Notes

CHAPTER 1: IS NOT A PHILOSOPHY, BUT .. .

I. Wu-teng Hui -yiian. (J a Gotoegen) ed. Aishin Imaeda (Tokyo : Rinriikaku Shoten, (971) p. 335. 2 . In Japanese there are two terms, shukanteki and shutaiteki which can be translated by only one English term , 'subjective'. Shukanteki is the equivalent in the epistemological sense - in terms of how to perceive, think, or know - to the English term 'subjective' as opposed to 'objective'. Shutaiteki refers more to a dynamic, existential self involved in responsible, self-determined action of a moral , ethical , or religious nature. It indicates the standpoint of existential commitment which is beyond the subject-object dichotomy in the epistemo­ logical sense. To indicate the distinction, 'Subjective' with a capital'S' is used for shutaiteki throughout this book. 3. The negative realization of no differentiation (the second stage) is necessary in order for ultimate Reality to be disclosed (the third stage), but this does not imply that there must. be a timegap between the realization of the second stage and that of the third stage. In Zen practice, the negative realization of no differentiation or no self of the 'second stage' and the positive realization of true differentiation or true Self of the 'third stage' may occur simultaneously, Great Death in the genuine sense out of which Great Rebirth takes place indicates nothing but the simultaneous realization of the second and third stages . However, as his discourse clearly shows, Wei-hsin experienced the first, second, and third stages successively. Such a record of a clear step-by-step process of deepening Zen realization is rare in Zen literature, so the present author analyses Wei-hsin's Zen experience along the lines of its deepening process. This analysis, however, does not exclude the possibility of the simultaneous realization of the second and third stages in Zen Awakening. In fact, as the author states in the latter part of the essay, in authentic Zen Awakening, the third and final stage includes the first and second stages and even the term 'stage' is not appropriate, for Zen Awakening is a total existential Awakening to the ultimate Reality which is beyond the negative and the positive as well as any step-by-step approach. 4. D. T . Suzuki, An Introduction to Zen Buddhism (London, 1949) p. 84.

CHAPTER 2: DOGEN ON BUDDHA-NATURE

J. Sokuii Etii (ed.), ShObOgen?,o, Iwanami-bunko edit ion (Tokyo : Iwanami Shoten, 1942) 11, 'Butsudo' fascicle, p. 217. 2 . 'Sharnon' is the Japanese way of reading the Chinese transliteration of the Notes to pages 25-37

Sanskrit term, iramana, which means monk, mendicant, or ascetic. 3. Mappo is the third and last period of the three periods of the after the Buddha's decease . These three are the periods of the right, the imitative, and the final (shO-;:o-matsu) Dharma. The period of the right Dharma (shOho) is the period in which Buddhist doctrine, practices, and enlightenment all exist; the second period is the period of the imitative Dharma (;:ohO) in which doctrine and practices exist without enlightenment; the third period is that of the last or final (and degenerate) Dharma (mappo) in which only the doctrine remains but both practice and enlightenment have been lost. There are different views as to the duration of these periods. However, this doctrine was influent ial during the Heian and Kamakura periods, and at the time of Degen, people, including many Buddhist leaders, believed that their time was precisely the period of mappo. Unlike other Buddhist leaders of those days, Degen insisted that it was still the period of shOM, not that of mappo. 4. The collection of Dogen's discourses in Japanese, presently edited in 95 fascicles, which he delivered from 1231 to 1253. See The Eastern Buddhist, New Series (hereafter E. B.) , vol. IV, no. I, pp. 125':'6. 5. The 27th chapter, 'Lion's Roar Bodhisattva'. (Ta isho, no. 375, P: 522 c). 6. Since the Chino-Japanese characters shitsuu do not make a distinction between singul ar and plural, shitsuu means both 'all being' in its entirety and 'all beings' in their individuality. Degen actually uses the term in these two meanings according to the context. 7. Dogenshii (A collection of Dogen) ed. Koshiro Tamaki, Nihon noshisii, II (Tokyo: Chikuma Shobe, 1969) p. 146. 8. Strictly speaking, living beings other than human beings, such as animals, may not be said to realize their life and death even as 'facts', since they do not have self-consciousness. 9. Sanskrit 'manu~ya,' like the English term 'man' , is etymologically connected with 'man' - to think . Hajime Nakamura, The Ways ofThinking ofAsian Peoples (Tokyo : Japanese Nat ional Commission for UNESCO, 1960) pp . 108-10. 10. , Religion and Nothingness (Berkeley: University of California Press, 1982) p. 49. [I. See Isshii Miura and Ruth Fuller Sasaki, Zen Dust (Kyoto: The First Zen Institute of America in Japan, 1966) pp. 253-5. 12. The Senika heresy was a heretical thought that appeared during the Buddha's lifetime, emphasizing the concept of a permanent self. It appears in the Nirvana Sutra, ch. 39. See also E.B., vol. IV, no. I, pp. 145-8, and vol. VIII, no. 2, pp. 100-2. 13. ShOhogen;:o, I, 'Bussho' fascicle, p. 317. See E. B., vol. vtil, no. 2, p. 102. 14. Ibid ., p. 316, E. B., ibid., pp. 99-100. When grasped neither in terms of the duality of body and soul, nor in terms of the duality of potentiality and actuality, all beings man ifest themselves right here and now in their wholeness, totality, and suchness. This complete disclosure of 'all beings' takes place only in the dehomocentric boundless universe , the universe which is most fun­ damental for everything. 15. ShObogen;:o, I, 'Bussho' fascicle, p. 315. See E. B., vol. VIII, no. 2, P: 97. 16. Immo, the Japanese reading of the Chinese term f£;'~, a colloquial expression of the Sung dynasty often used in a Zen context. It is (I) an interrogative, meaning 'how', 'in what way', 'in what manner' and (2) a demonstrative, which signifies ' this', 'such', 'thus', 'thus and so', 'that', 'like that', etc. Here in Notes to pages 37-56

Hui-neng's question, immo indicates the second meaning, particularly 'thus'. In ShOhOgen{,o, Degen has a fascicle entitled 'Shobogenzo immo,' in which he discusses the Zen meaning of the term immo as he understands it. t7. See Chapter I, 'Zen Is not a Philosophy, but . ..' pp. 11-14. 18. Ethics, tr. by R. H. M. Elwes, in Phi/osop", ofBenedict de Spinoza (NY: Tudor Publishing Company, n.d.) Part I, def 3. 19. Speculation and Revelation in Modern Phi/osop'" (Philadelphia: The Westminster Press, n.d.) p. 126. 20. ShOhOgen{,o, I, 'Keiseisanshoku' fascicle, p. 139. 21. ShObogen{,o, I 'Bussho' fascicle, p. 317; E.B., vol. VIII; no. 2, p. 102. 22. 'No Buddha-nature' refers to the ordinary idea of the term , i.e. the countercon­ cept of 'Buddha-nature'; 'no -Buddha-nature' indicates Degen's idea, i.e. the unobject ifiable Buddha-nature which is freed from 'having' or 'not having'. 23. ShObOgen{,o, I 'Bussho' fascicle, p. 334; E. B., vol. IX; no. 2, p. 74. 24. Ibid ., pp. 321-2; E. B., vol. VIII , no. 2, p. III . 25. Ibid ., pp. 334-5; E. B., vol. IX, no. 2, pp. 74-5. 26. Ibid ., p. 322; E. B., vol. IX, no. I, p. 87. 27. Ibid ., pp. 322-3; E. B., ibid ., pp. 87-'-8. 28. Ibid ., p. 322; E. B., vol. VIII, no. 2, p. III. 29. Ibid ., p. 323. E. B., vol. IX; no. I, p. 88. In this paragraph Degen wanted to negate the idea of the endowment of the Buddha-nature prior to enlightenment and thus talked about its endowment after enlightenment. His fundamental idea, however, lies in the simultaneity of the Buddha-nature and enlightenment. 30. Ibid., p. 335; E. B., vol. IX; no. 2, p. 75. 31. In the 'Genjokoan' fascicle, Dogen says, 'When budd has are truly buddhas, there is no need for the perception that one is a buddha. Nevertheless, he is a confirmed buddha, performing the confirmation of buddha.' ShObogen{,o, I, p. 83; E. B., vol. v; no. 2, p. 134. 32. ShObogen{,o I, 'Bussho' fascicle, p. 315; E. B., vol. VIII; no. 2, p. 97. Another interpretation of shitsuu no isshitsu which is, in the present text, translated 'All beings in their entirety', is 'A part of all beings' (is called shujo], Degen's view in Figure 2.2 follows this interpretation. 33. Ibid ., p. 333; E. B., vol. IX; no. 2, pp. 71-2. 34. Ibid ., p. 315; E. B., vol. VIII; no. 2, p. 98. 35. Paul Edwards (ed.), The Encyclopedia ofPhi/osop"" (NY: The Macmillan Co. & The Free Press, 1967) vol. 3, p. 463. 36. Sanbbin. The other two are 'Nothing has an ego' and 'Nirvana is tranquil.' 37. ShOhOgen{,o, I, 'Bussho' fascicle, p. 325; E. B., vol. IX, no~ I, p. 91. 38. Ibid ., pp. 325-6; E. B., vol. IX, no. I, p. 93. 39. Ibid., II, 'Hossho' fascicle, pp. 283-4. 40. Science ofLogic, tr, by W. H.Johnston and L. G. Struthers, (London: GAlien & Unwin ., 1929) vol. I, p. 95. Wissenschaft der Logik, herausgegeben von Georg Lasson (Leipzig: Felix Meiner, 1923) P. B. Erster Teil, p. 67. 41 . ShObogen{,o, I, 'Bussho' fascicle, p. 343; E. B., vol. IX, no. 2, p. 87. 42. 'Cosmological' here does not refer to the cosmos created by or distingusihed from God, but to the cosmos in its broadest sense in which even 'God' is embraced. 43. See Chapter I, 'Zen Is not a Philosophy, but, . .. ' p. 19. 44. Shushbittii, ShObOgen{,o, I, 'Bendowa' fascicle, p. 65; E. B., vol. IV, no. I, p. 144. Notes to pages 56-68 279

45. Kenseiki (Dainihon bukkyo zensho, vol. 115, Tokyo, 1922); also see Heinrich Dumoulin: History ofZen Buddhism (NY: McGraw-Hili Book Co., (965) p. 153. 46. Shiibogenzo, I, 'Bendowa' fascicle, pp . 67-70, See E. B., vol. IV, no. I, pp . 145-8. 47. Ibid ., p. 55. See E. B., ibid ., p. 129. 48. Ibid., pp . 65-6. See E. B., ibid. , p. 144. 49. Ibid., pp . 66-7. See E. B., ibid ., p. 145. 50. Ibid., p. 66. See E. B., ibid. , p. 144. 51. Ibid., p. 59. See E. B., ibid. , p. 136. 52. ShObogenzo, II, '-sessho' fascicle, p. 208. 53. 'Undefiled' practice in Dagen's sense does not indicate a mere moral or ethical purity realized through the observance of Buddhist precepts, but rather the practice of'body-and-mind-cast-olf', that is, the practice based on the complete negation of ego-centredness. This does not mean that undefiled practice as understood by Degen excludes the importance of observing precepts even though such observance is not a necessary condition for Awakening to one's Buddha-nature. 54. ShObogenzo, II, 'Zazengi' fascicle, p. 323; E. B., vol. VI, no. 2, p. 127. 55. Ibid ., I, 'Bendowa' fascicle, p. 69; E. B., vol. IV, no. I, p. 147. 56. Gakudo-yOjinshii in Dbgen Zenji Goroku, ed. Doshii Okubo, Iwanami bunko edn (Tokyo : Iwanami Shoten, 1941) p. 42. 57. Ibid ., p. 26. 58. Shiibogenzo, II, 'Hotsubodaishin' fascicle, p. 407. 59. Hakujii Ui (ed .) Hokyoki , Iwanami bunko edn (Tokyo: Iwanami Shoten, 1940) P·44· 60. ShObogenzo, I, 'Bussho' fascicle, p. 318; E. B., vol. VIII, no. 2, p. 102. This is not an exact quotation from the Nirvana Sutra. It is partly based on Po-chang's (Hyakujo) words in Rento-eyo, vol. 7. 61. Ibid. 62. Ibid . 63. Ib id., ' Kiige' fascicle, p. 17I. 64. Ibid., 'Uj i' fascicle, p. 164; E.B., vol. XII, no. I, p. 126. 65. Ibid., p. 159; E. B., ibid., p. 116. 66. See E. B., ibid., p. 120. 67. Shiibogenzo, I, '' fascicle, p. 161; E. B., ibid ., P- 120. 68. Ibid., I, 'Genjokoan' fascicle, pp . 84-5. See E. B., vol. v, no. 2, p. 136. 69. Ibid ., I, 'Bussho' fascicle, p. 318; E. B., vol. VIII, no. 2, p. 103. 70. Ibid., p. 319; E. B., ibid., p. 104. 71. Ch'ing-yiian and others are eminent Zen masters of Tang China. They are not cited here in chronological order. 72. ShObogenzo, I, 'Uji' fascicle, p. 161; E. B., vol. XII, no. I, pp . 120-1. 73. Although, in his later book, Zur Sadu des Denkens (Ttibingen: Max Neimeyer, 1969), Heidegger discusses 'Zeit und Sein' (Time and Being), emphasizing 'Ereignis' as a 'gift ' of 'it' (Es gibt) in which time and being are inseparable, strictly speaking, Heidegger's position and Degen's are not the same. 74. Shobogenzo, I, p. 217. 75. Martin Heidegger: Was ist Melaphysik? (Vittorio Klosterman, Frankfurt A. M., 1949) p. 31. 76. ShObogenzo, I, 'Bussho' fascicle, p. 341; E. B., vol. IX, no. 2, p. 84. 280 Notes to pages 69-73

