Читать книгу Dreams and Delights - Elizabeth Louisa Moresby - Страница 6

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I had come down from the mountain fastnesses of my home in Kashmir on pilgrimage to a certain island off the coast of China. A long, long pilgrimage, but necessary; for, with a Buddhist monk attached to the monastery of Kan-lu-ssu in the hills of North China, I was to collect certain information from the libraries and scholars of two famous monasteries on the island of Puto. I, Lancelot Dunbar, am known to the monks of the northern monastery of Kan-lu-ssu by the friendly title of “Brother of the Pen,” and it is my delightful lot to labour abundantly among the strange and wonderful stores of ancient Buddhist and historic knowledge contained in some of the many monastic libraries scattered up and down India, China and Ceylon. It follows that my wife and I own two homes.

One is a little deserted monastery in the Western Hills, in China, known as “First Gate of Heaven,” and so beautiful that the name might have grown about it like the moss on its tiled roofs. Following the bigger monasteries, it has its quiet courtyard, its lotus-pool and the peaked roofs with their outward, upturned sweep. The pines crowd upon us, and the cloud-dragons of rain and wind play in their uncouth sport among the peaks and fill our streams with singing, glittering water.

Our other home is a red-pine hut near the Liderwat in Kashmir. The beauty of it, the warm homeliness set amid the cold magnificence of the hills and immeasurable forests, no tongue can tell. The hut is very large and low, divided into our own rooms and the guest-rooms, with hospitable fireplaces for fragrant pine-logs and floors strewn with rugs brought by yak and pony down the wild tracks from Yarkand and Leh. Beautiful rooms, as I think—the windows looking out into the pines and the endless ways that lead to romance and vision.

Which home is the more beautiful I cannot say. We have never known, and our friends give no help; for some choose one and some the other. One day I shall write of our life in Kashmir, the clean, beautiful enchantment of it, the journeyings into the mountains—but to-day I must recall myself to the pilgrimage to Puto.

It is an island off the coast of China, as I said before, most holy to the Buddhists of the Far East, dear to all who know it in its beauty and religious peace and the lovely legends that cling about it, a place of purification of the heart and of a serenity that the true pilgrim may hope to carry away with him as the crowning of his toil and prayer. It is one of the Chusan Archipelago and is separated from the large island of Chusan by a stretch of water known as the “Sea of Lilies.” And it is not very far distant from the hybrid dissipations of Shanghai and the swarming streets of Ningpo and can be reached from either. Yet it is as far removed from their hard realities as if it were built on floating clouds and lit by other dawns than ours.

Shanghai concerns itself, I am told, with that ancient and universally respected Trinity of the World, the Flesh, and the Devil. I know little of it myself and accept the testimony of friends, and especially of one who knew it well. “I just think,” he said with conviction, “that if nothing happens to Shanghai, Sodom and Gomorrah were very unfairly dealt with.”

So I met my friend Shan Tao in Ningpo, and we set sail together. The island of Puto, at all events, concerns itself with a very different Trinity from that of Shanghai. For the deity of Puto is the Supreme, enthroned in eternal light, and on his right hand stands Wisdom and on his left, Love. The patron saint of this island is Kwan-yin (the Kwannon of Japan), the incarnation of divine love and pity, she who has refused to enter paradise, so that, remaining on this sad earth, she may be attentive to the tears and prayers of humanity and depart from it only when the Starry Gates have closed behind the last sinner and sorrow and sighing have fled away like clouds melting into the golden calms of sunset. Yet when I say “she,” I limit the power of this mighty Bodhisattva, or Pusa, as Buddhas-to-be are called in India and China. For that pure essence is far above all limitations of sex and, uniting in itself the perfection of both, may be manifested as either, according to need and opportunity. Be that as it may, Puto is the holiest, most immediate home of Kwan-yin, and her influence spreads far beyond its shores and makes the very sea that surrounds it sacred. Therefore it is to this day the Sea of Lilies.

