Zen and Nembutsu
in the case
of Suzuki
Shsan
Jikai Fujiyoshi
Zen and Nembutsu 念 佛 are the most characteristic forms of practice
in Buddhism. Originating in Early Buddhism, both have developed in India. In China, however, these two forms of Buddhist practice have, respectively, taken unique forms. Though there are many similar points between Zen Buddhism and Indian Yoga, they are different. Nembutsu has been expounded in various senses in the Pure Land School of Buddhism in China. Zen Buddhism and the Pure Land School are at present the two main streams
in Japanese Buddhism. Zen meditation has been practiced in the meditation hall in Zen monastery, while Nembutsu or calling the name of Amitabha has taken place in the temples of the Pure Land School. Since the Sung
dynasty, however, both Zen meditation and Nembutsu began to be practiced by the same person and at the same place. Suzuki Shosan 鈴 木 正 三
(1579-1639), a Japanese warrior who later became a Buddhist priest, is one who practiced both Zen meditation and Nembutsu. He was born the eldest son in a warrior's family in Mikawa province (Aichi prefecture at present). From the beginning of his life he was so much interested in Buddhism that he had many contacts with Buddihists. As a warrior he took part in the wars at Osaka and Sekigahara. But when he was 42 years old he became a Zen monk, because he had a pessimistic view of life and wished to seek after the Buddhist-truth. He was ordained a Zen monk most probably by
Daigu 大臺 of the Rinzai School of Zen. But he was not sectarian and
criticized not only his masters but also Rinzai, the founder of the Rinzai School and Dogen, the founder of the Soto School of Zen in Japan. His attitude is rather exceptional among Japanese Buddhists who usually attach
great importance to personal relations, who usually respect their own masters
-365-Zen and Nembutsu in the case of Suzuki Shosan. (J. Fujiyoshi) (47)
and even absolutely depend on them.
He had many contacts with such eminent Zen monks as Ungo 雲 居,
Gudo 愚 堂, Daigu 大 愚, Motsugai 物 外, all of the Rinzai School, and Ban-an 萬 安 of the S6t6 Schoo1. Although he did not have a systematic knowledge of Buddhism in general, he grasped the essence of Buddhism and wanted to realize it in his daily life. He, as a Buddhist free-man, did not belong to any Buddhist school, but his ultimate standpoint was Zen. Not neglecting the other schools of Buddhism, he recommended some persons to repeat Nembutsu and the Mantra. He was neither a sectarian nor one who respected religious authority. In this respect he had a very firm self-confidence and
asharp spirit of criticism as well. He criticized Jinnu (or Shen-hsin 神 秀)
and said that Jinshu's famous Buddhist truth in verse could not be -called a self-awakened person's verse, but that it was useful for the guidance of junior monks. He admired the way of life of Fuke 普 化, and in fact there are some similarities between the two. However, Shosan was not a escapist from the actual world as Fuke was, Shosan sought true liberty in actual life. Having been ordained a Zen monk, he emphasized living religiously in the actual world. His emphasis was not on leaving the actual world, but on actualizing the teaching of Buddhism in daily life.
Concerning the Soto and Rinzai Schools of Zen, he says that it is difficult to revive Zen Buddhism from the side of the Rinzai School, because most of the monks of this school are at present superficial and conventional. Therefore, in the future the true Buddhism will arise from the Soto School,
because the style of Soto Zen is akin to the way of life of peasants. As he was a warrior of Mikawa province he disliked the Dogen's aristocratic and Chinese style of expression. Not only that, Shosan could not recognize Dogen as a real awakened Zen master.
