HISTORY OF ZEN IN JAPAN
Project Gutenberg EPUB edition
Nukariya, Kaiten
Thirdly, both the Zen monk and the Samurai were distinguished by their manliness and dignity in manner, sometimes amounting to rudeness. This is due partly to the hard discipline that they underwent, and partly to the mode of instruction. The following story,[FN#83] translated by Mr. D. Suzuki, a friend of mine, may well exemplify our statement:
[FN#83] The Journal of the Pali Text Society, 1906-1907.
When Rin-zai[FN#84] was assiduously applying himself to Zen discipline under Obak (Huang Po in Chinese, who died 850), the head monk recognized his genius. One day the monk asked him how long he had been in the monastery, to which Rin-zai replied: 'Three years.' The elder said: 'Have you ever approached the master and asked his instruction in Buddhism?' Rin-zai said: 'I have never done this, for I did not know what to ask.' 'Why, you might go to the master and ask him what is the essence of Buddhism?'
[FN#84] Lin Tsi, the founder of the Lin Tsi school.
"Rin-zai, according to this advice, approached Obak and repeated the question, but before he finished the master gave him a slap.
"When Rin-zai came back, the elder asked how the interview went. Said Rin-zai: 'Before I could finish my question the master slapped me, but I fail to grasp its meaning.' The elder said: 'You go to him again and ask the same question.' When he did so, he received the same response from the master. But Rin-zai was urged again to try it for the third time, but the outcome did not improve.
"At last he went to the elder, and said 'In obedience to your kind suggestion, I have repeated my question three times, and been slapped three times. I deeply regret that, owing to my stupidity, I am unable to comprehend the hidden meaning of all this. I shall leave this place and go somewhere else.' Said the elder: 'If you wish to depart, do not fail to go and see the master to say him farewell.'
"Immediately after this the elder saw the master, and said: 'That young novice, who asked about Buddhism three times, is a remarkable fellow. When he comes to take leave of you, be so gracious as to direct him properly. After a hard training, he will prove to be a great master, and, like a huge tree, he will give a refreshing shelter to the world.'
"When Rin-zai came to see the master, the latter advised him not to go anywhere else, but to Dai-gu (Tai-yu) of Kaoan, for he would be able to instruct him in the faith.
"Rin-zai went to Dai-gu, who asked him whence he came. Being informed that he was from Obak, Dai-gu further inquired what instruction he had under the master. Rin-zai answered: 'I asked him three times about the essence of Buddhism, and he slapped me three times. But I am yet unable to see whether I had any fault or not.' Dai-gu said: 'Obak was tender-hearted even as a dotard, and you are not warranted at all to come over here and ask me whether anything was faulty with you.'
"Being thus reprimanded, the signification of the whole affair suddenly dawned upon the mind of Rin-zai, and he exclaimed: 'There is not much, after all, in the Buddhism of Obak.' Whereupon Dai-gu took hold of him, and said: 'This ghostly good-for-nothing creature! A few minutes ago you came to me and complainingly asked what was wrong with you, and now boldly declare that there is not much in the Buddhism of Obak. What is the reason of all this? Speak out quick! speak out quick!' In response to this, Rin-zai softly struck three times his fist at the ribs of Dai-gu. The latter then released him, saying: 'Your teacher is Obak, and I will have nothing to do with you.'
"Rin-zai took leave of Dai-gu and came back to Obak, who, on seeing him come, exclaimed: 'Foolish fellow! what does it avail you to come and go all the time like this?' Rin-zai said: 'It is all due to your doting kindness.'
"When, after the usual salutation, Rin-zai stood by the side of Obak, the latter asked him whence he had come this time. Rin-zai answered: "In obedience to your kind instruction, I was with Dai-gu. Thence am I come.'
And he related, being asked for further information, all that had happened there.
"Obak said: 'As soon as that fellow shows himself up here, I shall have to give him a good thrashing.' 'You need not wait for him to come; have it right this moment,' was the reply; and with this Rin-zai gave his master a slap on the back.
"Obak said: 'How dares this lunatic come into my presence and play with a tiger's whiskers?' Rin-zai then burst out into a Ho,[FN#85] and Obak said: 'Attendant, come and carry this lunatic away to his cell.'"