For when the Dwarf-men, the Japanese, came storming down on the island from Hangchow long ago and carried off a part of the sacred relics, they woke in the dawn to find their ship moving slower and slower and finally rocking like a ship asleep in what seemed a vast meadow of lilies. Thick as snow about them lay the ivory chalices with golden stamens; thick as the coiling of snakes innumerable were the long piped and knotted stems, with the great prone leaves. Neither oar nor sail could move the ship; for the mysterious lilies, white and silent, that had sprung up from the depths in a night held it as if with chains. And then comprehension entered the hearts of the Dwarfs, and, taking hurried counsel, they put the ship about and headed for the sacred island once more. As they did so, a soft wind like the waft of a passing garment breathed on the surface of the sea, the ivory chalices closed and the crystal lymph flowed over them, and, where the leagues of blossom had spread, were now only the foam-flowers of the waste ocean. So the treasures were restored to Puto, and, when the story was told to the monks, they adored the Heavenly Lady who guards her own.

Lest it be said that the burdened consciences of the Dwarfs misled them into a dream, let the story be told of Wang Kuei, a haughty official who was sent on his Emperor’s behalf to do reverence at the shrines of Puto and did it grudgingly and with a pride that ill became him. So, when his ship set sail from the island and he sat in glory on deck, glad at heart that his service was over, suddenly her swift course was stayed. Behold, in the moonlight, the meadows of ocean had bloomed into innumerable lilies, and there was no sea-track between them, no glimmer of water in the interstices of the paving-leaves, and the ship was a prisoner of beauty! Then the story of the Dwarfs rushed into his soul. In haste he prostrated himself on the deck with his face toward the island and prayed for pardon as he had never yet prayed, and the Heavenly Lady heard him and the lilies were resumed into her pure being. The man of pride returned to Puto and, doing homage of the humblest, went back in security to his Emperor.

But who can tell the beauty of Puto, looking forth on its little sisters of the archipelago with the serenity of an elder who has attained? We put up in one of the cells allotted to pilgrims in a monastery among the hills overlooking the Sea of Lilies. Surely, I think, a lovelier place could not be. The little ways wind about the island, past great rocks sculptured with holy figures and groves of trees that climb the hills to the tiled roofs of the many temples and monasteries. And wild and sweet on the hills grows the gardenia, whence the island has its name of “White Flower.” The sunny sweetness of its perfume recalled to me the far-away, wild daphne bushes of Mount Abu in Rajputana, near the marvellous white temples of Dilwara, temples of another, yet not unallied, faith. It is easy to tell when the gods go by—it can never be common air again, but sweet, sweet unutterably.

All day I trod the bays on sand fine as powdered gold or wandered among the flowers, taking notes for my book at the various temples and talking with the monks and such hermits as are not under the vow of silence. When they found I was at work for Kan-lu-ssu in the hills, they opened their hearts and told me many things.

I suppose it is difficult for the western mind to comprehend the impulses that send a man to dwell in the solitudes of Puto, girdled with its miraculous sea, there to let the years slip from him like a vesture, unheeded, unregretted—but to me it is easy. Let me tell the story of one of these monks, gathered from his own lips and told where a ravine breaks down to the sands of a little bay; where the small waves fall in a lulling monotone, a fitting burden to quiet words softly spoken as the shadows lengthened to the hour of rest. He was named in religion “High Illumination.” His name in the world I cannot tell.

His father had been a farmer in Anhui, a well-to-do man for his class. There were two sons, and my friend was the younger. His father, of whom he spoke with deep reverence, had the utmost confidence in the elder brother. In dying, he expressed only the desire that the elder brother would make a just division with the younger of all the possessions he was leaving, and so departed.

“And I was content,” said High Illumination, “knowing my father’s wisdom and believing that his wish, uttered in the presence of us both, would be as binding upon my honoured brother as an imperial command. Therefore, when all observances of departure had been completed and the proper time came, I expected my share in peace, and the more so since my good father had provided for my marriage with a beautiful maiden, the daughter of a lifelong friend. But that was not to be.

“And still my brother said nothing; all the duties of the seasons proceeded and I worked and helped him, expecting daily that he would speak.

“Then at last in great astonishment I ventured this: ‘Honoured Elder Brother, the will of our just father is still unfulfilled. Should we not proceed in this matter?’

“And he, with anger and a reddened face: ‘What is this discontent? Do you not share the land where you labour upon it? What more would you have?’

“So, very temperately and courteously, I said: ‘Honoured Elder Brother, I work but as a hired man who has no hire. I have not so much as a cash in my pocket to buy me the least of pleasures or needs. I have but my food, and that, as I think, my elder sister [the brother’s wife] grudges me. Such certainly was not the intention of our just father.’

