An Introduction to Soto Zen Buddhism by Zengaku Soyu Matsuoka, Roshi

The following is a chapter excerpted from The Kyosaku; a collection of talks given by Zengaku Soyu Matsuoka Roshi. This talk was given on October 27, 1964.

To answer the question, “What Is Zen?” I might say Zen can be compared to an arctic iceberg, floating in the northern seas. To the eye, only the sharp peak is visible while its greatest part lies concealed by the cold water. Zen Buddhism is like this iceberg. To the eye, Zen is often seen as sitting in meditation, chanting a sutra, or perhaps discoursing with a Zen master and receiving his blows in turn. Seen this way, the greatest part of Zen is overlooked and never discovered. It is completely misunderstood. A person may be content with reading numerous books about Zen and then discussing them with their friends to see if they have understood them in the same way. To them, Zen is only intellectual. But Zen cannot be intellectualized! Or, one may think of Zen as sitting quietly for a few minutes so that one can better face the maddening day with a calm mind. To that person, Zen is a tranquilizer. But, Zen is more than just a tranquilizer. Or, Zen to some is the cult that must be joined to be modern. To these it is only a status symbol. But Zen does away with distinctions. It may be thought of as a sign of a rebellious artist, or a liberal college student. Lastly, quite often, Zen is something to talk about when the conversation lags. This kind of Zen is not Zen; it is an imitation and far from being known for what it is. This is Zen seen from a distance and from the wrong perspective. It is like seeing only the peak of the iceberg and not knowing what lies beneath the water.

“There is nothing. But in this nothingness, there is everything. There are boundless things.”
Quote found in Monasteries in Japan

In most monasteries in Japan, a small plaque can be found. The plaque encloses a famed work of calligraphy which was painted by a well-known priest. The words on this plaque contain the essence of Zen. In Japanese, the words are:

In English, they might be loosely translated as:

“There is nothing. But in this nothingness, there is everything. There are boundless things.”

The plaque refers to mu or emptiness, and it explains the boundless power that is to be found in it. The essence of Zen is this emptiness. Seen from afar, Zen is often known by its strict practice of meditation, of cleanliness, by its simplicity, its profundity, its quiet and its action. But these only describe the peak of the iceberg. Underneath is the greatest part, “mu or emptiness, which must be experienced to be known and must be known to have its infinite power unleashed. In Soto Zen, we seek to know this emptiness. To do so, we practice meditation and we find that it is revealed to us. We believe that an individual who sits in meditation is already in the world of emptiness or enlightenment, but has not yet become aware or experienced it. Knowing and experiencing can be two different things. Your mind may tell you that everything in this world has the potential to become a Buddha, or that all existence is basically the same in its essence, or that mind and matter are merely two aspects of the same existence, but unless you have let your mind go so that there is nothing in it but this emptiness, your knowledge will not become a vital part of you. It will remain something apart from your everyday life. In Soto Zen, the mind must be made empty so that each moment of the day can be made the most use of. If a person’s mind is not empty of distinctions between oneself and others, or of oneself and the outer world, if a person is not free from attachments to their life and to the things within it, they will not be able to put their whole power into living a daily life. In Soto Zen, this is what we strive for–living our lives in the present moment, not in the past, and not in the future.

An empty mind is not one which is dull, uninformed or uneducated, but one which has known the absolute. “Emptiness” is the same as the absolute, but it is important not to confuse this with a god. In Zen Buddhism, there is no god. Only there is the constant change of the universe and the law of cause and effect. In saying emptiness is the absolute; we mean that an experience of emptiness is to know the absolute reality of the universe and to know that everything is one. Objects are not distinguished between in their reality. An individual who has experienced this truth has entered Nirvana or has become enlightened as a Buddha. In their daily life, they are not hampered by anything. They are free and yet abide by the utmost concern for the rights of others. When one’s mind becomes empty, an awareness of the oneness of all things enters into it, and one no longer is limited by thoughts of self. One then acts with a spontaneous freedom that is in complete harmony with the world of which one is a part. All one’s power can be put into each task. Although one lives a daily life in this world, one does so as a Buddha.

