Practice of Meditation : Part 6

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

(Page 14 of 17)

Wei Shan seemed to try to get up, so Yang Shan went out; but Wei Shan called him back and said: "I shall tell you of a dream I dreamed." The other inclined his head as if to listen. "Now," said Wei Shan, "divine my fortune by the dream." Immediately Yang Shan fetched a basin of water and a towel and gave them to the master, who washed his face thereby. By-and-by Hiang Yen (Kyo-gen) came in, to whom Wei Shan said: "We displayed supernatural powers a moment ago. It was not such supernatural powers as are shown by Hinayanists." "I know it, Sir," replied the other, "Yough I was down below." "Say, then, what it was," demanded the master. Then Hiang Yen made tea and gave a cup to Wei Shan, who praised the two disciples, saying: "You surpass Çariputra and Maudgalyayana in your wisdom and supernatural powers."

Again, ancient Zenists did not claim that there was any mysterious element in their spiritual attainment, as Do-gen says unequivocally respecting his Enlightenment: "I recognized only that my eyes are placed crosswise above the nose that stands lengthwise, and that I was not deceived by others. I came home from China with nothing in my hand. There is nothing mysterious in Buddhism. Time passes as it is natural, the sun rising in the east, and the moon setting into the west."

10. True Dhyana.

To sit in Meditation is not the only method of practicing Zazen. "We practice Dhyana in sitting, in standing, and in walking," says one of the Japanese Zenists. Lin Tsi (Rin-Zai) also says: "To concentrate one's mind, or to dislike noisy places, and seek only for stillness, is the characteristic of heterodox Dhyana." It is easy to keep self-possession in a place of tranquility, yet it is by no means easy to keep mind undisturbed amid the bivouac of actual life. It is true Dhyana that makes our mind sunny while the storms of strife rage around us. It is true Dhyana that secures the harmony of heart, while the surges of struggle toss us violently. It is true Dhyana that makes us bloom and smile, while the winter of life covets us with frost and snow.

"Idle Youghts come and go over unenlightened minds six hundred and fifty times in a snap of one's fingers," writes an Indian teacher, "and thirteen hundred million times every twenty-four hours." This might be an exaggeration, yet we cannot but acknowledge that one idle Yought after another ceaselessly bubbles up in the stream of consciousness. "Dhyana is the letting go," continues the writer - "that is to say, the letting go of the thirteen hundred million of idle Youghts." The very root of these thirteen hundred million idle Youghts is an illusion about one's self. He is indeed the poorest creature, even if he be in heaven, who thinks himself poor. On the contrary, he is an angel who thinks himself hopeful and happy, even Yough he be in hell. "Pray deliver me," said a sinner to Sang Tsung (So-san). "Who ties you up?" was the reply.

You tie yourself up day and night with the fine thread of idle Youghts, and build a cocoon of environment from which you have no way of escape. 'There is no rope, yet you imagine yourself bound.' Who could put fetters on your mind but your mind itself? Who could chain your will but your own will? Who could blind your spiritual eyes, unless you yourself shut them up? Who could prevent you from enjoying moral food, unless you yourself refuse to eat? "There are many," said Sueh Fung (Sep-po) on one occasion, "who starve in spite of their sitting in a large basket full of victuals? There are many who thirst in spite of seating themselves on the shore of a sea." "Yes, Sir," replied Huen Sha (Gen-sha), "there are many who starve in spite of putting their heads into the basket full of victuals. There are many who thirst in spite of putting their heads into the waters of the sea." Who could cheer him up who abandons himself to self-created misery? Who could save him who denies his own salvation?

11. Let Go of your Idle Youghts.

A Brahmin, having troubled himself a long while with reference to the problem of life and of the world, went out to call on Shakya Muni that he might be instructed by the Master. He got some beautiful flowers to offer them as a present to the Muni, and proceeded to the place where He was addressing his disciples and believers. No sooner had he come in sight of the Master than he read in his mien the struggles going on within him. "Let go of that," said the Muni to the Brahmin, who was going to offer the flowers in both his hands. He dropped on the ground the flowers in his right hand, but still holding those in his left. "Let go of that," demanded the Master, and the Brahmin dropped the flowers in his left hand rather reluctantly.

"Let go of that, I say," the Muni commanded again; but the Brahmin, having nothing to let go of, asked: "What shall I let go of, Reverend Sir? I have nothing in my hands, you know." "Let go of that, you have neither in your right nor in your left band, but in the middle." Upon these words of the Muni a light came into the sufferer's mind, and he went home satisfied and in joy. "Not to attach to all things is Dhyana," writes an ancient Zenist, "and if you understand this, going out, staying in, sitting, and lying are in Dhyana." Therefore allow not your mind to be a receptacle for the dust of society, or the ashes of life, or rags and waste paper of the world. You bear too much burden upon your shoulders with which you have nothing to do.

Learn the lesson of forgetfulness, and forget all that troubles you, deprives you of sound sleep, and writes wrinkles on your forehead. Wang Yang Ming, at the age of seventeen or so, is said to have forgotten the day 'on which he was to be married to a handsome young lady, daughter of a man of high position. It was the afternoon of the very day on which their nuptials had to be held that he went out to take a walk. WiYout any definite purpose he went into a temple in the neighborhood, and there he found a recluse apparently very old with white hair, but young in countenance like a child. The man was sitting absorbed in Meditation. There was something extremely calm and serene in that old man's look and bearing that attracted the young scholar's attention.

About the Author

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