Der wichtige Punkt besteht darin, das Ver- Debate : und Krieg halten in jener Zeit zu untersuchen und zu (Der Präsident) verstehen, und vor allem, davon ausge- hend unsere eigene Praxis von hier und Als Antwort auf das Buch «Zen, Nationa- jetzt tief zu betrachten. lismus und Krieg» von Brian Victoria und auf die Anschuldigungen, am Zweiten Worauf müssen wir achten, damit solche Weltkrieg teilgenommen und ihn unter- Entgleisungen weder im Grossen noch im stützt zu haben, die darin gegen das japa- Kleinen je wieder geschehen? Was müssen nische Zen, einschliesslich Kodo Sawaki, wir in unserer Praxis und Unterweisung vorgebracht werden, eröffnen wir hiermit entwickeln, worauf müssen wir unsere eine Debatte zu diesem Thema. Aufmerksamkeit lenken, damit solche Irr- tümer sich nicht wieder ereignen? Es geht nicht darum, den Standpunkt des Zen fünfzig Jahre nach diesen Ereignissen anzugreifen oder zu verteidigen – das hal- Die Personen, die hier ihre Meinung äu- ten wir für nicht sehr nützlich. ssern, tun dies in ihrem eigenen Namen.

Um nicht das Kind mit dem Bade gen kennen. Ich war selbst Soldat während auszuschütten des Russisch-Japanischen Krieges, und ich habe hart auf dem Schlachtfeld gekämpft. (von Roland Rech) Aber da wir das, was wir gewonnen haben, wieder verloren, sehe ich, dass das, was wir 1. Selbst wenn die Erweckung ist, so machten, nutzlos war. Es gibt absolut keine ist diese Verwirklichung weder andauernd Notwendigkeit dafür, Krieg zu führen.„ noch endgültig. Es ist unsere Aufgabe, unse- re falschen Vorstellungen ständig zu durch- Schliesslich Seite 21: „ Ob der Krieg gross leuchten, wie auch immer unsere Position oder klein ist, die Wurzel dafür ist in unserem und unsere Funktion in der Sangha ist. Geist, der die Tendenz hat, hinter anderen herzubellen. „ Meister Deshimaru hat mir das durch sein lebendiges Beispiel vermittelt. Diese Äusserungen zeigen strenge Kritik dem kriegerischen Geist gegenüber, und sie sind Die Schriften von Meister Kodo Sawaki zei- zahlreich in den Werken von Kodo Sawaki. gen oft seine Reue; es ist bedauerlich, dass Dass sie zu anderen Äusserungen in Wider- B. Victoria diese Äusserungen verzerrt zitiert spruch stehen, zeigt uns die Notwendigkeit, hat, um seinen Anklagen Nahrung zu geben. äusserst wachsam zu sein. So sagt er z.B., in ‚Homeless Kodo‘, Seite 9, bezüglich seiner Aktivitäten als Soldat wäh- rend des Russisch-Japanischen Krieges von 1904 – 1905: „ Als Hitzkopf hatte ich nicht 2. Der Geist der Samurai hat manchmal auf meinesgleichen. „ das Zen auf Kosten des Geistes des Mitge- fühls, der das Herzstück der Lehre Buddhas Und er fügt hinzu: „ Das ist lediglich die ist, und des Wohlwollens gegenüber allen le- Grossartigkeit eines Mori no Ishimatsu (ein benden Wesen abgefärbt. Aus diesem Grunde für seine Kapriolen bekannter Spieler). „ habe ich bereits vor sieben Jahren im Dojo der Gendronnière die Kannon-Statue wieder Oder auf Seite 19: „ Die Leute sprechen oft aufstellen lassen, damit wir alle nicht verges- von Loyalität, aber ich frage mich, ob sie die sen, dass das Schwert der Weisheit von Man- Richtung ihrer Loyalität und ihrer Handlun- jusri ohne das wohlwollende Mitgefühl von walt zu rechtfertigen, auf das Risiko hin, ihr Kannon nur zu Irrtümern führen kann. Ideal zu verraten.

Die Enthüllungen des Buches von B. Victoria Die beste Art, dies zu vermeiden, besteht bestätigen uns, wie wichtig es ist, das Mitge- darin, diese Institutionalisierung zu verhin- fühl im Zentrum unserer Praxis und Lehre dern; und wenn ein Minimum von Strukturen aufrecht zu erhalten. notwendig ist, sollten wir immer denken, dass es besser ist, die Dojos oder Tempel zu ver- lieren als den Weg Buddhas zu verraten.

3. Wir dürfen Zen nicht auf die Färbung re- duzieren, die es über den Weg nach Japan erhalten hat. 5. Die Buddhas haben die Leerheit unterwie- sen, um uns zu helfen, uns von unseren Ver- Zazen ist die Rückkehr zur Praxis von haftungen zu befreien. Shakyamuni, und diese Praxis war zuerst indisch, dann chinesisch, und schliesslich ja- Aber sich der Leerheit zu verhaften führt in panisch. eine Sackgasse, wie betonte. Sie ist jetzt universell. Diese Leerheit würde nur einen moralischen Nihilismus unterstützen. Wenn man sich mit dem Leben und der ur- sprünglichen Unterweisung Buddhas vertraut Sie ist aber die gegenseitig voneinander ab- macht, kann man sich ihn mit seinem Kesa, hängige Existenz aller Wesen, deren Be- seiner Mönchsschale oder auch die Blume wusstsein Quelle der Solidarität, des Mitge- zwischen den Fingern drehend vorstellen, fühls und der Achtung ist. aber sicher nicht säbelschwingend oder bom- benwerfend. Im Zweifelsfalle frage ich mich Die Gebote Buddhas drücken dies aus, um oft: Wie hätte Buddha hier und jetzt gehan- aufklärend auf unser Leben einzuwirken. delt? Das erste unter ihnen ist, nicht zu töten, son-

dern im Gegenteil, jedes Leben zu beschüt- zen. 4. Die Geschichte Japans seit der Meiji- Epoche zeigt neben vielen anderen ähnlichen Wir sollten dies niemals vergessen. Geschichtsabschnitten, dass, sobald sich eine spirituelle Praxis als Kirche institutionalisiert, Roland Rech sie früher oder später damit endet, sich mit der Macht zu verbinden, um ihre Interessen zu vertreten und um den Rückgriff auf Ge-

AZI DEBATE

Debate : Zen and War Following the publication of the book by Brian Victoria, and in response to its accusations that authorities, including Master Kodo Sawaki, supported or participated in World War II, we are opening a debate on the subject at this site. It is not a matter of accusations or a defense of Zen's position 50 years after the fact, neither of which would be very useful to us; it is rather a question of analyzing and un- derstanding the behavior of the epoch, and above all of engaging in serious reflection on our own practice of here and now. To what should we pay attention so that such slips-- minor or major--do not recur? What must we develop in our practice/teaching, which points must we emphasize so that such errors are not committed? Those who express themselves here do so in their own name. The president

The Sotoshu's "Act of Repentance" : The heads of the Sotoshu did not commit this An Opportunity for Self-Reflection? by error, which led them to conduct their own Jacques Espinasse research, concretized in the document called Sanshabun, which can be translated as "dec- In this document, published in 1992, the laration of repentance" or "act of repen- directors of Soto Zen examine and analyze tance." the activities of their school and, more A Word on the Historical Context briefly, the political and doctrinal positions it took during what have come to be called We know that was introduced to the wars of aggression : wars against China Japan from Korea in the 6th Century, under in 1894-95 and Russia in 1904-05; the an- the reigns of Emperor Kimmei and Prince nexation of Korea in 1910; the occupation Shotoku; that Dogen and transmitted Zen of Manchuria in 1931 and northeastern appeared there in the 13th Century; and that China in 1937-38; and World War II, 1939- it was in fact made the state religion in the 45. Tokugawa period (1600-1867). For me -- and no doubt for many of us -- it In 1868 came the Meiji Restoration. The em- is a shock to discover that "Imperial-Way peror was favorable to Shinto (the vernacular Buddhism" was tied to state politics and religion), and opposed (as was the regent furnished doctrinal justification to the wars Tokugawa) to Christianity and social ideas. At of conquest, whereas "Imperial-State Zen" first, probably under the influence of his en- brought concentration and the supposed tourage, he was also opposed to Buddhism going beyond life and death on the battle- itself, and, through charters and edicts, ar- field. ranged for its disappearance over time. The Buddhist clergy reacted, moved closer to I have become aware that several re- those in power, and were able to redress the searchers and historians have studied this situation at the price of increased depend- period from the viewpoint of the Buddhist ence. implication in these wars, and that this re- search continues. It would be vain to ignore The context in the beginning and in the first it, childish to dismiss it on the grounds of half of the 20th Century is therefore one of the authors' subjectivity or doctrinal bias -- an institutional Buddhism conscious of being though both exist -- and above all regret- indebted to the Imperial system, particularly table to not seize this opportunity for self- since 1872. reflection. This climate would be accentuated during In effect, Hakamaya considers that expres- the wars by the group behavior displayed sions such as "inherent (original) illumina- by a large part of the elite. tion," "Buddha-nature" -- expressions actually used by Zen -- imply an unchanging essence We are miles away from the or substance, identical for everything. And so, Asoka/Shakyamuni relationship, where the according to Hakamaya, the following risk king follows the Buddha. exists : "Everything being essentially identi- We consider Zen as being introduced to cal, there is real risk of an acceptance of dis- Japan during the Kamakura Era, when the crimination and injustice." bushido -- the Way of the Warrior -- influ- This is Hakamaya's explanation for the active enced those in power. Samurais came adherence of Japanese Buddhism to the wars closer to Zen, notably because of the ever- of conquest and to a highly conservative soci- present question of life and death. ety. Should he have only observed -- and Did the relationship between monk and shared his observation of -- this active adher- samurai, at first authentic and person-to- ence, without attempting to explain it through person, progressively become a parody of doctrinal analysis? itself at the service of the group, at the Let us remember that expressions such as service of power ? "Buddha-nature," "existence without The question remains open. noumenon," mean non-duality. These expres- A Word About the Teaching Viewpoint, sions have nothing to do with entity, they do the Doctrinal Viewpoint not imply the existence of a fixed essence or substance, they do not contradict the law of Apart from internal research conducted by causality, and finally they are not the nega- various schools, several people have re- tion of the an-atman, but rather its expres- searched Buddhism and Japanese Zen dur- sion. Thus, identity does not discredit differ- ing the wars in question : ences; ku does not discredit shiki ! Zen in- Ichigawa Hakugen, Rinzai monk : The War cludes and goes beyond both. Responsibility of Buddhists and Buddhism Such is the teaching. How can one be mis- During the War. taken on this subject? I suspect here a doc- Hakamaya Noriaki, Soto academic : Critical trinal bias on the part of the author. How Buddhism. could one consider that these expressions Ishikawa Rikizan : The Social Response of could