'dry ofZer,

Monastic tite
dwtys by Cr/efSatd
text by £$hin Nishimura.
edited am( with mtrafazticrs
by Ban/tieN t Smith
•
4.329 Sa8u I VI. Ls,

Sato 1797615
sui:a diary of Zen monastic
fe STORAGP

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A Pf'ary of Z&i Monastic Cife
 " .

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 l/H$tti:
A DiaryofZen Monastic Life

text by fcshin Mishimura.

f

edited ana'with introduction by tfarrfmi/ L&nith

'

An East- (/Jest tenter (fcoJc

^j The M versify Press offkmif
fionoiulu
Illustrations copyright in Japan WS by the Institute tor Zer. Oldies
Text cepyrigkt in Japan Ws by Bsbin tiis/oirnura

Aif Rights Reserved

denary of Congress C^ta/og Card timber 73-78 112

IS&ti 0-8246-0272-1 (paperback)
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 1797615
Contents

Foreword v/i

Preface xi

"mduction xifi

A Ciary of Zen Monastic Ufe 1

Appendix 101

Glossary I04
 Digitized by the Internet Archive
in 2011

http://www.archive.org/details/unsuidiaryofzenmOOsato
 Qrce bega/n n India about twenty-flte
-

centuries ago with the Buddha 5 '•rcre

rtt r 4 number ofaountries each of idhich fas contribute
t

ffuence c
£ ts parttcularcu tune. Buddh 'stt aa whole,

rr.'.e.er :. ]ardedashaA ry t aspects: ere s

& ess which s Sudd 14 s c yious experience, at
the cav of his, teaching ~ is rr> '^ r s ccr- -ccsed ofBudo 'fa's

teachings yense.es. oyer ^eyearperio s fe.

Need ess ! ~.
these twe fscects c*>
~
.
one united'in the persona of ~M.
The h stew ofSudd* sm is ne erthe ess produced a bsr

sects and schools a xrose out ofan emphasis upon one

cr another of the Buddhist scriptures. 7ypt'c#/fy, theZiensectof
/c/his/yt has tained that th^ existence ofsects #ncf
the de[ sz ssc>' scripture separate mar) tron the essence
s P 9uddi srr i
— that s true uajansness. Zen Buddh sn ~ srds
ts own specia sign 6 oance r bnrgrg :
far back te tfe center
of the Bua that s Buddha's re gious&perience, vuh/fe
.
1 1 the same time re 'ding all of Buddha^ teachings h resteer,
is being the e/crgss cr c~ that orig yeperienoe.

7bd*y, another approach to Zer h the Orient negards Zen

as the source ofa cess b/e re/ig ous thought, as point
to the 0d stereo of true being beyond a/la Jsi th s
serse Zer s seer ?s the qnour& out of which a/I m £ ous thought
is freely cove re? ana ? ,^r its inner ta : sJhen cr)e vie as Zer . .

in this fight, ore Mas r

?.e Cc Zer cr Christian Zen. Of
c&jrse, while sucr a. poz ticn is ccs> ce from a Zgr standpo t one > \

-
-
•

t zrcect critic sa thon i

othei cc h ts of em. 4t ,
 .

y/Vi Fc>

Zeri zees Its uniqueness in its efforts to transcend denowwafi'cna I

distinctions. This is perhaps the principal reason for the sympa-
thetic understanding of Zen shorn by Japanese intellectuals,
who fee/ that Zen has a soeaa' signiffca/nce in helpxhg
' wan to
oneate a higher culture
7b turn) now to the h /story of Zer> Buddhism: it originated
in China In A.P.£ZO, i/jhen Bcdhidharwa (called'Panama, in
Japan), the tmnty-m nth Patriarch of ' Mahayana. Buddhism, came
to China from India., and declared the rnnpentarce of trae
awareness,as distinguished trow merely studying or lecturing
atout Suddhist scriptures. Ten Buddhism (in Chinese, Chan)
developed under the influence of the practical Chinese mine/,