CHAPTER 3: TRUE PERSON AND COMPASSION ­ D.T. SUZUKI'S APPRECIATION OF LIN -CHI AND CHAO-CHOU

1. For translations of the Lin-chi Lu, see Ruth F. Sasaki, trans., TheRecord ofLin-chi (Kyoto, 1975); Paul Demieville, trans., Les Entretiens de Lin-lsi (Fayard, 1972); and Irmgard Schloegl, Zen Teaching of Rinzai (Berkeley, 1976). 2. For translation of the Chao-chou Lu, see Yoel Hoffmann, trans., RadicalZen- The Sayings ofjOshu (Brookline, 1978). 3. Torei: Gokesanshii-yoromon (Taisho no. 2576, p. 607a). 4. Essays in Zen Buddhism, III (London, (934) pp . 30-3 (he reafter Essays) . 5· Published by Chiiokoron-sha; Tokyo: 1949; hereafter RKS, republished by Shunjii-sha, (Tokyo, 1961). It is included in Sutuki Daisetz Zenshu, 'The Collected Works of D. T. Suzuki', vol. III (Tokyo: Iwanami, 1968). 6. However, English translations of some important passages of the Lin-Chi Lu appear in the following writings ofD. T. Suzuki: Essays, 1 (London, 1927) pp . 332-3; Essays, 11 (London, 1933) pp . 33-5; Essays, Ill, pp . 30-3; and Zen Buddhism and Psychoanalysis (New York, 1950) pp . 33-43 (hereafter ZBP) . 7. jOshii Zenji Goroku edited in collaboration with Ryornin Akizuki (Kamakura: Matsugaoka Bunko, 1962; Tokyo: Shunjii-sha, 1963). 8. ZBP , p. 32. The Record of Lin-chi, trans. Rulh F. Sasaki (Kyoto, 1975) p. 3. 9· Ibid., p. 32. 10 . RKS, p. 27. II. Ibid., p. 112. 12. Ibid., p. 112. 13. Ibid., p. 113. By way of introduction, Suzuki writes, 'With all his rejection of letters and words, Lin-chi himself, having delivered sermons using thousands of words, must be said to have had some thoughts. One may say that the shout (katsu!) and the stick (ha) rush out from beyond thought. With this alone, however, the problem of the human being is not settled. It is because there was the thought to be transcended that one could transcend even the thought. If there is nothing from the beginning, there can be no problem of transcending. So thought must become an issue.' (Ibid. p. 4) 14· Ibid., p. 17. 15· ZBP , p. 33. 16. RKS, p. 221. 17. ZBP, p. 32. 18. RKS, p. 236. 19. Wu-men-kuan . Gateless Gale, Case 46. 20. RKS, pp . 239, 252. 21. ZBP, p. 41. 22. 'Reiseitekijikaku' may be translated literally as 'spiritual self-realization' or 'awakening of spirituality'. See D. T. Suzuki, Japanese Spirituality, trans. by Norman Waddell (Tokyo: Japan Society for the Promotion of Science, 1972). 23. ZBP, pp. 16- 17, 19, 51i Zen andJapanese Culture (New York, 1959) pp . 165n, 192-3, 199, 226, 242-3, 250 (hereafter ZJG). 24. ZBP, pp . 57-8; Studies in Zen (New York, 1955), pp. 80f, 147, 159f. 25· ZJC, pp. 360- 1• Notes to pages 74-86

26. Shinran-kyogaku, no. 6 (Kyoto: Bun'eido, 1965) p. 105. The same kind of question is found in Suzuki's review of Father H. Dumoulin's book, AHistory of Zen Buddhism (E. B., vol. I, no. I, September 1965, p. 125)' 27. D. T . Suzuki, Manual of Zen Buddhism (London, 1956) p. 98. 28. 'Supra-individual' indicates being free from all limitations including form and colour, time and space, 'I' and 'you' , one and many, and so on, while 'individual' is limited by these conditions. 29. RKS, pp . 13, 30. 30. Ibid., p. 117. 31. ZBP, pp . 33-4. 32. Ib id., pp . 38-9. 33. The Record of Lin -chi, trans. Ruth F. Sasaki, p. 12. 34. ZBP, p. 29· 35. Ibid. 36. An Introduction to Zen Buddhism (London, 1948) p. 81. '17. 'jiishii Zen no Ichitokusei' (A Characteristic of Chao-chou's Zen) , Gendai­ bukkyo-kO<:.a (Series on Modern Buddhism), vol. I (Kadokawa Shoten; Tokyo, 1965) p. 308 (hereafter JZI) . 38. The Essence of Buddhism (Kyoto, 1948) p. 91. 39. ZBP, p. 69. 40. JZI, p. 308. 41. ZBP, p. 69. 42. JZI, p. 308. 43. Ibid., p. 309. 44. ZBP, p. 69· 45. Ibid., p. 68. 46. The 'Fourth step' is kenchushi, the fourth of the 'five steps ' , known as go-iin Zen training. Ken chushi is the step in which the Zen man, completely going beyond the noetic understanding of Zen truth, 'strives to realize his insight to the utmost of his abilities' (ZBP, p. 60) by stepping into the actual world of duality. For a discussion of the 'five steps', see ZBP, pp . 59-76. 47. ZBP, p. 68.

CHAPTER 4: ZEN AND WESTERN THOUGHT

I. For the japanese characters here and throughout, see the glossary. 2. was a great Buddhist thinker who lived in southern India around the second or third century A.D. He established the Madhyarnika School and in China and japan has traditionally been regarded as the founder of Buddhism. 3. U (being) and (nothingness) are, along with ji and ri, the key terms employed throughout this discussion . As stated in the text, u and mu (derived fromji) and Ti, all in an absolute sense , are here understood as the three basic categories for human thought and existence. These terms are used in this article (originally written in japanese) because of their rich and subtle nuances. (For instance, mu, which stands for the English term 'non-being', has an important connotation which is different from 'non-being'. This connotation will be discussed later in this essay.) Differing from most European languages, nouns in Notes to pages 86-98

Chinese and japanese generally make no distinction between singular and plural. Hence the term u can mean beings, being, or Being itself. On the other hand, the term mu, due to its nature, cannot have a distinction of singular and plural. However, corresponding to the relative and absolute meanings of the term u, the meaning of the term mu varies accordingly. Since the term u is used in this essay in contrast to mu and ri, the author, in most cases, uses the term without differentiating between beings, being, and Being itself. However, when it is necessary to show such differences, they have been indicated by the use of modifiers and the device of capitalization. Differences in usage of ji and ri are expressed through the same procedure. In japanese, there is no distinction between small and capital letters. Accordingly, in order to show their usage in the absolute sense as opposed to the relative sense, an adjectival term such as 'absolute' must be added in each occasion . However, the terms can be used within the japanese language, as they stand, in both a relative and an absolute sense. When these terms are used within the context of English, this advantage turns into a disadvantage. Although English has an advantage in making a clear distinction between the relative and the absolute sense of such terms by using a lower case or an upper case letter, there is no way for such japanese terms asji, ri, u and mu, when used within the context of English, to cover both the relative and absolute senses at once. Insofar as they appear in the lower case, they naturally indicate their usage in the relative sense. In the following discu ssion the author tries to be consistent in using these terms in the lower case whenever the relat ive usage is meant and in the upper case whenever the absolute usage is meant, i.e. in the sense indicating one of the above three fundamental categories for human thought and existence . How­ ever, since there is no proper way for them to cover both the relative and absolute senses at once in the English context, the author is sometimes forced to useji, ri, u, and mu in the lower case not only to indicate their relative sense but also to cover both the relative and absolute senses at once , though this way of writing the terms may be confusing . 4. As for Heidegger, who emphasizes nothingness, see p. 47,67, r rq, 134. 5. In the T'ien-t'ai Sect, the view of emptiness of Hinayana Buddhism is called the analytic view of emptiness, and the view of emptiness in Mahayana Buddhism is called the view of substantial emptiness. 6. Ibid . 7: Hajime Nakamura, The WI!YS if Thinking oj Eastern Peoples, (Tokyo : japanese National Commission for UNESCO, (lg60) p. 24. 8. There may still be various objections to defining Aquinas' theological stand­ point as one of 'Being' or U. Recently a small number of Western theologians and philosophers, who are familiar with the situation prevailing in the philosophical world of modern japan, have severely criticized as inappropriate the viewpoint which has frequently come to be taken in Japan that Christianity is a religion of 'Being' or U in contrast to Buddhism being a religion of 'Nothingness' or Mu. It is necessary for us to listen humbly to their criticism.I personally think that it is better to avoid, insofar as it is possible, this way of categorizing Buddhism and Christianity. But ultimately this way of categoriza­ tion may be inevitable, for the criticisms raised from the Christian side concern the propriety of selling up the Christian standpoint as 'Being' within the sphere Notes to pages 98-109

of Western standards, while still failing to consider the 'Nothingness' or 'Emptiness' of Buddhism in its own essential meaning. However, that which previously came to be articulated in Japan in these terms took Buddhist 'Nothingness' or 'Emptiness' as its criterion. When we take Buddhist 'Empti­ ness' as a criterion, reasons can still be found for being able to establish as 'Being' even those positions which are not necessarily taken as Being within the sphere of Western criteria. This is also the reason that in this essay I have presumed to use the very problematic concept of ,Being' in the case of Thomas Aquinas as well. Further, it should be understood that, in this essay, in reference to Christian­ ity, ri is used to express the personalistic character of Christianity, while u or 'being' is used to express its ontological character. 9· E. Gilson, God and Philosophy (New Haven : Yale University Press, (941) pp. 63-4· 10. This does not mean that 'nothingness' was never focused upon in Christian thought. It can be found in passages such as 'emptiness of emptiness, all is emptiness' (Eccles. 1:2); or when it is said that the creation of God is 'creation out of nothing'; or when Christ is said 'to have emptied himself, taking on the form ofa servant' (Phil., 2:7), etc. But it is clear that 'nothingness' here was not realized as a basic principle. I I. See Chapter 2, 'Dogen OIi Buddha-Nature', p. 55 and Chapter 10, 'Buddhist Nirvana', p. 212. 12 . ' Mind' in the phrase 'directly points to man's Mind' is radically different from mind in its ordinary sense. It indicates the Buddha-nature or Dharma-nature which is essential in man and which is beyond mind and consciousness in their psychological and philosophical senses. 13. Shin'ichi Hisarnatsu, 'Zen: Its Meaning for Modern Civilization'. E. B., vol. I, no. I, p. 24. 14. In various developed forms of Mahayana Buddhism, there are cases in addition to Zen in which the mediation through the Mind ofGautama the Buddha is not necessary . Therein, ' Mind' realized by Gautama the Buddha was profoundly realized anew and interpreted as various ideal Buddhas iributsu, for instance, Vairocana Buddha and Amida Buddha) and new schools or sects were established with these ideal Buddhas as their foundations. Hence the Mind of Gautama the Buddha was no longer the key factor . Even in such cases, however, since 'Mind' - which was interpreted as the various ideal Buddhas­ was transmitted through 'word' and 'scripture', and since these ideal Buddhas played an essential mediating role, they must be said to be different from Zen in principle. This is the reason why in Zen these are all called Buddhism 'within the teaching'. 15. The statement 'by abandoning the four terms and wiping out the hundred negations say what the Buddha-dharma is' demands that the student express the truth of Buddha without any conceptualization or categorization. See Zen Dust by Isshu Miura and Ruth Fuller Sasaki (New York: Harcourt, Brace & World, 1966) p. 269. 16. A monk asked Ummon, 'What is the Buddha?' 'It is a shit-wiping stick', replied Ummon. (Wu-min-kuan. Gateless Gate, Case 21.) t7. A monk asked Master Hogen, 'I, Etcho, ask you, master; What is Buddha?' 'You are Etcho.' replied Hogen. (Pi-yen-chi, Blue Cliff Collection, Case 7.) Noles 10 pages 109-20