serve as theoretical support, as doc- Buddhists to the Modernization of Japan. trinal foundation, or as a basis for the accep- tance of discrimination or injustice? In other Brian Victoria, Soto monk : Zen at War. words, the reality of a non-dualistic, non- What is the "teaching" content, the doc- entity, non-fixed, non-substantial life is po- trinal content of their research? Several tentially the access to inner freedom and the authors, notably Hakamaya in Critical Bud- abandonment of egotistical goals -- and not dhism , state the following : their reinforcement, as Hakamaya suggests! "If we admit that there is an unchanging Profound Practice...Do Not Escape It ! reality, an eternal and substantial essence Monk...practicing for oneself is not the Way ! that underlies the phenomenal world, we deny impermanence (including the famous Samurai...even allegiance, honor, the code are an-atman) and the law of causality (inter- not the Way ! dependence) taught by Buddha." Only the Way -- from nothing else ! Such is our It's true, such a reality would deny Bud- life. dha's teaching. But who admits that such a The teaching of Master Deshimaru goes like reality exists? According to these authors, this : it is Zen and Buddhism! - Zazen itself is the Way. - Zazen follows us automatically (zazen influ- also those generated -- in their time -- by the ences every moment of our lives). How could West. it be otherwise ? Then I had the ambition to recall the doctrinal liked "automatically" a lot, but it point of view, little-present in the school's was not about naivete, nor complaisance -- text of repentance, and, in my opinion, badly we can understand it by what follows : handled by certain independent researchers - - However, you must take care ! Remain - researchers who declare that Mahayana humble, vigilant ! Buddhism and Zen attribute a finite and sub- stantial character to "Buddha-nature," at the In other words, even though zazen is all end of which they explain discrimination and things, even though zazen follows us with- injustice from this false hypothesis, fabricated out fault, we should nevertheless remain by themselves. humble in ourselves, vigilant ! Only thus is the Way ! Only then are we one with our- On the subject of responsibilities, it is better selves, one with this zazen that follows us ! to be conscious of one's weaknesses and of one's errors, aggravated by the proximity to Return to personal views, or to group power and group behavior, rather than to in- views, and in an instant "it is like a chasm voke a body of doctrines. separating sky and earth." Finally, I put the accent on daily practice, By way of conclusion... starting with zazen. Not a Buddhist exercise, The Sotoshu's Act of Repentance appears but the actualization of the Way. "Zazen, the to me today as capable of playing a deter- night train that carries along our life." mining role for people who have not yet Don't miss it ! entered into the practice and who only wish A word about "tathagata garbha" to approach Buddhism when it distances itself from power and militarism. This expression -- sometimes used by Zen -- is habitually translated as "seed of Buddha- First, I situated this document in the his- hood." At first glance, something with entity, torical context. wouldn't you say? The compromising of Japanese Buddhism However, here, seed is not meant as an ob- with those in power in this first half of the ject, but as "potentiality." 20th Century is in line with the connection woven since its introduction in the 6th Cen- In modern language, we can therefore trans- tury. late it as "potential Buddhahood." During this evolution, at each epoch, it is Potentiality : Master Deshimaru very much possible that this connection seemed natu- appreciated this word -- proposed by one of ral, that it was judged beneficial or even his disciples -- and I think that Nagarjuna indispensible to the survival of the school, would have also appreciated it ! and thus not questioned. From moment to moment, actualize this po- Then, with the benefit of hindsight, let us tentiality ! Naturally so... learn to be vigilant and let us avoid consid- ering ourselves as more aware than our elders. Today, one must be aware not only Jacques Espinasse, Zen monk. of the wars of conquest led by Japan, but Translated from the French by Elaine Konopka

Don't Throw the Baby Out with the all living beings which is at the heart of Bud- Bathwater dha's teaching. This is why, seven years ago, I had the statue of Kannon put back in the by Roland Rech dojo at La Gendronnière, so that we would not forget that, without Kannon's benevolent I am greatly distressed to learn that the compassion, Manjusri's sword of wisdom can Japanese Zen masters participated, before only lead to error. and during World War II, in emperor- worship and their government's military The revelations of B. Victoria's book confirm propaganda. Distorting Buddha's teaching for us the importance of maintaining compas- as some have done is a fault that only the sion as the center of our practice and our apology published in 1992 by the Sotoshu teaching. can help to pardon. What lessons are to be 3. We should not reduce Zen to the tone it learned from these errors to avoid commit- took on during its passage through Japan. ting them again? Zazen is the return to the practice of 1. Even if zazen is awakening, this realiza- Shakyamuni, and his practice was first In- tion is neither permanent nor definitive. It dian, then Chinese and finally Japanese. It is is up to us to constantly shine a light on now universal. When we become familiar with our illusions, whatever our position and the life and original teaching of Buddha, we function in the Sangha may be. This is the can represent it through our kesa, through living example I received from Master De- our monk's bowl, or even by turning a flower shimaru. The writings of Kodo Sawaki often between our fingers, but surely not by bran- show his repentance; it is a shame that B. dishing a sword or dropping bombs. When in Victoria selectively quoted these remarks to doubt, I often ask myself, "How would Bud- fuel his accusations. dha react here and now?" For example, in The Zen Teaching of Home- 4. The history of Japan since the Meiji Era less Kodo , page 9, in reference to his and many other similar histories show that activities as a soldier during the Russo- when a spiritual practice becomes institution- Japanese War of 1904-1905, Kodo Sawaki alized as a church, sooner or later it winds up says : " As a daredevil, I am second to none, " allying itself with power to protect its interest adding, " [But] that is only the greatness of at the risk of betraying its ideal and justifying Mori no Ishimatsu [a gambler famous for his recourse to violence. bravery]. " The best way to avoid this is to refuse such On page 19 : " People often talk about loyalty, institutionalization, and if a minimum of but I wonder if they know the direction of their structure is necessary, we should always loyalty and their actions. I myself was a soldier think that it would be better to lose dojos or during the Russo-Japanese War and fought hard temples than to betray the Buddha-Way. on the battlefield. But since we lost what we 5. The buddhas taught about emptiness to had gained, I can see that what we did was useless. There is absolutely no need to wage help us free ourselves from our attachments; war. " but attachment to emptiness leads to an im- pass, as Bodhidharma emphasized. Empti- And finally, on page 21 : " No matter how big ness could not support moral nihilism. It is or how small a war is, the root cause is our the interdependent existence of all beings minds, which have a tendency to make us growl whose consciousness is the source of solidar- at each other. " ity, compassion and respect. The Buddha's Such remarks show a severe criticism of precepts exist to express this and shed light the warrior spirit and are numerous in Kodo on our lives. The first is not to kill, but on the Sawaki's work. The fact that they contra- contrary, to protect all life. We should never dict other remarks shows how necessary it forget this. is for us to be extremely vigilant. Roland Rech 2. The spirit of the samurai has sometimes left its mark on Zen to the detriment of the spirit of compassion and kindness towards Reply by Brian Daizen Victoria so doing there is no reason to exert oneself either physically or mentally. " May I begin by expressing my appreciation Expressed in different words, this means that to the Association Zen Internationale for the orders of our superiors are to be obeyed, having posted "Debate: Zen and War" on regardless of content. It is in doing this that its website. As the author of Zen at War , I we immediately become a faithful retainer of have long hoped one or more Zen groups in the Emperor and a perfect soldier. the West would seek to continue the dis- cussion I began in that book. AZI's willing- [Quotation in "Shoji o Akirameru Kata" (The ness to face what Aitken Roshi has so aptly Method of Clarifying Life and Death) in the May expressed as the "dark side of our heri- 1944 issue of the Buddhist magazine, Daihorin, tage" reveals your association's openness p. 6.] to facing some unpleasant truths about our tradition, even when it involves Zen mas- If Roland is still not convinced, I can provide ters that many of us have long revered. him with any number of similar quotes (and While I am in agreement with much of articles) though I would request that he ar- what Roland Rech said in his critique of my range for these materials to be translated book (especially points 2 thru 5), I must himself. nevertheless express disagreement with many of his comments in his first point. What I find so TOTALLY UNACCEPTABLE with That is to say, I believe Roland is still re- quotes like the above is the manner in which fusing to recognize the full extent and sig- Sawaki turns the Buddha Dharma as ex- nificance of Kodo Sawaki's complicity in pressed by Dogen into an instru- Japanese militarism. I say this because Ro- ment of support for a totalitarian ideology land claims: "The writings of Kodo Sawaki that taught " orders are to be obeyed, regardless often show his repentance; it is a shame of content " in order to " become a faithful re- that B. Victoria selectively quoted these tainer of the Emperor and a perfect soldier ." remarks to fuel his accusations." The truth I would ask Roland just what he thinks of a is in fact quite the opposite. That is to say, man who urged blind obedience to one's su- as far as my book is concerned, space limi- periors in the name of the Buddha Dharma, tations forced me to select only a few of especially blind obedience to superiors who Sawaki's many remarks in which he re- ordered the killing of millions of their fellow peatedly expressed his wholehearted sup- Asians, committing atrocity