“Then, his face distorted with rage, he replied, ‘Have your way, and if it bring bitterness and disturbance of spirit, then thank yourself for your greed!’ ”

High Illumination paused a moment as if in memory.

“Greed!” I said indignantly. “My friend, you were wronged and cruelly. You could in a court of law have compelled him to do you justice.”

“Yet he was right: for me it was greed,” said High Illumination, with a smile of quiet humour. “I had thought of it night and day, till it had soured my soul. But the next day at dawn my brother called to me with anger in his voice and said: ‘The division is now made. Come and see.’

“So we passed along through the dewy dawn-gold in silence, past his fields of budding rice and millet prosperously green, and at last we came to a great stretch of pebbles and water-springs where nothing would grow, no, not even a blade of grass. The place had come to my father from many ancestors, and none could either use or sell its barrenness.

“And there it lay, grey and hard in the morning gold, and my brother, pointing, said: ‘Take it; the division is made. And when you store your plentiful rice, thank my generosity.’ And, turning, he left me and went back to his prosperity, laughing.”

“It was a devil’s deed,” I said. “Surely he laid up for himself a black karma in so doing.”

High Illumination shook his head slowly. “Who can judge the karma of another? Daily did I pray that my brother’s feet might be set in the way of peace, and I had assurance that thus and no otherwise it should be. But hear the story and its loveliness.

“So I sat nearly all day, staring at the pebbles. There was not even a yard of the ground that spade and hoe could conquer, and I knew myself vanquished. Then in the evening I rose and went to a neighbour and said, ‘I beseech you to find me work; for I must eat or die.’ He gave me work and the wage was my food only; for he was bone-poor. So I lived for two years, and, if I passed my brother, he would jeer at my rags and leanness.

“Now, as I went by my desolate heritage one day, I saw that between the pebbles were pushing little bright green shoots, strong and hardy, thrusting the small stones aside to make room for their impatience. The tender greenness pleased me. It was like warmth and sunshine to see the life of it, and I wondered what manner of growth could find food among the stones. For a while I could not go that way, but, when I went again, behold a thing most beautiful, for all the plants were covered with buds like pearls!

“My brother, hear a marvel. One day, before ever I came in sight of it, a sweet perfume, warm with the sun, exhaling the very breath of paradise, surrounded me. When I approached, the desert had blossomed abundantly. I could not see the stones; they were covered with lilies, white lilies, each with a gold cup, set in ivory, to hold the incense-offering to the sun. What could I say, what think in beholding this miracle of loveliness? I sat beside them to watch what they would do, and a light breeze moved the flowers like bells upon the stems, and there was a going in the leaves of them as though the hem of an unseen garment trailed among them. And they were mine.”

“They had never grown there before?” I asked.

“No man of those parts had seen the like; nor I myself. Every day, when my work was done, I went to look at them and sat to see their beauty of ivory and gold. And once, as I sat, the rich official, Chung Ching-yu, rode by. Pausing in astonishment, he bought a handful of the flowers, giving me the first money I had seen for a year, and he told me to gather the bulbs in due season and receive from him in return their weight in silver. And what he said ran on to other rich men and to men not rich, in the city of Ningpo, and they came bidding against one another for the bulbs to sell to the great and to send in ships to strange countries, until I who had been poor scarce knew how to store my riches. And I saw what my lilies loved and put for them more stones and water, and the next year they were a wilderness of sweets, where all the bees of the world came to gather nectar.

“But I knew indeed whence they came, since such beauty could not be of earth, and I withdrew myself to a lonely place and addressed my prayer to Kwan-yin, who had thus blessed my poverty, and I said: ‘O Adorable, whose ears are open ever to the cry of the oppressed, whose beautiful eyes are pitiful to sorrow, I bless thee for this compassion. And because I dread the love of riches, and the flowers and not money, are to me my soul, give me grace so to receive the mercy of thy gift that it may befit thy greatness and my littleness.’ Even as I said the words, a thought came to me, and I went to find my brother, whom I had not seen for long days.

“Now, when he saw me come, his face darkened with rage, and he said: ‘Are you come to taunt me because of my folly, in that I gave the best of all the land to your idleness, or to thank me for the gold it has heaped upon you? Speak out; for the lucky man may speak.’

