Some Notes on Sara Sera

Some Notes on Sara sera

Esho Yamaguchi

The concept of samsara (transmigration), which means that birth and death repeat themselves over again for every living thing including human being, is one of the traditional characters in Indian thought, and it becomes a part of tradition of Japanese thought through Buddhism. But nowadays does everyone feel this thought of samsara close to himself ? It is needless to say that it is funeral that is held at the end of life of a man. Recently it is known that some people conciously avoid the funeral of all religious sects and hold the funeral independently of religion. In such a funeral, it is noteworthy that the president and the attendant of the funeral are the principal part and support's part respectively, and that neither a. priest nor a supposition of God or Buddha can be seen there. In this case, they make it a rule that the deceased is held a religious service as if he were alive by people who take leave of him and that the deceased is not thought to aim at the world of God or Buddha as his last refuge. And they think of the deceased by talking together about his meritorious. deeds bef ore his death and his personality. But it is not clarified there where all of his meritorious deeds come from. It is almost needless to say that as. for as one's meritorious deeds have a historical and social meaning people must find a historical and social appreciation in it. But in this case, people think it rightly appreciated from the view point of that human being is. the nucleus of this world. And they never think of its attaching a deep significance from the view point of the transcendental, historical and social. We have same experience even in the funeral of the deceased who insisted on uselessness of the funeral ceremoney while he lived. In this case, the life of the person is regarded to continue only in his own lifetime given. by his parents, and to have no relation to the past or the future. Once the. life of the person is considered to continue only in his own lifetime and -1014- Some Notes on Sarhsara' (E. Yamaguchi) (12> to be related only to the present time, the death must be the in-evitable. destiney for human being. People cannot expect their happiness after death,. and cannot conquest the terror of death approaching them. So they cling very hardly to their own lives in their declining years, desiring to know how to live longer or get an elixir of life. The motive of Buddha's entering in priesthood is considered to be howw to avoid such a pain of death or old age. And so the dharma (the truth), of the pratityasamutpada (chain of causation), which is the content of Bud- dha's enlightenment (perfect knowledge or wisdom), is aiming at the solution of pains of every living thing. The dharma of Buddha's pratityasamutpada shows, as well known, the inter-dependent relation between all living things. And when we refer this conception to the fourfold noble truth (caturarya- satya), that is, pain, the causes of pain, the extinction of pain, and the way to the extinction, we can understand that Buddha was aiming at the solution of pains of every living thing with this pratityasamutpada. The cause of pain (pain as a result from this cause) and the way to the extinction (the. extinction of pain resulting from this way) are arising from the two-way ob servation (observation in regular order and inverse order) of pratityasamutpada._ Among these two-way observations, that in regular order shows the cause of pain and its result, and that in inverse order shows the way of extinction. of pain and its result. That is to say, basing on the causation of the pratityasamutpada, the former clarifies actual state of pain of every living thing and the latter actual state of the extinction of pain. The causation of the pratityasamutpada shows that one exists because another exists or that one does not exist because another does not. That is, the former show the observation of the pratityasamutpada in regular order, and the latter that in inverse order. In this way people would be able to gain the true knowledge (Nyojitsu- chiken (pfd,)). The twelvefold pratityasamutpada is explained as follows;

From avidya (ignorance) arises samskara (mental conformation or creation of the mind), from samskara vijnana (knowledge), from vijnana namarupa (name and form), from namarupa sadayatana (the seats of six organs), from sadaya- -1013- (13) Some Notes on Sarhsara' (E. Yamaguchi) tana sparsa (tangibility), from sparsa vedana (sensation), from vedana trsna (desire), from trsna upadana (grasping or clinging to-existence), from upadana bhava (existence), from bhava jati (birth), from jati jaramarana (old age and death). And in inverse order, as follows; From the extinction of avidya the, extinction of samskara, from the extinction of samskara the extinction of vijnana, from the extinction of vijnana the extinction of namarupa, from the extinction of namarupa the extinction of sadayatana, from the extinction of sadayatana the extinction of sparsa, from the extinction of sparsa the extinction of vedana, from the extinction of vedana the extinction of trsna, from the extinction of trsna the extinction of upadana, from the extinction of upadana the extinction of bhava, from the extinction of bhava the extinction of jati, from the extinction of jati the extinction of jaramarana. With this two-way observation Bonno-soku-bodai' (k RAAV)1) and: Shoji- soku-nehan' (4Effli)2) are gained. That is, Nyojitsu-chiken, a knowledge of enlightenment. It may sound strange to you that Bonno-soku-bodai or Shoji-soku-nehan are gained by this two-way observation. The pratiityasamutpada in regular order is established by the question whence jaramarana exists, and that in observation in inverse order is established by the question from non-existence of what jaramarana does not exist. Basing on the reason of cause and effect, the former shows the reality of Bonno-shoji (klesa - jatimarana), the latter that of Bodai-nehan (bodhi - nirvana). Bodai-nehan are obviously separated from Bonno-shoji because the former is established by negation and conquest of the latter. Consequently ins't it questionable that Bonno-soku-Bodai and Shoji-soku-nehan are gained by this two-way observation of pratityasamutpada? It is certainly possible that such a question is brought out. But in this

1) Affliction (klesa) is a perfect knowledge (bodhi) in that condition. 2) The life and death (jati-marana) is a nirvana in that condition. -1012- Some Notes on Samsara' (E. Yamaguchi) (14) case it is notable that the observation of the pratityasamutpada comes from the true knowledge of Gotama Buddha. The truth of the pratityasamutpada or the dharma of the pratityasamutpada, as is generally known, shows the contents of enlightenment of Gotama Buddha. Sramana Gotama became Buddha because he knew the truth of the pratityasamutpada or the dharma of the pratityasamutpada. And this is shown in following passages. Who sees pratityasamutpada sees the dharma. Who sees the dharma sees himself and sees Buddha. The meaning of the above is that who sees the pratityasamutpada sees the dharma and who sees the pratityasamutpada sees himself and at the same time sees Buddha. And this dharma of the pratityasamutpada is imperishable independently of the advent of Buddha or Tathagata. That is to say, the imperishable dharma for Buddha is after all the dharma of the pratityasamutpada, and not something else. Moreover to see dharma of the pratityasamutpada means to see Buddha, and to have the light of the imperishable truth. And so the thought of two light or two conversions was probably taught in relation with the above. One should have oneself as the light and at the same time the dharma as the light. And one should be converted to himself and at the sametime to the dharma. What does it mean that one should be converted to oneself and should have oneself as the light? And what does it mean that one should be converted to the dharma and should have the dharma as the light? We can find verious meanings in teaching of two lights or conversions. From my point of view, the teaching of two lights or two conversions means that every living thing has himself as a light and is converted to himself, and that every living thing has the dharma as the light and is converted to the dharma. And it is clear for this teaching to show every living thing what he depends upon and what he should aim at. In the case of Buddha, oneself and the dharma are not different (advaya) from the observation of the dharma of the imperishable pratityasamutpada. Who sees the imperishable pratityasamutpada sees the dharma, and who sees the dharma sees himself -1011- (15) Some Notes on Sarnsara' (E. Yamaguchi) and Buddha. Therefore, in the case of Gotama Buddha who saw the dharma,, himself and Buddha from the observation of the imperishable pratityasamutpada, his light or his own dependent place is the pratityasamutpada which is gained by himself. The teaching "who sees the pratityasamutpada. sees the dharma...... means the light of the imperishable truth for every living thing. Every living thing thinks of Buddha's teachings as the light illuminating his way, and goes ahead along the way of Tenmei-kaigo M61 RU-9, being disillusioned and enlightening). But unless he is always converted to the imperishable dharma "seeing the pratityasamutpada" and thinks of it as the light, he is not to go ahead along the way of Tenmei-kaigo. Who sees the pratityasamutpada' means the subject of the pratityasamutpada, and at the same time suggests the subject of enlightenment of every living thing by the pratityasamutpada. And twelve-fold pratityasamutpada is thought to develop the dharma of the pratityasamutpada. As the observation of twelve-fold pratityasamutpada is the result from. Buddha's enlightenment, it comes from the true knowledge of Buddha. And. so observations in regular order and in inverse order are two sides of Buddha, who is the subject of enlightenment of the pratityasamutpada. We will be able to solve the problem of our own jaramarana (old age and death> and the extinction of jaramarana by thinking these two sides of Buddha as our imperishable light. The observation of the pratityasamutpada in regular order from avidya to jaramarana, is partially in our own lives as the fact that from jati (birth) arises jaramarana. But this observation is. one of enlightenment which was gained at first by Sramana Gotama after six years of his difficulties. And as the observation of the pratityasamutpada was very subtle, it seemed very difficult to show and teach it to every living thing. But it was clear that unless it was taught to every living thing then,. his pains would not be solved forever. Therefore it is said that it was taught for every living thing in order to save him and make him enjoy. The above is clear from the biography of Gotama Buddha, but whence does this come from ? The pratityasamutpada does not clarify only mutual dependency of things based on reasoning of causes and effects but also -1010- Some Notes on Samsara' (E. Yamaguchi) (16)

