The Zen Life by Koji Sato

4
Zazen: Method and Practice

Although zazen is certainly not all there is to Zen, a Zen which lacks zazen may be said to be no Zen at all. It is possible to become aware of one's true Self through ritual invocation of the name of Amida Buddha as practiced in the Komei-kai (Bright Society) of the Jodo sect of Buddhism, but that is not Zen. Enlightenment or satori is important, but if one quits practicing zazen after having experienced satori once or twice, then that satori will not endure for long. The strength that comes from complete absorption in zazen can only be developed by the continuous practice of zazen.

Zazen is a practice which regulates one's body, regulates one's mind, and leads to an experiencing and awareness of one's true Self. To regulate one's body means to straighten one's posture and control one's breathing. Dr. Masumi Chikashige was a professor of the science faculty of Kyoto University who studied Zen under Dokutan-roshi of Nanzen- ji. During the Meiji and Taisho eras ( 1868- 1926 ) he made a number of interesting studies of Zen from the standpoint of a scientist, many of which were published in book form. He states that sitting cross-legged while straightening one's backbone was not only an effective posture from the standpoint of mental alertness but it was appropriate for meditation over a long period of time as well. Sitting cross-legged with the foot of each leg over the thigh of the other in the full-lotus position, is the posture which gives the body its greatest stability while, at the same time, providing the basis for complete absorption into zazen.

In his book Sanzen Nyumon (An Introduction to Zen) Sogen Omori-roshi refers to a description by Harumichi Hida, the creator of a new physiological medical treatment, of his observations of the movements of Toin Iida-roshi as he practiced zazen. With deep admiration Hida says, "After Toin-roshi effortlessly crossed his legs in the full-lotus position, he gradually began to move the upper part of his body. Little by little the roshi's body seemed to rise up. At the moment he lowered the physical focal point of his body to a point located in the center of his clasped hands, his body movement stopped abruptly, and he seemed to be as massive as great Mount Tai of China. How impressive his majestic manner, imperturbability, merciful countenance, commanding presence, inviolability!"

Koryu Osaka-roshi, among others, has also taught that, "Once you have achieved the basic zazen posture, you should move the upper part of your body to the right and left, front and back, two or three times. When you feel as though you are a giant pillar attached to the earth's axis and supporting the heavens, you should sit composedly yet massively." In Zazen Yojinki (Points to Watch in Zazen) the Soto Zen master Keizan Shokin says, "When you have quieted your mind and body, you should sit in grand majesty." What makes this possible is the pledge on the part of the doer, based upon the infinite compassion of a Bodhisattva, to continue the practice of zazen until all sentient beings have realized enlightenment. It is this pledge which makes zazen become alive and radiant.

Excellent explanations in Japanese on the methodology and proper mentality for the practice of zazen are numerous, including books by Dogen-zenji and the abovementioned Zazen Yojinki. Modern works include those by Omori-roshi, Harada-roshi, and Osaka-roshi as well as my own Shinri Zen. In Zazengi and Dogen Gakudo Yojinshu emphasis is placed on the practice of zazen not for one's own personal benefit, but rather for the sake of all human beings, which is to say, for the sake of each and every living creature. While arousing within oneself a heart full of infinite compassion one should strive for the salvation of all existence.

Futhermore, in both the Zazengi and Fukan Zazengi it is written that, "Zazen is the easy way to enter the gate leading to the Buddhist truth." In the Zazen Yojinki it is also written that, "A lack of sufficient clothing, food, and sleep are known as the three insufficiencies, these insufficiencies being the cause of slothfulness on the part of monks." These works also point out that "Zazen should be practiced in a place which is neither too bright nor too dark, too hot nor too cold" and that before sitting in 'pleasant' zazen a meditation cushion of ample thickness should be prepared."

The historical Buddha, Sakyamuni, rejected the severe ascetic practices of the Hindu priests of his day. He did, however, advocate moderation in all things, particularly in regard to food and clothing. He warned against becoming attached to luxurious food and recommended that a man only fill his stomach two-thirds of the way full, leaving one-third empty. He taught that beautiful clothing causes greed and a fear of robbers while dirty clothing makes one prone to sickness, thus preventing one's practice of the Way, and therefore, together with the other obstacles, should be avoided. I think it is quite clear that even from today's perspective these teachings are very reasonable.

