The

Gist

of Soto

Reiho

I.

Zen

Masunaga

What

Is Zen?

Zen and its cultur are unique to the East. But recently
admires

in the West, primarily

In America Zen is currently

Buddhism

is sometimes

through

enjoying

even identified

the writings

something

Zen has found

of Dr. D. Suzuki.

of a boom. In the West,

with Zen.

Briefly, Zen first saw the light of day in India, developed on Chinese
soil, and reached

its most mature

expression

in Japan.

We can readily

see why its outlook is so wide. Also, because Zen has maintained

an inse-

pararable relationship with the culture of the countries in which it developed, its contents gradually became richer and deeper. Although the
word Zen is of Indian
foreign

languages.

the vocabularies

pronuciation

approximation

form of jhana, in Sanskrit

the final vowel. Dhyana

usually represented

means "to think".

cha-

was chosen by the

to the Prakrit
dhyana,

of most

of the Chinese

Ch'an in modern Chinese), which

because of its phonetic

is the shortened

it has entered

Zen is the Japanese

racter (pronounced
Chinese

origin,

jhan.

Jhan

suffering the loss of

The meaning

of dhyana

is

in Buddhist texts by the word joryo "to think quietly",

i. e., to think after freeing the mind from

of dhyana

antedates

Buddhism.

hereditary

castes in India, the Brahman

all distractions.

The members

of the highest

caste, devoted

The practice
of the four

themselves

to the

practice of dhyana.
Indian thinkers dwelled largely in forests in order to escape the intense
heat. They would seat themselves
a lage tree and meditate,

according

regarding

to specified posture

such meditation

not merely

beneath
as a reli-

gious task, but as a great pleasure. Such meditation came to be known as

zazen, the characteristic form of meditation of the Zen. sect. It was held
-814-

The Gist of Soto Zen (R. Masunaga)

to be "anraku

no homon," i. e. "the

comfortable

Religious truth is to be exeprienced

through

(20)

way".

Zen is not theory.

the practice

of zazen. And

this truth works in unity with practice. Only after Zen (dhyana meditation)
was adopted

by Buddhists

were its methods

Zazen is basic to Buddhism

Gautama

because

Buddha was achieved through

zazen does not separate

religious

Therefore,

exercise

This movement

the ideal of perfecting

is considered

A movement

to unify all of Buddhism

the

most

Bodhidharma,

through

the practice

took up residence

Temple

of zazen.
no sacred

in Canton, China, about

to North China, crossing

in the Shao-lin

Budd-

of the Zen sect

as he is also called, brought

with him from India when he arrived

47o A. D. He journeyed

fundamental

arose within Chinese

is what we call the Zen sect. The founder

is Bodhidharma.
scripture

the practice of zazen. The Buddha's

method of gaining

zazen

in Buddhism.

hism attempting

dif ined.

of its founder

body and mind, nor does it seek rebirth in heaven

after death. It is the essential

the, personality.

and goals sharply

the enlightenment

the Yang-tze River, and

on Sung-shan

Mountain

near

the capital Lo-yang and devoted himself to zazen.

Bodhidharma's

view of Buddhism,

briefly

stated,

is that all beings

possess the Buddha nature (Buddhata, Buddhatva) i. e, have a nature identical to that of the Buddha, and through the practice of zazen they can
come to realize this in its deepest
found within us is the esssence

sense. Realization

of Zen. When

mind inherent within us, it will be manifested

of the Buddha-mind

we realize

this Buddha-

in our everyday life and will

serve as a means to help society in general and our fellow man in particular.
Some scholars say that Zen is non-subjective
that it must be realized in daily activity through
only be a dreamy
Life magazine
number

in which

But I feel

zazen; otherwise

it will

concept.
ran a special issue on Buddhism

in its March 7, 1955

it took up the Zen sect under the title, "An Austere Sect

Which Seeks Out Truth

high among Mahayana
Theravada,

self-awakening.

Zen thought

stands

schools, and its practice is firm like that

by Meditation and Intuition."

of the

It gift to the Orient, and particularly

-813-

to Japan, has been great

(21)

The Gist of Soto Zen (R. Vlasunaga)

indeed. The characteristics

of Zen culture

with a free and easy style. Western

developed

an appreciation

are a simple form

intellectuals

and artists have recently

of this simplicity and profundity

tic of Zen, which

accounts

Zen is a religion

which

for their growing

aims at putting

the heart

Although
it embraces

Development

characteris-

interest in it. In brief, then,

practice of zazen by means of which deep realization

inheernt in us is achieved.
II.

at rest through

in Zen

forms. Tsung-mi

(618-907A.D.) in China divided it into five groups:

