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Zen Action/Zen Person Author: Kasulis, Thomas P

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Zen Action/Zen Person Author: Kasulis, Thomas P cover cover next page > title: Zen Action/zen Person author: Kasulis, Thomas P. publisher: University of Hawaii Press isbn10 | asin: 0824810236 print isbn13: 9780824810238 ebook isbn13: 9780585274355 language: English subject Zen Buddhism--Doctrines, Philosophy, Buddhist. publication date: 1981 lcc: BQ9268.6.K37eb ddc: 294.3/4 subject: Zen Buddhism--Doctrines, Philosophy, Buddhist. cover next page > file:///C:/...nts/eBook%20html/Kasulis,%20Thomas%20P.%20-%20%20Zen%20Action%20zen%20Person/files/cover.html[26.08.2009 20:07:19] page_ii < previous page page_ii next page > Page ii Zen Action Zen Person by T. P. Kasulis < previous page page_ii next page > file:///C:/...ts/eBook%20html/Kasulis,%20Thomas%20P.%20-%20%20Zen%20Action%20zen%20Person/files/page_ii.html[26.08.2009 20:07:20] page_iv < previous page page_iv next page > Page iv First printing 1981 Paperback edition 1985 03 02 01 00 99 98 13 12 11 10 9 Copyright © 1981 by The University Press of Hawaii All rights reserved Printed in the United States of America Permission to reprint passages from the following sources is gratefully acknowledged. Zen Comments on the Mumonkan by Zenkei Shibayama, © 1974 by Zenkei Shibayama. Reprinted by permission of Harper & Row Publishers Inc. The Zen Master Hakuin: Selected Writings, tr. Philip Yampolsky, © 1971 by Columbia University Press. Reprinted by permission of Columbia University Press. Library of Congress Cataloging-in-Publication Data Kasulis, T P 1948- Zen action/zen person. Bibliography: p. Includes index. 1. Zen BuddhismDoctrines. 2. Philosophy, Buddhist. I. Title. BQ9268.6.K37 294.3'4 80-27858 ISBN 0-8248-0702-2 ISBN 0-8248-1023-6 (pbk) Cover calligraphy: Lin-chi's True Person of No Status by Bishop Kyodo Fujihana of the Jodo Mission of Hawaii Cover design by Roger Eggers University of Hawai'i Press books are printed on acid-free paper and meet the guidelines for permanence and durability of the Council on Library Resources < previous page page_iv next page > file:///C:/...s/eBook%20html/Kasulis,%20Thomas%20P.%20-%20%20Zen%20Action%20zen%20Person/files/page_iv.html[26.08.2009 20:07:21] page_v < previous page page_v next page > Page v To my father < previous page page_v next page > file:///C:/...ts/eBook%20html/Kasulis,%20Thomas%20P.%20-%20%20Zen%20Action%20zen%20Person/files/page_v.html[26.08.2009 20:07:21] page_vi < previous page page_vi next page > Page vi CONTENTS Preface ix Acknowledgments xiii Part I The Context of Nothingness Chapter 1. The Cultural Setting: Context and Personal Meaning 3 Three Japanese Words for "Person" Contextual Meaning in Interpersonal Communication The Zen Context of the Person Two Strands of Nothingness Chapter 2. Nagarjuna *: The Logic of Emptiness 16 Nagarjuna*: A Response to Abhidharma Analysis Two Nagarjunan* Critiques The Implications of Nagarjuna's* Theory of Emptiness Nagarjuna's Emptiness and Zen's Nothingness < previous page page_vi next page > file:///C:/...s/eBook%20html/Kasulis,%20Thomas%20P.%20-%20%20Zen%20Action%20zen%20Person/files/page_vi.html[26.08.2009 20:07:22] page_vii < previous page page_vii next page > Page vii Chapter 3. Chinese Taoism: The Pre-ontology of Nonbeing 29 The Absolute and the Relative Tao Being and Nonbeing in Taoism The Allegory of the Bell Taoist Nonbeing and Zen Nothingness Chapter 4. No-Mind: The Zen Response to Nothingness 39 Mu As Context of the Zen Person No-Mind: The Response to Mu Heidegger's Gelassenheit: A Western Parallel to No-Mind? The True Person of No Status Part II Personal Meaning in Zen Practice Chapter 5. Zen and Reality 55 Zen's Rejection of Conceptual Categories The Retrospective Reconstruction of Reality Experience and the Analytic Mode: Two Criticisms Chapter 6. Dogen's * Phenomenology of Zazen 65 Dogen's* Philosophical Project Dogen's Account of Zazen Thinking, Not-Thinking, Without-Thinking Cultivation-Authentication Genjokoan*: A Central Concept Chapter 7. Dogen*: Person As Presence 87 Dogen* on the Self Dogen on Good and Evil file:///C:/...s/eBook%20html/Kasulis,%20Thomas%20P.%20-%20%20Zen%20Action%20zen%20Person/files/page_vii.html[26.08.2009 20:07:22] page_vii The Philosophical Significance of Dogen's* Ethics The Person As Presence Chapter 8. Hakuin: The Psychodynamics of Zen Training 104 Hakuin's Road to Realization The Great Doubt and the Great Death Zen Tactics Dogen Zen and Hakuin Zen Part III The Person As Act Chapter 9. Zen Action/Zen Person 127 Nothingness and Without-Thinking Without-Thinking and Language Zen Action/Zen Person Chapter 10. Philosophical Postscript: Toward a Zen Humanism 142 Zen in the West Morita Therapy: Zen Humanism in Modern Japan Zen Humanism for the West Notes 155 Works Cited 165 Glossary 169 Index 173 < previous page page_vii next page > file:///C:/...s/eBook%20html/Kasulis,%20Thomas%20P.