A BUDDHIST DOCTRINE
THERE are twelve principal Buddhist sects in
Japan. These are: Ku-Sha-Shiu, Jo-Jitsu-Shiu, Ris-Shiu, Ho-so-Shiu, San
Ron-Shiu, Ke-Gon-Shiu, Ten-Dai-Shiu, Shin-Gon-Shiu, Jo-Do-Shiu, Zen-Shiu,
Shin-Shiu, and Nichi-Ren-Shiu. It is of a tenet of the Shin-Shiu that I propose
to speak. The student can learn much of the others by consulting the works of
Mr. Bunyiu Nanjio, M.A., and other authorities.
The last four of those mentioned may be called
the modern ones. Gen-Ku founded the Jo-Do in 1174 A.D.; the Zen-Shiu was
started by Ei-Sai in 1191 A.D.; the Shin-Shiu was founded in 1224 A.D. by
Shin-Ran; and in 1253 A.D., Nichi-Ren established that one named for him. This
last is more frequently called by the founder's name because, although he
adopted what is called the Saddharmapundarika as the principal Sutra of it, he
altered the substance of the doctrine. For that reason it is called,
paraphrastically, "Nichi-Ren's Saddharmapundarika sect."
The essential difference between the Shin-Shiu
and the others may be seen by placing its doctrine and that of the Zen-Shiu
side by side. In the latter the disciple is to see the nature of Buddha by his
own thought, free from the influence of the eighty-four thousand different
doctrines, while the Shin-Shiu teaches that we attain salvation "by the
power of another," who is Amita Buddha.
The Zen-Shiu is said to have originated from the
incident, well known to Buddhists, of Gotama Buddha's taking from the heavenly
king a flower of golden color and holding it in his hand in silence. The
disciples could not understand the meaning of this, except Mahakasyapa, who,
although he knew, only smiled and remained also silent. Thereupon Buddha said
to him, "I have the wonderful thought of Nirvana." This was called
"the doctrine of thought transmitted by thought." Ananda received it
from Kasyapa, and so on down a long list of patriarchs in the church. The
twenty-eighth patriarch, Bodhidharma, a king's son, crossed over into China. In
that country he attempted to teach the Emperor the secret of the doctrine, but
the pupil could not understand it, and Bodhidharma entered a monastery where he
pursued the practice of sitting in meditation gazing at a wall for nine years, after
which he gained disciples. He was called "the wall-gazing Brahmana."
A later devotee in 729 A.D. came from China to Japan and established a form of
the doctrine of Zen-Shiu. In this school, as distinguished from the Shin-Shiu,
the disciple exercises his own thought independent of doctrine, while in the
latter a doctrine is relied upon. The words of the Indian poem Bhagavad-Gita
may be profitably remembered here, where it says that "he who pursues the
unmanifested path has a more difficult task [than any other] to perform."
(1)
The other sects, except the Shin-Shiu, have
various doctrines for the attainment of the end in view, but the followers of
the Shin-Shiu declare that all these are "expedients." They do not
exclude the Zen-Shiu, although it would appear per-haps to the aggressive mind
of the Englishman or American that to tell a man he can attain Nirvana by his
own power is not laying a mere expedient before him.
It is because of these doctrines of expediency
in other sects that the Shin-Shiu call themselves "the True Sect of
Buddhists."
The doctrine of the sect is also called by them
"the Doctrine of the Pure Land." The pure land referred to is the
Land of Amida Buddha [Amitabha]: the object is to be born into that land, that
is, to obtain salvation. It has been other wise stated in this manner:
"Among those who follow the doctrine of the
Pure Land, there are several different systems of teaching, which are as
follows: - 'Some say that we should practise various good works, bring our
stock of merits to maturity, and be born in the Pure Land. Others say that we
should repeat only the name of Amitabha Buddha in order to be born in his Pure
Land, by the merit produced from such repetition.' These doctrines are all
considered as yet the temporary expedients. To rely upon the power of the
original prayer of Amitabha Buddha with the whole heart and give up all idea of
Ji-Riki or 'self-power' is called the truth. This truth is the doctrine of this
sect." (2)
The eighteenth of the forty-eight prayers of
Amita Buddha is the prayer referred to. It is: "If any of living beings of
the ten regions who have believed in me with true thoughts and desire to be
born in my country, and have even to ten times repeated the thought of my name,
should not be born there, then may I not obtain the perfect knowledge."
This prayer was made by him because of his great desire to deliver all beings
from suffering. It was a prayer which he first uttered long before he himself
obtained salvation, but he continued for ages after that to work to the end
that he might be able to make the prayer of force and value to any one who
should use it. It follows, of course, that he accomplished his desire, and the
Shin-Shiu sect accordingly claims that this prayer or vow has a peculiar effect
of its own, and has strength to enable whoever uses it to reach salvation.