Buddhist

Zen (Jap. Gedo-Zen);

secondly,

popular

Vehicle

firstly,

Non-

Zen (Jap. Bombu Zen);

Zen' (Jap Shojo-Zen); f ourthly, Mahayana

Zen); fifthly, Zen of the Highest

in reality

(Jap. Shumitsu) of the T'ang

Dynasty

thirdly, Hinayana

the

of the Buddha-mind

the word Zen appears to have but one meaning,

many different

combined

Zen (Jap Daijo-

(Jap Saijojo Zen). Non-Buddhist

Zen comprises the dhyana (meditation) of Brahmanism, the Yoga Philosophy

(one of the six schools of "unorthodox"
philosophy in India), and nonBuddhist meditation in general like that of Alara Kalama and Uddaka
Ramaputta. Popular Zen is an amateurish
within the framework
found

of Buddhism.

within the Hinayana

type of Zen practised by Buddhists

Hinayana

school. Hinayana
therefore

Zen is that Zen which

means an abandoned

a teaching

which

is

or dis-

carded vehicle

and indicates

ble. Naturally,

those who belong to this school do not use this appellation

is no longer usa-

because of its obvious bias, but call their school the Theravada,
of the Elders. Observance
constitute

of Commandments

the essence of the Theravada.

and practice

i, e., the Way

of 'meditation

Those who mainly practised

Zen

(meditation) were called Yogins and were distinguished from those who
emphasized scholarship. The former were particularly respected, Mahayana
Zen is that form
sohool.

of Zen which

Many of the Mahayana

is practised

sutras were preached

he entered a samadhi (meditation,

prajnaparamita

by members

consequently

sutra was preached

of Mahayana

by the Buddha after

Zen). For example,

Maha-

while the Buddha was in the Samadhi-

-812-

The Gist of Soto Zen (R. Masunaga)

Raja-Samadhi,

Avatarhsaka

sutra in the Sagaramudra

(22)
Samadhi, Saddharma-

pundarika sutra in the Ananta-Nirdesa-Pratisthana-Samadhi,

Mahaparinirvana sutra in the Acala-Samadhi. Therefore we might say that the whole
of Mahayana
Tsung-mi

Buddhism

is the product of the zazen of the Buddha. Lastly,

lists the Zen of the Highest

Vehicle,

mitted by Dharma. In the Zen sect scripture

authority;

the sect aims at the realization

Of the first three patriarchs

exercises),

However, beginning
the fifth patriarch,
number

the final-

Buddha-heart

(Buddha-

this that Dharma

beseeched

zazen.

disciple who succeeded

religious

is the Zen trans-

is not considered

of the

nature) within us. It was in oder to achieve

us to practise

which

of the Zen sect each had only one main

him. They practised

but

exerted

little influence

with the fourth

Hung-jen

the dhutas (Jap. zuda austere

patriarch,

on society

Tao-hsin (Jap. Doshin) and

(jap. Konin), we find them

of disciples, totaling perhaps five hundreds

Mt, Shuang-f eng (Jap. Sobo) leading

a collective

from a largely Indian school to one which

and begins to exert influence
Zen monasteries

having

a large

or more, assembled on
life. Zen now changed

is more suited to Chinese

over Chinese

ideals

society. Work in these large

is divided among the monks;

some do the cooking, some

ds the cleaning, others attend to farming, etc. Such work

" samu" in the Zen sect. In the Zen sect equal importance
samu as to purely religious

in general.

is designated
is attached

to

matters.

If we probe deeply into our hearts, we shall arrive at our nature which
is identical

to that of the Buddha. Since all things are based on the Bud-

dha-mind,

we might say all things have the

for this reason that Zen has achieved

codingly,

no matter

such spiritual

from a narrow

detachment.

It is evident

in China.

Ac-

interpretation

the Zen spirit, we can free

of scripture

We might say that we are no longer

by the scripture,

depth

where we are or what work we do, we can always

live in the Zen spirit. Once we have grasped

ourselves

same value as zazen. It is

but "turn"
that in order

(control)

"turned

"(controlled)

it ourselves.

to lead a collective
-811-

and look at it with

life, we must establish

(23)

The Gist of Soto Zen (R. Masunaga)

a certain

set of rules which

will govern

Such rules are called "Shingi,"

emphasis

our relations

wiith

each other.

Since the Chinese have traditionally

on ritual and ceremony,

it is only likely

that they

placed

would at-

tach much importance

to Shingi. This also enabled Zen monks to establish

their own independent

monasteries.

The center point of the Zen monasteries

Hall or Monks Hall) in which

is the Zendo or Sodo (Zen

zazen is practised.