The Rinzai and Soto traditions for the practice of zazen are different. For example, in Rinzai monasteries the monks do zazen while sitting face to face, although there is a considerable distance between them. In Soto monasteries, however, the monks sit facing the wall, with their backs to one another. For the beginner in zazen facing the wall is useful in concentrating the mind, but if he sits too close it also has the effect of making him feel nervous. In both sects the eyes are kept open during zazen and the eyelids are allowed to drop naturally until one is looking downward at about a forty-five degree angle.

In both sects after a certain period of time all the monks leave their sitting places and begin moving around the Zendo in kinhin (walking zazen). In Soto the method of walking is extremely quiet, the monks progressing only one-half of a foot length with each breath. In Rinzai, on the other hand, the monks walk extremely fast. Although Harada- roshi was trained in the Soto method, at his monastery the monks walk at a pace midway between Soto's and Rinzai's.

As a method of mind regulation, Rinzai recommends the counting of one's breaths during zazen. The chief method of Soto is shikan-taza (themeless zazen), but for beginners whose minds are easily disturbed by extraneous thoughts it also teaches that the method of quietly counting one's breaths may be used. Horyu Ishiguro-roshi, who developed Nio (Guardian King) Zen into an effective method of controlling one's mind, is known to have used a kind of shikan-taza in which one concentrates on the sensation of doing zazen itself as the final step in realizing enlightenment. This is very close to the Burmese method of meditation. The chief methods of meditation in the Southern Theravada school of Buddhism, of which Burma is a part, are to move the stomach wall in and out when breathing, and to be completely conscious of each and every action one performs such as, for example, the lifting, stretching, and lowering of the foot when walking. It is believed that in this way freedom from discriminative thinking can be achieved. There are also several other methods in this school that I think are of great value in helping to understand the essential aspects of zazen.

Listening to various sounds is a way of achieving total concentration that is used by Indian Yoga and other meditative schools as well as by Zen. I think that the "What is the sound of one hand clapping?" koan of Pai- yin is closely related to this method. In the Chinese collection of koan known as the Piyen-lu (Blue Cliff Records) there is a verse to the effect that becoming absorbed in the sound of falling rain is also an extremely good method of concentrating one's mind.

The abovementioned Dr. Chikashige was a pioneer in subjecting Zen to scientific investigation. He had a doctor examine him while he did zazen and it was discovered that the pressure exerted by his abdominal muscles had increased, the movement of his lungs became extremely slow, and, even though a stethoscope was used, his heartbeat could not be detected. In another test he had another doctor seal his mouth and nose for periods up to three hours without his being the least affected. He explained that it was possible for him to do this because, as ancient Zen masters had said, the power arising from being completely absorbed in zazen, caused all 84,000 of his pores to facilitate his breathing. Oia this basis he advanced a theory that the state of complete absorption in zazen was not unlike that of animals in hibernation. He also went on to say that he thought this could be verified through a urine examination.

Independent of Dr. Chikashige's experiments were those of Professor Saburo Sugiyasu of Tokyo University of Education and his group. They made a study three or four years ago of the change of rate in breathing and metabolism that occurs during zazen. Some other psychologists and I assisted them. We discovered that the number of breaths per minute slows down from sixteen or seventeen to as few as two or three, and the metabolic rate is reduced to approximately eighty percent of what it would be normally. Parallel with our study, Professor Akira Kasamatsu of the Psychology Department of Tokyo University made an investigation into the changes in the brain waves of zazen practitioners. The results of all of these studies have served to support Dr. Chikashige's hypothesis to some extent, although, as yet, no one has made the study of urine analysis he recommended. The fact that zazen and other methods of mind and body control are extremely effective and rational is, however, gradually being made clear through studies such as these.

5
The Immeasurable Merit of Zazen

Keizan-zenji has written in Zazen Yojinki that "with infinite compassion one should transfer the immeasurable merit that derives from one's practice of zazen to all sentient beings." As one becomes experienced in the practice of zazen there is an almost infinite number of resultant good effects. It is these good effects that are to be devoted to the benefit of all existence. Since there is immeasurable merit, I think it is only natural that the particular contents of that merit should differ somewhat according to the circumstances of the viewer. In Dogen-zenji Fukan Zazengi he teaches that, "when you have mastered the essentials [of zazen] your body will naturally become free and easy, your mind will be quick and feel refreshed, your thinking will be clearer and you will realize profound enlightenment."

