Enlightenment : Part 5

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

(Page 11 of 16)

If a young lady is presented with a thimble, she will be an old maid. Some people think that after leaving a house it is unlucky to go back after any article which has been forgotten, and, if one is obliged to do so, one should sit down in a chair before going out again; that if a broom touches a person while someone is sweeping, bad luck will follow; and that it is unlucky to change one's place at a table. A man took an opal to a New York jeweler and asked him to buy it. He said that it had brought him nothing but bad luck that since it had come into his possession he had failed in business, that there bad been much sickness in his family, and all sorts of misfortune had befallen him. He refused to keep the cursed thing any longer. The jeweler examined the stone, and found that it was not an opal after all, but an imitation.'

Idealism is a most potent medicine for these self-created mental diseases. It will successfully drive away devils and spirits that frequent ignorant minds, just as Jesus did in the old days. Zen makes use of moral idealism to extirpate, root and branch, all such idle dreams and phantasmagoria of illusion and opens the way to Enlightenment.

11. Idealistic Scepticism concerning Objective Reality.

But extreme Idealism identifies 'to be' with 'to be known,' and assumes all phenomena to be ideas as illustrated in Mahayana-vidyamatra-siddhi-tridaca-castra and Vidyamatra-vincati-castra, by Vasubandhu. Then it necessarily parts company with Zen, which believes in Universal Life existing in everything instead of behind it. Idealism shows us its dark side in three skeptic views: (1) skepticism respecting objective reality; (2) skepticism respecting religion; (3) skepticism respecting morality.

First it assumes that things exist in so far as they are known by us. It is as a matter of course that if a tree exists at all, it is known as having a trunk long or short, branches large or small, leaves green or yellow, flowers yellow or purple, etc., all of which are ideas. But it does not imply in the least that 'to be known' is equivalent to 'to be existent.' Rather we should say that to be known presupposes to be existent, for we cannot know anything non-existent, even if we admit that the axioms of logic subsist. Again, a tree may stand as ideas to a knower, but it can stand at the same time as a shelter in relation to some birds, as food in relation to some insects, as a world in relation to some minute worms, as a kindred organism to other vegetables. How could you say that its relation to a knower is the only and fundamental relation for the existence of the tree? The disappearance of its knower no more affects the tree than of its feeder; nor the appearance of its knower affects the tree any more than that of kindred vegetables.

Extreme idealism erroneously concludes that what is really existent, or what is directly proved to be existent, is only our sensations, ideas, Youghts; that the external world is nothing but the images reflected on the mirror of the mind, and that therefore objective reality of things is doubtful-nay, more, they are unreal, illusory, and dreams. If so, we can no longer distinguish the real from the visionary; the waking from the dreaming; the sane from the insane; the true from the untrue. Whether life is real or an empty dream, we are at a loss to understand.

12. Idealistic Skepticism concerning Religion and Morality.

Similarly, it is the case with religion and morality. If we admit extreme idealism as true, there can be nothing objectively real. God is little more than a mental image. He must be a creature of mind instead of a Creator. He has no objective reality. He is when we think He is. He is not when we think He is not. He is at the mercy of our Yought. How much more unreal the world must be which is supposed to have been created by an unreal God! Providence, salvation, and divine grace - what are they? A bare dream dreamed in a dream!

What is morality, then? It is subjective. It has no objective validity. A moral conduct highly valued by our fathers is now held to be immoral by us. Immoral acts now strongly denounced by us may be regarded as moral by our posterity. Good deeds of the savage are not necessarily good in the eyes of the civilized, nor are evil acts of the Orientals necessarily evil before the face of the Occidentals. It follows, then, that there is no definite standard of morality in any place at any time.

If morality be merely subjective, and there be no objective standard, how can you distinguish evil from good? How can you single out angels from among devils? Was not Socrates a criminal? Was not Jesus also a criminal? How could you know Him to be a Divine man different from other criminals who were crucified with Him? What you honor may I not denounce as disgrace? What you hold as duty may I not condemn as sin? Every form of idealism is doomed, after all, to end in such confusion and skepticism. We cannot embrace radical idealism, which holds these threefold skeptical views in her womb.

13. An Illusion concerning Appearance and Reality.

To get Enlightened we must next dispel an illusion respecting appearance and reality. According. to certain religionists, all the phenomena of the universe are to succumb to change. Worldly things one and all are evanescent. They are not in the long run. Snowcapped mountains may sink into the bottom of the deep, while the sands in the fathomless ocean may soar into the azure sky at some time or other. Blooming flowers are destined to fade and to bloom again in the next year. So destined are growing trees, rising generations, prospering nations, glowing suns, moons, and stars. This, they would say, is only the case with phenomena or appearances, but not with reality.

Growth and decay, birth and death, rise and fall, all these are the ebb and flow of appearances in the ocean of reality, which is always the same. Flowers may fade and be reduced to dust, yet out of that dust come flowers. Trees may die out, yet they are reproduced somewhere else. The time may come when the earth will become a dead sphere quite unsuitable for human habitation, and the whole of mankind will perish; yet who knows that whether another earth may not be produced as man's home? The sun might have its beginning and end, stars, moons, theirs as well; yet an infinite universe would have neither beginning nor end.

About the Author

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