18. , The Courage 10 Be (New Haven : Yale Un iv. Press, 1957) p. 40. 19· See Chapter 5, 'Non-Being and Mu', 20. The eightfold negation consists of the four pairs : neither birth nor extinction, neither cessation nor permanence, neither ident ity nor difference, neith er coming nor going . There is no primacy of one concept over the othe r in these four pairs. In Niigiirjuna, the real nature of existence (Ialhalo) manifests itself when fixed concepts such as birth and extinction are removed. Hence the eight-fold negation is synonymous with the Middle Path . 21. The original term for 'non-action' is uiu-uui in Chinese and mu-i in J apanese: that for 'no-business' is tuu-shih in Chinese and bujiinJapanese. Both wu-wei and tuu-shikare Zen terms (although tou-uui is also found in Taoism) which probably cannot be adequately rendered into any European language because there is nothing in the Western way of thinking corresponding to them. Zen emphasizes that it is illusory to search for Reality (the Dharma or Buddha-nature) extemally because for Zen Reality is here and now. Wu-wei and tuu-shin indicate one should totally cease searchingfor Reality by realizing this illusion . (Since searching internally still implies 'externally', the very act of searching, whether externally or internally, must be given up.) Both wu-weiand iou-shih, however, can be properly attained only after the total , existential realization of the illusory nature of the very act of searching. It is essential not to withdraw from, but to overcome, 'searching'. This immediately means that wu-weiand tuu-shih are not negative but positive, in the sense that both indicate the realization that Reality (the Dharma) is here and now, where one finds oneself. Through this realization one is liberated from the dualistic (e.g. the real and the unreal) and illusory view of life. Accordingly tuu-uiei (non-action) and iuu-shih (no-business) constitute that existential basis, that dynamic ground, which is ontologically prior to the duality of value and dis-value, and out of which creative actions both for oneself and others freely spring. And yet these actions are for the one who performs them 'non-actions', and in them he has 'no-business'. 22. When Hui -neng, the Sixth Patriarch, was asked by the monk Ming (Myo) what Zen is, he said : 'At the moment of not thinking of good, not thinking of evil, what is your ?' Upon hearing these words, Ming is said to have attained Awakening. (The Platform Sutra , Taisho, no. 2008, p. 349 b. See also D.T. Suzuki: Essays , First Series, London : Rider, p. 208) . 23. This is the first of 'T he Four Great Vows' which are fundamental to Buddhist life. They are as follows:

However innumerable beings are , I vow to Save them; However inexhaustible the passions are , I vow to extinguish them ; However immeasurable the are, I vow to master them; However incomparable the Buddha-truth is, I vow to attain it.

(See D. T . Suzuki: Manual of Zen Buddhism, London: Rider, 1957, p. 14.) 24. In connection with the above discussion, problems between Zen and Christian­ ity should preferably not be omitted. However, since they are big problems deserving of treatment beyond the scope of the present paper, the author will take them up elsewhere. See Chapter 8, 'T illich from a Buddhist Point of View', and Chapter 9, 'Self-Awakening and Faith: Zen and Christianity'. Notes to pages 121-36

CHAPTER 5: NON-BEING AND MU- THE METAPHYSICAL NATURE OF NEGATIVITY IN THE EAST AND THE WEST

l. Paul Tillich, Systematic Theology, vol. I, (The Univ. of Chicago Press, 1951), p. 189. 2. Paul Tillich, The Courage to Be, (New Haven: Yale Univ. Press, 1957), p. 34. 3. Ibid., p. 40 . 4. Tillich, Systematic Theology, vol. I, p. 188. 5. Ibid., p. 235-6. 6. Lionel Giles, The Sayings ofLao Teii, (London, 1905) p. 20. 7. Ch. 40, from the translation appearing in Fung Yu-lan's A History of Chinese Philosophy, vol. I, p. 178. 8. Chuang Teii, translated by Herbert A. Giles , (London, Quaritch, 1926) p. 23. 9. Ch . 37 in Fung Yu-Ian's A History ofChinese Philosophy, vol. I, p. 178. 10. As 10 Sanskrit terms, asat or abhiioa, as equivalents to me on or non-being, see Chapter 4, 'Zen and Western Thought', p. 94-5· II. The static realization of Emptiness (the attachment to Emptiness) and the dynamic realization of Emptiness may be said to correspond to the second and third stages as illustrated in Chapter I, 'Zen is not a Philosophy, but. . .. ' 12. Hegel may be mentioned here to be different from Nietzsche and Heidegger. As for the author's view of Hegel in contrast to the Buddhist idea of Buddha­ nature or Sriayatii, see Chapter 2, 'Dagen on Buddha-Nature', pp . 52 - 5.

CHAPTER 6: ZEN AND NIETZSCHE

I. In Nietzsche's writings there is no literal formulation for this sentence. But it seems justifiable to interpolate it from his writings, particularly Der Antichrist, sections 18, 36, 55, and Der Wille zur Macht, sect. 141 etc. 2 . Der Wille ~ur Macht, (hereafter W. Z. M.) Kroner edition, sect. 4. 3. Der Antichrist, Kroner edn, sect. 7. 4. Ibid. 5. W. Z. M., sect . 380. 6. When Nietzsche speaks of the 'arrival of nihilism', it is of course nihilism in the Nietzschean sense, which should not be confused with nihilism prior to Nietssche. Nihilism prior to Nietzsche is an awareness ofnihil urn ofhuman life and of this world, that is, nihilum existing all along. This .form of nihilism had been effectively overcome by faith in 'God' and a 'true world' behind this world. Nihilum had once been filled by God in human history. Nietzsche, however, insists that now this God is dead and proclaims the arrival of nihilism. Accordingly, nihilism in the Nietzschean sense is not a nihilism prior to faith in God, but nihilism after and beyond faith in God . It does not proclaim that 'God does not exist', but that 'God is now dead although he was alive .' In Nietzschean nihilism, the nihilum once filled by God is again and much more deeply realized as nihilum. Clearly awakening to the falsity of God fabricated in the depth of nihilum, Nietzsche advances 'active nihilism,' which is a living of nihilum without God . 286 Notes La pages /36-54

7. Der Antichrist, sect. g. 8. Ibid ., sect. 15. g. The Iriple world is the Buddhist conception of the world of transmigration which consists of the three realms of sensuous desire , form, and formlessness . 10. The Awakening of Faith, tr. by Yoshito S. Hakeda, (New York, Press, Ig67) p. 48. II. Ibid . 12. Ibid . 13. W. Z. M., sect. 616. 14. Wu-min-kuan. Gateless Gate, Case Ig. 15. Ch'uan-hsinfa-yao ; fa., Denshin hOyo (Taisho, 110. 2012, p. 380 b). 16. Ibid . 17· Heidegger: Holnuege, (Frankfurt a. M. 1950) p. Igg. 18. W. Z. M. , sect. 158. Ig. Antichrist, sect. 3g. 20. W. Z. M. , sect. 160. 21. Antichrist, sect. 41. 22. W. Z. M ., sect. 16g. 23. Antichrist, sect. 45. 24. Ecce Homo, Kroner edn . p. 406. 25. W. Z. M ., sect. 251. 26. Zarathustra , Kroner edn , p. 26. 27. Antichrist, sects 10, II . 28. Got~endiimmerung, Kroner edn, p. gg. 2g. Ibid ., p. 130. 30. W. Z. M., sect. 424. 31. Ibid ., sect. 888. 32. 'No-matter' stands for buji (Ch . wu-shih), which has no equivalent idea in the West . For Zen, Reality is here and now, so it is illusory to search for Reality beyond here and now. Hence, 'no-matter' is necessary to awaken to Reality. However, 'no-matter' is existentially realized not by withdrawing from but rather by overcoming 'searching'. It is 'no-matter' not before but beyond 'searching'. It is the dynamic basis out of which one freely works for both oneself and others. Cf. Chapter 4, 'Zen and Western Thought', p. 115-16. 33. The Record of Lin-chi, trans. Ruth F. Sasaki , p. 10. 34· Ibid., p. 2g. 35. Zarathustra, p. 78. 'T he preachers of slow death' are Christian clergymen who teach the necessity of enduring suffering. 36. Antichrist, sect. 35. 37. The Record of Lin-chi, trans. Ruth F. Sasaki, p. 10.

CHAPTER 7: MAHAYANA BUDDHISM AND WHITEHEAD

I. Process and Reality, corrected edn (New York: The Free Press, 1978) p. 50. 2. Ibid ., p. 18. 3. Ibid ., p. 88. 4. Ibid., p. 88. Notes to pages 154-92

5. Ib id., p. 343· 6. Ibid., p. 88. 7. D. W. Sherburne, A Key to Whitehead 's Process and Reality (Bloomington, Ind.: Indiana University Press, (971) p. 207. 8. Process and Reality, p. 345. 9· Ibid., p. 345· 10. W. Christian, An Interpretation of Whitehead's Metaphysics (New Haven, Conn.: Yale University Press, 1959) pp . 380-1. II. Kenneth W. Morgan, ed., The PathoftheBuddha (New York : The Ronald Press Company, (956) p. 47. 12 . Process and Reality, p. 349. 13· Ibid., p. 348. 14· lbid., p. 343. 15· Ibid ., p. 348. 16. Ib id. , p. 29.

CHAPTER 8: TILLICH FROM A BUDDHIST POINT OF VIEW

I. Paul Tillich, Christianity and the Encounter ofthe World Religions (New York and London: Columbia University Press, (963) . 2 . See Masao Abe, 'Buddhism and Christianity as a Problem ofToday',}apanese Religions, vol. 3, no. 2, pp . 13-15. 3. It should be noted that Tillich distinguishes between 'quasi-religion' and 'pseudo-religion'. 'Quasi', according to Tillich, indicates a genuine similarity, not intended, but based on points of identity, while 'pseudo' indicates an intended but deceptive similarity.(p. 5) 4. See Chapter 13, ' Religion Challenged by Modern Thought', pp . 231-40. 5. See Chapter 2, 'Degen on Buddha-Nature', pp . 34-6. 6. Paul Tillich, Systematic Theology vol. I (Chicago, Illinois: The Press, 1951) pp . 236-7. 7. The English equivalents of absolute Mu, non-being or nothingness, do not sufficiently convey the original meaning whose logical structure is: absolute negation (the negation of negation) is absolute affirmation. See Chapter 5, 'Non-being and Mu- the Metaphysical Nature of Negativity in the East and the West ', especially pp . 127-32. 8. Paul Tillich, Systematic Theology , vol. I, p. 237. 9. Ib id., p. 176. 10. The Buddhist position is that true individualization necessitates identity and nonsubstaruiality. See Chapter I, 'Z en is not a Philosophy, but . . . ' p. 18. I I. Paul Tillich, Systematic Theology, vol. I, p. 245.

CHAPTER 9: SELF-AWAKENING AND FAITH: ZEN AND CHRISTANITY

I. This is a record of the present author's lecture and discussion at a Se~inar on Zen Buddhism for Christian missionaries, arranged September 1974 by the NCC Study Center in Kyoto. 288 Notes to pages 207-43

2. 'Dialogues, East and West: Conversations between Dr Paul Tillich and Dr

Shin'ichi Hisamatsu', E. B.o vol. v, no. 2, t972, p. t t5 .