after atrocity in port for Japanese militarism and the totali- the process? Please share your thoughts with tarian ideology it represented. I thought us, Roland. In November 1997 I attended the these quotes would be sufficient to show Annual Meeting of the American Academy of the character of Sawaki's wartime thought, Religion held in San Franscisco, California. but apparently for Roland they are too se- One of Sawaki's disciples was also there, a lective. Thus, I must ask Roland to tell me Soto Zen priest by the name of Gudo Wafu just how many quotes it would take to con- Nishijima (a translator of the Shobogenzo). vince him that Sawaki was indeed a fervent Nishijima presented a paper entitled "Japa- militarist during the war years (if not long nese Buddhism and the Meiji Restoration." before)? For example, in May 1944 Sawaki During the question and answer period that went so far as to claim that Zen Master followed, Nishijima startled his audience Dogen himself had anticipated the Japa- when he said, " During W.W. II Zen Master Sa- nese military spirit. Sawaki wrote: waki always told us, 'Be the best soldier you can In the chapter entitled "Life and Death" of be. This is the Buddha Dharma! '" the Shobogenzo (A Treasury of the True I would ask Roland, is this the teaching of an Dharma), Zen Master Dogen said, " It is pos- authentically enlightened master? sible to free oneself from life and death by sim- ply forgetting body and mind; casting oneself The historical record reveals that beginning in into the abode of a Buddha; acting as a Buddha 1939 Sawaki, already sixty years old by then, would act; and living as a Buddha would live. In served the Japanese war effort in a variety of positions, including one as a commission member promoting the practice of the mar- what we did was useful." In actual fact, Japan tial arts among Japanese school children in didn't immediately lose what it gained from order to prepare them for military service. the Russo-Japanese War (i.e. the right to In addition, in 1941 and 1942 he went to economically exploit both Korea and Manchu- give war-promoting "Dharma talks" to ria). These and other colonial possessions Japanese military and civilians occupying were only lost after Japan was defeated in the Chinese province of Manchuria. For W.W. II. Thus, if Sawaki eventually came to these and other wartime contributions, the the conclusion that "there is absolutely no Japanese government awarded him a civil- need to wage war" it was only in the postwar ian decoration on November 3, 1943. Yes, era when Japan's cities had been reduced to Roland is right, I was indeed "selective" in ashes. Is this what it takes to turn a Buddhist my quotes and comments. I should have priest against war? And further, as I am sure included all of the above and more until Roland is aware, Buddhist repentence re- there could be absolutely no question of quires that each individual Buddhist confess exactly what Sawaki stood for and advo- his or her own transgressions. Where do we cated during the war years! Moving on, Ro- read that Sawaki ever repented his own fer- land invokes a few quotes from Sawaki as vent and unquestioning endorsement of, and contained in "The Zen Teaching of Home- collaboration with, Japanese militarism? Fi- less Kodo" in an attempt to prove that Sa- nally, let us remember that Sawaki served for waki "often showed his repentence" and more than six years as a non-commissioned "showed a severe criticism of the warrior officer and squad leader in the Japanese Im- spirit." The fact is that the quotes he in- perial Army, i.e. from 1900 to 1906. During voked show nothing of the kind. In fact, it this entire time he was also a Soto Zen priest, is Roland himself who is guilty of "selective having entered the priesthood in 1895 at the quotation." I say this because what appears age of 16. Thus, as I note in my book, Sawaki to be a form of self-criticism for Sawaki's was an ordained Buddhist priest as he "daredevil spirit" as expressed in the first "gorged [him]self on killing people." Is there quote Rech mentions, is exactly that. Read any record whatsoever that he ever ex- in context, it is clear that Sawaki was sub- pressed remorse for having personally killed sequently critical of his youthful reckless hundreds of men? Does the fact that Sawaki bravado during the Russo-Japanese war. Or killed in the name of the state and the em- expressed somewhat differently, Sawaki peror exempt him from his earlier pledge as a was critical of his 'macho attitude.' No army priest to follow the Buddhist precepts, includ- wants its soldiers to act foolheartedly on ing the precept forbidding the taking of life? If the battlefield. Cold, hard, unfeeling (ex- I have seem somewhat harsh in the things I cept for hatred of the enemy), efficient, have written here, I ask Roland and my other and always obedient killers are what gen- readers' understanding. The historical reality erals seek. As Sawaki himself said about is that far, far, far too many sentient beings his own military service during the Russo- have died because of the murderous ideology Japanese war, "I chased our enemies into a espoused by Sawaki and his like. I can only hole where I was able to pick them off very hope that Roland will agree with me when I efficiently." All militaries welcome men like say that if the Buddha Dharma is to be built Sawaki and his subordinates who "gorged on a solid foundation in the West, it must be ourselves on killing people." ( Zen at War , built on a foundation of truth, not wishful p. 32) thinking, let alone uncritical reverence for a man who for at least forty five years of his Needless to say, this all has ABSOLUTELY life (i.e. 1900-1945) placed the Buddha NOTHING to do with Buddhist "repen- Dharma in the service of Japanese imperial tance." Further, in the second quote Roland conquest. In the friendship of the Dharma, uses, Sawaki claims that as far as Japan's Brian Daizen Victoria P.S. May I inform Ger- wars are concerned, "since we lost what we man language readers that the German edi- gained, I can see that what we did was tion of my book is now available from The- useless." And just what does this really seus Verlag of Berlin under the title, "Zen, mean? Logically speaking, it should also Nationalismus, und Krieg." I have added two mean: "if we hadn't lost what we gained, new chapters to the German edition that once and for all. I look forward to hearing detail both the 2,000+ year historical back- German readers' reactions, especially to my ground of 'holy war' in Buddhism (and proposals for Zen 'reform.' Zen), as well as some of the reforms nec- Brian Daizen Victoria essary in Zen practice and doctrine for "the unity of Zen and the sword" to be broken,

Reply about this problem? An answer from AZI will by Roland Rech come when we have more deeply studied the matter in order to learn all possible lessons Dear Brian from it. I thank you for your answer of 30/4/99. Thank you for your help. This time I would need more information to Yours in the Dharma be convinced that master Kodo Sawaki was a strong supporter of Japanese militarism Roland Rech and its totalitarian ideology. Could you send me more texts, even in Japanese,

Is the Moon Dirty? basic tenets of Buddhist teaching for evidence by Luc Boussard of characteristics conducive to the abdication of a religious and compassionate vocation in Our lives are complicated. There are times of favor of nationalism, war-mongering and em- war when fires fall from the sky, and there peror-worship. are times when we have afternoon naps with the kotatsu [heater]. Sometimes we have to My first reaction after reading this work is an work all night and sometimes we relax and ambivalent one, even if I am on the whole drink sake. Buddha-dharma is the Buddha's grateful to Victoria for having published it. To teaching about how to manage these various begin with, I was floored by the enormity of 1 situations. (Kodo Sawaki) the facts revealed to me. The elite of the People often say, "Reality, reality," but it is Buddhist clergy, especially the Zen clergy, just a dream. It is reality in the dream. People was devoted, body and soul, to the propaga- think revolutions and wars are astounding, tion of the totalitarian and war-mongering but they are just struggles in a dream. At the ideology adopted by the Japanese state dur- point of death, you might easily understand, ing the period in question, with a convinction and say, "Oh! That was just a dream." (Kodo and zeal that made it, next to the army, the 2 Sawaki) spearhead of this policy. The Buddhist sects It seems that American Zen is going threw themselves into the wars of conquest through a crisis -- one which could be de- initiated by Japan (against China in 1894, scribed as both an internal crisis, because it against Russia in 1904, the annexing of Korea has erupted within the community; and a in 1910, territorial expansion under cover of growth crisis, insofar as it comes after a World War I, invasion of Manchuria in 1931 long period of increasing strength and and of China in 1937, World War II). As in so doesn't seem likely to lead to a fundamen- many holy wars, the clergy justified and en- tal questioning of the presence of Zen in couraged the worst atrocities committed by the United States. The observation of this the army and the authorities, while the mis- crisis was inspired by, among other things, sionaries actively participated in indoctrina- my reading of the book by Brian Victoria tion, infiltration and surveillance operations. entitled Zen at War 3, whose cover depicts If the slightest doubt remains on this subject, Buddhist monks in kolomos, shouldering the apology published in 1993 by the heads rifles, parading past an officer standing at of the Soto branch of Zen should put it to attention. Brian Victoria, university profes- rest. Some examples of the admissions to be sor (Asian languages and literatures at the found there : University of Auckland) and author of a The Soto school as a whole felt no remorse, book on Dogen (Zen Master Dogen), but nor, indeed, any sense of guilt for having also a Soto Zen monk and disciple of Yokoi embraced the ideas and having collaborated Kakudo (author of an English translation of with the governmental authorities since the the Shobogenzo), firmly denounces the at- beginning of the Meiji Era in their pursuit of titude of Japanese Buddhist sects, espe- national policies which led to wars of aggres- cially the Zen sects, towards the openly sion... 4 repressive, imperialist and militaristic policy adopted by the Japanese state from the We cannot help but conclude that the [Soto] end of the 19th century until its defeat in order itself and its missionaries were over- 1945. Victoria analyzes the strictly histori- whelmingly and actively in favor of the poli- 5 cal factors of this evolution of Buddhism in cies of the government of the time. Japan -- from the feudalization of temples Missionary activities in Korea prior to the war by warlords to the enslavement of the abetted the national policies of colonization, clergy by the state in an effort to regain the supported policies of Imperialization and ground lost to Shintoism at the beginning aided propaganda operations. 