[FN#85] A loud outcry, frequently made use of by Zen teachers, after Rin-zai. Its Chinese pronunciation is 'Hoh,' and pronounced 'Katsu' in Japanese, but 'tsu' is not audible.
8. The Courage and the Composure of Mind of the Zen Monk and of the Samurai.
Fourthly, our Samurai encountered death, as is well known, with unflinching courage. He would never turn back from, but fight till his last with his enemy. To be called a coward was for him the dishonour worse than death itself. An incident about Tsu Yuen (So-gen), who came over to Japan in 1280, being invited by Toki-mune[FN#86] (Ho-jo), the Regent General, well illustrates how much Zen monks resembled our Samurais. The event happened when he was in China, where the invading army of Yuen spread terror all over the country. Some of the barbarians, who crossed the border of the State of Wan, broke into the monastery of Tsu Yuen, and threatened to behead him. Then calmly sitting down, ready to meet his fate, he composed the following verses
"The heaven and earth afford me no shelter at all; I'm glad, unreal are body and soul. Welcome thy weapon, O warrior of Yuen! Thy trusty steel, That flashes lightning, cuts the wind of Spring, I feel."
[FN#86] A bold statesman and soldier, who was the real ruler of Japan 1264-1283.
This reminds us of Sang Chao[FN#87] (So-jo), who, on the verge of death by the vagabond's sword, expressed his feelings in the follow lines:
"In body there exists no soul. The mind is not real at all. Now try on me thy flashing steel, As if it cuts the wind of Spring, I feel."
[FN#87] The man was not a pure Zen master, being a disciple of Kumarajiva, the founder of the San Ron Sect. This is a most remarkable evidence that Zen, especially the Rin Zan school, was influenced by Kumarajiva and his disciples. For the details of the anecdote, see E-gen.
The barbarians, moved by this calm resolution and dignified air of Tsu Yuen, rightly supposed him to be no ordinary personage, and left the monastery, doing no harm to him.
9. Zen and the Regent Generals of the Ho-Jo Period.
No wonder, then, that the representatives of the Samurai class, the Regent Generals, especially such able rulers as Toki-yori, Toki-mune, and others noted for their good administration, of the Ho-jo period (1205-1332) greatly favoured Zen. They not only patronized the faith, building great temples[FN#88] and inviting best Chinese Zen teachers[FN#89] but also lived just as Zen monks, having the head shaven, wearing a holy robe, and practising cross-legged Meditation.
[FN#88] To-fuku-ji, the head temple of a sub-sect of the Rin Zai under the same name, was built in 1243. Ken-cho-ji, the head temple of a subsect of the Rin Zai under the same name, was built in 1253. En-gaku ji, the head temple of a sub-sect of the Rin Zai under the same name, was built in 1282. Nan-zen-ji, the head temple of a sub-sect of the Rin Zai under the same name, was erected in 1326.
[FN#89] Tao Lung (Do-ryu), known as Dai-kaku Zen-ji, invited by Tokiyori, came over to Japan in 1246. He became the founder of Ken-cho-ji-ha, a sub-sect of the Rin Zai, and died in 1278. Of his disciples, Yaku-o was most noted, and Yaku-o's disciple, Jaku-shitsu, became the founder of Yo-genji-ha, another sub-sect of the Rin Zai. Tsu Yuen (So-gen), known as Buk-ko-koku-shi, invited by Toki-mune, crossed the sea in 1280, became the founder of En-gaku-ji-ha (a sub-sect of the Rin Zai), and died in 1286. Tsing Choh (Sei-setsu), invited by Taka-toki, came in 1327, and died in 1339. Chu Tsun (So-shun) came in 1331, and died in 1336. Fan Sien (Bon-sen) came together with Chu Tsun, and died in 1348. These were the prominent Chinese teachers of that time.
Toki-yori (1247-1263), for instance, who entered the monastic life while be was still the real governor of the country, led as simple a life, as is shown in his verse, which ran as follows:
"Higher than its bank the rivulet flows; Greener than moss tiny grass grows. No one call at my humble cottage on the rock, But the gate by itself opens to the Wind's knock."