There

is also a Hatto

or Lectue Hall where the Buddhist Law is preached by Zen masters representing the Buddha or patriarchs.
The sixth patriarch

of the Zen sect is known in histoy as Hui-Hang

(Jap. Eno). Through his efforts Zen was finally turned into a thoroughly
Chinese sect capable of reaching the common people. Hui-neng had a great
nember

of disciples,

Huai-jang

but amony

them two are outstanding;

(Jap. Nangaku Ejo 677-744) and Ching-yiian

Gyoshi ?-740) The two sects of Zen founded

Wei-yang

(Jap. Soto), Yun-men

Hogen) stem from the Ch'ing-yiian

(Jap. Seigen

by Lin-chi (Jap. Rinzai) and

(Jap. Igyo) belong to the school of Nan-yueh,

sects Ts'ao-Tung

Nan-yueh

Hsing-ssu

(Jap. Ummon)

while
and

the three

Fa-yen

(Jap.

line. These are collectively known

as

the Five Houses of Zen. Lin-chi is famous for his sharp wits and freedom
of style. A sudden
serious exchange
Yang

identity

between

master

of questions and answers

sect. Ts'ao-Tung

and disciple

engaged

is characteristic

aims at a strict union

between

in a

of the Weiknowledge

and

practice and insists upon a rigid observance of religious ritual (Jap. ghoji)
It utilized the divination techniques that flourished in T'ang Dynasty and
taught that theory of the Five Ranks (goi). The Yun-men sect achieves the
cessation

of delusion by the use of unique

sect eliminates

illusion by using the Kegon

aims at the realization

dialogues,
doctrine.

while

the Fa-yen

Although Zen itself

of the wisdom that the Buddha-mind

the individuality

different

the same truth. For this reason Zen split into

ways of teaching

five diff ernt sects in China.

-810-

of the master

is inherent

in all beings, it recognizes

and the many

The Gist of Soto Zen (R. Masunaga)

III.

What

Is Zen

(24)

Culture?

Zen emphasizes practice rather than theory and devotes itself to bringing
about liberation from life and death. It respects bold actions and admires the
simple life. It adheres, however, to its own rules of etiquette and especially
regards

strict religious

observance

as important.

ted deeply into the Oriental mind and

cultural expression.

exerted

When Zen was introduced

diately adopted by the warrior

much to the forgoing

caste in their

of the warrior

This outlook has penetraa great

influence

into Japan,
education

on its

it was imme-

and

contributed

spirit. Towards the end of the Ka-

makura period (1180-1333 A. D.). Zen played a leading role in fostering education and culture and truly distinguished
ture, sculpture,

painting,

calligraphy,

landscape

texts), renga, haiku (kinds of poetry),

may be aptly termed
simplicity combined
with nature.

lasting.

gardening,

and tea ceremony

and created what

a Zen culture. The characteristics

with strength

and

yokyoku (Noh

of Zen culture are

vital freedom

which

are at one

Zen culture, when put into a mold, will always break out of

it and transcend
and through

itself in the fields of architec-

it. Zen art has penetrated

its appling

Zen architecture

and

other sects not being addicted

in their natural

every field of Japanese culture

simplicity and profundity

form without

sculpture

differ radically

to their bright coloring.

adhering

may be said to be the embodiment

Shari-den of the Engaku-ji

has made its value ever.

those

Materials

of

are used

to any stylized pattern. All of this

of the

in Kamakura

from

fundamental

Zen spirit.

is a representative

work

The

of this

period. Typical of Zen paintings is the suiboku-ga style which is done

in India ink. It is characterized by an elegant simplicity which produces
a powerful

style. The

empty

space

on the painting

too assumes

signi-

ficance in Zen. There are many very well known Zen painters, but among
them Sesshu (1420-1506A. D.) is possibly the most famous.
the relation between
one "(gazen
culinity

Zen and art is significant:

ichimi). His "haboku"

and strength

landscapes

and have an inseparable

-809-

"Painting

His view as to
and Zen are

are fine models

kinship

of mas-

with nature

itself.