CHAPTER 10: BUDDHIST NIRVANA: ITS SIGNIFICANCE IN CONTEMPORARY THOUGHT AND LIFE

t • The Book of the Kindred Sayings, Part v, tr. by C. A. F. Rhys Davids and F. L. Woodward, London: The Pali Text Society (t930) p. 356. 2 . Pi-yen chi (The Blue Cliff Collection), Case 45. See also D. T. Suzuki: Introduclion to Zen Buddhism (Rider & Co.) p. 72. 3. Masao Abe, 'Christianity and Buddhism Centering Around Science and Nihilism',japanese Religions, vol. 5, no. 3, pp. 36-62. Also see Chapter 6, 'Zen and Nietzsche'. 4. The Larger Sukhaodti-oyiiha (Taisho, no. 360). 5. Masao Abe, 'Man and Nature in Christianity and Buddhism',j apanese Religions, vol. 7, no. I, pp. t - 10. 6. See Chapter 2 'Degen on Buddha-nature', pp. 54-5. 7. Ibid.

CHAPTER II: THE IDEA OF PURITY IN MAHAYANA BUDDHISM

I., Mahiiyiina-sa,!,graha (Ch. Shi la ch'ing lun, Ja. Shiidaijiiron) , a Buddhist treatise compiled by Asanga (about 310-90), Taisho, no. 1594. French translation by E. Lamotte, La Somme du Grand Vihicute d'Asanga (Louvain: Bureaux du Musion, 1932). 2. Dogen , 'Shobogenzo Buddha-nature' fascicle, tr. by Norman Waddell and Masao Abe, E. B., vol. IX , no. I, p. 88. 3. Degen, 'Bcndowa' fascicle, tr. by Norman Waddelll and Masao Abe, E. B.;vol. IV, no. I, p. 129. 4· Ibid ., p. 144·

CHAPTER 13: RELIGION CHALLENGED BY MODERN THOUGHT

I. Hideki Yukawa ('907-81) was a Nobel Prize Winner for Physics in '949 for his theory of meson and was a Professor Emeritus at until his death. Notes to pages 243-71 289

CHAPTER 14: RELIGION AND SCIENCE IN THE GLOBAL AGE

I. The Encyclopedia ofPhilosophy, ed. by Paul Edwards, vol. 7, p. 159. 2 . In this paper I am not arguing that science as such brings forth atheism and nihilism. I am rather arguing that the modern scientific world view which is impersonal and mechanistic has brought forth atheism and nihilism. Natural science is not incompatible with religion, but scientific ideologies or scientism which absolutizes scientific truth as the onry truth is incompatible with religion . When discussing scientific world views in this paper, I am mainly concerned with scientific ideologies or the scientific way of th inking in relation to religion. 3. The Complete Works ofFriedrick Nietzsche, ed . by Dr. Oscar Levy, vol. XII , p. 73. 4. Masao Abe, 'C hristianity and Buddhism: Centering Around Science and Nihilism', japanese Religions, vol. 5, no . 3, pp. 49-50. 5. Keiji Nishitani, Religion and Nothingness (Berkgley: University of California Press, 1982) p. 77. 6. Alfred North Whitehead, Process and Reality, p. 32.

In writing this Chapter, the author owes much to Keiji Nishitani's Religion andNothingness, published by University of California Press, 1982, especially Ch. 4, pp . 77- 118.

CHAPTER 16: THE END OF WORLD RELIGION

I. Kazuo Muto, ' K irisutokyo to Mu no Shiso', (Christianity and the Thought of Nothingness), Zen no Honshitsu to Ningen no Shinri (The Essence of Zen and Human Truth), ed . by Shin'ichi Hisamatsu and Keiji Nishitani (Tokyo, Sobunsha, 1969) pp . 423-4. 2 . See Masao Abe 'Budd hism and Christianity as a Problem of Today', japanese Religions, vol. 3, no. 2 (Summer 1963) pp . 11-22, and vol. 3, no. 3 (Autumn 1963) pp . 10-31; see also ' Man and Nature in Christianity and Buddhism', japanese Religions, vol. 7, no . 1 (july, (971) pp . 1-10. 3· Seishi Ishii, 'Shiikyoteki Sekai toshiteno Ai no Ba nitsuite' (On the Place of Love as the Religious World), Postmodernist, no. 2 (Tokyo, Ibunsha, 1973) p. 65. Glossary ofSino-Japanese Characters

Chinese names and terms are followed by the notation (Ch). All others are Japanese.

Baso Doitsu .~iJlll.~­ 'Bend6wa ' $Jff~ ~5 bo ~ .. :mr:"iIr bUJI .,, ' ~ bussho f~i1 bussho no gi 0 shiran to omowaba, masani jisetzu no innen 0 kanzubcshi; jisetsu moshi itarcba, bussho gcnzcn su ~~fiJlli1ft 'M'DlliJftIHZSI~ IliJft1i1r~ fiJlli1,mM 'Butsudo' fiJlllll Ch'ang-sha Ch'ing-ts'en (Ch) ~r1di(~ Chao-chou Lu (Ch) jijl1'li~ Chao-chou Ts'ung-shen (Ch) jijl1'!if,£~ Ch'cng-tao ke (Ch) ~1f .ili ::fJ.: chien-hsing (Ch) J[i1 chih (Ch) ~II Ching-te ch'uan-ting lu (Ch) jJl:t~\{im~ Ch'ing-yiian Wei-hsin (Ch) Wm(itf~ Chosha Keishin *rllJ:~ ­ Chii-chih (Ch) ftU!!: Daiju Ekai *~ ~iilJ Denshin hayo P!J:,cAi;; Ji Dagen ~5t Dogen Zenji Goroku ~5t1'lfl.ffijj~g~ daji jada ~11iJnx:m engi ~Jtg En6 ~U~ en-u ~1i Fu-jung Tao-k'ai (Ch) ~~~f& Glossary

fushiryo :I\','i!;l,ji Fuyo Dokai ~kW~f,i Gakudo-yOjinshii ~illJlHA;f:~ 'Gcnjokoan' .lJL1iX: ~ ~ goi liift. Gokesanshii-yiiromon 1i.*~~~~~r~ Gotiiegen lim ~7C Gunin iJLie Gutei IHMA: Gyosho ~'j-l"ft henkaifusozo Ui\1 :W-1' tt~ hishiryo ~I:,'i!;l,ji Hokyoki l!f~ ~c hornctsu 7*iJG( hongaku *~ honsho shojo *i1:m~ hon-u *"# 'Hossho' 7*i1: Ho-tsf Shen-hui (Ch) fnj~ililll~ 'Hotsubodaishin' ~~ :~H~'L' hsin (Ch) 'L' Hsin-hsin-ming (Ch) if; ,L'~r. Hsing-ch'ang (Ch) fi"{§ Huang-po Hsi-yiin (Ch) JiJi-ffi"ii Hui-k'o (Ch) ~1lJ Hui-neng (Ch) ~frt§ Hung-jen (Ch) 5.L.ie Hyakujo Ekai s"i:f1ltro immo ni f~~l: Isan Rciyii 1$L1JM*b Issai no shujo wa kotogotoku bussho 0 yiisu: Nyorai wajojii ni shite henyaku arukoto nashi -~.~.~a~ ~*~~.~~~ jen (Ch) A ji $ Jiku Shosho -!!lr(ajif jincn § r& jinen-honi § r&~~ jisetsu nyakushi Bij:jln~~ Joshii Jiishin ~IHHft£~ joshii Zenji Goroku ~1+1h1,eilia~ Glossary

'joshii-zen no Ichitokusei' ~1HiJ1ijiQ)-f#11 Ju-ching (Ch) ~ll?' Kataku Jinne fnj'$ijiljl1t katsu nr, 'Kciscisanshoku' ?~VLl.J'€S ken chu shi .$~ kensho Jil..11 Kenzeiki ?t!wr~c keshin metchi J1(~~~ kimetsu t9~ koreshimobutsu-imrnorai :liHt~~1~J.!i.* kii ~ Kuei-shan Ling-yu (Ch) ~ L.1.JtI*ii 'Kiigc' ~l(t: kyfiryaku ~lff Lin-chi I-hsiian (Ch) ~i~~;t Lin-chi Lu (Ch) ~i~iJ mappo *~ Ma-tsu Tao-i (Ch) ,~ii1Il}J1­ mondo rp~~ rno-u ~fl mu ~ mubussho ~1J,.11 mu-i ~~ •- :!HE oW- mUJo "" ffi mujobussho ~1lt1J,.11 Mumonkan ~r'lM] mushojii ~PJitE. muye, ~{t< myo-u ~j>fl nin A Nyojo ~ll?' Nan-ch'iian P'u-yiian iW~ fK-WJi Nangaku Ejo i~Htk"*. Nansen Fugan m~ ~'~Ji Nan-yiieh Huai-jang (Ch) ifH.V:'\fHi~ nin A Obaku Kian j(~:ffi-~ Pi-yen-chi (Ch) ~.~ Po-chang Huai-hai (Ch) SX '\f!ifil Reinan ~iW Glossary 293

Rcinanjin mubussho *~A~1.L.1g; reiseitckijikaku mt1lJ~ § 1t Rento-eyo ~~mtt~ ri J1H rikushojo ~Of§m~ Rinzai Gigen ~r~~~ Rinzai no Kihonsh isii: Rinmiroku ni okeru "nin" shisii no kenkyii ~r~O)~*,~ ,;W-~r~~I: t:l'It G ..A" ,~, ;m O) ~Jf 1£ Rineairoku ~r~~ risei IJ.t1 risho IJ.t1 sanboin ':::r!~P 'Sansuikyo' w7iatlt1 shakkiikan 1Jf~1Jt . shamon r1;r~ Shen-kuang (Ch) hiljlj{; shikaku Ml1i: RWrr~ shin .c.' shinjindatsuraku -9t'L,ijjtti Shinrankyogaku m«ft* Shih-r'ou Hsi-ch'ien fi~Ji.1ff~ sh iryo ,~,il: shitsuu bussho ~fl1.L.t1 shitsuu no isshitsu ~flO)-~ shi-u Mlfl shobo lEi! trw Shobogen~o .IE r!D~it Shodaijoron ~**~~ shoji ~7E shornetsusei ~~11: Shou-shan Shcng-nicn (Ch) 1iJ'~ sho-zo-rnatsu lE 1l* shujo ~~ shukanteki 1:lll(f'-j shushoitto {Ii~i-~ shutaitcki 1:ff(I'~ Shuzan Shonen trw 1iJ'~ 294 Glossary

S6t6 Zen fiilQJfflijl Ta-chu Hui-hai (Ch) *r;K~#ij taikiikan f*~U Tao-!e ching (Ch) ili~L$f Te-shan Hsiian-chien (Ch) fttLlJ 1f.~ T'ien-t'ai (Ch) 'Ra t6kan jisetsu innen ~Uaij:~?i~tf Tokusan Senkan ~J1.Jw~ T6zan Ry6kai ifPJlJ.lRfi Tung-shan Liang-chich (Ch) ifPJJ1.JN.ffl­ uti uji tf~ u-rnu tf1!Vi wu-wei (Ch) 1!Vi~ Wu-min-kuan (Ch) 1!Vir,~~ Wu-shih (Ch) 1!Vi:$ Wu-teng' Hui-yiian (Ch) 1iJ~t.~7t Yakusan Igen ~l1Jfft{l Yiieh-shan Wei-yen (Ch) ~11Jfft.{I Yoka Daishi 7kJi*t:ffi yii Jfl yung (Ch) ffl Yung-chia Ta-shin (Ch) 7k~*Hili ~fflijl 'Zazengi' ~fflijl1. z6h6 (trti: Index