By this time, you may be able to tell that in Soto Zen, we do not distinguish between this life we are presently living and a life after death. We do not separate our body and its consciousness, personality or spirit, and we do not mention a “soul.” As to an after life, we give it no mention or concern. We are only concerned with how we live in this moment. Instead of thinking of a cycle of life after life, or of rebirth, or reincarnation after we die, we think only of reincarnation as occurring in this present life. How is this? If you think for a moment, you will realize that everyone has their ups and downs, almost every day. Sometimes we are feeling fine, we are wonderful to ourselves and others and sometimes we have a quick temper and are quarrelsome or actually evil. To put it into Christian terms, sometimes we are an angel and sometimes a devil. To a Soto Zen Buddhist, we can live in heaven or hell every day, depending on how we make our lives. We leave the question of a life after death to the unknown, and only strive to perfect this life.

The potential to be a Buddha and the power of Zen lies in each of us, to be discovered by meditation and faithful attention to the tasks of everyday life.
Zengaku Soyu Matsuoka, Roshi

The power for daily life that lies in Zen is usually unknown to one first learning about Zen. It is the part of the iceberg that is left unseen. But the profundity of Zen can be discovered and lived by anyone; the depth of Zen becomes known to one who has begun to live Zen. Zen is not apart from life like a treatise or doctrine in an orthodox religion. The potential to be a Buddha and the power of Zen lies in each of us, to be discovered by meditation and faithful attention to the tasks of everyday life. Zen is action in harmony with the rhythm of the universe.

In Zen, we believe that this truth can be found within ourselves. We do not put our faith in the Buddha, because he is not a god, but a fine example, and we do not rely on anything outside of ourselves. Zen is seeking a world free of suffering in this life and not waiting until an afterlife. In Zen, we do not concern ourselves with life after death. We only believe in becoming Buddhas in this life. There are many Buddhas and everyone has the potential within them to become one. A Buddha is an awakened, an enlightened one. We also seek to enter into enlightenment, to have our self-centered, clinging desires blown out like the flame of a candle. Enlightenment is to be found in this world. We believe that only ignorance of life’s true nature and attachment to that which cannot be had keeps us from it. Meditation clears our minds of this ignorance. In meditation, we come to know our true selves and the true nature of all things. We see the world as always changing and so we understand the futility of clinging to things. We do not expect to keep things that are inevitably changing. We understand that life is constantly changing and so we do not fear either life or death.

Zen Buddhism is the conquering of the fear of death. A Zen Buddhist does not dream of a heaven, nor fear a hell. There is no punishment in Zen for wrong doings, except for the consequences that follow our own acts. A Zen Buddhist believes in cause and effect. Zen also has a highly ethical code. It is a mistake to believe that Zen allows a person to do anything they want because there is no god as in Christianity. Buddhists believe in being kind to others, compassionate, honest, truthful and charitable. They do not believe in stealing, lying or being harmful to peace and other forms of life. And, they do not call it a “sin” if such things are done. Rather, if a person fails to be perfectly charitable, or compassionate, that is the cause of something happening to them which may not be to their liking. In Zen, we believe that a person makes their own life, and that each person acts with others to make the world. We have a responsibility to act in a way that will be good for others and ourselves.

Some people wonder about reincarnation or rebirth in Zen. They have heard of the Hindu concept of being reborn a number of times on the earth, notably in castes, on one’s journey up a “spiritual ladder” to being a Brahman. In Zen, we do not believe this. Instead, we do not concern ourselves with an afterlife and concentrate on this life. But, we do believe it is possible for a person to live many lives, or die and be reborn many times, within this life. It is because of cause and effect. What a person does in their life affects their future life; what they have alreadbouy done in the past, affects their present life. And yet, it is all within their one, earthly life. Their past deeds may have been good, kind, and charitable, so that their present moments are peaceful with a good conscience. But, if their past deeds and motives were bad, selfish, and evil, their conscience may well bother them at this time. A person cannot escape the consequences of their acts. Each act they commit or omit will have its effect upon them. The result is that psychologically, a person can live several “lives” in a lifetime. Or they can live several “lives” in even a moment. In this sense, there is reincarnation in Zen. But only in the sense that the way we live our life has its effect on us, our future and on others. What we do with our lives is very important, because it determines our future. Every moment must be made full use of. It can contain an eternity.