(25)

The Gis of Soto Zen (R. Masunaga)

His portraits

which

consist

largely

of just head and

shoulders

also re-

present a highly developed form of Zen art. Calligraphy is another field

of art is which Zen priests have made a lasting name for themselves
Sesson, Chuho, Gukyoku, Mokuan, Sokuhi

and others

lovers of calligraphy

in Japan. The appreciation

the West in making

rapid strides. Many Westerners

more than any other form of art represents

The ultimate ideal in Japanese
of all traces of artificiality
Myogetsuin
superb

the beauty

Tenryu-ji,

in

feel that calligraphy

of line.

landscape gardening

Daitoku-ji,

to all,

of such calligraphy

and the embodiment

of Kamakura,

gardens

are known

is the elimination

of nature
Ryoan-ji

as it it. The
of Kyoto have

which have long been popular with the Japanese. Among

these there are not a few which were created by Zen priests. Such gardens
often

include

mountain

into play produce

which

Noh drama. Their essence

dreams

by bringing

an added elegance.

and phantasms.

both the near

and

distant

Yokyoku are the texts used in the

is in a representation

of the serene

world of

The texts are concise and abound in Zen phrases

which have their true meaning

outside the narrow

confines of the

word

itself.
Renga poetry, which
contains

was very popular

a certain harmony

which because

blend well with the masses. Experts

well expressed

in the Buddhist

upon

a teacher.

In the

descriptive

accomplished

poem a harmony

the ultimate

of Gautama
between

of sudden

opposites

enlightenment.

goal of the artist is to be enlightened

Along with the renga described

have the haiku which is similar in content. The

profound

of Zen. In a brief passing moment

the contents
above, we
without

the

the true form of all things

can be seen. Such is haiku and Zen. Tea was introduced

-808-

by

haikus produced

by the master Basho (1644-1694 A. D.) are quite unthinkable

existence

Buddha

by oneself without relying

is achieved

himself without a teacher, to know deeply, and to experience

of his work with suddenness.

period,

of its popular composition can

and it may be viewed as a direct attestation

In summary,

the Ashikaga

believe that the essence of poetry is

phrase

mushi dokugo, i. e., enlightenment

during

into Japan by

The Gist of Soto Zen (R. Masunaga)

(26)

Eisai (1141-1215A. D.) and at first was used chiefly as a medicine. The tea
ceremony

was begun by Murata

Shuko (1421-1502A. D.) and reached

its

zenith with the master Sen no Rikyu (1522-1591A. D.) The influence of Zen
on the four principles
calm-is

of the Tea ceremony-harmony,

obvious at first glance. The etiquette

a great deal to the ceremony

constitute

for the serving

respect,

of tea (Gyocha-shiki) which

a portion of the Zen Shingi on Monastery

upon above. The various

very characteristic
the profound.

Regulations

The founder

and there grasped

of Seto-yaki pottery Kato Kagemasa

in Seto. Zen which

journeyed

of Dogen, the founder of the Japanese

now enjoying

SW sect

and art. Much of

favor in the United States is produced

has an inseparable

term "mono no aware" (the ah!

are all

of the simple with

the essence of pottery craftsmanship

pottery

touched

used in the tea ceremony

of Zen in their skilful combination

to China in the company

the Japanese

instruments

purity and

of the classic tea room owes

connectien

with what

ness of things) has produced

Japanese

an original,

profound, and vitally free Zen art based on a refined and elegant simplicity.
Some scholars have attributed these characteristics
to Zen art: 1) asymmetry

(freedom

from form), 2) simplicity (uncomplex), 3) unpretentiousness

(or wizened austerity,

unfixed),

4) naturalness

(no-mind),

5) profundity

(unplumbable),
6) transcendence
(no hindrance), and 7) calmness (unmoving). These characteristics
are said to be inseparable and unified by
non-subjective

selfawakening.

But in my opinion

Zen art can be summed by simplicity,

IV.

What

In China the most popular

However,

in Japan it is the

profundity,

the

deeply

Is SOto Zen ?

of the Zen sects was the Lin-chi (Rinzai).

Ts'ao-Tung

into the hearts

to Soto and Rinzai sects in Japan,

as the

Obaku

of

and vital freedom.

(Sow) sect which

popularity.
The Rinzai sect in Japan mainly enjoyed
Shoguns and Daimyos (feudal lords) while, in contrast
sect penetrated

characteristics

sect. This originally

enjoys

most-

the favor of the

to this, the SotO

of the common people. In addition

there

is still another

was affiliated

-807-

Zen sect known

with the Rinzai

sect,

(27)

The Gist of Soto Zen (R. Masunaga)

but since its founder

in Japan,

an immigrant

Chinese

Ingen (1592-1973A. D.) lived on Mt. Obaku in China,

of Zen the Obaku sect. Ingen introduced
Tokugawe

Zen priest

called

he called his school

his Zen into Japan duriny

period. Since Zen of the Ming Dynasty

had

already

the

attached

great importance to Nembustu (invoking the name of a Buddha to attain

salvasion), this may be regarded as the distinctive feature of the Obaku
sect. In tempoary