Abhidharma Buddhism, se« Buddhism (shiiji), generation- extinction Absolute, the (shiimetsu) and (mujii) identity with the indiv idu al, 19 Aquinas, Thomas, 26, g8, gg, 100,282-3 in Zen, 20 Ariga, Tetsutaro, 189 present, 17,21 , 66 Aristotle, xi, 36, 84, 85, 86, 87, 88, 8g, go, Achsenzeit, see the axis age 92,95, 108, 110, 113, 118, 134,241, .Adam and Eve, 224 242 Affirmation, 5, 8, 10, t5, 21, 159, 160; Stt Being (u) in, 88, 8g, 97, g8, 100, 112, alsonegation 116, 117, 118 absolute affirmation, 10, 15, '9, 127, form in, 88, 8g 159, 178; seealsoabsolute negation God in, 88, 89, g8, 108, 118 Agape, 175, 183; seealsocompassion, eros, goodin,gl and love logic of, 102 Agathon (good) , 122 and Niigiirjuna, 102-3, 108 Agnosticism , 248 noesis nocscos in, 118 Akumugtll, see false endlessness ousia in, g8 All beings (shitsuu), 36, 45, 50; seealso Aristotclianism, 100 Buddha-nature As-it-is-ness, 103,208,224; Stt a/so arc the Buddha-nature, 58 suchness and emptiness bott omle ssness of, 43 Asvabhtiva (non-self-existent reality), 95 boundlessness of, 51, 58 Ath eism, 243, 288 and the Buddha-nature, 4 I, 48, 50, 5 I Atman,36, 157 dimensionless-dimension of, 50, 5 I, 54 oneness ofBrahman and, 125 limitlessness of, 51, 67 Attachment, g, 10, 102, 165,225 not a counter-concept to non-being, 46 to nirvana, 178 Amida Buddha, 283 to no-self, 9 Original vow of, 78, 79 Augustine, g8, 100 Amorfati,239 Avitfya, see ignorance Anatman, seeno-self Awakening, 23, 140,272; seealso Anirya, sa impermanence or mujii enlightenment and self-awakening Anthropocentrism, xxii, 212, 250, 256, acquired (shikoku), 56, 57 257,258, 259; seealso homocentrism original (hongaku) , 56, 57 Antichrist, 143, 285, 286 to emptiness, 236 Anti-intellectu alism , 3, 23, 24 to absolute Mu , 184 Anti-religious forces/ideologies, xxii, 173, Awakening ofFaith in the Mahayana, 137, 174,233 138,286 Antinomy Axis age, the (Achsen{eit), 258 between being and non-being, 160 between affirmation and negation, t60 Bacon, Francis, 241 existential, 160 Barth, Karl, 200 ofpure reason, 118 Baso Doitsu (Ch. Ma-tsu Tao-i}, 65,71 Anxiety, 6,7, g, 10, 14, gg, 224 Becoming (Werdtll), 48, 52, 53,167,220, Appearance-disappearance (kimetsu), 28, 245 35, 50, 61, 62; seealso birth and death in Degen, 54

295 Index

Beginning (Anfang), 53, 66 as the limitless, 37-8 Being, 53, 85, 86, 95,107,108,121,1 25; Sit and living beings, 27-32, 45 alsoSein neither transcendent nor immanent, 40 in Aristotle, 88, 97, 108, 112, 117 no-Buddha-nature as the realization of, as the Beginning, 53 45- 8 of beings , 134 non-substantiality of, 36-41 , 43, 45, 58, forgetfulness of, 134 67 itself, 47, I 19, I34,I79 not natura naturata, 39 metaphysics of, 113, 118 principle of, 45 and non-being, 35, 50, 53, 55, 74, 108, simultaneity of enlightcnment and, 45, III, 123, 176 (absolute 58, 278 contradiction of, 109, I 10; as suchncss, 58 opp osition between, 101, 104; as the time , 64, 65 priority of being over non-being, traditional view of, 50 109; relational nature of, 109) as the un namable, 37-8 and thinking, 112, 119 as 'What-is-it-that-thus-comes?', and time, 52, 55, 62, 66; Sit also uji 37-41,48 transcendent, 96 ' Budd ha-nature' fascicle, Sit ShObogen<.o various kinds of, 46 Buddhatii, 27; see also Buddha-nature Bhiiua (being) and abhiiua (non-being), 94, Buddha Way, 46, 56, 59, 60 95 Buddhism, xxii, 30- 2, 87, 99, 101- 5, Bhiitatathotd, see such ness (especially 220) 125-7,133,175,176-9,184,244-5, Birth and death (shiji), 28, 41, 147; Sit also 246-7,262, 265 . generation-extinction (shOmetsu) , Abhidharrna.jjg.Yo r appearance-disappearance (kimetsu) , and Christianity, 30, 31, 175- 85, 262, and impermanence (mujo) 265-6,269-75,282-3 BlueCliJfCollection (Pi:yen-chi), 116,283, crucial task of, 248 288 dchomocentrism in, 28, 34-6, 58 Bo (stick), Tl» 280 det ached character of, 183 , 14,25,71 good and cvil in, 132 Bodhisattva, 178, 221, 248 guilt in, 193-4 Body-and-mind-casting-off Hua-yen (Kcgon), 102, 105 (shiryindatsuraku), 57, 59, 66 just-because-ofnaturc of, 184 Bonh oelfer, Dietrich, 233 Mahayana, Sit Mahayana Buddhism Brahman, 101, 125, 126, 157, 189 man and nature in, 30, 2 J I oneness of atrnan and, 125 neithcr teleological nor mech anistic, 247 Brahmanism, 28 as an Oriental world religion , 266 Buddha, 21, 25, 79,86,92,101 ,102,1°5, outside of the doctrinal teachin g, 105-6 158,247; see also Gautama Buddha Pure Land True, 79 and Tathiigata as a religion of'nothingncss' , 282-3 Buddha Dharma, 22, 25, 57, 60, 222; Sit Theravada, 179 also Dharma T'ien-t'ai (Tendai), 56, 101, 1°5,282 Buddhahood, 23,50, 176; see alsoBuddha- within the doctrinal teaching, 105 nature Buddhist principles, 49 Buddha Land, 239, 240 Buri, Fritz, xviii Buddha Mind, 116 Busshii, see Buddha-nature Buddha-nature, 27, 46, 50, 56, 66,116, 176,221,239 Camus, Albert, 213 all beings are, 27, 32-55, 56, 58 Cartesian, 36, 241 as the basis of practice, 59 Categorical imperative, 91, " 5, 143 Diigen's view of, 33-55, 56-6 1,61-8 Causa sui (self-cause), 66,154 immaculate, 57 Ch'ang-sha Ch'ing-ts'en , Sit Chiisha immanent view of, 42 Keishin impermanence-, 48-55, 56 Chao-chou lu, see joshuroku Index 297

Chao-chou Ts'ung-shen, sttJiishiiJiishin cosmological will , 149 Ch'eng-tao ke, Sit Shodoka Cosmo-personalism. xxii, 55. 67. 212; set Ch'ing-ti ch'uan-tinglu, Sit Keitokudentiuoku alsocosmology Ch'lng-yiian Wei-hsin, seeSeigen Ishin Craving, 206, 213 Chosha Ke ish in, 67 Creatio ex nihilo,88, 122 Christendom. 142 Creativity. xxii, 132, 159,245 Christian eschatology, 183 Darwin, Charles, 241 faith, 96. 97. 99.141.147.148,189; Sit Daiju Ekai (Ch. Ta-chu Hui-hai), III alsofaith Death, 147. 19°.213,244; sua/so birth and morality (ethics), 135, 141, 180 death (Nietzsche's criticism of, 142, 146) absolute death, 167 mysticism, 133 fear of, 7 practice. 141, 142• 147 Great Death. 16, 131. 132, 148, 166, realization ofman's finitude, 190 168.236,276 theology. 98 in its authentic sense. 165 thought. 96, 99 in Nietzsche, 147-8 Christianity life and. xvi, xxii, 115, 123, 131 and Buddhism. Sit Buddhism of the ego. 165. 183, 226 and science. 241, 242 resurrection after, 142 and Western culture. 265 and resurrection ofJesus Christ. 189 God in. seeGod spiritual, 236 good and evil in , 132 as the 'wages ofsin' , 3° ,272 homocentrism among creatures in. 30 Deception, 122. 137, 139, 150 the in-spite-ofcharacter of. 184 Defilement, 216, 217, se« alsopurity nothingness in, 283; seealsocreatio ex Delusions. 57. 59.138,160.165.199.218; nihilo se« alsoenlightenment as a religion of 'Being', 282 Dependent (co-)origination (pratirya­ religionless. 233 samutpada).92,95. 101. 125. 126, revolutionary nature of. 183 1.')2,153,157,1 .')8.188, 209,24.').246, Communism. 174, 184 247 Compassion, xxi, xxii, 21, 49, 60, 78• 79, Descartes, Rene, xv; seealsoCartesian 126,147.162.175,178,183,2°9,222, DeussioeI/all/ra (God or nature). 40 248,253;seealsoagape , karund, and Dharma. 14°,27.') Mitleiden seals. 49 Great, 183 stage. 63 wisdom and. xxi, xxii, 2I, 79, 126, 178, Dharma-kdya (Dharma-body), 42, 116,220 2°9,222,248,253; Sit alsowisdom Dharmatii(Dharma-nature), 103 Concrescense, 245 Dhydna (meditation) Confucius. 258 oneness ofprajtiti (wisdom) and, 71 confucian tradition, 124 Differentiation, 5, 8. 9, 10 Consciousness, 57, 65,72. 101, 1° 4, 195, as it is is equality/sameness, 177-8, 184, 223;stt alsovijiitil/a 209,21 3 discriminative. 72 Dilemma, 218, 226 in general , 72 essential to the dis criminating mind. self-, 214, 223 138-9 Cosmo-existentialism, xxii, 212; seealso eternal. 73 cosmology ofgood and evil , 191. 192 Cosmology/Cosmological, xxii, 54, 55. 58. in Mahayana Buddhism. 56 102.150,212,250,256,258,259,278 total realization of, 20- I existential, 212 Dionysius, 137. 145.239 personalistic, xxii Discrimination of non-discrimination, 218 primitive, 258 Dagen. xxii, 3. 23, 25, 32, 221, 233 self-awakened, xxii, 258. 259. 260 becoming in. 54 Index

and Hegel, 52-5 Eightfold Noble Path, 205, 210 and Heidegger, 47-8, 65 Eightfold negation, 109, I 13, 159, 283 not a pantheist, 41 Einstein, Albert , 235 and Spinoza, 36-40, 43 Empiricism, 84 uniqueness of, 25 Eka (e h. Hui-k'o), 14 view of Buddha-nature, 33- 55, 56-61, 'ehyeh 'asher 'ehyeh (I am that I am), 122, 61-8 189 'view of time , 52-5, 61-7 Emptiness, seealsoMil, Nothi ngness, and Dojijodo, Itt Simultaneous attainment of Siinyata the Way as absolute Mu (Nothingness), 86, 94, Dualism 128, 13° denial of, 163 and absolute Spirit , 20, 21 of being and non-being , 73 anal ytic view of, 93, 282 of self and world, 73 attachment to, 128, 129 of subject and object, 73 awakening to, 132,226 Duality, I I, 53, 74, 164, 165 and becoming, 167 between duality and nonduality, 164-5 and Being, 103, 107-9, 130 between God and the world, 38 beyond u(being) and mu(non-being) , 93, hidden, 74 94,1°4,1°9,110,126,127,128 must be overcome, 164 and dependent (co-)origination, 101, of being and non-being, 74, III 126,159,247 of ego-selfand no-self, II dialectical character of, 127 of means and end , 59, 1II and double negati on, 21,93, 110, 127, of nothingness and somethingness, 158, 159 159 empties itself, 8, 10, 14, 128, 129 of pleasure and suffering, 207 expa nse of, 161 of pot entiality and actuality, 58 as formlessness, 126-7 of subject and object,s, 7, 8, 16,58,74, and freedom (or liberation) , 102, 131, III 132,161 of time and etern ity, 61 as fullness, xxi, 10,21 , 126, 128, 131, of transcendence and immanence, 74, 159,211 ,247 157 and God , 74, 75, 104, 167, 169, 208 in Whitehead , 164, 167 and good and evil, 132 Zen's overcoming of, III and Hua-yen Buddhism, 102, 107 Dynamis, 36, 88, 11 0, seealso energeia and Middle Way , 94,101 ,11 0,1 26 Nagarjuna's view of, 86, 92-4, 100, 101, Eckhart , Meister, 133 102, 103, 104 Ego, see also ego-self, I, no-self, and self as the negation of On eness, 208 centri city, 102 negati ve view of, 101, 126 overcoming of, 251 and nirvana, 182,208 as the sour ce of all distinctions, 251 and non-ego, 101, 102, 126 think ing ego, 36 as original Purity, 220 Egolessness, 207, 213 and O ught, 103, 104 Egoism, national, 250, 252, 255 asReality,21 ,128 Ego-self, 6-9, II , 12, 160, 226; Stt alsoego, risk of, 169 I, no-self, and self and , 73 breaking through of, 9,145 as Self-mind, 107 death of, 16 and substantive thinking , 102, 104 emancipation from, 9 substantial view of, 93, 282 negation of, 10 as suchness, xxi, 107, 128, 220, 223- 7 restlessness of, 9 true, 21,101,1°3,1°7 ,110,128,129, self-negation of, 16 130, 160, 182 subject-object structure of, 9 as the true Self, xxi, 12, 14, 161, 182 eidos, 89, 112, 122; seealso form two aspe cts of, xxii, 162 Index 299