6 of the Meiji era, as well as the traditional links between Zen and the martial arts. But Members of the [Soto] School were directly he doesn't stop there: He examines the under the control of the Japanese army and played an important role in military activi- used to justify emperor-worship and war, war ties in...placation operations... 7 presented as an act of compassion performed by the only supporters of true Mahayana (the The Soto school, which did not behave any Japanese) to bring the troublemakers back to worse than the others, deserves some the straight and narrow. In other words, the credit for at least admitting to these crimi- deepest, most intimate, most treasured Zen nal errors and expressing its shame and values were put at the service of the lust for determination to not repeat them. The conquest. Here, in no particular order, are same cannot be said of all Buddhist several edifying quotes : schools. ...Russia is not only the enemy of our country, it I must admit that I am bitterly disap- is also the enemy of the Buddha.... If theirs is pointed, having harbored, as many people the army of God, then ours is the army of the do, the conventional notion that Buddhism Buddha. (Sôen) 8 always held itself apart from political power [There is] no practice superior to and never compromised itself in a war. The 9 pill is that much more bitter to swallow the compassionate taking of life. (Nantembô) given that my disgust for the historical mis- It is really not [the soldier] but the sword itself deeds of the Catholic Church played a large that does the killing.... It is as though the sword part in my rejection of that religion. But performs automatically its function of justice, 10 once past this disillusionment, there's really which is the function of mercy.... (D.T. Suzuki) nothing to make a fuss about. Given that [If one would but] annihilate the ego...[then an] Japan wanted to reproduce all the ap- absolute and mysterious power and radiance will proaches that made for success in the fill one's body and mind,...[together with] an West, it's not surprising that it experi- unlimited gratitude to the imperial military.... mented with the alliance of the Army and (Yamada Reirin) 11 the Church. We may be disappointed to If you see the enemy you must kill him... Isn't learn that Buddhism did not resist corrup- the purpose of the zazen we have done in the tion any better than Christianity did, but past to be of assistance in an emergency like after all, the pressures were formidable and this? (Harada Daiun) 12 the era was what it was. Not to mention ...when the ego as been thoroughly discarded, that the degeneration of and betrayal by that which springs forth is identical with the the institutions, clerical and other, Japa- spirit of Japan. (Seisetsu) 13 nese or not, is not at all surprising. And Master , of whom I was a In addition to the distress I feel upon reading disciple, did not instill me with a great re- this, several observations come to mind. spect for the Japanese Zen clergy. But First a sort of revolt that I would like to see Brian Victoria's book raises other questions Victoria share. No, Zen has nothing to do with that seem to me much more serious. this; on Vulture Peak, when he recognized First of all, after a lengthy exposition of the Mahakasyapa as his heir, Buddha did not misdeeds committed by Japanese Buddhist brandish a sword but turned a flower between leaders, and an analysis of the historical his fingers. and cultural factors which contributed to Even though he claims to not have renounced this departure, Victoria exposes the justifi- his priest status, Victoria seems to lack the cations for these crimes found by Buddhist conviction to defend Zen. He sometimes scholars and priests in Zen doctrine. And seems very close to submitting to the argu- here the picture is positively distressing. ments of those who think that the Buddhist Zazen itself and the foundations of the teaching, by its very nature, lends itself a bit practice -- mushotoku (non-profit), muga too easily to the misappropriation undertaken (non-ego), hishiryo (beyond thinking), shin by the Nippon clergy, army and state. jin datsu raku (throwing down body and mind), wago (harmony with oneself, others His criticism of the monasteries is dubious, as is his support of the "twelve historical charac- and the cosmic order), daishu ichinyo (fol- 14 lowing others when in the temple) -- are teristics " of Hakugen ,which "produced in Japanese Buddhism a receptiveness to au- use war, when war exists, to continue to thoritarianism." It must be said plainly : teach the Way? I think it safe to say that These arguments do not hold water. It's Kodo Sawaki did nothing to encourage the like saying the Gospels contain the seeds of unleashing of hostilities; should he cease be- the Inquisition and the massacre of the ing a man of the Way and a guide for others American Indians. simply because there is a war on? Harmony with the cosmic order is not har- Once again, I am neither surprised nor both- mony with the established order. ered by the fact that Zen and Buddhist insti- tutions compromised themselves in their rela- When we go beyond ourselves, through tionship to Japanese totalitarianism. But Vic- zazen, it is not marching in step to cries of toria's book levels very serious accusations at "long live this" or "down with that" which the most prestigious masters, the transmit- we find, any more than muga and hishiryo ters of the Dharma, and notably those who lead us to kill without remorse. In a word, brought Zen to the West. Victoria is a victim of the famous confusion between the finger and the moon : believ- I must be frank. Seeing the American Zen ing he has found a stain on the finger that establishment suffer in its puritanism and its points to the moon (the finger being the good conscience by discovering that the line- Japanese masters), Victoria cries : "The age from which much of it comes (Shaku moon is dirty!" In fact, he lends his per- Sôen, Harada Daiun Sôgaku, Yasutani Ha- sonal notions of politics and morality an kuun) seriously compromised itself for an importance that does not seem sufficiently atrocious cause does not exactly displease counterbalanced by the wisdom of zazen. me. 15 This same establishment ostracized Master Deshimaru because he criticized the I also find that, in his insistence on the mixture of Soto and Rinzai made fashionable connection between Zen and the sword, in the United States by precisely the people Victoria displays a very poor understanding who Zen at War accuses of colluding with of the martial arts. Like many well- facism. 16 intentioned people, he hates war and the mere idea of violence. This is undoubtedly But Victoria also attacks Kodo Sawaki (De- why he seems a bit too eager to reduce the shimaru's master), reproaching him for being martial arts to a method of killing without in the war, for boasting that he fought emotion. Personally I think the fusion of fiercely, and for being a propagator of milita- Zen and the martial has more to do with rism. It is an image of Kodo which jives nei- the study of death, and therefore of de- ther with what I know of him nor with the tachment, equanimity, and freedom, rather teaching that Master Deshimaru gave us and than with the art of taking life. Victoria which he received from him. This teaching, dwells at length on a certain perversion of which confronts us with the urgency of Zen and the martial arts, but he shows lit- resolving here and now the problem of life tle eagerness to rebalance this portrait. and death, without any other consideration, Nevertheless, the martial arts go well be- can in no way preach servility towards au- yond the act of killing. thorities. The quotes from Kodo Sawaki pub- lished in Zen at War are brief and out of Here we reach a level of reflection that context, and lend themselves to diverse seems beyond Victoria, perhaps because he interpretations; sometimes they are even is blinded by his attachment to pacifism taken from Kodo's enemies, who claim to cite and the prevailing ideas about justice and him without the reader knowing exactly what right. It sometimes happens that circum- comes from them and what comes from stances put men in situations that are not him. 17 It would therefore be interesting to of their choosing. War is one of them. have access to the sources that Victoria cites. While it is unacceptable that the clergy use Zen to promote nationalistic and militaristic As for me, I reread the excerpts of Kodo Sa- interests, might it not be possible that a waki's Notebooks translated and commented master has the right, and even the duty, to on by Master Deshimaru. Kodo says the fol- lowing : " Since prehistoric times, man has per- sisted of some of the most ardent defenders petuated this action [war]. This does not of this mystical-nationalistic mix. diminish the truth that killing is the worst of crimes, especially in Buddhism. " And Master This demystification itself seems to me full of Deshimaru adds that his father wanted him lessons. If we thought that Zen, as a move- to join the army, but Kodo advised against ment, was immune to the failings that beset it. " When I met Kodo Sawaki," he says, "I all human undertakings, it is because we made my choice : Being a monk is better than were mistaking our desires for reality. In fact, becoming a general. Even a beggar-monk. My the Dharma is unattainable. There's no way mind was made up. Kodo Sawaki was a deter- we can associate it with a worldly school of mining influence. " thought. And if there is a lesson to be learned from the errors of our Japanese predecessors, Kodo went to war : Nobody asked him his it seems to me that it is this : let's not mix opinion, and rather than see him as a trig- our ideas, our categories, good or bad, with ger-happy defender of fascism, I prefer to the practice. tell myself that he was no doubt somewhat swept away by his own ardor and the ma- There is no certainty or merit in which we can nia of the era, but that above all he put trust, outside of here and now. Enlightenment into practice a tenet that was dear to him, is created in every moment; it is neither at- the knowledge that all places (even the tached to a fixed model nor dependent upon bottom of a trench) and all times (even the a "Zen master" or "patriarch" certificate. fury of battle) are a good time and place to That's why, though sincere devotion to a practice the Way. If such is the case, the master is one aspect of