Japan

the Rinzai sect counts

sect 15,000 and the Obaku

sect a mere

6, 000 temples,

500. The three

bined have more than 8,000,000 followers

the

Soto

Zen sects com-

and can boast of the second lar-

gest clergy. The Zen which has been introduced to the West is Iargely
Rinzai Zen. Rinzai Zen makes use of the koan i. e., a classic dialogue
between

master

or irrelevant
lightenment

and disciple which

but which

ends in the enlightenment

is sought by meditation

of Soto Zen which is the largest

netrated
known

at times may appear

so deeply
abroad.

on the koan.

of the disciple.
However,

En.

in the case

Zen school in Japan and which has pe-

into the hearts

But there

quite irrational

of the

increasing

Japanese

signs

that

known in the West. Soto Zen claims descent

people

is so little

it will become better

from Ching-yuan

Hsing-ssu

(Seigen Gyoshi), a disciple of the Sixth Patriarch Hui-Neng (En6) Tungshan Liang-chieh (Tozan Ryokai) who came three generations after Chingyuan (Seigen), and his disciple Ts'ao-shan
considered founders of the Chinese SM.

Pen-chi (S6zan Honjaku) are

In the Saying of Tung-shan

(Tozan goroku) the origin of the name of the Soto sect is explained as
follows. "As the profound style of Tung shan made itself felt in all parts
of the

Empire,

masters

of the sect, in oder

to show

their respect

him, called the sect the Tung-Ts'ao (Toso) sect." Tung-Tsao

to have been the name by which
known. Later the characters

the Ts'ao-Tung

place not too long after the death

of T'sao-shan
to another

T'sao-tung

(Soto) sect was first

were reversed for euphonic

occurred about 915 A. D., According

(Soto) is simply a combination

reasons. This took

(Tozan) which probably

theory, however,

the name

of the first characters

name Ts'ao-chi Hui-Neng (Sokei En6) and Tung-shan

-806-

for

(Toso) appears

Liang-chieh

in the
(Tozan

The Gist of Soto Zen (R. Masunaga)

Ryokai). However,
kely, being

derived

this explanation
more from

is considered
religious

(28)

to be somewhat

faith than

historical

Dogen pays homage to Sokei (Erin) and Tozan referring

Buddhas.

However,

his treatment

sent Soto sect is not regarded

zan, but rather
two-generations

in Japan

removed

during

much headway,

descended

by Keizan

the

The pre-

from the Iine of Soname of the

(1268-1325 A. D.) who is

from Dogen.

In China it was the Rinzai and

popularity

to them as "old"

from Ungo Doyo, a disciple of Tozan. The

Soto sect was popularized

veracity.

of Sozan differs considerably.

as having

unli-

Ummon

Sung Dynasty.

sects which

enjoyed

most

At first Soto sect did not make

but as time passed, gradually

increased

in strength.

The

Chinese Soto sect did not put its main effort in the practice of the koan
exercise, but rather emphasized quiet zazen, the identity between
and practice, the importance of uninterrupted
ideal of makig

religious observance,

Zen live within our everyday

The koan is a classic theme

in the

knowledge
and the

lives as a vital force.

search

for enlightenment

by a

pupil of Zen which serves as a guide for later generations. It is convenient

in so far as it enables one to penetrate into the essence of Zen. However,
when too much importance

is attached to the koan, there is a danger that

one cannot see beyond the koan and it then becomes a hindrance
fundamental

Zen spirit

of "passing

beyond

and directly

to the

entering

(iccho

jikinyu). Then while Soto Zen does not deny the usefulness of the koan
on one hand, it does not put its main emphasis on its unrestricted practice
on the other. It sees like itself as a koan and

seeks the solution

to this

koan in everyday

living. This koan must be revealed in our daily lives.

Soto Zen regards

zazen itself as satori

within

In zazen practiec and enlightenment

Buddhism.

all fused into one. The Sixth Patriarch

marized this by saying,
ties." This harmony

"zazen

-805-

and wisdom are

are not two separate

and practice

of practice

of the Soto sect must be men who have

as the real way for living

Hui Neng (Eno) succinctly

and wisdom

between knoswledge

sect gyogesoo i. e. the reciprocity

and

enti-

is called in the Soto

and understanding.

deeply

sum-

Masters

realized this reciprocity

(29)

The Gist of SW) Zen (R. Masunaga)

of practice
words

and understanding.

words and actions. No matter how trifling

or actions may appear, we cannot neglect them for a moment,

we

must always pay the utmost attention to them. This attitude may be termed
strict uninterrupted

religious

to the details of ordinary

observance

life. In this we can see the popular democratic

aspect of SW Zen. The democratic

in samu, where

Zen masters
V.