%20-%20%20Zen%20Action%20zen%20Person/files/page_vii.html[26.08.2009 20:07:22] page_ix < previous page page_ix next page > Page ix PREFACE "You have asked permission to practice Zen meditation in this temple, but tell me: What is Zen?" After some hesitation and embarrassed smiling, I said something about Zen's being a way of life rather than a set of dogmas. Laughter filled the tatami-matted reception room. "Everyone comes here to study Zen, but none of them knows what Zen is. Zen is . knowing thyself. You are a Western philosopher and you know of Socrates' quest. Did you assume Zen would be something different?" At least from the time of Socrates, Western thinkers have been concerned with human nature. What am I? What is my relationship with the people and things around me? What ought I to do? In the twentieth century, we in the Western world generally believe that there is no substance or essence constituting our humanness; our identity as persons is developed, not given. As communication among the peoples of the world increases, it is natural for us to wonder how those in other places address these same concerns. This book is a study of what it means to become a person in Japanese Zen Buddhism. Since the approach is philosophical, however, it is above all an inquiry into ourselves. That Zen Buddhism resists philosophical explication is a thesis more Western than Japanese. Thus, many Japanese scholars recognize Dogen *, a thirteenth-century Zen Master, as their country's most profound thinker. With his piercing analytic skills and comprehensive knowledge of the Chinese philosophical classics, Dogen brought philosophy and Zen Buddhism closer together than they had ever been before. In fact he played a role not unlike that of a < previous page page_ix next page > file:///C:/...s/eBook%20html/Kasulis,%20Thomas%20P.%20-%20%20Zen%20Action%20zen%20Person/files/page_ix.html[26.08.2009 20:07:23] page_x < previous page page_x next page > Page x Western theologian, especially one of a phenomenological or existential bent. The Zen influence on modern Japanese thought is also unmistakable. The most respected systematic philosopher of modern Japan, NISHIDA Kitaro *,* was a devout Zen Buddhist who utilized Western terminology to develop a philosophical system that would account for the distinctively Zen Buddhist religious experience. Two other prominent thinkers of the modern Kyoto school, WATSUJI Tetsuro* and TANABE Hajime, wrote monographs on Dogen's* philosophical significance. This does not imply, of course, that Zen Buddhism is primarily a philosophy; it certainly qualifies more as a spiritual or religious way of life. Studying about Zen should never be confused with practicing Zen, just as studying aesthetics should not be confused with being an artist. The point is that Zen Buddhism, like other religions, incorporates at least an implicit philosophical standpointa standpoint that can be described and analyzed in its own terms. Bearing this distinction in mind, we can avoid much of the confusion surrounding the relationship between Zen and philosophy. Accepting the possibility of a philosophical study of Zen Buddhism, we must ask how such a study should be structured. The focus in this book is on the Zen Buddhist view of the person. There are three specific reasons for choosing this theme. First, what is most distinctive in Zen Buddhism and potentially of most interest to Western philosophy is its phenomenology of prereflective experienceespecially insofar as that phenomenology addresses itself to the basis of thinking, the epistemology of self-consciousness, the meaning of personal freedom, and the interrelationships among spiritual, aesthetic, and moral sensitivities. Since all of these elements can be seen as aspects of the personal realm, this one focus will concentrate our attention on what is of most philosophical relevance. The second reason for concentrating on the person is method- * This study gives East Asian names in the traditional ordersurnames firstunless the individual has established a preference for the Western order (for example, D. T. SUZUKI or Wing-tsit CHAN). To prevent confusion, when a person's full name is given, the surname will appear in uppercase letters. < previous page page_x next page > file:///C:/...ts/eBook%20html/Kasulis,%20Thomas%20P.%20-%20%20Zen%20Action%20zen%20Person/files/page_x.html[26.08.2009 20:07:24] page_xi < previous page page_xi next page > Page xi ological. In a philosophical study of Zen Buddhism, an obvious starting point is the interpretations offered by historical and modern Zen Masters. Although these writings do reveal the crucial concepts of the Zen tradition, often the explanations are not fully satisfying to the critical Western reader. To fill in the gaps, we will resort in this study to some philosophical reconstruction. In other words, by extrapolating from the basic tenets of the Zen tradition, we can reason through certain arguments that are only implicit or fragmented in the Zen writings themselves. This is, of course, a hazardous enterprise, and we need some method of ensuring that our reconstructions are not merely the products of runaway speculation.
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