CHAPTER VIII
THE TRAINING OF THE MIND AND THE PRACTICE OF MEDITATION
1. The Method of Instruction Adopted by Zen Masters.
Thus far we have described the doctrine of Zen inculcated by both Chinese and j.a.panese masters, and in this chapter we propose to sketch the practice of mental training and the method of practising Dhyana or Meditation. Zen teachers never instruct their pupils by means of explanation or argument, but urge them to solve by themselves through the practice of Meditation such problems as--"What is Buddha?" What is self?" "What is the spirit of Bodhidharma?"
"What is life and death?" "What is the real nature of mind?" and so on. Ten Shwai (To-sotsu), for instance, was wont to put three questions[FN#229] to the following effect: (1) Your study and discipline aim at the understanding of the real nature of mind.
Where does the real nature of mind exist? (2) When you understand the real nature of mind, you are free from birth and death. How can you be saved when you are at the verge of death? (3) When you are free from birth and death, you know where you go after death. Where do you go when your body is reduced to elements? The pupils are not requested to express their solution of these problems in the form of a theory or an argument, but to show how they have grasped the profound meaning implied in these problems, how they have established their conviction, and how they can carry out what they grasped in their daily life.
[FN#229] The famous three difficult questions, known as the Three Gates of Teu Shwai (To Sotsu San Kwan), who died in 1091. See Mu Mon Kwan, xlvii.
A Chinese Zen master[FN#230] tells us that the method of instruction adopted by Zen may aptly be compared with that of an old burglar who taught his son the art of burglary. The burglar one evening said to his little son, whom he desired to instruct in the secret of his trade: "Would you not, my dear boy, be a great burglar like myself?"
"Yes, father," replied the promising young man." "Come with me, then. I will teach you the art." So saying, the man went out, followed by his son. Finding a rich mansion in a certain village, the veteran burglar made a hole in the wall that surrounded it.
Through that hole they crept into the yard, and opening a window with complete ease broke into the house, where they found a huge box firmly locked up as if its contents were very valuable articles. The old man clapped his hands at the lock, which, strange to tell, unfastened itself. Then he removed the cover and told his son to get into it and pick up treasures as fast as he could. No sooner had the boy entered the box than the father replaced the cover and locked it up. He then exclaimed at the top of his voice: "Thief! thief! thief!
thief!" Thus, having aroused the inmates, he went out without taking anything. All the house was in utter confusion for a while; but finding nothing stolen, they went to bed again. The boy sat holding his breath a short while; but making up his mind to get out of his narrow prison, began to scratch the bottom of the box with his finger-nails. The servant of the house, listening to the noise, supposed it to be a mouse gnawing at the inside of the box; so she came out, lamp in hand, and unlocked it. On removing the cover, she was greatly surprised to find the boy instead of a little mouse, and gave alarm. In the meantime the boy got out of the box and went down into the yard, hotly pursued by the people. He ran as fast as possible toward the well, picked up a large stone, threw it down into it, and hid himself among the bushes. The pursuers, thinking the thief fell into the well, a.s.sembled around it, and were looking into it, while the boy crept out unnoticed through the hole and went home in safety. Thus the burglar taught his son how to rid himself of overwhelming difficulties by his own efforts; so also Zen teachers teach their pupils how to overcome difficulties that beset them on all sides and work out salvation by themselves.
[FN#230] Wu Tsu (Go So), the teacher of Yuen Wu (En Go).
2. The First Step in the Mental Training.
Some of the old Zen masters are said to have attained to supreme Enlightenment after the practice of Meditation for one week, some for one day, some for a score of years, and some for a few months. The practice of Meditation, however, is not simply a means for Enlightenment, as is usually supposed, but also it is the enjoyment of Nirvana, or the beat.i.tude of Zen. It is a matter, of course, that we have fully to understand the doctrine of Zen, and that we have to go through the mental training peculiar to Zen in order to be Enlightened.
The first step in the mental training is to become the master of external things. He who is addicted to worldly pleasures, however learned or ignorant he may be, however high or low his social position may be, is a servant to mere things. He cannot adapt the external world to his own end, but he adapts himself to it. He is constantly employed, ordered, driven by sensual objects. Instead of taking possession of wealth, he is possessed by wealth. Instead of drinking liquors, he is swallowed up by his liquors. b.a.l.l.s and music bid him to run mad. Games and shows order him not to stay at home.
Houses, furniture, pictures, watches, chains, hats, bonnets, rings, bracelets, shoes--in short, everything has a word to command him.
How can such a person be the master of things? To Ju (Na-kae) says: "There is a great jail, not a jail for criminals, that contains the world in it. Fame, gain, pride, and bigotry form its four walls.
Those who are confined in it fall a prey to sorrow and sigh for ever."
To be the ruler of things we have first to shut up all our senses, and turn the currents of thoughts inward, and see ourselves as the centre of the world, and meditate that we are the beings of highest intelligence; that Buddha never puts us at the mercy of natural forces; that the earth is in our possession; that everything on earth is to be made use of for our n.o.ble ends; that fire, water, air, gra.s.s, trees, rivers, hills, thunder, cloud, stars, the moon, the sun, are at our command; that we are the law-givers of the natural phenomena; that we are the makers of the phenomenal world; that it is we that appoint a mission through life, and determine the fate of man.
3. The Next Step in the Mental Training.
In the next place we have to strive to be the master of our bodies.
With most of the unenlightened, body holds absolute control over Self. Every order of the former has to be faithfully obeyed by the latter. Even if Self revolts against the tyranny of body, it is easily trampled down under the brutal hoofs of bodily pa.s.sion. For example, Self wants to be temperate for the sake of health, and would fain pa.s.s by the resort for drinking, but body would force Self into it. Self at times lays down a strict dietetic rule for himself, but body would threaten Self to act against both the letter and spirit of the rule. Now Self aspires to get on a higher place among sages, but body pulls Self down to the pavement of ma.s.ses. Now Self proposes to give some money to the poor, but body closes the purse tightly. Now Self admires divine beauty, but body compels him to prefer sensuality. Again, Self likes spiritual liberty, but body confines him in its dungeons.
Therefore, to get Enlightened, we must establish the authority of Self over the whole body. We must use our bodies as we use our clothes in order to accomplish our n.o.ble purposes. Let us command body not to shudder under a cold shower-bath in inclement weather, not to be nervous from sleepless nights, not to be sick with any sort of food, not to groan under a surgeon"s knife, not to succ.u.mb even if we stand a whole day in the midsummer sun, not to break down under any form of disease, not to be excited in the thick of battlefield--in brief, we have to control our body as we will.
Sit in a quiet place and meditate in imagination that body is no more bondage to you, that it is your machine for your work of life, that you are not flesh, that you are the governor of it, that you can use it at pleasure, and that it always obeys your order faithfully.
Imagine body as separated from you. When it cries out, stop it instantly, as a mother does her baby. When it disobeys you, correct it by discipline, as a master does his pupil. When it is wanton, tame it down, as a horse-breaker does his wild horse. When it is sick, prescribe to it, as a doctor does to his patient. Imagine that you are not a bit injured, even if it streams blood; that you are entirely safe, even if it is drowned in water or burned by fire.
E-Shun, a pupil and sister of Ryo-an,[FN#231] a famous j.a.panese master, burned herself calmly sitting cross-legged on a pile of firewood which consumed her. She attained to the complete mastery of her body. Socrates" self was never poisoned, even if his person was destroyed by the venom he took. Abraham Lincoln himself stood unharmed, even if his body was laid low by the a.s.sa.s.sin. Masa-shige was quite safe, even if his body was hewed by the traitors" swords.
Those martyrs that sang at the stake to the praise of G.o.d could never be burned, even if their bodies were reduced to ashes, nor those seekers after truth who were killed by ignorance and superst.i.tion.
Is it not a great pity to see a man endowed with divine spirit and power easily upset by a bit of headache, or crying as a child under a surgeon"s knife, or apt to give up the ghost at the coming of little danger, or trembling through a little cold, or easily laid low by a bit of indisposition, or yielding to trivial temptation?
[FN#231] Ryo an (E-myo, died 1411), the founder of the monastery of Sai-jo-ji, near the city of Odawara. See To-jo-ren-to-roku.
It is no easy matter to be the dictator of body. It is not a matter of theory, but of practice. You must train your body that you may enable it to bear any sort of suffering, and to stand unflinched in the face of hardship. It is for this that So-rai[FN#232] (Ogiu) laid himself on a sheet of straw-mat spread on the ground in the coldest nights of winter, or was used to go up and down the roof of his house, having himself clad in heavy armour. It is for this that ancient j.a.panese soldiers led extremely simple lives, and that they often held the meeting-of-perseverance,[FN#233] in which they exposed themselves to the coldest weather in winter or to the hottest weather in summer. It is for this that Katsu Awa practised fencing in the middle of night in a deep forest.[FN#234]
[FN#232] One of the greatest scholars of the Tokugawa period, who died in 1728. See Etsu-wa-bun-ko.
[FN#233] The soldiers of the Tokugawa period were used to hold such a meeting.
[FN#234] Kai-shu-gen-ko-roku.