the practice, we must merits of this teaching go welll beyond our not forget the other, that of spontaneity, of personal ideas of morality and politics. intimate experience, alone on a zafu, the gaze turned inward. The person who trans- I would like to conclude with two observa- mits the Dharma is not a saint. The transmis- tions. To begin with, it seems to me that sion follows its own, sometimes winding we should, above all, not avoid this debate. paths. It is important for the disciple to take If Zen was led astray, and even if the mas- stock , and to not let himself be swayed. It is ters of whom we are the descendants in his own heart that he will find the true fla- participated in this deviation, we should say vor of the practice. so clearly and condemn the errors they committed. When something smells bad, Luc Boussard, November 1998 it's better to open the windows wide rather NOTES than to plug-up all the issues or turn our backs as if nothing were wrong. In this 1 Quoted in Uchiyama, The Zen Teaching of "Home- less" Kodo, pp. 68-69. sense, Brian Victoria has done useful work. 2 Ibid., p. 75. That being clear, let's say it once and for all : Zen is not fascist! (Not anymore than it is 3 Brian Victoria, Zen at War , Weatherhill, New York/Tokyo, 1997. related to any other ideology). It is not martial! (Nor vegetarian, nor politically cor- 4 Quoted in the Autumn 1997 issue of Zen Quarterly (Vol. 9, No. 3, p. 8). rect.) It is not made to uphold the estab- lished order, or to manufacture cannon 5 Ibid., p. 10. fodder and model employees! I would even 6 Quoted in the Winter 1998 issue of Zen Quarterly go so far as to say that Zen is not Japa- (Vol. 9, No. 4, p. 6). nese, and that perhaps the supporters of 7 Quoted in the Spring 1998 issue of Zen Quarterly "Imperial- Way Buddhism" 18 , who associ- (Vol. 10, No. 1, p. 6). ated it with yamato damashii (the Spirit of 8 Quoted in Victoria, Zen at War , pp. 29-30. Shaku Japan), dealt a fatal blow to its Nippon ver- Soen (1859-1919) was a Rinzai master and the mas- sion. It is interesting to note that the first ter of D.T. Suzuki. missionaries who left Japan to propagate 9 Ibid., p. 37. Nantembo (1839-1925) was a cele- Buddhism after the defeat in WWII con- brated Rinzai master, who counted generals and war heroes among his disciples. 10 Ibid., p. 110. 15 This nuance is significant. Apparently there are wars that are "atrocious" and others that are not. See 11 Ibid., p. 132. Yamada Reirin (1889-1979), a the introduction to American Buddhism, edited by Soto master, was post-war president of Komazawa Duncan Ryuken and Christopher S. Quenn, which University and abbot of Eiheiji. It was in this capac- quotes Richard Hayes on the willingness of American ity that he officially gave the shiho to Taisen De- Buddhists to support the 1991 Gulf War "on Buddhist shimaru. principles that warfare is sometimes necessary and 12 Ibid., p. 138. Harada Daiun Sogaku (1877- unavoidable." What a relief to know that the American 1961), a Soto master, was the master of Yasutani clergy, unlike the Japanese, would not get mixed up Hakuun (1885-1973), pioneer of American Zen and in any war but a "good" one. master of , Maezumi Taizan and Philip 16 Ibid., p. 135 and further. Kapleau. 17 Ibid., pp. 175-176. 13 Ibid., p. 181. Seki Seisetsu (1877-1945), "to- tally illuminated" Rinzai master. 18 Movement begun in the 1930s which gathered all Buddhist schools under submission to the State and 14 Ibid., pp. 171-174. Ichikawa Hakugen, Rinzai subjugated the Law of Buddha to the Law of the Em- monk and scholar, tried to identify the specifically peror. Buddhist roots of militarism.

Open Reply to Luc Boussard Dogen: An Introduction with Selected Writ- from Brian Daizen Victoria ings (Weatherhill, Tokyo, 1976). This said, during the fours years (1967-71) I As in my earlier reply to Ronald Rech, I pursued graduate studies at Soto Zen- would like to thank Luc Boussard for having affiliated in Tokyo, I did taken the time and effort to respond to the enjoy a close relationship with Yokoi Kakudo, material presented in my 1997 book, Zen a Soto Zen master who was also an associate at War . professor at Komazawa until his untimely I am in complete agreement with Luc when death of cancer in 1975. With this back- he states: " If Zen was led astray, and even if ground in mind, let me move on to a discus- the masters of whom we are the descendants sion of those points of disagreement that I participated in this deviation, we should say so have with Luc's earlier webposting: clearly and condemn the errors they commit- ted. " Yes, by all means let us do so! 1. Let me begin by asking Luc to clarify what he really thinks of Zen Buddhist support for I am in further agreement with Luc when Japanese militarism inasmuch as he provides he states: " I would even go so far as to say readers of his essay, "Zen and War; Is the that Zen is not Japanese, and that perhaps the Moon Dirty?", with two very different reac- supporters of 'Imperial-Way Buddhism,' who associated it with Yamato damashii (Spirit of tions. That is to say, early in his essay he Japan), dealt a fatal blow to its Nippon version. " states: Here I am reminded of a book published in "I must admit that I am bitterly disappointed, having harbored, as many people do, the con- 1986 by Japanese attorney and lay Zen ventional notion that Buddhism always held it- leader Makoto Endo. His book was entitled self apart from political power and never com- "Ima no Otera ni Bukkyo wa nai" (There is promised itself in war." No Buddhism in Today's Temples) and, as the title suggests, Endo believes that insti- Having written this, Luc later goes on to say, tutional , regardless of "Once again, I am neither surprised nor both- sect, has so thoroughly compromised the ered by the fact that Zen and Buddhist institu- essential message of the Buddha Dharma tions compromised themselves in their relation- over the centuries, especially in the modern ship to Japanese totalitarianism." era, that it can no longer be considered These contradictory comments lead me to Buddhist. Sadly, after more than fifteen ask, " Which one represents the 'real' Luc Bous- years of residence in Japan, I must agree sard? " Not surprisingly, I personally hope that with him. the first comment reflects Luc's true feelings. Notwithstanding the above, I find that I I say this because past experience tells me and Luc have substantial differences of that people who are "bitterly disappointed" opinion on a number of issues. Before ad- are open to questioning and probing even dressing these, however, let me first cor- long accepted 'truths' while those who are rect some factual errors that appeared in "neither surprised nor bothered" reflect a the opening lines of Luc's critique of my mind that has excluded further exploration of book. historical reality from serious consideration. For the record let me state the following: 2. Luc mentions that " Master Taisen Deshimaru, of whom I was a disciple, did not instill me with I received from Soto great respect for the Japanese Zen clergy. " This Zen Master Asada Daisen, abbot of Jokuin is a comment I hope Luc would be willing to temple in Saitama prefecture (not Yokoi elaborate on further. It suggests that Japa- Kakudo as Luc states). nese Zen leaders' fervent embrace of milita- Furthermore, it was Yokoi Yuho and I who rism was not an isolated event or aberration. translated a portion of Zen Master Dogen's Rather, it may in fact be only one symptom of "Shobogenzo," (not Yokoi Kakudo as Luc a deeper and broader malaise in the Japanese states). Our book was entitled, "Zen Master Zen Buddhist clergy, if not the Japanese Bud- dhist clergy as a whole. Would Deshimaru have agreed with Makoto Endo mentioned teachings "? This said, I do wish to inform both above that " there is no Buddhism in today's Luc and other readers that the English edition [Japanese] temples "? was originally supposed to contain two addi- tional chapters in which I specifically ad- In addition, if Master Deshimaru was criti- dressed Luc's concerns in this regard. cal of the Japanese Zen clergy, was this, at least in part, because he, too, found their The first of these chapters was entitled, "Was wartime role unacceptable from a Buddhist It Buddhism?"and consists of my attempt to point of view? Did he ever discuss this place "Imperial Way Zen/Buddhism" within its question with his European disciples, espe- historical context not only in premodern Ja- cially in connection with the Buddhist pre- pan but also in China and even India. cept forbidding the taking of life? The last chapter is entitled, " From Zen Toward On the other hand, if Master Deshimaru Buddhism " and contains what I believe are failed to discuss this issue with his disci- those"reforms" of Zen required for the al- ples, what does that tell us about him? Sin- leged " unity of Zen and the sword " to be ce Deshimaru participated in Japan's war brought to an end (as I believe it must be if effort, albeit in a civilian capacity, is it Zen's Buddhist 'heritage' is to be restored). possible that he was unaware of what I was in fact deeply disappointed that the last Japanese Zen leaders were saying, espe- two chapters were left out simply because, as cially the militaristic comments of his own my editor at Weatherhill explained to me, master, Kodo Sawaki? If Deshimaru chose "We had not budgeted for such a long book." not to discuss (or criticize) Sawaki's fer- vently pro-war comments, is this a sign The good news, however, is that the just that he, like so many postwar Japanese published German language edition of my Zen leaders, either tried to hide or forget book, entitled "Zen, Nationalismus und Krieg" that such comments were ever made? (Theseus Books, Berlin, 1999), contains these last two chapters in their entirety. I heartily 3. About midway through his comments, recommend that those readers, hopefully in- Luc writes: " In addition to the distress I feel cluding Luc, who read German take a look at upon reading this, several observations come to these two new chapters. Whoever does so will mind. First a sort of revolt that I would like to see Victoria share. " quickly realize that I certainly believe that Zen, as an authentic Buddhist tradition, Does Luc really imagine that as a Zen Bud- OUGHT NOT to have had anything to do with dhist priest myself I am not DEEPLY RE- either militarism or totalitarianism. I cannot VOLTED by what wartime Japanese Zen but hope that Luc would agree with me on masters did, said, and wrote? In his review this. of my book (that appears on its back cover), Professor John Dower of M.I.T. 4. For some reason, Luc appears to believe wrote: that because I included a lengthy quote de- scribing Hakugen's " twelve historical character- Brian Victoria's great sensitivity to the perver- istics " that this signifies my "support" for sion and betrayal