“Then, standing at the door, I said this: ‘Elder Brother, your action was unjust, and certainly the Divine does not sleep, but awaits its hour in peace. As for me, the Spirit of Compassion has seen my poverty and had pity upon me, and now I will tell you my heart. Two nights ago as I lay and slept, it seemed to me that the moonlit air grew sweet with a sweetness more than all my lilies—nay, than all the flowers of earth—and I knew that the gates of paradise were opened and that the immortal flowers exhaled their souls, and that to breathe them was purification. Then, far off on a cloud so white that it resembled the mystic petals of the lotus, stood a lady with veiled face, and in one hand a chalice and in the other a willow spray, and even through the veil her beauty rayed as the moon behind a fleece of cloud. My Brother, need I say her name?’

“And, as I spoke, the hard face softened; for who is there that knows not the Pity of the Lord? I continued: ‘In a voice sweeter than sleep, she augustly addressed me, saying: ‘The Divine on its hidden throne knows no repose while the sigh of the oppressed is heard before it. And because this injustice was borne with patience, the armies of the flowers of paradise were marshaled. Say, now, whether justice was done.’ ”

“And I said, ‘It was done.’ And, as a cloud slips off the moon as she glides upward to the zenith, so fell the veil—but what I saw I may not tell, nor could, for I weep in remembering that Beauty.”

His voice faltered even in recollection; nor could I speak myself. We sat in silence awhile, looking over the Sea of Lilies with the twilight settling softly upon it.

Then he resumed: “So I said: ‘Elder Brother, having seen this, I have all riches and need no more. Take the land; for I depart into the life of peace, where is no need of gold or gain, having beheld the ineffable Treasure of the Nirvana and the very Soul of Quiet.’

“And his eyes kindling, he said, ‘What, is it mine—all mine?’

“ ‘Yours. Yet remember that these lilies are of heaven. It is in my mind that these will have not only pure water and clean rock but also a clean heart to tend them.’

“Then, very doubtfully, he took my hand and held it awhile in his and, dropping it at last, turned, weeping, away. Thus we parted, and I came to Puto.”

“And you never saw him again?”

High Illumination smiled, looking to where the star of evening blossomed above us. “Four years passed,” he replied. “Then, among the pilgrims who came to the holy shrines, I saw my brother, and yet could scarcely think it he, so reverently and with such humility he knelt where the Divine Lady waits in gold at the left side of the Infinite One.

“Need I recount the rest, O Brother of the Pen? He came to my cell and, seated at my feet, he told me all. When I was gone, the lilies withered, and at first he thought he lacked my skill and spent much money on digging and trenching, but still the lilies died, and at last he saw that the air that clung about his garments withered them. So, as he sat musing on this strange thing, he resolved in his soul that he would no more sell the Divine in the streets nor market his peace for gold, but that he would set aside these stones and pure springs for almsgiving to the poorest of the poor. Looking up, he said this: ‘Spirit of Compassion, have pity on my soul, bound and crippled by the love of gain. For I too am not beyond the bounds of thy pity, and, if there is hope of it for me in this life as the fruit of some solitary good deed in former existences, grant that the flowers of heaven may blossom once more and the souls of many rejoice in their loveliness.’

“And, as the words were said, he knew that the prayer was heard. The lilies returned in a beauty beyond telling, and it seemed that half the world desired them. He who had not known the joy of giving became now, as it were, the very source of charity and gave not only of his lilies but of his rice and millet and all his gains, that the heart of the poor might be gladdened with plenty. So, as he told, we sat together, hand in hand, with tongues that could not be satisfied in telling and eyes that beheld the greatness of the Divine. And for many years he came, and the monks watched and watched for his coming and I most of all. And at last he did not come, but his son in his place, who told me that the bond of life had been gently loosed, and it was believed that High Presences stood about his death-bed while the villages mourned.

“O Brother of the Pen, write this true story, that all may know there is none like unto the Hearer of Prayer!”

The evening star hung like a steadfast lamp over the dim ocean, and the air was so still that, when at last a faint stirring came in the grasses and leaves, it was as if some listening influence were passing softly away, as indeed I believe.

Skeptics may say that the wish was father to the thought. But I know better. And as for the flowers themselves, there is a strange susceptibility in the plant life we call “lower.” Of that truth I know many stories which I shall tell one day.