To explain this further, we might say that we must live moment by moment. The future is always uncertain, but the present moment is here right now to be used. We believe in putting our whole selves into whatever we do, each moment. We stress a simple life of daily work and meditation, because we can easily learn how to put our whole power into everything we do if we only put our whole power into each momentary task. We put our whole power into cleaning, and even picking up a small piece of dust. We put our whole power into each moment of meditation because we appreciate its value for our whole lives. Meditation becomes the foundation for the rest of our waking moments. We do not separate meditation from the rest of our lives. We do not know the future, and we do not worry about the past. We only live in this present moment to the fullest and in the best way we know how. Zen teaches this is the world of enlightenment, but that most people are not aware of it. Meditation will make them aware of their own powers, and it will so unify their own spiritual and physical powers that they will be surprised of their own potential.

Zen is not just theoretical. It is highly practical and has led thousands of persons for centuries to a highly spiritual and a greatly healthy physical life, even though it has no religious creed common to most religions. It is a way of living in the present moment, giving many benefits to persons who are sincere and dedicated in following its way. It will make a person’s body remain youthful, for this way of moderation is the best thing for it. It will make your mind very alert and calm at the same time, so that you are very little troubled. Your judgment becomes mature and wise because of your calm and quick mind. Your body is filled with the feeling of good health, and is elastic like a rubber ball. Your mind is refreshed, and you will find happiness in whatever you do. You find the richness of life everywhere. You know your life’s direction and have no hesitancy or fear. You are openhearted and spontaneous. You find that you are in harmony with your surroundings and have little cause for concern. These are just some of the benefits of Zen meditation. When you have practiced meditation for some time, you will know them for themselves. The richness of life which they reveal is to be experienced, rather than talked about. This is because Zen is a way of experience. It does not rely on a theological doctrine or philosophy, but an individual’s experience in silent meditation. For this reason, it is suitable to anyone, anywhere and at anytime. It is very suitable to life in this modern age.

The pace today is faster than in the centuries gone by, even though we have more leisure time. Perhaps this is the trouble. We must move faster when we are on the go, but when our working day is finished, we have time on our hands. Some people can never stop and they fill even these leisure hours with numerous activities. These people may never be able to stop themselves from running around from one activity to another, but if they do, they find that they cannot be at peace within themselves. If our minds are troubled, our lives are troubled. Our ceaseless activity will not calm our minds, but only distract them for a while. This is why Zen is so important for the modern world.

Zen is especially appropriate to the modern world for two reasons. First, Zen does not conflict with the modern scientific spirit of inquiry, for it does not present an unchanging religious creed. 1t is a way of experience, like the way of scientific investigation. And, Zen recognizes the nature of change in the universe as one of its basic tenets. Yet Zen is a refuge for people. It gives us a place to relax and to refresh our spiritual life while keeping up with the fast pace of the world. In this, Zen is unique. Zen is just as appropriate to the modern world as it was to medieval Japan. It is never outdated. Zen is taking its place in the modern world as a philosophy and a way of life that is suited to the world’s modern spirit of science and unceasing change. While it keeps in step with the fast moving modern world, it also provides a sanctuary where one can retreat from the fast pace to the quiet and deep tranquility of meditation. It is a necessary way of life for modern people, for those who cannot be at peace with themselves suffer needlessly. Zen moves along with the speed of lightening, along side the most modern of philosophies, yet contains within it an island of calm. This is why Zen is becoming so popular throughout the world. It does not conflict with the modern mind, and it actually feeds the modern spirit. It gives us a spiritual foundation suitable to life in a modern, scientific world. It prevents people from becoming like the machines that run their lives, and it provides us with deep spirituality that makes us intensely more human. Zen welcomes anyone and enriches their lives in turn.

Let me tell you the story of Zen in ancient Japan. This is the story of O-Nami.

O-Nami was a famous wrestler who lived in the Meiji period in old Japan. His name meant “Great Waves.” O-Nami was known to have great wrestling skill and to be able to throw even his own teacher when he wrestled away from the eyes of a crowd. But when he had a public bout, O-Nami became very bashful and was easily defeated by the younger students. Finally, O-Nami decided that he would consult with a Zen priest about his problem, in hopes that he could be helped. By chance, there was a traveling Zen priest by the name of Hakuju visiting the village temple, and O-Nami hurried to see him to explain his woe. The priest listened patiently to the sorrowful wrestler and was very sympathetic towards him. His advice to O-Nami was to sit quietly in meditation in the temple that night to imagine he was what his name signified: Great Waves. At that, the Zen priest retired to his room and left O-Nami alone in the temple with his thoughts.