of Buddhism's teachings them. In this regard, I cannot but wonder if about compassion and nonviolence makes his Luc actually read my book carefully. I say this indictment of the role played by Imperial Way because on p. 174 I clearly state: " Each one of Buddhists in promoting ultranationalism and the twelve characteristics identified by Hakugen aggression all the more striking -- and all the more saddening." is, certainly, open to debate. " I must ask Luc to tell me where he got the idea that I person- Given that even a lay scholar could see the ally support any or all of Hakugen's twelve stance I took in this book, I can only won- characteristics? der why Luc was unable to see the same thing? This said, it is true that I went on to say on the same page that " [Hakugen's] critique Was it because, for whatever reason, he strongly suggests that the issue of Buddhism's didn't wish to recognize my indictment of collaboration with Japanese militarism is one with "the perversion and betrayal of Buddhism's very deep roots in Buddhist history and doc- faulted for having not done sufficient zazen to trine, by no means limited to Japan alone. " really know what zen is all about. In writing the above, it was my intent, as While this may or may not be true, I wonder noted above, to present my own analysis of if Luc would say the same thing about his the " very deep roots in Buddhist history and grandfather in the Dharma, Kodo Sawaki? doctrine " in my last two chapters. Alas, I The one criticism of Sawaki that I have never was unable to do this in the English edition. heard is that he didn't meditate enough! And Fortunately, these chapters are now avail- yet, in spite of his many, many years of able in the German edition. I would very zazen, Sawaki wrote in 1942: " Whether one much like to hear Luc's reactions to what I kills or does not kill the precept forbidding killing have said in these new chapters and can [is preserved]. It is the precept forbidding killing only express the hope that both he and that wields the sword. It is this precept that other readers will read this material. I throws the bomb. " would, of course, very much like to see a French language version of the enlarged Does Luc really believe that inasmuch as I edition of my book as well. Perhaps Luc or clearly oppose Sawaki (and other similar Zen another member of the AZI would be kind masters') murderous interpretation of the enough to serve as the translator? Buddha Dharma that I am the one guilty of "lend[ing] his personal notions of politics and mo- 5. I cannot help but be both fascinated and rality " unsupported by " the wisdom of zazen "? appalled by Luc's comment that I am " a victim of the famous confusion between the 7. Next, Luc tells me that I " display a very poor finger and the moon. " Need I remind Luc that understanding of the martial arts. " it is the militarist Japanese Zen masters I Why? Because of my " insistence on the connec- quote in my book who claim that they and tion between Zen and the sword ." Of everything they alone have transmitted the unsullied Luc has written this has to be the most obvi- and authentic Dharma of Buddha Shakya- ously false. muni. That is to say, nowhere in the book do I per- If one takes seriously the claim that Zen is sonally insist on the connection between Zen a tradition which is dependent on the and the sword. Instead I quote over and over transmission of the Buddha Dharma from again from those allegedly enlightened war- enlightened master to enlightened disciple, time Zen masters who THEMSELVES claim, what happens to that transmission when like Zen Master so often did the master's mind is that of a militarist and even in postwar Japan, that " Zen and the totalitarian? sword are one ." I would ask Luc if he believes that Dharma I am afraid that in this respect, if not in oth- transmission exists outside of, or inde- ers, Luc's comments display that age old pre- pendent from, transmission from 'enlight- disposition to " blame the messenger for the ened mind to enlightened mind'? Or per- message "! haps Luc believes that fervently militarist Zen masters are quite capable of transmit- In point of fact I studied the martial art of ting the 'moon' of the Buddha Dharma even Aikido in Tokyo for many years directly under while they were at least indirectly responsi- the guidance of the founder of this tradition, ble for the deaths of millions of sentient Morihei Uyeshiba (O-sensei). Although I was beings? awarded a first-degree black belt, I am far from being an accomplished practitioner of 6. As if the above were not sufficient, Luc this art. This, however, does not alter the his- states that I have " lent [my] personal notions torical fact that throughout Japan's modern of politics and morality an importance that does history up to 1945 the martial arts (and mar- not seem sufficiently counterbalanced by the tial arts masters) were consistently incorpo- wisdom of zazen. " The clear implication here rated, with deadly effect, into the service of of course is that Luc believes I am to be Japanese imperialism and militarism, both at home and abroad. And, of course, historically speaking both that forbids the taking of life means exactly the martial arts and Zen have long been what it says. Luc may chose to label that as closely associated with Japan's samurai rul- "pacifism," but I believe that the title "one ing class who had the legal right to use aspect of the Buddha Dharma" is much more their swordsmanship skills to decapitate fitting, let alone accurate. If in looking at the any lowly peasant who failed to show them life and actions of Buddha Shakyamuni, Luc the proper respect. can demonstrate that the former was NOT "blinded by his attachment to pacifism " The fact that " the martial arts go well beyond the act of killing " may, at least in principle, I invite him to demonstrate this to us all. Or be true, Nevertheless, this fact clearly es- perhaps Luc knows someone "better" than caped the attention of those hundreds of Buddha Shakyamuni for Zen adherents to thousands of Japanese soldiers who used model their lives on? their martial arts skills, as their martial arts 9. While, as Luc asserts, it may be true that instructors (and Zen masters) had in- Kodo Sawaki " did nothing to encourage the structed them, to kill millions of their fellow unleashing of hostilities ," there is no equally no Asians without mercy or hesitation. evidence to suggest that he tried to stop hos- The irony of Luc remarks are, as I men- tilities from breaking out. tioned in my earlier response to Ronald On the contrary, he personally killed tens if Rech, that it was Kodo Sawaki himself who not hundreds or more human beings in the served as a government-appointed com- Russo-Japanese war to the point that his su- missioner for the promotion of the martial periors recommended him for a military deco- arts from December 1939 through the end ration. of the war. Does Luc really imagine that Sawaki served on this wartime commission Furthermore, as I have already noted in my solely to promote the martial arts as a earlier reply to Ronald Rech, Sawaki so 'spiritual discipline'? strongly supported Japan's war effort that even as a civilian he was decorated by the More concretely, had Luc been about to be Japanese government on November 3, 1943. decapitated by an expert Japanese ken- doist, i.e. swordsman, at the 1937 "Rape of Is actually killing, and legitimizing the killing Nanking" I wonder just how much solace of, one's fellow man what Luc regards as " be- he would have derived from the fact that ing a man of the Way and a guide for others "? If "the martial arts go well beyond the act of kill- Luc regards these actions as representing the ing ." Perhaps Luc should have appended Buddha Dharma, I am afraid we believe in the following comment to the preceding two different religions. Does Luc honestly be- sentence so that it would now read: " the lieve this is how Buddha Shakyamuni either martial arts go well beyond the act of killing, at acted or encouraged others to act? least for those who are left alive. " 10. Luc tells us that he is " not exactly dis- 8. Luc also accuses me of being " blinded by please[d] " to learn that the Harada Sogaku - [my] attachment to pacifism and the prevailing Yasutani Hakuun line " seriously compromised ideas about justice and right. " itself for an atrocious cause ." If Luc believes Now just where I even mentioned "divine that the Kodo Sawaki lineage did any less, right" in my book is beyond me. I cannot then historical honesty compels me to inform help but wonder it Luc hasn't got his books him that HE IS LIVING IN A DREAM WORLD! mixed-up somewhere along the way, or Having now studied this issue for more than perhaps it is Christianity and Buddhism that twenty years, I have yet to encounter as he got mixed up? much as a single, solitary acknowledged Zen In any event, I do have to plead " guilty as master who did not, to some degree or other, charged " in this instance. That is to say, I collaborate with, if not fervently support, do indeed believe that the precept that ALL Japanese militarism. Buddhist priests take (including even Luc?) Anyone understanding the nature and his- Have we reached the point in the Sangha in tory of totalitarianism will quickly realize the West that we are going to have our own that by its very nature there is absolutely "mini-holy wars' between our 'Dharma no room for either "neutrality" or "indiffer- friends' and our 'Dharma enemies'? I pray ence" toward the duties it imposes on its not! citizenry, be they civilian or military, lay- 13. Luc states that " it would be . . . interesting man or cleric, man or woman, child or to have access to the sources that Victoria cites ." adult. While there may have been some degree of difference in the fervency with In this regard may I inform both Luc and in- which these various Zen masters supported terested readers that, fortunately, the Tokyo Japanese militarism, but does Luc think headquarters of the commercial Buddhist that this made the slightest difference to magazine, Daihorin, has a complete set of the millions of victims of that militarism? their wartime issues. 