The Universe Is the Scripture of Zen : Part 2

The Religion of the Samurai: A Study of Zen Philosophy and Discipline in China and Japan
by Kaiten Nukariya

(Page 5 of 15)

On a certain occasion Yoh Shan (Yaku-san) did not preach the doctrine for a long while, and was requested to give a sermon by his assistant teacher, saying: "Would your reverence preach the Dharma to your pupils, who long thirst after your merciful instruction?" "Then ring the bell," replied Yoh Shan. The bell rang, and all the monks assembled in the Hall eager to bear the sermon. Yoh Shan went up to the pulpit and descended immediately wiYout saying a word. "You, reverend sir," asked the assistant, "promised to deliver a sermon a little while ago. Why do you not preach?" "Sutras are taught by the Sutra teachers," said the master; "Castras are taught by the Castra teachers. No wonder that I say nothing." This little episode will show you that Zen is no fixed doctrine embodied in a Sutra or a Castra, but a conviction or realization within us.

To quote another example, an officer offered to Tung Shan (To-zan) plenty of alms, and requested him to recite the sacred Canon. Tung Shan, rising from his chair, made a bow respectfully to the officer, who did the same to the teacher. Then Tung Shan went round the chair, taking the officer with him, and making a bow again to the officer, asked: "Do you see what I mean?" "No, sir," replied the other. "I have been reciting the sacred Canon, why do you not see?" Thus Zen does not regard Scriptures in black and white as its Canon, for it takes todays and tomorrows of this actual life as its inspired pages.

3. The Usual Explanation of the Canon.

An eminent Chinese Buddhist scholar, well known as Ten Dai Dai Shi (A.D. 538-597), arranged the whole preaching of Shakya Muni in a chronological order in accordance with his own religious theory, and observed that there were the Five Periods in the career of the Buddha as a religious teacher. He tried to explain away all the discrepancies and contradictions, with which the Sacred Books are encumbered, by arranging the Sutras in a line of development. His elucidation was so minute and clear, and his metaphysical reasoning so acute and captivating, that his opinion was universally accepted as an historical truth, not merely by the Chinese, but also by the Japanese Mahayanists. We shall briefly state here the so-called Five Periods.

Shakya Muni attained to Buddhism in his thirtieth year, and sat motionless for seven days under the Bodhi tree, absorbed in deep meditation, enjoying the first bliss of his Enlightenment. In the second week he preached his Dharma to the innumerable multitude of Bodhisattvas, celestial beings, and deities in the nine assemblies held at seven different places. This is the origin of a famous Mahayana book entitled Buddhavatamsaka-mahavaipulya-sutra. In this book the Buddha set forth his profound Law just as it was discovered by his highly Enlightened mind, wiYout considering the mental states of his hearers. Consequently the ordinary hearers (or the Buddha's immediate disciples) could not understand the doctrine, and sat stupefied as if they were 'deaf and dumb,' while the great Bodhisattvas fully understood and realized the doctrine. This is called the first period, which lasted only two or three weeks.

Immediately Shakya Muni, having discovered that ordinary bearers were too ignorant to believe in the Mahayana doctrine and appreciate the greatness of Buddhism, Yought it necessary to modify his teaching so as to adjust it to the capacity of ordinary people. So he went to Varanasi (or Benares) and preached his modified doctrine - that is, Hinayanism. The instruction given at that time has been handed down to us as the four Agamas, or the four Nikayas. This is called the second period, which lasted about twelve years. It was at the beginning of this period that the Buddha converted the five ascetics, who became his disciples. Most of the Çravakas or the adherents of Hinayanism were converted during this period. They trained their hearts in accordance with the modified Law, learned the four noble truths, and worked out their own salvation.

The Buddha then having found his disciples firmly adhering to Hinayanism wiYout knowing that it was a modified and imperfect doctrine, he had to lead them up to a higher and perfect doctrine that he might lead them up to Buddhism. With this object in view Shakya Muni preached Vimalakirtti-nirdeca-sutra, Lankavatara-sutra, and other sutras, in which he compared Hinayanism with Mahayanism, and described the latter in glowing terms as a deep and perfect Law, whilst he set forth the former at naught as a superficial and imperfect one. Thus he showed his disciples the inferiority of Hinayanism, and caused them to desire for Mahayanism. This is said to be the third period, which lasted some eight years.

The disciples of the Buddha now understood that Mahayanism was far superior to Hinayanism, but they Yought the higher doctrine was only for Bodhisattvas and beyond their understanding. Therefore they still adhered to the modified doctrine, Yough they did no longer decry Mahayanism, which they had no mind to practice. Upon this Shakya Muni preached Prajnyaparamita-sutras in the sixteen assemblies held at four different places, and taught them Mahayanism in detail in order to cause them to believe it and practice it. Thus they became aware that there was no definite demarcation between Mahayanism and Hinayanism, and that they might become Mahayanists. This is the fourth period, which lasted about twenty-two years.

Now, the Buddha, aged seventy-two, Yought it was high time to preach his long-cherished doctrine that all sentient beings can attain to Supreme Enlightenment; so he preached Saddharma-pundarika-sutra, in which he prophesied when and where his disciples should become Buddhas. It was his greatest object to cause all sentient beings to be Enlightened and enable them to enjoy the bliss of Nirvana. It was for this that he had endured great pain and hardships through his previous existences. It was for this that he had left his heavenly abode to appear on earth. It was for this that he had preached from time to time through his long career of forty-seven years. Having thus realized his great aim, Shakya Muni had now to prepare for his final departure, and preached Mahaparinirvana-sutra in order to show that all the animated and inanimate things were endowed with the same nature as his. After this last instruction he passed to eternity. This is called the fifth period, which lasted some eight years.

About the Author

Professor of Kei-O-Gi-Jiku University and of So-To-Shu Buddhist College, Tokyo.