But how shall I tell the beauty of Puto looking forth on its little sisters of the Archipelago with the serenity of a saint who has attained? I sat alone next day by the carved Rock of Meditation pondering these things, and bathing my soul in the peace of them as in deep water. The mystery of the place was about me, for Puto is a home of the mystic order of Buddhist monasticism which in India is called Jhana, in Japan Zen, and there were men at hand to whom the bond of the flesh is a thing easily unloosed. One sat on the height above me now in profound meditation.

I analyzed my own heart. Is it because all this with the atmosphere it creates, is so beautiful that I love it? Or is it because it presents a truth forgotten, lost, in our hurrying day of fevered unrest?

Because it is of the truth. That is the answer. None can doubt it who understands and loves these people and their teachings.

None—who is admitted to the quiet of their secret places and thoughts.

It is a truth which is a part of nature itself. Consider the lilies of the field. They breathe it, the soft breezes whisper it among the leaves of the maiden-hair trees, the measured cadence of the sea chimes it eternally on the golden shores of Puto.

They have the secret of peace, which we have immeasurably and to our ruin lost.

So my friend Shan Tao and I paced along the pilgrim’s path past the sea-cave where visions of the holy Kwan-yin are said to have been seen in the sun ray that strikes through the rent roof with something of the same effect as the light contrived to fall from above in the temple of Mendoet in Java on the white and beautiful face of the Bodhisattva who sits in ecstasy below. And wandering on, beguiling the way with legends and tales of the Excellent Law to reach the southern monastery, pausing to look at the half ruined pagoda adorned on its four faces with carvings of Kwan-yin, and her brother saints, P’uhsien, Wen-shu and Ti-tsang, the last known in Japan as Jizo the beloved protector of dead children, we reached the southern monastery and the courtyard with its noble incense burners and candle holders, shaded by trees. Here it was a part of my purpose to search for references in the library on the upper story where the treasures are guarded by a serene Buddha in alabaster. And let me say that if ever the libraries of the many Chinese monasteries are searched with care and patience great additions will be made not only to the science of the soul but also to the world’s wisdom. Many lost treasures thus await their day of resurrection—treasures brought back in the early days of our era by Chinese monks who made the terrible pilgrimage through the cruel deserts and mountains to India that they might return loaded with the spiritual treasures of illumination and wisdom, and learned comments and digressions on these written by mighty Chinese patriarchs whose gilded and lacquered bodies are still preserved in the remote abodes of faith.

And when that day of revelation comes it will be found how much of the religious thought of the divided faiths can be traced to common sources in an antiquity so vast that it strikes the soul with awe. May that knowledge bring union and surcease to the petty wranglings and contempts which cloud the living waters of Truth.

There are few scenes more serenely beautiful than the lotus pond of this monastery and its still waters doubling the old arched bridge and the sailing clouds, and the sunshine, unbearably delicious, brooding, brooding upon it like a soul in ecstasy. A soft collegiate calm was about us, the monks coming and going at intervals with kindly glances at my pen and note book, and the reverence for the written character and for what it represents that contact with our civilization will most certainly kill. A harmless snake was basking in the sun not far away, and a deer taught tameness by fellowship wandered about under the trees, as they do on the island of Miyajima in Japan.

How beautiful the confidence of the creatures in these Buddhist resorts, how much we lose in losing their companionship! The gentleness of heaven was on Puto that day, and the words of a poet-monk who wrote of the beloved island floated through my mind like little golden clouds.

“Who tells you that there is no road to heaven? This is heaven’s own gateway, and through it you may pass direct to the very Throne of the Divine.”

I left it on a lovely day of summer—no foam-flowers blossoming on the Sea of Lilies, a drowsy golden haze veiling the neighbouring islands. I could scarcely have borne to leave it, especially its unrifled stores of wisdom, had I not known that I was free of it henceforward and might count on my welcome, come when I would. Almost, as we crossed the sea, I could dream that the miraculous ship of Kwan-yin floated before us, its sails filled with no earthly breeze, bearing the happy souls to the golden Paradise of the West where the very perfume of the flowers is audible in song. We who in Dante read the story of another Boat of Souls may well recognize the inmost truth of this legend. And certainly in Puto the soul may at least enter the heavenly Boat of Beauty that the poets have sung in all tongues and ages, and pass in it to the blue horizon of dreams and delights.