《铃木大拙的中国体验

《铃木大拙的中国体验——1934年的中国佛教的诸侧面》

日本松岗文库　金子務

D.T.Suzuki and China：

Aspects of Chinese Buddhism in 1934

Tsutomu Kaneko

Director of the Matsugaoka Bunko Foundation，

Kamakura，Japan

Professor Emeritus，Osaka City University

Dasietz Teitaro Suzuki，1870－1966，twice conducted tours to China.The first one was made around Qingdao，Tsinan，Gufu，Beijing，Tianjin，Lushun，Fengtian and Pingcheng from July 12 to August 13，1918，taking his students at the Gakushuin School（Tokyo）where he was teaching.The second tour in 1934 continued for a period of 53 days（May 4 to June 25，1934） and covered a wide area from the south-eastern part to the north-eastern part of the country.The main cities he visited were Shanghai，Hangzhou，Ningbo，Suzhou，Nanjing，Beijing，Tianjin，Fengtian，Seoul（Korea）and Kyongju（Korea）and so forth^①.My paper tries to examine his second tour and report what impressions Dr.Suzuki acquired from his touring experiences.His detailed itinerary is appended to the end of this paper.As references I depend on his lectures and reports about his tour（in English as well as in Japanese），etc.

The tour to China in 1934 made a tremendous impression upon Dr.Suzuki，who made some observations on the following points.

（1）Temples such as Tiandongshan and Lingyinsi in Hangzhou are of immense scale beyond the imagination of the Japanese，whose vista is circumscribed by the concept of a temple consisting of seven halls and buildings.

（2）In the practice of Chinese Buddhism，one sees，not infrequently，ascetic ritualsattended by many monks，which are supported by pious believers.

（3）Unlike in Japan，Chinese monks abstain from eating meat and remain celibate.Monks，whether abbots or novices，put on just ordinary plain cotton wear.Only in rituals do the monks wear the ornamental surplices，a remarkable contrast with the showy robes of Japanese monks.

（4）A Buddhist teaching of karmic retribution got mingled with Chinese ethical thoughts and enlivened Taoism.

（5）Confucianist philosophy in the Sung Dynasty would not have been so well developed had there been no influences from Buddhism.

What impressed him most was a finger-burning ritual which he witnessed at Ayuwangsi temple，a ritual in which a monk had two of his fingers，that is，his ring finger and little finger burnt and offered them to Buddha.This reminded him of the famous episode of ex-soldier“Huiko Cutting Off his Arm”in his fervent wish to become a disciple of Bodhidharma.Dr.Suzuki reports that he later met with a blind virtuous abbot named Juequan and that this monk in his youth had lost his left ring-finger in the finger－burning ritual at Ayuwangsi temple.

He talked with several monks of high virtue and learning.There was among them a master Taixu，chief abbot of Xuedousi temple.He called on him for a short while with an introduction letter by a consul general in Japan，Mr.Shang Zuo.In his book^②Dr.Suzuki greatly deplored that his visiting time was so limited that he had no choice but to return to Ningbo.

In later years Dr.Suzuki quoted a well-known poem by Xuedou，a representative Zen master of the Sung Dynasty.To paraphrase it：“Mountains and rivers in springtime embrace me with their ever-changing green of no limitation.Infinitesimal though I am，as I stand before it all alone I feel an aspiration to absorb the limitless universe.”The passage in question that Dr.Suzuki quotes begins with depicting the poem's setting as“Spring makes her vivid appearance”and recollects his encounter with the chief abbot Taixu of Xuedousi temple when he toured South China^③.He evidently identified in him the same state of mind as Xuedou's.

I will focus on the following two points among Dr.Suzuki's discourse about Chinese Buddhism.

（A）Why is it that Chinese Buddhism has been typified by Zen？

Dr.Suzuki had regarded Chinese Buddhism as one of uttering the Nembutsu，which，he argues，was a crystallized form of the ethnicity of the Chinese people.When Buddhism entered China，people at first devoted themselves to the translation of sutras.As Dr.Suzuki wrote：“They taught Buddhist doctrine in vain relying on abstract concepts like tathata，Dharma－body，nirvana and so forth.The Zen sect，however，did not follow such ways and strived to make the essence of Buddhism realized directly through one's five sensory organs”^④.

According to Dr.Suzuki，in order for Buddhism that originated in a foreign country to take root and become integrated in the everyday life of the Chinese people，whom Taoism and Confucianism had influenced for a long time，it had no other way than to develop into Zen.In the process Buddhism had chosen it somehow came to resemble Taoist ideas and tastes.