The age produces

spirit of the East appears

and trainees

The

Religion

the great

man;

age. Dogen (1200-1253A. D.) embarked

of 24 together

(gyoji memmitsu) and devotion

work together

especially

on equal terms.

of Dogen
the great

man produces

on his journey

the

new

to China at the age

with Myozen (1163-1225A. D.), the disciple of Eisai, to study

Buddhism there.
In China he visited various Bnddhist
a disciple of iii-tsing
devoted

himself

(Jap. Nyojo) on Mt, Tien

wholeheartedly

to his search

after two years with the master,

and body (Shinjin datsuraku),
to rid himself

masters,

he attained

but finally he became

t'ung
for

complete

i. e., enlightenment.

(Jap. Tendo).
enlightenment
freedom

He
and

of mind

At last he was able

of the illusions of ego with which he had been

so com-

pletely shackled and he could now bask in the indescribable bliss of

the Truth of Buddhism for the first time. But Dogen, despite his enlightenment,

continued

his religious

training

as before. At the age of 28, four

years after he had left Japan, he received

Jit-tsing to return

to Japan

a command

and propagate

Zen there.

for a while he made Kyoto, then the capital, the

spending

his time preaching

at Uji did he preach

and writing.

from his master

After

his return,

center of his activities,

Especially in the Kosho Temple

to the Iaity and cleargy alike with a view to incul-

cating in them the spirit of Soto Zen. His stay in Kyoto covered more than
ten years and his practical
to the supplications

achievements

of Hatano

Echizen

in the

Temple.

He continued

present

Fukui

Yoshishige
Prf ecture

were great.
where

his pious labors there

-804-

Finally

he agreed

and at the age of 44 moved to

he founded

the

Eihei

for ten years until his death

The Gist of Soto Zen (R. Masunaga)

at the age of 54. He transmitted
came

to him

thus

for its present

Dogen

day

his

firstly,

of religious

character.

terally

the

nety-five

Treasury

during

found.

His

Its

and
which

ween

and West.

East
Soto

grasped
regard

spiration

from

is

Eye of the

and deep theory

It is, therefore,

without

which

of

an understanding

Dogen's

which

at once

concise

position

the

ideas

as an unending

are

to

a large

draw

so

and pro-

in modern
bet-,
not

cannot

be

of Dogen.

thought

able

was

ground

cultue

profound
we

of ni-

to hear scholars

Japanese,
of

li-

of Japanese

common

not at all strange

essence

loftiness

Chinese

to find some

strict

Shobogenzo,
consists

an important

desperately

"The

the

the

of

the

which

not
style,

greatness

place it in the forefront

it to occupy

is trying

Law

Japanese,

the

thirdly,
as

who

accounting,

secondly,

and

known

True

seekers

sect

that

of his thought;

work

in

SW

briefly

as he saw it;

sect proclaim:

properly

say

devotion

yet enable

Japanese

depth

for the

day, in a powerful

logic

philosophy

Law to all serious

principal

Dogens

philosophy

of the

We can

It is written

sharp

True

foundation

the

of the

chapters.

popular

the

a solid

greatness.

is threefold:

observance
of

Iaying

(30)

source

We
of in-

measure

of

self-

confidence"
However,

the

of his theories.
no time

toys

Knowledge
The

his work
we

know

body.

Dogen
with

and

strict

greatness

By such
The
perfect

develops

empty

practice

regulations

sense,

make

greatness
harmony

the

does

the real

of Dogen
is achieved

practice.

Dogen

caste

powerful

and

aristocratic

life

of the

quite

clear.

experience

aside

with

upon

between

wordly
families.

from
to each

Buddha
his

He was

content

other.

down

own

as

in
that

mind

and

in an intelwell

as

mind.

appear.
character

theory

and

reality.

demands

our

lofty

deep

Iaid

of knowing
body

honors

-803-

priest

Buddhism

entire

logic and at

bound

deeply

our

to the excellence

divorced

Zen

a matter

life of the
rests

are

inseparably

is not merely
feeling

due

with a precise

which

the

thoroughly,
deeply

but vitally

practice

speculations
are to Dogen

Eihei Daishingi
ourselves

is not simply

his philosophy

governing

To experience

lectual

of Dogen

and

rewards
with

in which

through-going

and eschewed
the humble

the
black

(31)