11. Luc states that the militarist image I If Luc has the slightest doubt about Kodo Sa- present of Kodo Sawaki doesn't " jive . . . waki's fervent, unconditional, and frequently with what I know of him nor with the teaching expressed support for Japanese militarism that Master Deshimaru gave us and which he (inevitably contextualized as an authentic ex- received from him. " pression of the Buddha Dharma), he need Having been deceived myself for many only spend a few hours reviewing the numer- years, I can genuinely empathize with what ous wartime articles Sawaki wrote for this Luc says here. But that doesn't make Sa- magazine. Once having done so, I can only waki's militarist attitude any less true, it hope that Luc or others will openly and hon- only proves in this instance how little Luc estly share what they find with all those in- knows about the "real" Sawaki, or at least terested in this issue. one important dimension of his life. 14. And finally, I would point to what I find to And why was Luc kept in the dark? Was it be the most problematic if not dangerous because Master Deshimaru was well aware statement Luc makes. Luc states: that his European disciples, who had either "[Kodo Sawaki] put into practice a tenet that directly or indirectly experienced Nazi to- was dear to him, the knowledge that all places talitarianism, would not follow a path that (even the bottom of a trench) and all times had so utterly compromised itself with an (even in the fury of battle) are a good time and Oriental brand of the same totalitarianism? place to practice the Way. If such is the case, the merits of this teaching go well beyond our Is this apparent lack of candor on Deshi- personal ideas of morality and politics." maru's part what we should expect from an For those who would identify themselves as authentic Zen master? Does it not also Buddhist this is truly a chilling statement! The raise the question of what else Deshimaru reality of modern warfare is that soldiers might not have told his disciples either spend little time at "the bottom of a trench." about Sawaki himself or about his own war- Instead soldiers advance or retreat across time role within Japanese militarism? battlefields on which, literally scared 'shit- I suspect the whole story has yet to be told less,' they do their utmost to kill every enemy in this regard. in sight whether this requires shooting the enemy in the head, bayoneting him through 12. Luc refers to the fact that some of my the breast, blowing up his body with a gre- quotes come from people he identifies as nade, turning him into burnt flesh with a "Kodo's enemies. " flamethrower, or crushing him beneath the May I ask who these enemies are? Am I treads of a tank. one of them? By this does Luc mean that That is to say, they kill, kill, and kill again all anyone who presents the documented truth without the least hesitation or remorse. Does about Kodo automatically becomes an "en- Luc mean to tell us that each and every one emy"? of these aforementioned acts represents " a couraged others to do the same, always in good time and place to practice the Way "? the name of the Buddha Dharma. In this con- text the reader will recall the new quote by Had, for example, the crew of the B-29 that Sawaki that I included in my previous re- indiscriminately dropped the atomic bomb sponse to Ronald Rech. I refer here to Sa- on both the civilian and military population waki's 1944 statement: " The orders of our su- of Hiroshima been Luc's Zen disciples, periors are to be obeyed, regardless of content. It would he have told them: " the merits of this is in doing this that we immediately become a teaching go well beyond our personal ideas of faithful retainer of the Emperor and a perfect sol- morality and politics. " dier ." Further, if Luc maintains that "all places" As unpalatable as quotations like the above and "all times" are a good time and place may be to both Luc and other members of the to practice the Way, then I must assume AZI, they nevertheless embody the historical that Luc believes that the Nazi guards at truth about not only Sawaki, but ALL of Ja- concentration camps like Auswitz could pan's wartime Zen masters. have "practiced the Way" even as they herded camp inmates into the 'shower The sooner this fact is openly and honestly rooms' to be gassed! recognized, the sooner the reform and re- newal of Zen can begin, the ultimate goal of This said, I do believe that Buddhists faith- which is the creation of a Sangha in the West ful to the Buddha Dharma might well have (if not in the 'East' itself!) faithful to the become victims of the Holocaust, but teachings of Buddha Shakyamuni. NEVER a victimizer! In closing let me express the hope and prayer The historical truth is that from his youth that Luc and his Dharma brothers and sisters up through 1945 Kodo Sawaki was consis- in the AZI have the necessary courage, com- tently and fervently on the side of the vic- passion, and wisdom to undertake this effort. timizers. As a young man Sawaki "effi- ciently" killed whoever he was ordered to In the friendship of the Buddha Dharma, kill and later, in his fifties and sixties, en- Brian Daizen Victoria

The True and the False Sawaki As for wanting at all costs to make Kodo out by Luc Boussard to be a sword-wielder, a fanatic, a killer -- come on ! Today, I cannot believe it was me who shouted "Fire! Charge!" during the Russo- Certainly he went to war, and without re- Japanese War. Of course, I became a monk, straint; certainly he held opinions that seem and fifty-seven years have passed since a bul- unacceptable to us; but the image Victoria let went through my neck, but still it remains gives him is totally unjust. that I fought during the war. Nevertheless, it I do not have access to the sources, since I would be ridiculous to isolate this episode of my life and say that this image completely do not read Japanese. 1 represents me. But I have consulted several people who have Sawaki eats to do zazen and, to strengthen carefully looked at the writings cited by Victo- zazen, he shaved his head and wears the ria and who are very familiar with Kodo on kesa. That's all. He does zazen and teaches the page, and they are unanimous : the "in- others to do it. He possesses only what is in- criminating" texts are not speeches of propa- dispensible, simple things. All the rest is only ganda, the tone is not one of a warrior's fu- idle gossip, even if you speak about him for ror. years, for a century. 2 Kodo Sawaki means something completely The debate raised by Brian Victoria's book different when, for example, he speaks about Zen at War has continued to develop. After the kai (precepts), and when he comes to "Do responses by Roland Rech and myself were not kill," he employs in effect the formula for published on the Internet, several members which Victoria reproaches him ("It's the of the AZI wrote letters breaking their ties law..."). This phrase is certainly ambiguous, with the Association, and finally Brian Vic- but it is not a call to murder; it is nothing toria himself took up the debate, address- more than the words of someone seeking to ing Roland and myself in turn. Even though reassure people in a state of war, who may nothing new appears in Victoria's remarks, be leaving for the front. Victoria would no it seems important to me to take the floor doubt have liked Kodo to have said, "Throw once again. your uniform and your sword into the bushes Before anything else, I would like to apolo- and go embrace the enemy"; but is this really gize to Victoria for the errors I committed serious? concerning his background as a Zen monk, In short, those who are upset by the idea that and I thank him for correcting them. Kodo may have been a bloodthirsty fascist In his letter, Victoria raises many points can be reassured. It is false : he was a man about my text, but I do not think he grasps of his time, profoundly conservative, a prod- what is essential. It may therefore be use- uct of poverty and hardship, and in a country ful for me to go back over it, especially at war. Here is what I was told about Kodo since six months of maturation have only Sawaki by a Japanese monk I consulted (who reinforced my convictions. I expressed my took Kodo's classes at Komazawa) : "No mat- shock at the discovery of the compromises ter what his position was, we were happy to the Zen and Buddhist authorities made with respect his practice and his daily life. And we the totalitarianism of the Japanese state; I know that all the Japanese were mistaken, thanked Victoria for having raised the is- not just him." sue, and I insisted that this issue not be And there is one thing that Victoria seems to swept under the carpembued with the ideal have forgotten, except when he reproaches of devotion and going beyond oneself that Sawaki for it : Kodo was a Zen master, one of belongs to the samurai. He was also out- those whose teaching "explodes the brains of spoken. We are not obliged to find this those animals who hear it." 3 Must we believe pleasant, but let us remember what Master that Victoria is like the scholars of whom Deshimaru said : " Don't imitate my bad Kodo remarked, "They are under a spell, they points. " may hear well, but their brains do not ex- plode." 4 All Victoria sees is that Kodo is not of conviction on Victoria's part to re-establish on the same ideological side as he is -- big the truth : not the truth about the facts (even deal ! -- and that he does not correspond though there are things to say about his in- to the image he has of Buddhism. Yet what terpretation of them), but of Buddhist teach- Kodo teaches is a "180-degree turn" as ing -- in a word, his lack of conviction to de- Master Deshimaru used to say, a dive into fend the Dharma. I went so far as to say that oneself and into reality so deep that there he seemed to me a bit too eager to recognize is no longer any Buddhism, nor Zen. Not that Zen (or Buddhist) teaching, at least in its once does Victoria make reference to Japanese version, contains in its very essence Kodo's teaching (except to make us believe the digressions of which the establishment that Kodo preached militarism), and I was guilty -- which gave rise to the subtitle of sense that, more than the irritation the my text, "Is the Moon Dirty?" Basically, I felt man inspires in him, it is his teaching that in Victoria's book a determination that had he hates. In truth, Victoria does not seem less to do with the desire to establish the to have great sympathy for the practice of truth than it did with emphasizing personal mushin (no-mind) or muga (no-ego), in conceptions about justice and rights (and not other words everything that directly or indi- "divine right" as was mistranslated in the rectly touches on the rejection of body and English version), indeed about Buddhism it- mind (which risks throwing us into the self. arms of the fascists). Tell me if I'm wrong, Just as in dealing with my text Victoria is Brian... blinded by the details and loses sight of the In his response to me, Brian Victoria recalls whole, so in attacking Kodo Sawaki he that I reproach him for his lack of rooted- weaves from whole cloth a character that has ness in the practice, in the sense that the nothing to do with the "real" Kodo. Sawaki opinions he expresses are totally foreign to was certainly no altar boy, nor a liberal, and the deep wisdom that comes from zazen, not even a humanist. He was most likely a and he says of this reproach, "maybe it's reactionary, attached to order and hierarchy, true and maybe it's