Concerning the so-called Gidan 疑 團 or 'block of doubt', which is
essential in the Rinzai School of Zen, Shosan not only emphasized its
impor-tance in the course of seeking after Zen, but also identified Gidan-shin 疑 團 心 or 'block of mind-doubt'with Yumo-no-ki 勇 猛 の 機or 'the moment of
an intrepid spirit'. He says that the followers of the Pure' Land School -
364-(48) Zen and Nembutsu in the case of Suzuki Shosan (J. Fujiyoshi)
might be caught by some devils because they have not only the object of prayer but also the Pure Land in which to be born. As to the followers of Zen, however, how can devils have a chance to catch them, because the block of doubt is void and bodyless. His Zen is generally called Nio-Zen
二 王 暉 (two guardian-Gods-Zen; namely vajrayaksa 金 剛 力 士 and vajrapani
密 金 剛). These two guardian-Gods are always standing with angry faces
in front of a temple and they are regarded as the symbol of entering Buddhism. According to him, in order to learn Zen Buddhism one must practice meditation through taking the image of Buddha as a model for the sitting pose. However it is difficult for the beginner to practice so-called
Nyorai-Zazen 如 來 坐 繹 or tathagata-sitting meditation through taking the image of , tathagata as a model. Therefore the beginner should learn to practice Nio-Zazen or two guardian-Gods-sitting meditation through taking the images of them or Fudo 不 動 (acala)as the model. Nio is the symbol of entering Buddhism, while Budo is called the initial Buddha among 13 Buddhas. Unless attaining the moment of an intrepid spirit one cannot overcome his passions. Only through the moment of an intrepid spirit can one obtain the final awakening. As for the sitting meditation, he warned the beginners of the danger of sitting meditation without proper guidance. If a beginner is missed, it may happen that he is driven mad.
Concerning Kensho 見 性 or seeing nature, which is very important for the Rinzai School of Zen, he said as follows; "Though I had my, own Kensho-experience it was of no use. Nowadays, he who says that he has had a Kensho-experience generally becomes a repulsive character. Therefore it would be better for you to practice Nembutsu without argument." "The other day, I have heard that a Rinzai monk of 19 years old was respected by the people as a Zen master who had a Kensho-experience. If it is so easy to have Satori experience, I might have become a Buddha or a Bodhi-sattva. I have sought after Zen truth from my boyhood. I am now 80 years old, however, I am still not fully awakened... As I had a Kensho-experience on the morning of August 28th when I was 61 years old, the state of Kensho-experience had lasted for about 30 days. Later on, as I realized that
-363-Zen and Nembutsu in the case of Suzuki Shosan (J. Fujiyoshi) (49) it was nothing else than my individual experience, I cast it away. I am still seeking Zen truth."
Through such sayings of his we understand that he once experienced Kensho, but after reflecting upon himself, he realized that it was an experience and not real awakening, so that he went beyond such an experience.
The rise of the new schools of Buddhism in the Kamakura age is called the Reformation in the history of Japanese Buddhism. However it occurred in the spiritual atmosphere of medievalism. Therefore it is different from the Ref oremation in Europe. At least in their subjective consciousness,
Shinran 親 鷺 wholly depended on Honen 法 然 who, in turn, completely
relied on the doctrine of Zendo 善 導, and Dogen 道 元respected Nyojyo
(1) 如 浮
as his only master. Therefore Prof. H. Nakamura's remark is correct, namely, that among the Japanese Buddhists Shosan is one of the most
distinguished, his spirit clearly corresponding to the spirit of the Reformation in negating the religious authority of any man or a group of men. Moreover, I cannot help but feel that Shosan was one of the most modern type of Buddhists. For although he became a Zen monk, he attached great importance to the actual world. In other words, he found a new method of Buddhism which is not separated from our daily lives, through which the final awakening is obtainable.
As for his view of Nembutsu, although he mentioned five types of (2)
Nembutsu, he emphasized that Koan 公 案 and Nembutsu are the same in
regard to overcoming passions. Such a view of Nembutsu is rather different
from that of H6nen and Shinran. Sh6san says that Honen's Ojyo 往 生
(getting rebirth in the Pure Land) through practice of Nembutsu is a kind of Satori whithout the Satori-experience. His is thus a unifying view that both Zen and Nembutsu are the same as a method of overcoming our passions.
(1) Cf. Hajime Nakamura; Kinsei Nippon ni okeru Hihanteki-sheishin no Ichi-kosatsu, Sansei-do, Tokyo. 1949.
(2) Cf. my article entitled " Suzuki Shosan no Nembutsu-kan," Bukkyo Bunka Kenkyu No. 8, Chionin, Kyoto, 1959.