Toki-yori attained to Enlightenment by the instruction of Do-gen and Do-ryu, and breathed his last calmly sitting cross-legged, and expressing his feelings in the following lines:
"Thirty-seven of years, Karma mirror stood high; Now I break it to pieces, Path of Great is then nigh."
His successor, Toki-mune (1264-1283), a bold statesman and soldier, was no less of a devoted believer in Zen. Twice he beheaded the envoys sent by the great Chinese conqueror, Kublai, who demanded Japan should either surrender or be trodden under his foot. And when the alarming news of the Chinese Armada's approaching the land reached him, be is said to have called on his tutor, Tsu Yuen, to receive the last instruction. "Now, reverend sir," said. he, "an imminent peril threatens the land." "How art thou going to encounter it?" asked the master. Then Toki-mune burst into a thundering Ka with all his might to show his undaunted spirit in encountering the approaching enemy. "O, the lion's roar!" said Tsu Yuen.
"Thou art a genuine lion. Go, and never turn back." Thus encouraged by the teacher, the Regent General sent out the defending army, and successfully rescued the state from the mouth of destruction, gaining a splendid victory over the invaders, almost all of whom perished in the western seas.
10. Zen after the Downfall of the Ho-Jo Regency.
Towards the end of the Ho-Jo period,[FN#90] and after the downfall of the Regency in 1333, sanguinary battles were fought between the Imperialists and the rebels. The former, brave and faithful as they were, being outnumbered by the latter, perished in the field one after another for the sake of the ill-starred Emperor Go-dai-go (1319-1338), whose eventful life ended in anxiety and despair.
[FN#90] Although Zen was first favoured by the Ho-jo Regency and chiefly prospered at Kama-kura, yet it rapidly began to exercise its influence on nobles and Emperors at Kyo-to. This is mainly due to the activity of En-ni, known as Sho-Ichi-Koku-Shi (1202-1280), who first earned Zen under Gyo-yu, a disciple of Ei-sai, and afterwards went to China, where he was Enlightened under the instruction of Wu Chun, of the monastery of King Shan. After his return, Michi-iye (Fuji-wara), a powerful nobleman, erected for him To-fuku-ji in 1243, and he became the founder of a sub-sect of the Rin Zai, named after that monastery. The Emperor Go-saga (1243-1246), an admirer of his, received the Moral Precepts from him. One of his disciples, To-zan, became the spiritual adviser of the Emperor Fushi-mi (1288-1298), and another disciple, Mu kwan, was created the abbot of the monastery of Nan-zen-ji by the Emperor Kame-yama (1260-1274), as the founder of a sub-sect of the Rin Zai under the same name.
Another teacher who gained lasting influence on the Court is Nan-po, known as Dai-O-Koku-Shi (1235-1308), who was appointed the abbot of the monastery of Man-ju-ji in Kyo to by the Emperor Fushi-mi. One of his disciples, Tsu-o, was the spiritual adviser to both the Emperor Hana-zono (1308-1318) and the Emperor Go-dai-go. And another disciple, Myo-cho, known as Dai-To-Koku-Shi (1282-1337), also was admired by the two Emperors, and created the abbot of Dai-toku-ji, as the founder of a sub-sect of the Rin Zai under the same name. It was for Myo-cho's disciple, Kan-zan (1277 1360), that the Emperor Hana-zono turned his detached palace into a monastery, named Myo-shin-ji, the head temple of a sub-sect of the Rin Zai under the same name.
It was at this time that Japan gave birth to Masa-shige (Kusu-noki), an able general and tactician of the Imperialists, who for the sake of the Emperor not only sacrificed himself and his brother, but by his will his son and his son's successor died for the same cause, boldly attacking the enemy whose number was overwhelmingly great. Masa-shige's loyalty, wisdom, bravery, and prudence are not merely unique in the history of Japan, but perhaps in the history of man. The tragic tale about his parting with his beloved son, and his bravery shown at his last battle, never fail to inspire the Japanese with heroism. He is the best specimen of the Samurai class. According to an old document,[FN#91] this Masa-shige was the practiser of Zen, and just before his last battle he called on Chu Tsun (So-shun) to receive the final instruction. "What have I to do when death takes the place of life?" asked Masa-shige. The teacher replied: