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 beatitude 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. Balls 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 noble ends; that fire, water, air, grass, 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.
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 passion. For example, Self wants to be temperate for the sake of health, and would fain pass 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 masses. 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 got 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 noble 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 succumb 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,[1] a famous Japanese 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 assassin. 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 God could never be burned, even if their bodies were reduced to ashes, nor those seekers after truth who were killed by ignorance and superstition. 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?
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-rai1 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 Japanese soldiers led extremely simple lives, and that they often held the meeting-of-perseverance,[2] 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.