for about seven hundred years, during the T'angand Sarg

dynasties, Chinese Zen Buddhism enjoyed ct period offpri/iidnce.
In the thirteenth) century great Zen masters —
doth Chinese
and Japanese — drought It to Tapxmi, where it -flourished in A
re /j cultural climate.
Japanese Zen Buddhism, ewer the course oftts development,
produced two characteristically different currents. One is the
St to sect, lAJh/ch teaches the oneness of zazen *practice and
$a tori awareness; the other is the Rlnzrai sect, which emphasizes
sa tori experience through the hand discipline of kcan erercise.
Among the Various schools of gihzai Zen, only that of dakuln
r
Zenji fl(?8£~176e) surges today. Zen Master Maham established
the so-called koan method ^Kanna Zen) to bring the stuc/ent to
the great experience ofsafari awareness, and was also Instru-
mental in re? ? monastic life in its present form. Attfre
same time, ^ak/m showed his great compassion toward the
*Words Appearing m oUcr on first use may be rbvna'in the dossary.
*Japanese persona 1 nawes cuegiven in Western, erOer; that is, M'tri Sfrrrwes
!*st. fThe apparent exception is Hahiin Zenji: Zenji is net a wiw tvC* titie Mat
CUstcwArity follotvS the scrrwyie)
 FbnewcH

common people through his, preaching, his Zen paintings, and

which was readily intelligible to the
especially his writing,
ordinary reader— unusual for Buddhist worths of that period.
This traditional tiaku in Ten school was first introduced to
the United States by Master Seen Shaku, Abbot of&ngatyY
Zien

in /<kmakura., when he lectured on Zen Buddhism at the Interna-

tional Congress of lA/crid &eligt'cns, heid in Chicago in 1993. Shortly
thereafter the young D. T Suzuki was sent to America by his own
Zen Master, Seen Shaku. Suzuki devoted his long iife to the
introduction of Oriental thought, primarily Zen Buddhism, to
the West, drawing upon his deep Wisdom of Zen experience and
his vast know /edge of philosophy. The principal motivation ofmy
several visits to the United States has teen to follow that pteo'ous
devotion of D. T Suzuki.
Tt seems to me, from my impressions of these last ten years,
that the West's interest in Zen is moving -from mere cariosity to
a rnore sincere understanding, frorn an intetteetotal approach' tea '

practical one. Tt is unquestionably d/'ff'cuit, however, to transplant

into an entirely different environment <i religion or philosophy

evolved over a long period in a country with its own distinctive

culture and traditions. The problems o^ language alone are
immense.
In this cense, theretbre, the present volume, with its illustrations

reveuJing the severe discipline of Zen training touched'with a.

warm and gracious humor} may prove especially sjgrirficwnt, by
providing Western readers with a realistic introduction to Zen
monastic lite. The Reverend fshin Mish/mura^, who comments upon
each drawing, is a, former monk #f my monastery. 8eozu.se of his
firsthand hnaAjledge of the West combined with his persona./

experience of Zen, he is ore of the tew persons a[uajifed to

interpret Ten monastic training adequately Since his comments
 i

hcwe been written with & Western audience in rninof, Z hope

that this took will start the reader on the direct'path to
SAton' awareness.

Zenkei <£hifra.yajwA
Abbot of Aiturnery'
Kyoto
Preface

To My Friends in the lAJest

Paring January WW 1 participated in a seminar on
8(Addhist meditation at Obedin College to heip students in their
understanding of Zen Buddhist practice. Later, in 1170 ana'1<?71,
T spent ten weeks at Cadeton College, giving one course on the
history of Zen Buddhism, and another providing instruction in
zazen. Through these courses, and many discussions with students
of several colleges and institutes in the United States/ 1 have
corre to realize that people in tine West are increasingly turning
their attention from mere intellectual or theoretical interest in
Zen Buddhism toward its actual practice. In my meetings with)
at great number and variety of Zen meditation groups afiover
the country, I have been made aware, by their sincerity in prac-
ticing Zen meditation, that Zen Buddhism no /onger remains an
exclusively Oriental treasure.

It was marvetously fortunate, in this sense, that I brought with

rre on this tour ninety- seven paintings of IQ'nzai Zen monastic Ute.

They were drawnby the late Ten priest the Reverend Ciei Sato, who
died on November 30, itf67, at the age cf forty-seven He was not .

a Zen Master, but an ordinary fcinzai Zen ternpie priest who

loved to draui pictures for the childrenof his neighborhood/ as a.
way of illustrating for them the teachings of Buddhism. What
comforted him most daring his last years was his memories of his
youthful days at a Zen monastery, hie expressed these recc/tect/ons
in pictures, so that his Zen spirit might trie on after his passing . Z
nm sure these pictures were drawn tor no one berides hinose/f The
reader may be astonished to see humor expressed here, considen'ng that
they were sketched by a rnan faring death. 7here are ncfeeiings of
Sorrow) however, on/y brightness andjoy in both figures andcoior.
xii Preface

Ten monastic life has mot been reneated in this fashion to the
public before, as monks dislike being disturbed by visitors
i^hose interest rnay be only superficial . While some photographs
af Ten monastic life exist, they do not catch its f/a nor, nor its
total regimen and rhythm of life. i\Iotice the faces of these
monks, Can such expressions be captured in a photograph ?
In the middle of February IQbq T visited Pendle
' Hill, the
Society of friends' center for religious study andpractice near
Philadelphia, where I had spent a year during M60 anal 1461, and
was asked by friends there to shoiAj slides of these pictures. Tims
then urged tc have these pictures published for people throughout
the English -speaking world. The Institute for Zen Studies Cfccated
at flan a zone College, a fcinzai Ten institution) in tfycto) iMhere I
am a member of the faculty, accepted this offer ruth great
pleasure and permitted me to write 4. ozwmertary based on my
am personal experience for each picture. The onginals of these
pictures are kept at th>e Institute.
Finally I Mould'like
' to express my gratitude fo three persons-.
Barry Jackrnar) of Caxieton Coffege for his editorial assistance and
his preparation oftkie &/ossary oflapwnese terms; kfardtAJetl Smith,

a/so ofCxwteton Cotlege, for his editing of the manuscript, his

v
heipftA ' and his making possibte the pub! cation of
Introduction/ ;

this notu me; and Zenkei Shibayama, Abbot of Alanzenji, for his

Preface in this instance —

but above aft, for his e<a:mpte as
a Ten Master.

ffstoin Alishimara,
Introduction

Jn 1434 there appeared ivr the -first time ma Western

language a work describing the fife in and regimen ofa Zen tfaddtist

monastery. This work, the Training of the Zen Buddhist Monk, by

P. TSuzuh] was then, and remains so even after its aathcris deafh
in 1466, the most 1/videiy r&adinterpretation of Zen outside Japan
A of the original'vo/urne, to which Professor'&zvk/'
-facsimile edition

added a new Introduction, was puidis/ied in 1^6Sd An important

part of froth editions of this wort: was the itfustratfons cortritnted
xx

lay the ftnzai Zen priest Zenohu Sato, described fry Suzah-/ #s r?ota
professionalpainter, but being one of those who have gone through
ail the disciplinary measures pertaining to the Zendo i/'fe, he is

thoroughly imfruedwith its spirit, and what he has depicted here

2
is the record of his own expenence."
The present volume, coming neady fourdecades after Suzuki^
book first appeared, Arrives at a time i/ohen there is considerably more
known afrout Zen buddhism fry Westerners than in 1124, though very
little of the literature available in Eng/ish has concerned itsei-fwith
what has always been the pnactica/ working heart of Zen the daily *

3
life of the Zen monastery. The accent of the present volume, While

1. Paj'setz- Teitaro Suzuki) The Training of the Zen Buddhist Monte (New Ycr£ : University
fooks, J&6S). The original edition was published in Kyoto by The Pastern #uddhist Sca'ety
in 1124.
2. Ibid., p. xx viii.
3. One excepb'on to this, is an essay by Cory Snyder enti'tied Spring Ses&hin at^hoko-
ku-ji" in his volume Earth HotAse Hold (Mew York: A)ew'directions Ffrbf/shing Corporation, MS?}
pf>.
44-S3. As Snyder says in tri's essay tfet&rrr> Onsu! (literally "cloud, water") is from an
old Chinese verse, *t& drift like clouds and (owlike water " Another constructive series, of
f
essays may be found in Secrets oftte Ictus Studies
; fa Buddhist Meditation, ed- Ponald K,
Shearer fiiew York: The Maanillan Co., 1171), pp- llf-Zll These pages inc/ude an essay by
.

£shin Nishi/nura. on 7er\ training; a. translation by him of the ZAier\-qi [On zaze^ medita-
tionJ, a Vang dynasty meditatlcr) manual or the rules tbr cortemp/ati'on white sitting, #s
 . .

x/V Introduction

it supplements that of S^uzukiis, is considerably different. Suzukis

emphasis Mas worn upon the lite And training of the monk as told
by the mthon than upon the illustrations by Zeinchu Sato/ in this
yoli/me, it is just the reverse, the pictures speak largely for them-

selves.

Tte illustrations appearing here, however, were done by &iei Satq

more than thirty years, after those in the Suzuki volume. Though
therg is a similarity of motif and scene, the present v^ork contains
more than twice the number of illustrations and presents them in

the colors of the drawings themselves, not in black and ujhite. Just
as important, the illustrations are arranged in a sequence broken
only by the brief comments, of Eshn Allshim urn, who provides sug-
gestNe detail without impeding one's appreciation of ttie draw-
ings themselves. While the present arrangement is inevitably arbi-

trary to a. degree, there is a certain logic to the sequence which

becomes apparent as it is studied.
It goes without saying that the present text, both comrnieatary
and introductionf makes no pretense of being scholarly in a technical
sense. Tt is designed for a broad readership, though, because of
of the subject'itself} it is toped thate\ien
the general an familiarity
those teaching in various fields ofAsian culture may fncf itcf
interest and value in their work. As with the arrangement cY
the illustrations, so the selection of themes upon McA to comment
here somewhat arbitrary. Even the decision to include an intro-
is

duction that focused attention upon various themes wasnctmaae

Without weighing the pros and cons . In part, thedeason was
based upon the fact that Suzuki had subdivided his treatment of
mil'tis six lectures on this text tyMumcn y<vmda.£oshi} and fina/ly A chapter on ffaMuin
Zenji's eighteenth century exposition of the PnynZLpfl.rA.wte Hrdaya. Sutra. [The heart of'the
perfection of wisdom], also translated fry Professor /i/tshi/ntm
4- Zenchu Sato entered the Myoshinji monastery in IfOb, coving from Tbfeiji in {ama-
fatrtK, the tmple in vohich P. T, Suiak' asecfto five
 Tntreduction xv

the subject into thematic presentation; though it was felt his

categories were sound'and'helpful, it Was clear he did not exhaust
the possibilities, any more thajn does this volume. As he put it- *7he
Tendo lite may be roughly analysed mto 0) life of humility, (2) life
of labour, (3) fife of service, (4) life ofprayer andgratitude, and
(5) life of meditation. After his initiation to the Brotherhood, the
s
monk is to be trained along these fines"
Pespite some overlapping in terms of'materials examined, the
themes which follow take quite a. different tack and emerge pri-

marily, though not exefusive/y, from what is observable in the drawings

by 6iei Sato, as interpreted by Professor fJ/sh/mura^. fvnaarrienta/
each theme is a creative tension or rhythm ore may fndin Ten
thought andpractice, at their best, loetween i/arious aspects offife
that sometimes appear at odds. While it is easy to oversimplify this
tension and to miss genuine incongruities, this is not Zenguddhiswi
at its best, even though it is not infrequently theguise in which
this tradition is presented by Japanese and others atike. It is the
premise of both commentary and introduction that these drawings
capture in a unique manner the tension), rhythm, and harmony within
existence to Nhich Zen Suddh ism points.

Between Monastery and Town

ofJapan, unlike their Chan
The monastics Zen temples
Buddhist counterparts in China., were for the mostpart fooated in
or close to urban communities, l/ilhi/e more true of Rmzai than ^dto
forms, this phenomenon is characteristics of Zen 8uddhism in gen-
eral and stews to a large degree both from the time this tradifbn

was introduced intoJapar) (in the early thirteenth century) and from
its immediate association with aristocratic and urban-basedelemmts
within the society. Without expanding on these important historical
5*. Suzuki, p.4.
XVI Introduction

factor, it is -fair to ascribe, a great deal of Zen's influence upon

Japanese (ife and culture an insuf-
to these beginnings, though /tis
ficient explanation of its ability to Maintain and'develop a creatine

relationship and tension between the monastic institution *nd society

at large, at least among elite elements within that society,

The drawings by Sato are Mid twentieth- century impressions by one
ftnzaj Zen priest of the constart rhythnn one cam) perceive not only
between whatcccurs within and outside the monastery but of the
Attitudes fay amd ordained members of the Zen community hawe
toward this relationship. Most symbolic of all and typical of Buddhism
generally is the interdependence represented m the regular act of
begginq (tuPuhatsu), which Suzuki describes as having k two-fold

moral signification: the one is to teach the beggar humility and the
"&
other is to make the donor a.catMuktB the merit ofself-denial. Even
though less frequently practiced'today than in amiier periods, for

economic amd other reasons/ it remains an important ingredient of

7
monastic life within many Zen communities. Whether occurring on brief
three -hour walls through sections of the town oraty or on lengthier
tours twice a year, th\e ultimate purpose extends beyond that ofreceiving
donations andis more profoundly spiritual In intent, namely to further
each person's awareness of the interdependency of al/ existence, the