In my book, Shinri Zen, I listed the ten benefits that result from zazen as follows: The practioner's life is given increased vitality, thereby helping him recover from sickness. His nervous system is better regulated, thereby aiding in the treatment of nervous disorders. His temperament is changed through being cured of either short-temperedness or melancholy. His will becomes stronger. His work efficiency is heightened, and the number of accidents he incurs is reduced. His thinking process is improved and his creative power is increased. His personality becomes more pliable and its integration is advanced. As the "eye" of enlightenment is opened he comprehends the highest conception of man and the world. By standing on life's most basic foundation he can realize a deep peace of mind that opens the way to the world of the enlightened and radiates deep compassion for all existence. In addition to these, I must not forget to mention the highest merit that comes from the practice of zazen, namely, "no merit at all."¹

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¹

Translator's note: This denial of merit is used to discourage the Zen aspirant from seeing zazen as a method of fulfilling his self-centered desires, a purpose the very opposite of that which Zen is aiming for.

In his book, Sanzen Nyumon, Omori-roshi also relates the benefits which result from Zen training. Although he has not ignored the physiological effects, he has concentrated more on the attitudes toward life that Zen masters have held since ancient times. Among these he lists a calmness of spirit no matter what the circumstances; "sitting death," i.e., being able to choose to die while doing zazen; the realization that "every day is a fine day"; being able to act spontaneously and without restraint; sitting alone feeling as if one were a high majestic mountain; bringing joy to those around you when passing by; accepting any hardship; acting without concern for public recognition or acclaim; seeing things as they truly are; and a willingness to suffer for the sake of others.
6
Monastic Work

There is a tendency among various peoples, particularly Indians, to think of Zen as being the same as Yoga, although--it must be admitted--there are some teachers of Yoga in Japan who are quite well informed on Zen. At any rate it should be understood that the character of Zen has been heavily influenced by Chinese culture, one of the most important expressions of which is that culture's respect for labor. As I have mentioned before, the spirit of the words, "If one does not do anything for a day, one should not eat for a day" as expresssed by Pai-chang, is one of the main pillars of the Zen life. Even though Pai-chang was eighty years old or thereabouts, every morning he would go out to work in the fields. His disciples, however, were unable to bear seeing their aged master continue his work in the fields, so one day one of them hid his rake. Because he was not able to work in the fields he sat in his room passing the time tediously, refusing to eat the food that was brought to him. When one of his attendants would say, "Please eat this food," he would answer, "If I don't work for a day, I won't eat for a day."

That other Zen masters beside Pai-chang participated in manual labor can be surmised from this account: One day when Chao-chou was sweeping the garden a priest came to him and asked, "You are famous throughout the land for your great knowledge, so how is it that you are sweeping up the dirt here?" In India, however, it has been the general rule for priests to live through mendicancy while manual labor has traditionally been looked down upon. This attitude is quite strong even in today's India, and, together with the caste system, it forms the stumbling block to that country's reconstruction. But in regard to China, particularly its present Communist government, participation in labor service, even by high government officials, is viewed as being extremely important. This has been a characteristic of the Chinese people from ancient times and is so today.

In Japan a famous episode that has been handed down concerns the founder of Myoshin-ji, Senkizan-kokushi. When the founder of Tenryu-ji Temple, Muso-kokushi, (who is known as the teacher of seven emperors) was being carried to his home from the imperial palace in a gorgeous palanquin, he happened to pass by Myoshin-ji. In front of the main gate he noticed an old priest sweeping the path with a broom, and upon closer observation he saw that it was Sekizan-kokushi. It is recorded that after they had exchanged greetings with each other and taken their mutual leave, Muso-kokushi remarked that it was certain that Sekizan's disciples would flourish.