The Gist of Soto Zen (R. Masunaga)

realizes enlightenment,

one continues

even if one should become

ones religious

exercises

Buddha, no interruption

as before,

in religious

endea-

vors may take place. If enlightenment

is to be considered

then zazen can be regarded

more than a means to reach that

as nothing

only as a goal,

goal. This would indicate that once the goal is reached, the means will be
caste aside. But to Dogen zazen is not a mere means to an end, it is the
end itself. This attitude
hearted

zazen," which

and enlightenment
everyday

toward zazen, we call "shikan taza"

transcends

the distinction between religious striving

itself. When one is firmly in a state of enlightenment,

life itself becomes a religious

exercise in expressing

de to the Buddha. Dogen remarks about this: "the

for each day express

our gratitude

the life spent during

that day is sacred

cannot

tomorrow?

what

observances

Each day and

unto itself for this reason

sutra, there is this passage

you must do today. Who can know

the

and

"Do with
death of

"The essence of Buddhism and the religious striving to express

our gratitude

consists then in living everyday

Two generations

in truth.

after Dogen, during the time of Keizan (1268-1325A.

D.), Soto Zen made a great step foward in strengthening

and laid the foundation
VI.
1.)

our gratitu-

religious

toward The patriarch,"

come again. In the Bhaddeka

all your heart

or "whole-

its social basis,

for building a steady religious order.

What

Is the

Role of Soto

Zen?

The world view or view of life which Soto Zen teaches has since

its introduction

in Japan served as a spiritual

Sac) Zen is the basic structure

a vital training

for the religious

cornerstone.

This is because

exercise which makes zazen

of both mind and body rejecting

looking the whole, clings to the part and which

the illusion which, overmistakes

the side path

for the main road.

2.) Zen breaks through
and provides

a powerful

the impasse

reinforcement

of present day cultural

weakness

for culture because of its inherent

profundity, simplicity and vital freedom, through which it can enable present day culture to cast-aside its unessential complexity which has resulted
-802-

The Gist of SW Zen (R. Masunaga)

robes of the priest rejecting

more elegant

years of his life in the mountains

robes.

(32)

He spent

the last ten

of Echizen solely occupied with trying

to train serious men no matter how few their number might be. He rejected
a sizable gift from the then Regent Hojo Tokiyroi
had been given without

sufficient

Imperial Court purple robes

reason.

which

because he felt that it

Likwise

were offered

he sent back

to the

to him by the imperial

Family.
Dogen consistently

viewed

any sect, but from Buddhism

such terms

Buddhism,

as Zen sect or Soto sect. He rejected

period idea of mappo thought,

the Buddha
which

not from the narrow

as a whole steadfastly

the

world

the Heian-Kamakura

i, e., that 1500 years

entered

upon

a thoroughly

after the

Law. Although many priests of the Heian and Kamakura

their teachings

strive even harder

to mappo thought.

in his religious

Dogen did not simply copy the

zazen

merely

hidharma,

as a means

having

conclusion,

in

accom-

Dogen argued that man must

ideas of Zen sects in China,

for the

attainment

the

attestation

which

use

of enlightenment.

Bod-

of enlightenment

from

from the outset. Following

it becomes evident that since we possess

we are consequently

periods

that man must come to a realization

sessed of the Buddha-nature

phase

of the True

life just because it is the Mappo period.

duly received

his master, preached

death of

degenerate

few, if any, people could attain to an understanding

modated

view of

refusing to recognize

in a state of enlightenment

that he is posthis to its natural

the Buddha nature,

or may be considered

Buddhas in own right.

In Zen we call such a realization

"the

original

i, e., the affirmation that we are enlightened

we may regard

zazen as a practice

and not simply a means

ment is found in religious
ghtenment.

which

to reach

The two are inextricably

entwined.

- 801-

Buddha

Enlighten-

observances

in enli-

This we call in Zen "hon-

is simultaneously

in unending;

(honsho),
Therefore,

to being

of Buddhahood.

and religious

sho myosho" i. e.. original enlightenment

tice. The practice here mentioned

is identical

the stage

observance,

affirmation"

from the outset.

wonderous

and therefore

prac-

although one

(33)

The Gist of Soto Zen (R. Masunaga)

in its inability to reveal any ultimate

3)

In our present

with anxiety,
which

Zen provides

can greatly

destination.

life which has become

so mechanized

time for quiet contemplation

enrich our lives and assume great

and is filled

and introspection
significance

for us.

4) In the collective life of Zen upper and lower classes are equalized
and work is carried

on in such a manner

cratic. Eating and sleeping were

as to make

done together

life every

accoding

demo-

to the Zen tra-

dition and this kind of living not only produced a feeling of deep f riendship, but also the sense

of collective

responsibility

was

gradually

de-

epened.
5)

Zen does not go to the

that mind and matter

me viewpoint
and matter

extreme

of materialism.

are of the same substance

of materialism

It firmly holds

and toward

the extre-

and idealism takes a middle apprach.

Mind

are but two sides of reality and to attempt to separate

them

and cling to either leads to dualism which Zen rejects.