The claims made for this prayer are in
accordance with certain views that are held in the East about the force that
resides in the vows of a wise or great saint. They are said to have an actual
dynamic effect upon the minds and hearts of all persons who shall use them,
even after the saint has died. It is claimed that the power has to do with
magnetism. And it is said by the followers of Shin-Shiu that, when one begins
to repeat and rely upon the prayer of Amita Buddha, he at once connects himself
with the whole body of real believers, and as well with the power of Amita
himself.
In its essence the doctrine is one of salvation by faith, but at the same time
the sect does not claim - as the Christian does for his dogma - that there is
no other way to be saved. They admit that a person may be saved "by his
own power"- if he has the requisite strength to hold out -, but they think
that in general men have not the power to resist evil for a time sufficient to
permit the accomplishment of the result; and they assert that besides the lack
of strength there will be doubt, for, "Faith by one's own power cannot
afford rest to the heart. It is said, 'Shall I surely attain salvation or shall
I not?' and thus what is called faith is in reality doubt," but
"Faith by the power of another affords rest to the heart. It is said -: 'I
am born by the power of that vow; I shall certainly attain salvation.' There is
not the smallest doubt in the heart." Another Sutra says: "Those who
follow the method of 'self power' believe in many other Buddhas; those who
follow the method of 'another's power' believe only in the one Buddha, as a
faithful servant does not serve two masters."
In a compilation made by direction of the
Eastern Hongwanji of Japan it is said "The appellations 'true' and
'popular' are an important matter. Our sect terms the attaining of the rest of
the heart the True System; the observation of the relations of life the Popular
System. Our sect has granted the permission to marry. Hence the five relations
of life necessarily exist. Where the five relations of life exist, the duties
involved in them must be observed. This is termed 'the popular system.'
"It is said in the Sutra: 'The living beings in the ten regions, be
they householders or houseless.' . . . Shall the holy path be different for
them? Although the sins of the unenlightened be many, if these are contrasted
with the power of the vow they are not as the millet seed to the ocean. . . .
The sins of the unenlightened are heavy; if you precipitate them on the three
worlds they inevitably sink; but if you place them on the ship of the vow they
assuredly become light. The merit of living beings is full of leaks. Mida's
land of reward has no
leaks. With the merit which is full of leaks you cannot be born into the land
where there are no leaks."
From a later part of the same compilation:
-"Our Founder said: 'brothers within the four seas.' Faith by the
power of another proceeds from Mida. Thus Mida is father and mother; all within
the four seas are brothers. The Chinese call foreigners barbarians; foreigners
call China uncivilized. Both, we consider, are wrong. Those who do not observe the
relations of life are the barbarians, without distinction of 'home' or
'foreign.' Throughout all that the heaven covers, wherever sun and moon shine,
what is there that we shall call barbarian or uncivilized? When the heart is
wide as heaven and earth, the discourse clear as sun and moon, then first is
attained the equitable and just. Between heaven and earth there is no one to be
disassociated, no spot not to be reached. The kindly relations of intercourse
make the friend; two persons the same mind; their spirit is as disseparated
gold. One country the same mind; as a golden bowl without defect. All countries
the same mind; then first is attained the perfect equitability. The foundation
of the same mind is the calling to remembrance of the one Buddha."...
"Zendo has said: 'We are truly like this:
unenlightened we are subject to the evil of birth and death; for long Kalpas we
revolve, sinking and floating in the sea of existence; there seems no cause of
escape.' . .. But He, Amida Buddha, long kalpas ago putting forth a heart of
great compassion, planning through five kalpas, having accomplished the long
kalpas, perfected his vow."
Hence we find the sect without spells or
supplications for the avoiding of trouble. They hold that the trouble and
misery of our life are due to causes originated either in long past existence
or in the present incarnation. These last are to be carefully avoided, and the
"popular system" gives the various rules to follow. But the causes
that lie rooted in prior incarnations cannot be provided for in any way. This
stored-up Karma it is useless to regret or try to avoid. It will have its
course. But we must submit cheerfully, knowing that, by relying on the power of
Buddha's sublime vow and by joining right practice to it, in time all Karma,
good and bad, will be exhausted. Hence there are no spells, talismans, or
supplications used by the Shin-Shiu. All its followers must follow and imitate
the Buddha in his great love and compassion, and they hold that, if this were
the practice in every part of the world, harmony would prevail and prosperity
come to all with peace and joy.
(1) See Bhagavad-Gita.--[Ed.]
(2) 12 Japanese Buddhist Sects, by Bunyiu
Nanjio.
Eusebio Urban
Path, September, 1888
|