as the ultimate, xxi, 128 Formlcssness, 1 12, I 1 7 as wondrous Being, xxi, 2 I, 94, 107, 108, Four'Great Vows, 284 110,113, 127,128,130 Four Noble Truths, 205 Endlessness, false, (Akurnugtn, schlechte Freedom, 19,45,67,91,135,141 ,272 Unendlichkeit}, 59, 183, 184, 192 beyond nihilism, 210 Energeia, 36, 88, 1 10;seealsot!Jlllarnis Emptiness as the basis for, 132 Engi, 188; Stt alsodependent excursions into, 125 (co-}origination in Nietzsche, 143 Enlightenment, 45, 49, 52, 186, 187, 199, in Zen and Buddhism, 39, 66, 102, 161, 218,219; stt alsoawakening and 184, 200- 1, 210 self-awakening Freud, Sigmund, 213, 235 and delusion, 218, 219 Fromm, Erich , 236, 237 is impermanent, 52 Fu-jung Tao-k'ai, seeFuyo Dokai self-enlightenment quaenlightening Fundamental/basic categories for human others, 58 thought and existence, 87, 89, 91, 94, simultaneity of the Buddha-nature and , 95,96,99, 1°7,281 45,58,278 Fuyo Dokai, 66 Ena (Ch, Hui -neng) , 37, 39, 44, 49, 52, 71, 73, II 1,278,284 Gakudo-yOjillShii,279 Entelechy, 108 Ga/ha (verse) of the Seven Buddhas' Eros,88; see also agop«, compassion, and Injunctions, 114 love Gautama Buddha, 258, 263, 275; see also Eschatology, 183 Buddha alldSiikyamuni Buddha Esse ipsum, 177, 179, 181 mind of, 106 Equality teaching of, 205 as it is is differentiation, 177-8, seealso Generation-extinction (sMmt/su), 28-32, differentiation 34, 176; seealsobirth and death Eternal return (Nietzsche), 137,239 (shOji), appearance-disappearance Etcrnalist view, 45, 48, 52,94, 102, 126, (kirnt/su),and impermanence (mujo) 159; seealsonihilisti c view Genesis, the, 30, 176, 224 Eternity, 63, 215 God, 96, 97,132,136,143,148,189,193, paradoxical unity of time and , 55 211,242,245,247 Evil, 135,254,272 in Aristotle, 88, 89, 98, 108, 118 actuality of, 192 before creation, 74 good and , seegood as Being itself, 121, 179 historical, 250, 254, 255, 256 in Christian mysticism, 133 origin/source of, 122, 123, 191, 192 in Christianity, 74,96,97,98,99,122, potentiality of, 192 123, 132, 188, 224, 247, 273 rad ical, 92, 148 as the creator, 122 Ex nihilo nihilfit (nothing comes from is dead (Nietzsche), 210, 238 nothing), 92 and Dagen, 64 in Erich Fromm, 236 Faith (Glaubt), 90,141,265 in Hegel, 21 in Christianity, 96, 97, 99,132,186,187, in , 271 189, 19°, 193, 247 justice (Grtch/igkti/) of, 97, 98, 99, 100, in Dagen, 60 1°4 freedom of, 263 in Kant, 91 and knowledge, 21 logos of, 97 in Paul, 142, 146, 147, 148 love of, 96, 272 as self-deception, 137 in natural religion, 264 Falsity, fundamental (Nietzsche), 136, in Nietzsche, 135, 136, 140, 141, 143, 137,139,14°,142,144,146 144,148,238,239,244 Form (tidos), 89,122 nihilumor emptiness without, 137, 149, and thinking, 117 210,239. 243,244 30 0 Index

and Nothingness, 186-90, 193 and Dagen, 47-8, 65-6, 279 personal/living, 188, 189, 193, 21 I, 242, and Nietzsche, 119, 134, 140 245 and Zen, 119-20 as the ruler of the universe, 241 Hellenism, 258, 265 as the ruler of time and history, 64 Htnkaifusiizii (Throughout the universe is a sacred lie (Nietzsche), 135, 140, 144, nothing has ever been concealed), 36 146,238 Here and now, the, 214, 220, 227 sacrifice God for nothingness, 244 Heresy, 52, 54, 57; setalso Senika heresy as a self deception, 239 Hinduism, 184,262,264,265,272 in Spinoza, 30, 36, 38, 39, 40 Hisamatsu, Shin'ichi, ix, xii, xxiv, 283, 287 as substance, 36 History, 55, 183, 2°9, 215 as supreme good, 191 nirvana and, 214 as symbol of the ideal being, 236 Nietzsche's view of, 243 in Whitehead, 68-9,152,154-6, self-awakening of, 252 158-9,162-4,165,169 Hiikyoki,279 will of, 132, 142,245,271,272 Hiimetsu (the extinction of the Law), 259 word of, 30, 96, 176, 211, 225 Homocentrism , 30; see also anthropocentrism and the world, 38,149,152,154,156, Homoousios (consubstantiality), 189 162, 164, 165 Hongaku (original Awakening), 56, 57; see and Zen/Buddhism, 73, 74, 75,126,211 also awakening andself awakening Godhead (Gotthtit), 133 Honsho shqjii (prakrti-suddhi, original Good Purity), 216, 218, 220; se« also agathon, 122 emptiness as original Purity andriku good and evil, xxii, 49,114, lIS, 123, shqjii 131,19° (in Buddhism, 132; in Hsin-hsin-ming, Set Shinjinmei Christianity, 132; dilemma of, 191, Huang-po Hsi-yun, setObaku Kiun 192; to know, 96) Hua-yen (Kegon) Buddhism, Set Idea of the, 97 Buddhism supreme, 123, 133 Hui-k'o, seeEka, 14 Gottheit, Set Godhead Hui-neng, Set Ena Grace, 97 Human (being) , 6 Great compassion, Set compassion actuality, 123 Great Death, Set death Buddhist notion of, 30- I Great Life or Rebirth, Set life consciousness.j,7, 65, 101 Great wisdom , Set wisdom finitude , 58, 190 Greece/Greek intellect or thinking and Zen, 23, I 12 ancient, 108, 110, 112, 122,271 predicament, 6, 21 philosophy or thought, 89, 96,98,99, problem of birth and death, 41, 28-30, 121 35 tragedy , 96 reason, 239, 247 Guili, 7,99 Hung-jeri, see Gunin Gunin (Ch . Hung-jeri), 43, 44, 45 Hyakujo Ekai (Ch . Po-chang Huai-hai), Gutei (Ch . Chii-chih), 24 279 Gyosho (Ch. Hsing-ch'ang), 49 1,6, II, 12, 18,77,213; Set also ego, Hebraism/Hebrew thought, 95, 96, 258 ego-self, no-self, and self Hegel, George W. Friedrich, 18, 19,20,21, as the basis of discrimination, 6 48,52,67,99, 285 I-thou relationships, 3°,189,21 I and Degen, 52-5 as the true Self, 12, 13 and Zen philosophy, 18-21 Idea, 87,97,99, 108, 122 Hegelianism, 100 of the Good, 97 Heidegger, Martin, 47, 67, 85,119,134, Plato on, 87-8, 90 14°,279,282, 285 Idealism, 84 and Aristotle, 134 Identity, 175, 18o, 181 Index 3°1

is individualization, 181 identical with absolute Nothingness, 181, 182, 183 Kant, 84, 85, 86, 87, 89, 91, 92, 95, 103, Ignorance (avit[ya) , 116, 138, 139,206,226, 113,114,118,141,143,144 227 critique of Aristotelian metaphysics, 85, Imago dei, 30, 176 89,113,118 lmmo ni (thus), 37,48,277,278 God in, 91 not -immo, 48 moral teleology, 92,143 Immortality of the soul, 36, 64, 91, 142 and Nagarjuna, 103-5 Impermanence (illlirya, mujo) , 42, 48, 50, and Nietzsche, 143-4 51,52,55,56;seealso Ought (Ri) in, 85, 86,100,103, lIS, Impermanence-Buddha- nature 116,117 Impermanence-Buddha - nature on pure practical reason, 90, 91, 92,113, (mujo-blwho), 48-55, 56 114 Individual transcendental ethics, 143 and the absolute, 19 understanding of religion , 148 Individualization, 180,287 and Zen , 113-16 and identity, 18/ Kantianlsm.uoo and participation, 180 Kanno, III, /84,214,238,254,272 Innocence of becoming iUnsdwld des collective responsibility for the , 260 Werdens), 137, 146, 148, 149 ofmankind, 250, 255 irrational, 209, 212-3 personal, 215 Irreligion; se« also anti-religious forces and universal, 215 secularism, 172 Koruna, 79, 162, 178,222; Jet also Isan Reiyii (Ch . Kuei-shan Ling-yu), 43 compassion Islam, 184,262,265 KatakuJinne (Ch. Shen-hui), 71 Katsu (shout), 22, 77, 280 Jaspers, Karl, 258 Keitokudentoroku (Ch. Ch'ing-te Jesus Christ, 97, 141, 142,143,189,19°, ch 'uan-teng lu), 37, III 226, 233, 244, 258, 263, 271, 272, 273, Ken chushi, 281 275 KmJhO (Seeing into one's self-nature), 71 death of, 14/, 148, t89 ,244 Kmreiki, 279 aslogos,97,275 Kimetsu, see appearance-disappearance practice of, 142, t47 K ingdom of Ends (Kant), 144 redemptive love of, 226 Kingdom of God, 136, 141, 144, 175, 18o, J!(the particular/phenomenal), 84, 85, 86, 200,2°5,239,24°,263 87,88,89,98, 101, 103,281; see also ri Knowing (Ja. chi,Ch. chih) , 71, 74 as the event of the cross, 98, 100 Kuei-shan Ling-yu, seeIsan Reiyii opposition and tension between ri and, Kyoryaku (seriatim passage), 62, 65 84,85,87,89,94,95,97,99- 100 , ix, xii, xviii jitlen (Naturalness), 104, 15°,272,273 jiJe/Juilll/m (time and occasion), 61, 64; Jet Lao Tzii, 124, J 25,285 aha time Larger Sukhavali-vyiiha , 288 jiJelJU nyakushi (the time and occasion thus LastJugement, 214, 245 come), 6t, 64, 65 Law of'no law, 161 JoshiiJiishin (Ch. Chao-chu League of Nation, 267 Ts'ung-shen), 43, 69,76,77,78,80, Liberation, 74 208 from God, 21 I jOJhiiroku (Ch . Chao-Chou /u), 69, 70, 280 basis for human, 36 Ju-ching, seeNyojo , 25 Life Judaism, 184,262,263,271 ,272 after death, 63 Jung, Carl, 213, 235, 236 and death, xvi, xxii, 115, 123, 131, 272 Just sceing (Iokan) , 64 eternal, 123, 124 Justice (Gerech/igkeit), 97, 98, 99, tOO, 104, Great Life or Rebirth, 16, 166,236,276 30 2 Index