Cooking, heating the bath water, gathering and splitting firewood, working in the fields, making Japanese pickles and, of course, cleaning--these are just some of the various types of work that the self-supporting monks carry on. These activities are well portrayed in the photographs appearing in this book. The head priest of Empuku-ji, Soen Tsuzan- roshi, writing in the Buddhist magazine Dai- horin at the time when his master, Gempo Yamamoto-roshi of Mishima's Ryutaku-ji, died at the age of ninety-six, said that when he went to visit his master before his death, Yamamoto-roshi asked him whether or not he still contined to clean the toilet. He did, of course, although he was more than seventy.

7
Zen Training; The Way of Enlightenment

Zen is not simply a matter of sitting quietly. Taishun Sato-roshi, the second most important monastery official of the Soto Zen sect's Eihei-ji, has written quite clearly in Zen no Igi (The Meaning of Zen) that, "The essence of Zen is in satori." To realize satori it is particularly important to have the guidance of a qualified Zen master. The master gives lectures in which he expresses his own interpretation and understanding of the Zen classics, thus providing a stimulus for the Zen trainees' own realization of enlightenment. He also encourages the trainees and offers them individualized instruction through personal interviews.

Entering the master's room to seek personal instruction is called nyushitsu sanzen. In Rinzai Zen each trainee is given a koan such as Chao-chou's Mu or "What is the sound of one hand clapping?" to struggle with. For the monk zazen is not the "pleasant entryway to the Truth" of Soto Zen, but rather what is required of him is that he have "a great doubt," "great determination," and "deep faith." There may be times when he forgets to eat or sleep, or even times when he does not know whether he is dead or alive. Even in ordinary Zen monasteries there are periods of intensive zazen during the year, such as rohatsu dai sesshin, when the monks must endure severe cold, make do with only two or three hours of sleep in the zazen position, and devote themselves entirely to finding a "solution" to the koan they have been given. Furthermore, it is not a simple task to have a "solution" accepted by the roshi. The trainee must be ready to be thrown out of the master's teaching chambers under a barrage of physical and verbal abuse. If, as a result of this, he hesitates to visit the roshi, then the monastery official who acts as the monks' supervisor will drag him out of the Zendo and force him to go to the roshi's room. He finds himself caught between two fires, not knowing what to do. When he decides he must go, he strikes the small bell at the entryway twice and enters the roshi's room, feeling exactly as if he were entering a lion's den. It is said that in ancient times many monks became sick and even lost their lives as a result of such severe training.

In Byakuin Yasen Kanwa (Night-Boat Tales) he tells how, after very severe training, he realized enlightenment, only to come down with serious damage to his lungs and nervous prostration. Although the doctors gave him up as a hopeless case he made a visit to a religious mountain hermit by the name of Byakugen. This hermit taught him a method of meditative introspection and, miraculously, he recovered. His subsequent devotion to saving others was truly the fruit of this deeply felt experience.

At the beginning of his teaching career Byakuin instructed his students to study the Mu koan but later on he came to feel that "What is the sound of one hand clapping?" was a more effective koan. He emphasized repeatedly that if Zen trainees would only practice in earnest, they could realize enlightenment in as short a time as three to five days. And one story exists about a man named Heishiro who was able to realize enlightenment and have Byakuin certify his experience as genuine after practicing intense Nio Zen for only three days and nights while confined in the monastery bath.

In most present-day monasteries there is little effort made to promote more efficient methods for realizing enlightenment. Horyu Ishiguro-roshi, a disciple of Sogaku Harada- roshi and founder of the Zen Rigaku-kai (Zen Science Society), did, however, attempt to modernize Zen. Unfortunately he was taken ill while traveling abroad and died a few years ago, but I think his efforts to rationalize Nio Zen are worthy of close consideration.

Even if a trainee is able to pass through the first barriers to full enlightenment comparatively easily, it is necessary for the master to continue to use harsh methods to ensure that the trainee will continue on to higher levels. Realization of enlightenment is not something that can occur only in the Zendo. It is not unusual for this experience to take place while a person is doing manual labor, making a pilgrimage, or practicing mendicancy. Sogaku Harada-roshi has written that he realized enlightenment a second time when he saw the foam of his own urine while on a pilgrimage.

There was a woman by the name of Chiyono who studied Zen under the guidance of Bukko-kokushi. At the time of her enlightenment she wrote the following poem: "Passing through the bottom of the bucket that Chiyono has received, water does not accumulate nor does the moon take shelter." I think she has expressed the substance of the enlightenment experience very well.