The influence of Confucianism，which emphasized the volitional practice of virtues，hadprevented Buddhism from spreading，and the Chinese philosopher Hu Shih argued that this difficulty had given rise to a revolt against newly-introduced Buddhism by the Chinese mind and spirit，which had reinforced Zen.There were，however，some people who argued that Buddhism was dangerous since the concept of emptiness and void would tend to alienate people from actual life，that the monks'abstinence would militate against social customs，and that its slighting of labour would harm the national economy.Against these arguments Dr.Suzuki counters that while definite judgement has to be withheld until further research is done on Chinese history，the emergence of Zen was not a revolt but an outcome of the acclimatization of Buddhism to Chinese ethnicity.Zen master Paidang Huaihai，in the middle of the Tang Dynasty，is well known for his first having built a Zen hall and drafted the“Paidang chingkuei”（Pure regulations for monastic life）.

Among the regulations in question there is a passage that reads：“A day without work is a day without food，”which emphasises a working life，that is，Zen's principle of“zuowu.”This principle resembles Mencius's dictum：“The way is near，but one tends to seek it in distant places.”

Chinese Zen has succeeded in adjusting itself well to Chinese ethnicity which attached great importance to the will and learning through the physical senses as attested to by the phrase，“A genuine faith has to make its appearance physically through nerve and muscle.”The extent to which Zen Buddhism has been assimilated to the Chinese way of life is evident，Dr.Suzuki adds，in the sayings of Zen master，such as in the Linji lu where colloquial expressions and slang words abound，such as the one that declares Buddha is“a dried excrement stick！”

In the Zen Buddhist preachings it is not rare that a master abruptly leaves the pulpit a few seconds after entering the meditation hall with a slapping of his stick or staff.And the sound of it implies that the elements of the universe have been deciphered and laid bare.Zen Buddhism has deconstructed traditional abstract Buddhism and made it into a concrete religion，which directly concerns one's mind and hearts.In other words：“Once rid of superficiality，then you begin to grasp the essence of Zen and its free working.”

The process of assimilation and adjustments Buddhism made can also be illustrated in the translation of sutras.Take，for example，the concept of“emptiness.”When Buddhism was introduced to China，in the first place Buddhist“emptiness”had been connected superficially with the Taoist concept of“wu wei”（“doing nothing”），but whose meaning then began to deepen in due course.Buddhist“emptiness”when thus deeply understood is neither contentless nor simply vacant；on the contrary，it is replete with rich content.Zen Buddhism teaches that all things in nature are“empty”as they are.Buddhism as a religion is based on experiences of faith but reasoning underlies therein.According to Dr.Suzuki，though，the Zen experience is a direct one without recourse to reasoning and thinking，and it can make our dualistic reasoning radiant by grounding it on the basis of nonduality.

（B）Faith in Putai and Its Chinese Characteristics

Furthermore，Dr.Suzuki pays attention to the Chinese people's faith in Putai Hoshan as anapparent example of the mingling of Buddhism with traditional Chinese thought.The Sung Biographies of Eminent Priests，Transmission of the Lamp^⑤describes him as having lived in the time of the Five Dynasties（from the end of the 9th century to the beginning of the 10th century）.He was a man of ugly appearance and went around with a bare potbelly.“He was not sitting down in meditation，nor standing up stiffly；his fingers were not formed into a mudra，nor was his hand extended to people for salvation.Broadly smiling at ease，Putai leans on his large bag with fan in hand，a posture which makes look like a common man，a father－like figure in the neighbourhood.”

Dr.Suzuki quotes a poem that hangs in front of Putai's statue which goes something like this：“We can put anything，big or small，into Putai's belly，even things the world won't accept.”

This statue is normally placed on a sacred table in the hall of the four gods，the frontal hall amongst the constellation of buildings in Buddhist monasteries.（The other buildings are the Buddha hall，auditorium，and Lohan hall，together with the belfry，meditation hall and guest hall on either side.）Putai is regarded as the incarnation of Bodhisattva Maitreya and widely believed in.Not only that，it will do even if Putai's statue is placed in any other place like private houses，or Taoist or Lamaist temples.Dr.Suzuki finds it of interest that such faith has permeated into the society despite ethnic differences.While in Japan Putai belongs to the Buddha's preaching of the transience of the world，in China he appears to assume the image of an ever-present Dharmabody.Behind a statue of Putai we frequently find placed for worship a statue of Kwannon Bodhisattva，the Goddess of Mercy，who is believed to be residing on Mount Fudara.People visualize in her the Pure Land of Bodhisattva Kwannon.Nembutsu Buddhism in China may be characterized by its orientation towards the Pure Land of Kwannon rather than Amitabha's Land of Perfect Bliss.

Accordingly，Dr.Suzuki had also been asking as an additional question why the Nembutsu Buddhism in China had not developed as it had in Japan，to something like the Shin Sect of Pure Land Buddhism.

Notes

①This study tour was funded by the businessmen represented by Mr.Yamaji Muto.Dr.Suzuki led a group of four people，namely，Zen master Kaisen Nakamura，chief abbot of Jukoin，Daitokuji，Zen master Bizan Takabatake，chief abbot of Butsunichian，Engakuji，Mr.Seisen Fujii，resident of Toyohashi city，and Mr.Teiichi Saito，Tokyo.The itinerary is given subsequent to this note.