6) Zen adopts itself to the individuality
dual and is therefore

and capacity

able to show deep understanding

toward

nature and

guide him corectly. It is capable of producing

excell their

masters and receive

individuality

and bring

the tradition

Zen has penetrated

where it nourished
lives in the ordinary
by ordinary
religion,
mained

his real

disciples

who

of Zen. They reveal

their

it to act as a vital force in the period

they live as well as in succeeding

7)

of the indivi-

in which

periods.

deeply into the lives of the

the spirit which

common

people

holds that the way to enlightlement

heart. It is a practical

realization

of enlightenment

people. This is because Zen is not God's religion, but a human

not a religion

for Heaven, but one for the

aloof from the great powers

myos and always maintained

ding steadfastly

in Japan

earth.

Soto Zen re-

such as shoguns

close contact with the common

and dai-

people hol-

to the spirit that life itself is Zen.

8) Zen, which aims at acquiring

falb into the pitfalls of superstition

nothing, kept itself pure, and did not

which aims at receiving

material bene-

fits in this world through relisious practice. We believe miracles and science
-800-

The Gist of Soto Zen (R. Masunaga)

are incompatible.

Zen is a pure religion

(34)

which stands

firmly on the co-

rrect law of Buddhism.

9) A philosophical
sidered

an absolute

give important

foundation

necessity.

suggestions

to modern thought

We believe

that the thought

is con-

of Dogen can

and stimuli to the task of synthesizing

sophy East and West. In particular,

one chapter

Uji which

of time has

contains

and faith

Dogen's

view

philo-

of the Shohogenzo called

much to offer Western

philosophy.
10) As long as mankind

possesses an inherent

and women are requal in so far as their personalities

preached

the equality

of men and women

from a lofty viewpoint

This is powerful
11)

and

emhasized

Buddhism is a religion

war. When

we understand

interrelationship
naturally

Zen which received

of human

about a

of engi (paticcasamuppada)

i. e.,

of all things upon each other and

of an indestructible

peace. Then

will mankind

enjoy

the support of the common

people

any form of bloodshed

character.

Japan.

its doctrine

the existence

turn toward

Dogen

Renaissance

of peace and has never brought

and interdependence

its refusal to admit

both men

are concerned.

long bef orethe

the dignity

stimulus to democratic

spirituality,

and guided the

people

into the

soul or ego, we
happiness.
always

Soto

avoided

path of culture

and peace.
12) Toynbee

emphasizes

that the creative minority

two sided process of withdrawal

looking

inward

and return.

The f omer

has to undergo
means

basically

and finding one's true self; the latter refers to reentering

society and working

for others. C. G. Jung, the Switz psychotherapist,

stress on the former in his Individuation

process. The sociologist

puts
Pitirim

Sorokin, on the other hand, has focused on creative altruism in social activity. Toynbee

looks on withdrawal

and return dualistically.

But Dogen em-

phasized their unity. This is made clear in his synthesizing of enlightenment and practice or "original
enlightenment
and wonderous training."
This is Dogens great contribution-practice
lightenment

enfolds practice.

enfolds enlightenment

and en-

In other words, all of original enlightenment

-799-

(35)

The Gist of SW Zen (R. Masunaga)

comes with practice and all of wonderons

training

comes with enlighten-

ment. They are in fact one.

Zen now has spread across the seas and is exciting
Western

intellectuals.

This unique thought

to open a new field of endeavor.

clear some of the principles
feel will contribute

and culture

We have

taken

of Zen, particularly

to a deeper understanding

peace and the happiness

add that we expect

of mankind.

the

interest

of

is urging

them on

this occasion

to make

of Soto Zen, which

and through

In Conclusion,

we

that to world

we should like to

that the future of Soto Zen which is at once cultual,

peaceful, and constructive will have much to contribute to the world. Particularly do we feel that the thought and faith of Dogen follow the ideals
held by all humanity

and

possess a broad

objectivity

which

is univer-

sally applicable.
We should like to end this article with the fervent
forth thinkers

throughout

Zen and will undertake

world

will find deep interest

hope that hencein the field of

seriously its study and practice.

Spread of Zen Buddhism to the West

Because of its inherent

truth,

Zen Buddhism will cross mountains,

rivers, and oceans,
Speading

even to the West,

And establish
*cf. Masunaga:

peace in the world.

The SW) Approach

to Zen p. 57.

Bendowa (the 7th answer)

The view that training

and enlightenment

are not one is heretical.

In Buddhism these two are the same. Because this is training

enlightenment,

the training

enfolding

even at the outset is all of original

ghtenment.

-798-

enli-