not." As far as I am and no doubt a man of "old Japan," ieep concerned, the question is settled. Whether meaning of our practice. This debate will he's talking about Zen or the martial arts, serve a purpose if it helps us clarify the Victoria does not express himself from the teaching and question ourselves about what inside but from the outside. His point of is at the core of Zen (and even of Buddhism, view is not one of a practitioner of the Way, if necessary, although personally that does but of an intellectual and an ideologist not interest me much), because it is true that showing solidarity for the winning camp -- beyond the polemic, Victoria's book raises those who decide the historical truth and questions. And here are some of them : designate the good guys and the bad guys. What is compassion? The trial he puts Kodo Sawaki (and Deshi- maru 5) through is a bad trial, it attacks the What does it mean to be ordained? masters of the transmission in the name of What is the place of morality in our practice? a worldly ideology, or at best a vague re- ligiosity. What is the part that is purely Japanese in the Zen which was transmitted to us, and can Faced with the problem he has raised, the we cut it away and return to a pre-Japanese only true reaction is to return to the root, Zen? to reflect upon the dt. I also said that the straying of the Zen clergy (and not Zen it- What is the true nature of the ties that Zen self, since I do not confuse the teaching keeps with the Bushido, and should we also with the institutions purported to represent make a clean slate of their contribution? it) was not surprising to me and that Mas- Once again, we must thank Brian Victoria for ter Deshimaru did not have much respect his work as a historian, and for having for the Japanese Zen circle. After which I brought this debate to light. It is good to admitted a certain perplexity as to the lack know that Zen is not spared from committing errors and that it has sometimes gone seri- One last point. I was a disciple of Master De- ously astray. But we must also stop ranting shimaru. What pushed me to follow him, even about Kodo Sawaki. The man goes far be- if there were sides to his personality that I yond the small dimension that Victoria did not necessarily appreciate, was the im- wants to give him. There are sides of him pression of freedom that emanated from him. that belong only to him, to his history, to That is why I cannot condone the insinuation his culture, and that we are not obliged to that he was a manipulator, or a man with a adopt. But let us not forget that he was a secret agenda. I never saw him use anybody; transmitter of the Dharma. It would be se- he always turned everyone back to face their rious if he had mixed his personal ideas own freedom, their "great dimension" as he with his teaching, had taken advantage of used to say, and the urgency to realize their his influence as master to propagandize; human potential. That man was the descen- not reading Kodo Sawaki with the same eye dant of Kodo Sawaki, he taught nothing other as Victoria, I don't believe we have much to than what Kodo Sawaki taught him, and what reproach Kodo for on this note. I hope we will continue to teach. At any rate I am firmly convinced that the Luc Boussard, May 1999, translated from the teaching should be held firmly apart from French by Elaine Konopka all that resembles politics or ideology, and NOTES if Kodo did not respect this principle, I think he was wrong. What is sure, in any case, is 1 Kodo Sawaki, Le Chant de l'Eveil (The that Brian Victoria commits precisely this Song of Awakening), translated from the error in confusing Zen and the promotion of Japanese into French by Janine Coursin, Al- democracy and international morality. Do- bin Michel, 1999 gen is not Bill Clinton and Zen is not the 2 Ibid., Kodo Sawaki speaking about him- prevailing wisdom. self. There is another point for which to thank 3 Ibid . Victoria. The book and the debate it raises have served as pretext for a certain num- 4 Ibid . ber of zazen practitioners to run away. Af- 5 Victoria reproaches Deshimaru for having ter many years of practice, they suddenly served the interests of military Japan as a realized that we were brainwashing them civilian by working for a business which con- and that they were setting out on a under- tributed to the war effort, and implies that handed undertaking of indoctrination, be- he was part of a vast plot destined to hide havior modification and propaganda. That's from Westerners the war crimes committed very good for them and very good for us. by Japanese Buddhism. People of such fragile faith that they shake at the slightest thunderclap are right to take off. In staying, they would be wasting their time and ours.

The Precept "Do Not Kill" : Commen- just to punish those who disturb the public tary by Kodo Sawaki order[...] It is the precept forbidding killing that wields the sword. It is this precept that Much has been written about Brian Victo- throws the bomb [...] (see the final lines of ria's book Zen at War , especially on this the translation below for comparison) site. Kodo Sawaki in particular has been From this excerpt, Victoria concludes that the object of Victoria's finger-pointing. We Kodo believed that "killing and bomb- the disciples in the Sawaki/Deshimaru line- throwing are done independently of the indi- age ( Association Zen Internationale ) do not vidual's will," and therefore there can be "no wish to re-start the debate, but rather to individual choice or responsiblity in the mat- put it to rest by making accessible one of ter." Victoria is only able to reach this conclu- the principal "pieces of evidence" on this sion because he has taken Sawaki out of con- subject, an article written by Sawaki in text and presented his words to support his 1942 for the Japanese Buddhist magazine own conclusions. Daihorin . In excerpting this article in his book Zen at War , Victoria shows a funda- Here is the translation of an excerpt of Sa- mental misunderstanding of the Buddhist waki's article. A reading of the whole text re- position on killing as described by Sawaki. establishes its meaning. Let the reader judge for him or herself.... On pages 35-36 of Zen at War , Victoria translates Kodo Sawaki as follows : Rei Ryu Superior officers are my existence, as are Ph. Coupey my subordinates. The same can be said of both Japan and the world. Given this, it is

Kôdô Sawaki's Commentary on the Sojo (Seng Tchao, born in 374), disciple of Ku- Zenkaihongi Wo Kataru marajiva (born in 350), said, "The four elements are fundamentally empty, the five aggregates (On the True Meaning of the Zen Precepts) originally have no existence. A neck stretched written in 1774 by BANJIN DÔTAN towards the edge of a sword is cut like the (in Daihôrin , January 1942, pp. 98-112) spring wind." This is the principle of final vacuity by the power of prajna. Since the precept "do not kill"is not something one can lean on, a deep [It is said in the Lotus Sutra:] "The three understanding of this principle of vacuity is nec- worlds are my own existence and all living be- essary. It is only when a person has tran- ings who live there are, in truth, my own chil- scended samsara that sky and earth have the dren." When the distinction between oneself same root and he attains the domain where all and others comes to an end, the precept "do things are one body. Thus, if this person goes to not kill" manifests itself. That is to say that war, he loves his enemy as his friend, there is the extinction of the differentiation between no more conflict between his profit and others' self and other causes this precept to appear. profit. We do not kill an enemy thoughtlessly; In fact, it is the principle of the reality of this is inadmissible. Nor do we give ourselves things which, through its manifestation, actu- over to looting or other violence. alizes "do not kill." The sky and the earth have the same roots, all things are one body. He who makes war puts himself in the place of The other does not exist apart from me, and I the other country. He protects its inhabitants as do not exist apart from the other. Therefore much as possible. From a military point of view, there is nothing left to kill. By consequence, while protecting the population he should also within the light of the Buddha's precept, the win the war. Moreover, treating prisoners well is other is light and I am also the light of the an advantage, even from a military point of Buddha's precept. Lights of Buddha's precept view. The final victory comes naturally. do not kill each other. Sacrificing one's own life, light as a feather; Deep darkness makes us kill each other. Kill- having pity for another's life, so like one's own. ing each other means killing something which When the boundary between self and other dis- cannot be killed. "There is no form, no odor appears, the precept "do not kill" becomes that is not of the Middle Way. Mountains, riv- manifest. Thus if we follow the words of the Lo- ers, grasses and trees, everything is Buddha." tus Sutra, "The three worlds are my own exis- Reconsidered from this perspective, all things, tence and all living beings who live there are, in without exception, are Buddha. Everything is truth, my own children," the result is that all be- the door to this reality of the Middle Way. In ings, my friends as well as my enemies, are my the teaching of the reality of the Middle Way, own children. My superior is my own existence, even the word "kill" no longer has any mean- my inferior is my own existence, Japan is my ing. The Sutra of Supreme Extinction calls this own existence, the whole world is my own exis- reality "permanent and omnipresent Buddha- tence and in this world which is my existence, Nature." There is only Buddha-Nature. At the reestablishing the order which has been dis- heart of the omnipresent and permanent Bud- turbed is what we call a just war. In this case, dha-Nature, the word "kill" comes to an end. whether we kill or not, the precept "do not kill" is not broken. It is the precept that wields the sword. It is the precept that drops the bombs. It We absolutely cannot understand "do not kill" is the reason for which the precept "do not kill" if we have not studied in depth the Buddhist should be studied deeply. concept of non-self. In putting our small self first, we feel hate for others and the desire to Bodhidharma translated this precept as "the kill. This is why it is said in the Lotus Sutra wonderful mystery of our own nature." that if we penetrate the reality of phenomena, and if we realize that what is before us is Buddha, it becomes impossible to kill. It is For more information, please write us or contact us by also said that to penetrate reality is to tran- email scend samsara. Bron: http://www.zen-azi.org (deze info is inmiddels verwijderd van de site)