Dogen-zenji has stated in his Fukan Zazengi that, "One's body and mind will naturally fall away, and one's 'Original Face' (True Self) will appear." In Shobogenzo Zuimonki (A Collection of the Sayings of Dogen-zenji) he went on to say, "If one does zazen for a while one will discover the essence [of Zen] and realize that zazen is the direct approach [to enlightenment]." However, in a passage preceding this Dogen also says, "An ancient master has said, 'Just as one is unaware of one's clothing becoming damp when walking in a fog, so one is unaware of becoming a fine person when one studies under a fine person.' And we know of the account that tells of a child in the service of Gutei-osho who was able to realize enlightenment simply by being near him."

I recently had a discussion with Reirin Yamada-roshi, who served in Los Angeles some years ago as the director of the Soto Zen sect's missionary work in North America. He told me that in Rinzai Zen the trainee studies under a master and asks him questions concerning the Buddhist teachings, while in Soto Zen, although the trainee also studies under a master, he is expected to listen to his explanations of these same teachings. Rinzai puts primary emphasis on the use of koan to achieve enlightenment while Soto makes "themeless zazen" its first consideration. Although both of them do teach that enlightenment is the final goal of Zen, each of them has its own particular way of going about it. Nevertheless, as the methods used by Keizan- zenji (the founder of Soji-ji) show, there are numerous Soto Zen masters who also employ koan in their Zen instruction.

Zen attaches particular importance to the transmission of the Buddhist doctrine, or Dharma, from master to disciple. According to Zen doctrine, the historical Buddha, Sakya- muni, first transmitted his enlightenment to his disciple, Kasyapa, who in turn transmitted it to his own disciple, and so on, down to the present day. Dogen-zenji placed particular emphasis on this point. Shindai Seki- guchi of the Tendai sect of Buddhism, however, feels that Bodhidharma is actually an imaginary figure who was created to express the Zen ideal. If this is true, it would mean that there had been an interruption in the line of transmission from Sakyamuni to the present day. On the other hand, since Zen is that which stands in the fountainhead or creativity, it would also mean that it would be possible for Zen itself to be created anew. But whether transmission has been direct or not, in order to prevent what may appear to be enlightenment from being, in reality, merely self-satisfaction, it is important to have an enlightenment experience checked and certified by a genuine master. Furthermore, as has been confirmed by numerous examples, the advice a monk receives from his master after entering the Buddhist priesthood is invaluable.
8
Religious Mendicancy

Two different Chinese characters can be used to write the "taku" of takuhatsu (mendicancy), but either way the word means "to hold out a [monk's] bowl with one's hand." The practice of mendicancy was begun by Sakya- muni, and in present-day Japan it has been handed down chiefly as a practice of Zen monasteries. There are certain specified days each month when mendicancy is practiced, and it may be said that the dress of the monks on those days is most appropriate to the name unsui (literally, "cloud and water"). They wear the same inner white kimono and outer black robes as always, but on this day they pull up the lower part of their robes and tie the excess cloth securely around their waists with a cord. In addition to white leggings they wear straw sandals and a large wicker hat, with a mendicant's bag completing the outfit. They walk in an orderly fashion, and chant Buddhist sutras as they go. Their voices, coming from deep in their abdomens, serve not only to cultivate their at oneness with themselves but also to spread the spiritual alms of religious exultation among the people. The people are grateful for the service performed by the monks and show their appreciation by giving them material alms. Through mendicancy, both the almsgiver and receiver are mutually immersed in the joy of a practice that leads to enlightenment.

The following verse, I believe, expresses very well the spirit of mendicancy: "There is infinite merit in the giving of spiritual and material alms; such almsgiving produces harmony and completeness." In the Ho'un sutra there is an admonition to practitioners of mendicancy to be extremely careful with regard to the disposition of the material alms they have received. It stipulates that "the material alms received should be divided into four parts: one part being given to one's fellow mendicants, one part to those suffering from hunger, one part to departed spirits, and one part for oneself." And the Hoju sutra promises, "If a man practices mendicancy, all his arrogance will be destroyed." When we consider that it was Sakyamuni himself who provided the model for mendicant practice by begging barefoot, then the meaning of these sutras will become readily understandable.