aim at relief or salvation of every living thing. Therefore, every living thing must understand the confidence of Buddha on the pratityasamutpada. If it were not understood, Buddha should not be able to receive every living thing. In this point, it is demanded that one must teach others what he believes

in and must have others believe it (Jishir-kyo-Ninshin 自信教人信). Butit

is clear that though Jishin (自信) (what one believes in) is established in the pratityasamutpada it is difficult for Jishin-kyo-ninshin (one must teach others what he believes in and must have others believe it) to be established in every living thing in general. When in the mind of Buddha, who is the subject of the pratityasamutpada, a pity for every living thing appears and when the confidence of Buddha to the pratityasamutpada appears, the win- dow of heart, that is, sru (to hear) must be ready in every living thing. But this is really hopeless for us. Buddha preached to five disciplinants. Cbhiksus), his old friends. It is said that the meeting of Gotama Buddha and five disciplinants was held at Sarnath on the suburb of Benares. The preaching of Buddha which was given to five disciplinants was completely understood by them. This fact tells us his way of preaching, that is, Zuiki-

seppo 随機説法(preaching to someone so as to understand it easily). All the five disciplinants were said to attain the true and immovable state. This means not only that the preaching of Buddha was successful according to his considering time, place and personality, but also means that the preaching of Buddha on the pratityasamutpada was given to every living thing in human words and that the way of salvation for it was given. The above mentioned is through explanation of the observation of the pratityasamutpada. But this observation of the pratityasamutpada, which opens the door of eternal life for every living thing and was shown in the knowledge of enlightenment of Buddha who perished avidya completely, was understood by five disciplinants, but is difficult for every living thing to understand it. It should be said to be the dharma which is difficult for every living thing to believe in it. And this dharma should be accepted in

Bodai-shin 菩提心(bodhicitta), and only one who seeks for it earnestly can gainit.

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In this point we should pay attention to the tale of Toshir-gako (投身餓

虎) of Sessen-doji (雪山童子)3). Every living thing, in general, can not admit to get an enlightenment in the morning and die in the evening, and it is very difficult for us to seek thoroughly for enlightenment. And so we can

not help receiving every pain such as Ai-betsuri 愛別離i4) (priya-viprayoga),

Onzo-e 怨憎会5)(apriya-samprayoga), Gu-futoku求不得6) (yad apicchaya par-

yesamano na labhate), and Goon-jyo 五陰盛7)(samhksepepa-pacopadana-skan- dha) in our lives. Generally speaking, have we ever called pains in life in question thoroughly? In our lives of several ten years which were given from our parents, have we thoroughly seeked for the dharma? Doesn't it show us that we have not seeked for the dharma thoroughly, that in our lives we have not had a definite junction, priest's life or hard discipline ? We ourselves of nowadays are not same as those of a year ago, ten years ago or fifty years ago, and are only processes to inevitable old ages. And we pass our tame without seeking for enlightenment and thinking or deliberating of the meaning of our lives. It is needless to say that our lives can not be traced back to when our parents are not born yet. Therefore, our lives are to be , our own individually and being old and dead (jaramarana) are inevitable to us. Our lives thus can not be traced back to the past and not arrive at the future. We find here our limit in understanding the observation of pratityasamutpada taught by Buddha. With the pratityasamutpada Buddha, who preached the imperischable dharma, taught every living thing what its birth -(jati), becoming old age and death (jaramarana) are like and how it can avoid suffering from these pains. And therefore he can get every living thing to attain the immovable state and the dharma which is extremely

3) The Young Ascetic in the Himalayas. His story is found in the Mahapari- nirvana-sutra, Fascicle 13. 4) pain that one must inevitably part from someone whom he loves. 5) pain that one must inevitably meet someone whom he dislike. -6) pain that one cannot get what he wants to get. 7) pain that in this world inevitably flourishes the ill-natured. -1008- Some Notes on Samsara' (E. Yamaguchi) (18> valuable. The dharma of samsara will be related with this. Every living thing, in general, repeats its birth and death, and is steeped in the ocean of samsara._ This fact is the result of karman which every living thing made, and shows, its whole life from the past to the present. To solve our present pains of jaramarana, therefore, we must begin with tracing back to the sources of samsara of the past, and any other way will never be able to be found.. As the dharma of samsara is given to every living thing which is migra- ting, the pratityasamutpada to solve his pains of old age and death (jaramarana) should naturally be clarified through the background of the ocean of samsara. And this ocean of samsara, on the whole, is to correspond to, emancipation and nirvana. And every living thing in the ocean of samsara is to gain nirvana, being steeped there and seeking for the dharma of ex tinction of pains of old age and death. This is the reason why the eyes of knowledge of Bonno-soku-bodai and Shoji- soku-nehan are gained through the observation of the pratityasamutpada.

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