Throughout the night, O-Nami did as he was instructed. He thought and thought, and imagined that surging waves that broke on the nearby shore each day. Gradually, O-Nami became less aware of himself and began to feel like the powerful waves of the sea. His mind became empty and what entered in was the awareness of the “Buddha-nature” that was common to both his old self and the rushing water. O-Nami no longer clung to the vision of himself, but gradually imagined himself as the great billows. It was as if the whole temple became flooded with the waves of O-Nami that night, so deep was his perception of the true form of existence.

The next day, the wandering priest returned to the temple to find O-Nami sitting where he had left him. O-Nami had a sweet smile on his face. The priest knew without asking what had occurred there that night. “Now nothing can disturb you,” he said. “You are those waves. You will sweep away everything before you.” The same day, O-Nami entered into a wrestling contest and won. He had become so unconscious of his inhibiting self and so intensely aware of the power that he had found in his meditation that he quickly defeated his opponents. After that, no one in Japan could defeat him.

This story is, of course, figurative. But, it is meant to show the power that can come from Zen meditation and from a meditative spirit in everyday life. Meditation grows into a spiritual life that each person must have if they are to make the most use of their potential. Without a strong spiritual life, a person’s efforts in anything they do are all but meaningless. They can be like soap bubbles which appear so beautiful to the eye, but in reality are hollow inside and easily burst. True Zen will make a person’s life deep, strong and enduring.

There is another story which illustrates the power of Zen in a person’s life. This story is about an expert knife-thrower who learned how Zen meditation could help him in his sport.

This knife-thrower told how he would meditate in the Zen manner for 60 hours before entering a match of experts. “After my meditation,” he said, it seems as if the bull’s eye on the target has grown to ten times its normal size.”

What he meant by this is that his many hours of Zen meditation made his mind and reflexes so quick that he hit the bull’s eye with ease. In fact, it was so easy; it was as if the target had grown. But, in this case, just as in the story of O-Nami the wrestler, Zen meditation intensified a sports technique. It enabled them to put their undivided attention and whole power into what they were doing.

These stories are examples of how Zen can give you power for your life. But Zen is also like an iceberg that is ancient and huge; the iceberg’s true dimensions are concealed by the sea. Its huge size largely lies concealed from the eyes. True Zen, when it is known, is beyond words and their labels. Like the iceberg whose true dimensions stretch the imagination, Zen can only be truly known and appreciated when its depth has been experienced.

To end my introduction to Soto Zen, I would like to tell you one more Zen story.

In this story, a man is hanging over the edge of a cliff, and his only hold on life is by his teeth. His teeth are clenched on a branch of a tree. His hands are full and his feet cannot reach the face of the cliff to hang on. Another man happens to come by and leans over to ask him, “What is Zen?”

What answer should the man make? Can he let go of his only hold to answer the question with words? Can he fully explain it with the gestures of his hands? Dr. Suzuki once said that some people “go round and round on the surface of the mind without stopping.” He added, “But Zen goes deep.” “Westerners,” says Dr. Suzuki, “have a habit of thinking dialectically in terms of “either-or” or in positive or negative. Zen sees only one instead of two. Westerners analyze things, but in the East, we see a thing all at once and with our whole bodies, instead of just our minds.” This is the experience Zen gives. It is a way of deep understanding without words. What should the man answer to the question, “What Is Zen?” Or should he answer it at all? The answer to the question, “What is Zen?” cannot be explained fully in words. The answer is to be found in Zen meditation and a Zen life. It reveals itself in the clear, alert mind and in the fearless spirit. This small story reveals the profundity of Zen. The question, “What is Zen?” must be answered for yourself in the deep calm of meditation. You will find that Zen is not out of date. It is relevant to all walks of life. You will find it is truly the way of “living Enlightenment.”

The book from which this was excerpted, The Kyosaku, is available for purchase from Lulu.com.