The description of mendicancy that follows was written by one of the men to whom I have been deeply indebted since my high school days, namely Tokan Hirasawa. After many years of service as the head of the Yamagata Library, he returned to his home temple where he is giving guidance in Zen. A few years ago he participated in an intensive zazen training period at Myoshin-ji, at which time he was also able to practice mendicancy. He told me how glad he was to have had that opportunity. When I asked him to tell me more about the experience, he kindly consented to write the following account.

"Last year, during one of the training sessions at Myoshin-ji, I was able to realize my long-cherished desire to become immersed in the religious exultation of mendicancy. The orthodox style of practicing mendicancy is to do it in a large group, and traditional practice is first consummated when a feeling of mutual trust exists between the almsgiver and receiver. If such a feeling is lacking, then the mendicant will be subject to ridicule by thoughtless individuals and become merely the object of barking dogs.

"It is necessary to practice in an area suitable for walking in safety and tranquillity. I fear that as more and more high-speed automobiles rush back and forth, it may become impossible to continue this practice, even in such deeply religious cities as Kyoto, where new superhighways have already been built far into the surrounding area.

"I fondly recall the elegance of a poem written by the famous Soto Zen priest of the Edo period, Ryokan-osho. It goes as follows:

Stopping to pick violets,

By the side of the road,
I forgot my begging bowl.
Oh, little bowl, how lonely you must be.

"I was very glad to hear that, because of the influence of Muso Sekizan-daishi, a priest of great virtue, mendicancy at the monastery of Shogen-ji (near Ibuka, Gifu Prefecture) has a tradition of over 600 years. Empuku-ji, which is located in an agricultural area south of Kyoto, has a tradition nearly as long."

The following episode was related to me by Dr. Tsuruji Sahoda, professor emeritus of Osaka University, and a scholar of Yoga. It concerns Somon Horizawa-osho, a person who, while still a student in the economics department of Kyoto University, decided to study Buddhism on Mount Hiei (near Kyoto), and subsequently secluded himself there for the next twelve years. Horizawa has recently begun to practice mendicancy, stopping in front of each house along his way and praying for the happiness of its occupants. He has said that through contact with ordinary people in this way, he has been able to achieve a new state of mind, of a depth he had not been able to achieve through seclusion in the mountains.

Dr. Sahoda also told me about Katai Tayama's novel, Aru So no Kiseki (A Certain Priest's Miracle) in which the author describes how a certain priest who practiced mendicancy was able, somehow, to alleviate the disharmony and misfortune in each family before whose home he prayed. While the story is a work of fiction, it is not impossible, I believe, to imagine that a miracle-maker like this one might exist.

Mendicancy not only serves as the Buddhist method through which one is bound to ordinary people, but it can also provide the opportunity for one's own realization of enlightenment. It is said that Byakuin-roshi was able to realize full enlightenment while practicing mendicancy as a monk under the guidance of Keitan Dokyo on Mount Han in Nagano Prefecture. Before that, at the age of twenty-four, he achieved a measure of enlightenment when he heard the sound of the main bell at Eigen-ji, where he was then training. He then became full of himself and took to boasting that there had probably been no one for more than 300 years who had had as penetrating an experience of enlightenment as he. He became so conceited that he began to look upon people as though they were mere clods of earth. It was to this pompous Byakuin that Keitan Dokyo-roshi addressed himself. Because he believed Byakuin held great promise for the future, he was very severe in training him and he put particular emphasis on having him concentrate on "solving" koan.

One day when Byakuin was out practicing mendicancy--while at the same time working at his koan--he came to a house where an old woman was living. The old woman refused to give him any alms, but still Byakuin refused to move on. This angered the old woman and she took a bamboo broom and brought it down hard on top of the wicker hat he was wearing. Byakuin was hit so hard he fell down and lost consciousness momentarily. Some neighbors saw what happened and rushed to his side to help him. The moment he regained consciousness, Byakuin was immediately able to "solve" the various koan he had been given, thus achieving full enlightenment. So excruciating was the experience that he could not help roaring with laughter, and he rushed back to the temple as if he had lost his mind. Keitan took one glance at him and certified that his experience had indeed been genuine. Byakuin was so incomparably happy, the story goes, that he dreamed that night that he saw his mother living happily in Tusita Heaven in Maitreya's inner hall.