Lin-chi I-hsiian, see Rinzai Gigen Buddha, 106, 114,283 Lin-chi lu, see Rin{airoku discriminating, 49, 115, 137, 138, 188 List der Vernunft, see trick of reason (deceptive nature of, 138; dilemma Living and dying, 165, 166,249 essential to, 138-9) Living/sentient beings, see shujo of no-rnind.Yao Logos, 97, 275 Self-, 106, 1°7 Love , 192, 225; see also agape, compassion, self-awakening to the true, 149 and eros is shujo, 46 and hate, 225 Mitteiden, 417; setalso compassion redemptive, 226 Mondo (question and answer), 76, 77, 78, Luther, Martin, 98, 99 79 Monism, 187,208 Miidhyamika (the Middle Way School), Monotheism, 187 104, 105, 281 Morality, xvi, 145, 148 Mahiikarunii, see compassion Mu (nothingness/no-thingness), 20, 45, 86, Mahiiprajiiii, see wisdom 94,100, III, 115, 127, 188,281 ,282 Mahayana Buddhism, 49, 86,101 ,102, absolute, 128, 130, 180, 184,287; setalso 1°4,152,167,169,216,217,281 emptiness, nothingness, andsiiny ala dilemma in, 56 MubussM, see no Buddha-nature and no­ Degen and, 26, 50, 51 Buddha-nature fundamental standpoint of, 27 Mujo(anirya or impermanence), 48, 50, 56, as Middle Path, 101 58,62, 125,157 Nagarjuna and, 86, 281 Mujo-busshO (impermanence-Buddha­ nondualityof, 167, J 77-8 nature), 48-55, 56 Whitehead and, 150-70 Mysticism, 17, 133, 182 wisdom and compassion in, 178; see also wisdom Nagarjuna, 86, 87, 92, 93, 94, 95, 100, 112, Mahiiyiilla-sQ/rgraha (Ch. Shetach'eng lun, 158,159,160,281, 284 Ja. SMdaijoron) , 216, 288 and Aristotle, 102-3, 108 Manana (th inking), 104 eightfold negation, 109, 113 Mankind, 249, 250 and Kant, 103-5 age of, 260 view of Emptiness, 86, 92-5,101,126 ehtics of, 256 Nakamura, Hajime, 95, 277, 282 as a qualitative concept, 251, 268 Nan-ch'iian P'u-yiian, seeNansen Fugan as a single, living, self-aware entity, Nangaku Ejo (Ch . Nan-yiieh Huai-jang), 25°-1 37,39,48 Manyufa-gati (the realm ofhuman Nansen Fugan (Ch . Nan -ch'ilan existence), 28, 277 P'u-yiian), 7,24 Mappo (the end of the Law), 25, 259, 277; Nan-yiieh Huai-jang, see Nangaku Ejo see also sMbO and {oM Naturalness, seejinen Marx, Karl, 213, 237, 238 Natura naturans (the active nature), 38 Marxism, 173, 174,232,237,238,239,24° Natura naturata (the passive nature), 38 MathisisOniversiilis, 241 Negation, xxii, 8, 16,53, 125 Ma-tsu Tao-i, see Baso Doitsu absolute, 102, 159,287 Mean(tomeson),9I , 12 6 double, 93, 110, 159 Meaninglessness, 7,135 negation of, 10, 15, 16,19,20,21, 127, Meditation, seated, 25, 26, 55 160,178 Mensching, Gustav, 261 Negative principle, 127, 133 Meon(non-being),91,94,121,122, 123, Negativity, 125, 130, 131 127 Neti, neti, 125 Middle Path/Way, 94, 101, 126, 157, 158, Nichiren, 274 2° 7,284 Nichts, 85, 86, 87, 95, 1°7, 133; see also mu Mind (Ja. shin, Ch, hsin),46,71,74,1°5, and nothingness 106,1°7,114,137,14°,283 Nichtsein, 94, 127; setalso non-being Index

Nietzsche, Fridrich, 85, 118,119,133,134, as the transpersonal, 34, 179 135- 51,210,21 1,238,239,243,244, and true community, 18I, 213 285; se« alsonihilism and ultimate reality, 209 active nihilism, I 18, 144, 21 I wisdom and compassion in, 126, 215 and Christianity, 140-3, 148 Nirvana Surra, 27, 32, 46, 61,277 God in, Itt God Niroikalpa-jiidna, stt non-discriminating and Heidegger, 119 wisdom and Kant, 143-4 Nishida, Kitaro, ix, xii as the philosopher oflife , 147 Nishitani, Keiji, ix, xii, xviii, xxiv, 277> 289 problem ofdeath in, 147-8 No-Buddha/non-Buddha, 187 view of history, 243 No Buddha-nature (in the ordinary sense and Zen, 135-51 of the term), 43,44,45,53,54,278; see Nihilism, 135, 169, 173,209,232,238,239, alsoBuddha-natureand 240, 243, 248, 288; Itt alsonihility Impermanence- Buddha-nature active , 118, 146,210,285 No-Buddha-nature (in Degen's sense of arrival of, I 19, 133, 136, 149, 239, 243, the term) , 43, 44, 45, 47, 48, 5',53, 285 278; see alsoBuddha-natureeaa Nietzs ehean, 135-51,238,240,243-4 Impermanence-Buddha-nature and nirvana, 210 No-business/no-matter (wu-shih), '15, 145, prior to Nietzsche, 285 149, 284,286 Nihilistic view, 45, 48, 94,100,101 ,102, No differentiation, 8, 9, 10,276; seealso 110, 126, 159; seealsoeternalist view differentiation Nihility, 143; see alsonihilism and nihilum NoisisIloistas (thought thinking itself), ,18 ; abyss of, 122, 243 Itt alsoAristotle as the source of evil, 123 No-mind, 114, 115 as the source of sin, 123 No-self, 7-8, II , 12, 125, 126, 157, ,60, without God , 134, 243,244 t69, '76, 226, 276; seealsoego, Nihilum, ' 35, '36, '44, '45, 146, 148, '50; ego-self, I, and self se« alsonihility attachment to, 9 without God , '37, '49,238, 239,285 awakening 10,165 Nirvana, xxii, 28, 29, 31, 34, 49, 59, II" negation of, 10 126,132,135, 165,168,175, '77-8, as true Self, 18, 160 180, 181, 205, 206, 209; seealso Non-action (wu-wti), 115, 116,284 samsara Non-attachment, 117, 120 as absolute Mu, 179 Non-awakening, '38, 139 attachment to xxii, II', 178 Non-being, xvi xxii, 85, 91, 92, 94, 95, '00, dialectical character of, 51, 168, 176, 118,121,122,125;seea[soMuand 178 nothingness Do not abide in, xxii, 49, 178 Non-discriminating wisdom (nirv ikalpa­ and history, 214 jfiana), 104; seealsowisdom is impermanent, 52 Non-duality, 167, 168; seealsoduality and the Kingdom of God, 175-9, 180 between subject and object, 55, 58 literal meaning of, 205 of all beings (shilsuu) and the Buddha- in Mahayana Buddhism, 49, 178, 208 nature, 41-8 and 'man and nature', 2' , Non-ego, 101, 102 and nihilism, 210 Non-emptiness, 128; Itt alsoemptiness oneness of sam sara and , 59, 132, 165, NOIl-tlrt,94, 127 178 Non-thinking, see thinking is position less position, 210 Nothingness (mu ot dasNichls), 45, 91, 92, real meaning of entering, 205-9 96, 99, 100, I, I, I 13, 120, 124, 180; see is a realization of the true Self, 176 alsonon-being, Mu, absolute as the source offreedom and activity, nothingness, andEmptiness 207 absolute, xxi, 20, 2', 86, 94, 101, 104, is not teleological, III 158,159,161 ,167,187,188,198 Index

as absolute reality, 94 Parmenides, 122 as emancipation, 101 Participation, 108, 109, 175, 180, 189 idcntical with Emptiness, 94, 104, Passion (klefa), 79 159,161 ; Paul, 141, 142, 143, 144, 146, 147, 148, identity with, 181, 182 '91,236,271 realization of, 21, 187, 198 Person (.Ja.llill, Ch .je») , 69, 70, 71,72-6, in Christianity, see Christianity 77,79,80 in Heidegger, 47, 85, 119, 134 Personalism/personalistic in Niigiirjuna, 86, 94, 95, 107-8 Biblical, ,80 negative, t97 cosmo-, xxii, 55, 67, 212 in Nietzsche, 85 cosmology, xxii positive, 197, 199 Pi-yen-chi, see Blue Cliff Collection relative, 158 Plato/Platon, xi, xv, xvi, 36, 84, 87, 88, 89, realization of, 18, 1I I, 149 9°,97, 108, 109, 122 sacrifice God for, 244 on Idia, 87, 88, 90, 98, 108 in Zen, 115, 186, 187 Platonism, 100, 118, 119, 123, 133, 141, Not-thinking, see thinking 143. 144 Nous, 140 Po-chang Huai-hai, see Hyakujo Ekai Novum Organum, 241 Practice,4,57,59, 177, '99,218 Now, the here and, see here of'body and mind cast off', 279 Nyojo (Ch.ju-ching}, 25 Jesus', 142, 147 oneness of practice and enlightenment, Obaku Kiun (Ch . Huang-po Hsi-yiin} , 65 see oneness Objectification, 5, 8,10,13,55,73,74, in realization, 222; see also realization in 150,165,168,217 practice Objectification approach, 7, 8, 9, 10, II, simultaneity of practice and attainment, 16 221 One/one God , 187, 188, 192, 193,202, undefiled, 60, 279 235; see also monism and monotheism zen, 55 One world, see world Pratitya-samutpdda, see dependent a spiritual foundation for, 210 (co-)origination Oneness, see also duality and dualism Prajiid, see wisdom of being and time, 66 Prajfiii-intuitioll, 73 of dhyiina and prajnii, 71 Prajiiiipiiramitii-siitra, 93, 101, 104, 107 non-substantial, 177 Praksti-Iuddhi, see honshli shiijii ofpractice and enlightenment Pranidhiina (original vow), 78, 79 (shushOittii) , 56, 57, 58, 60, 61, 278 Preaching, 106 as the ultimate ground, 177 Principle as a universal principle, 208 oflimitation, 156, 169 Ontological difference (ontologische of principles (ri ofri), 92,115 Differen<.) , 47 of relativity, 155, 168 Order of no order, 161 Privatio, 122 Original awakening, see hongaku Process, '59, 162, 167,214,215,218,219, Original Face , 116, 145, 191 246 Ought (Sollen), 85, 86, 91,95,96, 100, 103, Process andReality, 154, 162, 163, 166,286 1°7, 115, 118, 119, 273 , 245 Oukon, 122, 123 Protestantism, 99, 143 Ousia, 88, 98, 103 Proton eidos, 89 Over-man (Obermensch), 133, 137, 140, Pseudo-Dionysius the Areopagite, 133 144,145,149,15°,238,239 Psychoanalysis, 232, 235, 236, 237, 238, Pantheism, 17,40 239 Parduiu! (turning over), 73; see also turning Pure Land, 236, 263 over Pure Land True Buddhism, see Buddhism Parikalpa (discretion), 104 Purification, 216, 237 Index