②春山畳乱青/春水漾虚碧/寥寥天地間/独立望何極.Elsewhere，in Zen and Japanese Culture，Dr.Suzuki translates this as：“The spring mountains covered with layers of most variegated colors，/And the spring streams fancifully laden with the reflecting images./Standing by himself between heaven and earth，/Facing infinitude of beings.”

③“On Oriental philosophy，”in Kokoro，July 1961 issue，inserted in Dr.Suzuki's Oriental Outlook edited anew（ed.Shizuteru Ueda），Iwanami Bunko，1997.

④“Concrete expressions of Zen，”in Zen Sect No.311，1921.

⑤“Master Putai Hoshan of Mingzhou，”in Sung Biographies of Eminent Priests，Transmission of the Lamp，Vol.27.

Itinerary（May 4 to June 25，1934）

5/04 Departure from Kobe aboard the Nagasaki Maru.

5/07 Shanghai上海.Visited the Catalpa Garden of the Wang Yiting residence王一亭邸.He recollected the late Mr.Sanji Muto 1867－1934.In the garden there was a withered catalpa tree.

5/09 Shanghai.Paid his respects at玉仏寺temple.

5/10 Shanghai.Met with Lu Hsun魯迅.He depicted Lu as“as a short man with an impressive look and found the meeting extremely enjoyable，though limited in time.”The meeting was arranged by Mr.Kanzo Uchiyama，1885－1959，proprietor of the Uchiyama Bookstore in Shanghai.

5/11 Hangzhou杭州.Paid his respects at the West Lake's Lotus cave of Jingcisi浄慈and the Rujing monument tower如浄塔.

5/12 Hangzhou.Morning，visited昭慶律寺where he met常惺法師（廈門の南普陀寺住持）.Afternoon，visited霊隠寺.Met民誼of行政院as well as常惺法師.Rested at柴竹林.Visited清漣寺.

5/17 Evening.Departure from Shanghai.The group was joined by Mr Goro Kashida，an official of the Ministry of the Interior in charge of prevention of epidemics who was attached to the Consulate in Shanghai.

5/18 Ningbo寧波.Arrival in early morning，immediately visited Xuedousi雪竇寺and met with太虚法師.He regretted having so little time to spend there.

5/19 From Ningbo to Tiandong shan天童山via canal.Attended水陸法会.Stayed at Tiandong shan.

5/20 Paid his respects at阿育王寺.Buddha's birthday celebration.釈迦生誕祭.At舎利殿saw the finger-burning ceremony燃指供養.Met many eminent priests.

5/21 Ningbo.Visited佑聖道観.

5/22 Putoushan普陀山.Visited普済寺and stayed at蓮池禅院.

5/23 Called on法雨禅寺.Visited観音霊跡.Posted at a steep cliff near the cave was a sign that said，“No jumping permitted.”

5/24 Visited磐陀石，西方禅院，龍眼井.

5/26 Shanghai.Morning，arrived by ship.

5/28 Suzhou.Toured磐門橋，瑞光寺塔，孔子廟大成殿，報国寺，玄妙観，北塔.

5/29 Visited寒山寺，姑蘇楓橋，西園，戒幢律寺.Had a meeting with興慈法師and others.

6/01 Nanjing南京.Visited鶏鳴寺，明孝陵，中山陵.

6/02 Visited Nanjing Consulate and Nanjing Central University.

6/04 Zhenjiang鎮江.Visited金山寺.Novice monks gathered from all over the country.

6/05 Nanjing.Visited清涼禅寺and牛首山.

6/06 From Nanking to Beijing北京by train.

6/08 Beiping北平.Visited Beijing University and meets university chancellor蒋夢麟as well as Hu Shih胡適who happened to be there.Visited the中国学院and met the administrative head。

6/10 Beiping.Visited白雲道観.Met方丈and others.Visited雍和宮.Listened to sutra chanting by Lama monks.

6/11 Beiping.Visited Beiping Library.

6/12 Beiping.Visited天壇，排雲殿，仏香閣，万寿山仁寿門，育幼院.

6/13 Beiping.Visited景山and at観音寺met覚先和尚who in his younger days had done the finger-burning ritual燃指供養.Visited the attached orphanage and龍泉寺.Invited to dinner by東方文化事業部.During his stay in Beiping，was accompanied by Mrs Ruth Everett，1892－1967，a wealthy American woman practicing Zen in Kyoto at Nanzenji南禅寺.

6/15 From Beiping to Tianjin天津by train and then by ship to Dalian大連.

6/18 Fengtian奉天.Visited万寿寺，大清宮道，and the National Fengtian Library国立奉天図書館.

6/19 Fengtian.Visited北陵，黄寺.

6/21 Korea，Gyongsong京城（Seoul）.Visited南山，博文寺.

6/22 Gyongsong（Seoul）.Visited昌慶苑，開運寺，徳寿宮，漢口神社.

6/23 From Taegu大邸to Kyongju慶州.Visited武烈王陵，芬皇寺，仏国寺，石窟庵.

6/25 Evening，arrived back in Kyoto.