Ki-saburo, although he was a mere outlaw, having his left arm half cut at the elbow in a quarrel, ordered his servant to cut it off with a saw, and during the operation he could calmly sit talking and laughing with his friends. Hiko-kuro (Takayama),[FN#235] a j.a.panese loyalist of note, one evening happened to come to a bridge where two robbers were lying in wait for him. They lay fully stretching themselves, each with his head in the middle of the bridge, that he might not pa.s.s across it without touching them. Hiko-kuro was not excited nor disheartened, but calmly approached the vagabonds and pa.s.sed the bridge, treading upon their heads, which act so frightened them that they took to their heels without doing any harm to him.[FN#236]
[FN#235] A well-known loyalist in the Tokugawa period, who died in 1793.
[FN#236] Etsu-wa-bun-ko.
The history of Zen is full of the anecdotes that show Zen priests were the lords of their bodies. Here we quote a single example by way of ill.u.s.tration: Ta Hwui (Dai-ye), once having had a boil on his hip, sent for a doctor, who told him that it was fatal, that he must not sit in Meditation as usual. Then Ta Hwui said to the physician: "I must sit in Meditation with all my might during my remaining days, for if your diagnosis be not mistaken, I shall die before long." He sat day and night in constant Meditation, quite forgetful of his boil, which was broken and gone by itself.[FN#237]
[FN#237] s...o...b..-gen-zo-zui-mon-ki, by Do-gen.
4. The Third Step in the Mental Training.
To be the lord of mind is more essential to Enlightenment, which, in a sense, is the clearing away of illusions, the putting out of mean desires and pa.s.sions, and the awakening of the innermost wisdom. He alone can attain to real happiness who has perfect control over his pa.s.sions tending to disturb the equilibrium of his mind. Such pa.s.sions as anger, hatred, jealousy, sorrow, worry, grudge, and fear always untune one"s mood and break the harmony of one"s mind. They poison one"s body, not in a figurative, but in a literal sense of the word. Obnoxious pa.s.sions once aroused never fail to bring about the physiological change in the nerves, in the organs, and eventually in the whole const.i.tution, and leave those injurious impressions that make one more liable to pa.s.sions of similar nature.
We do not mean, however, that we ought to be cold and pa.s.sionless, as the most ancient Hinayanists were used to be. Such an att.i.tude has been blamed by Zen masters. "What is the best way of living for us monks?" asked a monk to Yun Ku (Un-go), who replied: "You had better live among mountains." Then the monk bowed politely to the teacher, who questioned: "How did you understand me?" "Monks, as I understood," answered the man, "ought to keep their hearts as immovable as mountains, not being moved either by good or by evil, either by birth or by death, either by prosperity or by adversity."
Hereupon Yun Ku struck the monk with his stick and said: "You forsake the Way of the old sages, and will bring my followers to perdition!"
Then, turning to another monk, inquired: "How did you understand me?"
"Monks, as I understand," replied the man, "ought to shut their eyes to attractive sights and close their ears to musical notes." "You, too," exclaimed Yun Ka, "forsake the Way of the old sages, and will bring my followers to perdition!" An old woman, to quote another example repeatedly told by Zen masters, used to give food and clothing to a monk for a score of years. One day she instructed a young girl to embrace and ask him: "How do you feel now?" "A lifeless tree," replied the monk coolly, "stands on cold rock. There is no warmth, as if in the coldest season of the year." The matron, being told of this, observed: "Oh that I have made offerings to such a vulgar fellow for twenty years!" She forced the monk to leave the temple and reduced it to ashes.[FN#238]
[FN#238] These instances are quoted from Zen-rin-rui-shu.
If you want to secure Dhyana, let go of your anxieties and failures in the past; let bygones be bygones; cast aside enmity, shame, and trouble, never admit them into your brain; let pa.s.s the imagination and antic.i.p.ation of future hardships and sufferings; let go of all your annoyances, vexations, doubts, melancholies, that impede your speed in the race of the struggle for existence. As the miser sets his heart on worthless dross and acc.u.mulates it, so an unenlightened person clings to worthless mental dross and spiritual rubbish, and makes his mind a dust-heap. Some people constantly dwell on the minute details of their unfortunate circ.u.mstances, to make themselves more unfortunate than they really are; some go over and over again the symptoms of their disease to think themselves into serious illness; and some actually bring evils on them by having them constantly in view and waiting for them. A man asked Poh Chang (Hyaku-jo): "How shall I learn the Law?" "Eat when you are hungry,"
replied the teacher; " sleep when you are tired. People do not simply eat at table, but think of hundreds of things; they do not simply sleep in bed, but think of thousands of things."[FN#239]