Purity, original, seehonshO shOjo 22, 24,73,74,75,76,117, 145,15° Rinmiroku (Ch. Lin-chilu), 69, 76, II 7, 280 Ratio, 104 Romans,Epistlesto the, 271 Rat ionale of the state (Staatsriison), 254 Roty , Richard, xvi xviii Reality, 8, 11,12,21,23,52,93, 110, 160, 240,248,272 Siikyamuni Buddha, 25, 32, 37, 43, 52; se« Realization in practice, 222; seealso alsoBuddha andGautama Buddha pract ice in realization Salvation, 186, 239, 246 Reason Buddhist, 208, 2I2 autonomy of, 91, I 18 universal, 265, 269, 270, 271,272 pr imacy ofpure, 90, 144 Samsara , xxii, 27, 28, 29, 31, 34, 49, 51, pure pr act ical, 85, 89, 90, 91, 92, I 13, II I, 131, 176, 206; Set alsonirvan a 115 as it is is nirvana, 132, 165, 178 ReiItitekijikaku (spiritual self- Do not ab ide in, 49, 178 realization), 73, 280 emancipation from , 42, 49 Relativism , dy namic, 209 Sanbbin , 48, 278; see alsoDharma seals Rela tivity, 162 San-lun School, 101 Religion , 231, 238, 242 Sartre,Jean Paul, 243 authoritarian, 236 Sarviistiviida , 1°4 beyond active nihilism, 210 Sat and asat, 94, 95 criti cism of, 238 Satori, 3, 5, 20, 23, 73 ethnic, 26 I, 262, 264, 275 Saliva, see shujo hum anitari an, 236 Schelling, Friedrick W.J. von , 67,181 indilTerence to, 23 J Schopenhauer, Arthur, xiv, 213 nature, 261,264,275 Science, 241, 242, 288 negating ideologies, 234 Christianity and, 241, 242 non-religious , 233, 234, 239 religion and, 241-8 pseudo-, 287 scientific world view, 288 quasi-, 172, 174, 287 Scient ism, 173,232,234,235,237,238, raiJOn d'it re of, 173, 174, 224 239, 289 and science, 241-8 Seated meditation ({a{en), 25, 26, 55, 57, unive rsal, 265 59,60,66,199, 200,210;seealso world, 261, 262- 5, 268, 275 shikantaza and its world view, 244 Secularism/secularization, J 72, 185,231 Restlessness, 9, 10, 224 Seeing, 74, 75 Ri (the universal/noumenal) , 84, 85, 86, Seigen Ishin (Ch . Ch 'ing-yiian Wei-hs in) , 87,88,89,98, 100, 101, 103, 104, 112, 4,5,9,15,17,276 281; Set alsoj i Sein, 47,85,86,87,95, 1° 7, 108, 127, 134; becomin gji, 97 Set alsoBeing in Buddhism, 103-5 Denkendes , I 19 as the divine logos, 97 selbst, 47, J 19,1 34 opposition an d tension betweenj i and, SeinsvergeJJenheit, 134 see alsoji Sekitii Kisen (Ch . Shin-r'ou Hsi-ch 'ien) , pendulum movement between u and, 99 65 ofri, 90, 92,113 Self, 6, 4 J; Set alsoego, ego-self, I, and thinking linked to, 119 no-self Ribuuu (ideal Buddha), 283 essential task of 12 Right Dharma, Set alsoshobo fundamental ground of, 16 Righteousness, 192,272,273; Set also metaphysical, 72 justice original , 187, 253 Riku shOjo (vaimaiya-iudtlhi, purity by tru e, 6, 145, 176,276 (awakening to, 10, virtue of'disdefilement'), 216, 220; Set 14,16,77,187,249,251; ground of, alsohonshO shOjo 12 ; as the ground of social Rinz ai Gigen (Ch . Lin-chi I-h siian), 7, 14, relat ionship, 197; is no-self, 18, 160; Index

as the pivotal point of the Shodoka (Ch . Cheng-tao ke, Song of dynamism ofsamsara and nirvana, Enlightenment), 116 50,51; self-expression of, 182; Shiiji, Jet birth and death unattainability of, 7,8,9, II, 12, Shometsu , see generation-extinction 13,14,16) Shou-shan Shen-nien, Jet Shuzan Shonen as the unobjectifiable, 196 Shujo isattua,sentient beings) , 27-8, 46, Self-Awakening, 21, 145, 150, 186, 196, 278 251,255; Jet aha awakening and Shukanteki, seeshutaiteki enlightenment ShuJhOitto (oneness of practice and expanse of, 145,249,25°,252,253,256, enlightenment), 56, 57, 58, 6o, 61,278 259 Shutaiteki,276 of history, 252 Shuzan Shonen (Ch . Shou -shan Sheng­ solidarity of, 260 nien) ,22 to the true Mind, 149 Simultaneous attainment of the Way, 42, of true/original Self, 187, 253 66; see a/JO practice of the world, 251 Sin, 96, 122, 141, 146,212,225,272 Self-deception, 136, 137, 143, 149,239 death as the wages of, 30, 190 Self-estrangement, 6,7, 14 nihility as the source of, 123 Self-Mind, seemind original,97, 132,244 Smika heresy, 36, 277 redemption of, 142, 147 Shaman, 25, 276 sinfulness, 190 Shen-hui, see Kata,kuJinne Sittlichkeit, 254 Shen-kuang, Ut Hui-k'o Sixth Patriarch, se« Enii Shih-t'ou Hsi -ch 'ien, Jet Sekitii Kisen Socrates, 258 Shikaku, Jet awakening Sol/en (Ought), 85, 86, 89, 9 1, 95, 104, 107; Shikantaza (just sitting), 26, 56; Jet also seealsoOught seated meditation Song of Enlightenment, se«Shodoka Shin Buddhism, se« Pure Land T rue Siito Zen , 3, 25, 221, 233 Buddhism Sovereign nation/state, 249, 252, 254 ShitJUU (all beings), 27, 32-3, 36, 41-2, 46, Sovereignty, 249, 252, 253, 257 277,278 Spinoza, 36, 43, 52, 66, 181 Shinjindatsuraku , Jet body-and-mind- and Dogen, 36-40, 43 casting-off Sp irit , absolute (Hegel: absoluter GeiJt) , 19, Shinjinmei (Ch . Hsin-hsin-rning), 110 20,21,54 Shinran, 233 Staatsrdson , see rationale of the state Shintoism, 262 Sterisis (privation), 122 Shobo (Right Dharma), 25, 26, 33, 277; Jet Subjectivity, absolute/ true, 73, 74,113, a/J9zohO and mappo 160, 165 ShobOgenzo, 26, 27, 36, 278 SubJpecieaetemitiitis (Spinoza : under the Bendiiwa, 221, 288 aspect of eternity), 52 Busshii (Buddha-nature), 27, 36, 37, 43, Substance/substantiality, 36,64,89,92, 46,61 ,67,221,277,278,279 93,108,110,113,153 Butsudo, 276 substantive thinking, Jet thinking Genjiikiian, 278 Substantialist, 100, 101 Hosshii,278 Suchness, xxii, 52, 58,107,128, 138,145, Hotsubodaishin, 279 161,162, 169,220,223-7,245,246, Immo,48 247,248,272; seealso as-it-is-ness, Keiseisanshoku, 278 emptiness Kiige, 279 is Buddha-nature, 58 Sansuikyii, 66 Sulfering, 49, 56, 59,78,126,135,160, Scsshin-sessho.urq 165,178,183,2°5,207,274 Uji, 62, 65, 279 Siinyata, 126, 158, 160, 161, 208, 21 I, 220, Zazengi,279 222; seealsoemptiness, Mu, and ShOdaijoron, Jet Mahayana-Ja17,lgraha nothingness Index

dialect ical structure of, 127 64 true, 110, 130, 182 and occasion, se«jisetsuill1ltl/ esuijuetsu Suzuki , Daisetz Tcitaro, ix, xi, xii, xxiv, nyakushi 69,70,71,73,74,75,76,77,79,80, seriatim passage of, Stt kyoryaku 218, 224,280, 281, 288 and spa ce, 64 in Spinoza, 52 Ta-ehu Hui -hai , Itt Daiju Ekai TokO/I , Itt just seeing Tanabe, Hajime, xii Tokusan Senkan (Ch . Teh-shan Hsiian­ T ao, 124, 125, 133 chien), 22, 24, 75 T aoism, 133, 262 Torei Enji, 280 Tao-tithing, 124 Transcendence, xxii, 110 Tathdgata , 27, 32, 49, 207; see also Buddha and immanence, 74,98, 157, 189 Tathatd, 103, 128, 284; seealsosuchness and trans cendence of, 178 thusness Transiency, 177, 190 T eh-sha n Hsiian-chien, seeTo kusan T ransm igra tion , xxii, 28- 31, 34, 214 Senkan Trick of reason (Lilt der Vt TIIUl/jl), 19,20, T eleologyheleological, xxii, 110, III 55 Buddhist, xxii, 248 T riple world , 137- 9,286 Mahayana , 167 True man/person of no rank , 70, 72, 74, T en Commandments, 143 79,150 , 235 Turning over/reversal, 14,42, 51,55,67, Th eodicy, 192 73, 165, 166, 168; seealso pariivrtti Theology, xiv, 96, 97, 98, 99, 100 negat ive, 133 V(Being) ,86,98, 100, 109, 127, 128, 129, Theory of the hum an, 258, 259 281,282; se« also Being Thing-in-itself, 118 Ubermensch , Jtt over-man Theravada Buddhism, seeBuddhism Vj i, 62-7, 279 Thinking Unborn, the, 63 blindspot of, 118 Undifferentiarion , 262, 264, 272, 275 form and, 117 Unschulddes WtrdtnI, seeinnocence of moral and subjective pure, 114,120 becoming non-thinking, xxi, 24,112,114,115, Upanishad, 101, 125 117, 119, 120 Vpiiya (good device for salvat ion) , 79 not-thinking, 24, 112, 120 linked to ri or ought, I 19 Vaimalya-Iuddhi, Jtt riku IhO)o linked to u or being , 112, 119 Va irocana Buddha, 283 sub stantive, 102, 103, 104, 112, 113, Vernunft (reason), 104 114,115,118,120 via negatiua, 133 Thusness, 103, 107; seealso suchness and view of the world , 243, 244 tathatii mech anistic, 243 T'ien-t 'ai (T enda i) Buddhism, Itt teleological , 243 Buddhism Vijiiiina, Itt consciousness Tillich, Paul , xxii, 109, 121, 171, 191, 283, Vijiiaptimiitra School , 101 285, 287 Vikalpa (discretion) , 104 T ime, 52, 53, 55, 61,62; Itt alsouji and Vimalakirti, 79 kyoryaku Vow, Itt Amida Buddha and pra!/idhiil/a is being, 52, 55, 62, 66 as the Buddha-nature, 64, 65 Way-man (Ja. dimin , Ch . tao-jin), 71 Degen 's view of, 52-5, 61- 7 Wtrdtn, Itt becom ing and eternity, 55,61 Western thought fullness, of, 6'h 66 and Buddhist thought, 84 God as the ruler of time and history, 64 hidd en root of, 119 irreversibility of, 246; Itt alsokyoryaku pendulum movement between ri and u neither continuity nor discontinuity, 52, in, 99, loo Index

two fountainheads of, 96 Wu-shih, see no-business/no-matter Western mode of thinking, 73 W/I-mt/l -kual/ (Mumol/kan), 286 Western Philosopher on the Wu-wei, see non-action non-western tradition, xiv-xvi Zen and, 105-20 Yakusan Igen (Ch . Yiich-shan Wei-yen), Whitehead, Alfred North, xvi, 152,245. 28 23 9 Yoka Daishi (Ch . Yung-ehia Ta-shin), 74 duality/dualism in, 164, 167 Yiieh-shan Wei-yen, see Yakusan Igen God in, see God Yukawa, Hideki, 235, 288 and Mahayana Buddhism, 152-70 Yung-chia Ta-shin, see Yoka Daishi subjective aim in, 154 superject in, 154, 155 Will Zazen, see seated meditation of God , 142,245,271 Zen,xxi,3,21,22,73, 105, 106, 110 to power, 119, 135, 136, 137, 139, 140, the absolute in, 20 142,143,145,146,148,210,239, affinity between Shin Buddhism and, 79 240 not an anti-intellectualism, 3, 4, 23, 24 Wisdom (prajfia), xxi, xxii, 21,32,71,79, awakening/realization, 4, IB, 23, 13B, 93, 126, 162, 178,209,221,222,248, 276; see also awakening 253 basic character/principle of, 23, 105 and compassion, xxi, xxii, 21, 126, 162, compassionate aspect of, 69 178, 209,221 ,222,248,253 freedom in, 66 of God, 97 and Hegel , 18-21 non-discriminating, 104 and human intellect/thinking, 23,112 oneness of dhyiina (meditation) and, 71 and Kant, 113-16 Wondrous Being, see emptiness as not natural mysticism, 17 wondrous Being and Nietzsche, 135-51 Words, 105, 106,272; see also words of God and nihilism, 138-40, 145-5' World, 266, 267, 268 as non-thinking, 24, I 12 new meaning of the term 'world', 270 overcoming of duality in, III one world , 210 not pantheism, 17 self-awakening of, 251 philosophy, ix, 4, 15-IB, 19-21 World religion, 116, 120,261,262-5 and philosophy, 4, 23 authentic form of, 261 practice, 55 Buddhism as an oriental, 266, 26B, 274 as self-awakening, 21; see also Christianity as an occidental, 265-6, self-awakening 26B, 269,274 as the true way ofhuman existence, 70 encounter of, 171 and Western thought, B3-120 end of, 261-75 and word/verbal expression, 23, 37 limitations of, 261 Ziihii (imitative Dharma), 277, see shiibii and un iversal form of, 268, 270, 275 mappii