Buddha-nature of all sentient beings, amdtheinapprcpriatenessofa^y

attitude but humility in the face ofonels continain^ attachments.
Tied to humility /s~ the gratitude experienced ' isihen dependence is

seen as mutual when oneness tramscends separation.

less dramatic but no less part of the interconnection between

monastery and the wider community Is the fact that most Zen priests
are located not in monistic settings butm temples anddarlous m/hsof
lite, many combining temple responsibilities Nith other vocations, that/'s,

6. Ibid., p. 23.
7. See illustrations 24-27, $1, es.
 Introduction xvff

teaching or social work- . Two of Sa tos illustrations, one toward

the begwniiy and the other at the endof the sequence, pertray a
priest leaving ibr swot'returning -from /lis training as a Ten monk.
The tissue connecting monastery and tewpie is intrinsic not simply
for ordained Members of the Ten community, but for the devour
layman who, in his daily fife, sometimes relates to the monk in his
home, but, more often, to the'priest in the monastery on special
e
occasions The reciprocity ofgiving and receding, on both sides,
i
occurs in a number of ' tbrma 'and'informal'ways, ritualized and made
regular in and beyond the monastery, yet occurring more profoundly
in unexpected acts and words.
dorks ofpety alone are hardly the only connection between
monastery and town. Aside from the sociability which) not infre-
quently brings laymen and monks together, there Is the inevitable

business of any community, monastic must be

or otherwise, which
conducted. Some of the IIlustrations portray ei thera monk going into
totnn on administrative duties or a person from the town coming to
the monastery on matters ofbus/ness . The very alternating ofres-
ponsibilities mithin the monastery as well, enabling seme monks to

meditate free of all but noubne dudes Ibr a. time while others work,
is suggestive of this same rhythm. Just as important is the fact,

us A/isht'murals comments indicate, that "most monks return to their

home temples to ajd in temple maintenance "tor nearly three months
during the late summer and early tall, white k tew monks remain
"n
at the monastery to help with its administrative details. d more
ephemeral but repeated reminder of the monastery s Isolation from,

yet closeness to, society Is caught by Sato In his image of the

swallows who nest tor two months In the monastery grounak during

€>. See 36, 44, 71, 7<f, 6C, 36-

# See 42, as.
10. See $3.
U. See 73-
wiii Xntrzduction

early summer, symbols both of a i/jorid beyond and of a freedom trans-

certdmg that of monk and fay mm Alike. lz

between Change and'Repetition

Central to alt forms of Buddhism is the awareness of the
inseparability between constant charge ana'repeated'patterns. Periling

from its, India/) origins, yet modifying much of &lAat it'inherited, early
'

0uddhism emphasized tilth equal strength the rodleafnewness of each

moment alongside the connection between aJI moments, past and
future. * Superimposed on this is the sensitive Jkpvnese ai^Jareness about

the transiency of time, especially experienced in the ftbiAJ ofseasons

into each other, coupling expectancy with a sense of the poignant,
found in a/most all fonms of tradib'ona/J'apamese culture, partiaiiariy

those influenced by Ten, it is caught most graphically in the verses of

haiku, though its forms are infinite.
Without deliberately singling out this theme, the artist of these
droMiings provides a host of images which portray both indigenous
Japanese and Buddhist attitudes toward time, its continuity yet
repeated freshness. The c/oseness to nature, reinforced'by the
simplicity of monastic: life, is mirrored not only in Ten gardens but
even more in a regimen geared to seasonal patterns. The yearry
calendar/ divided basically in h*/rf is filled with appropriate ti'mes

based upon the rhythms of nature and upon the needs of men in
1Jf
community. Both halves of the year contain as well two periods,
each three months long, enabling concentration upon the inner lite to
alternate with outward expression. While a neat separation of these

12. See3Z,76.
13.The Tafwese eudjlv'st term -for change, mujo, is equivalent to the Sanskrit termarwtya.
The jApwese word qo opnr&tes, as does the -&wsMrit karma, mterrelztionsJiips between ptst
*jnd future, depending w hew one exe&ses ore's -freedom in the pres&t. This concept is ex-
ptwded in the idea of OAMsati'on, or dependent origin xbcw (Skt pr3t~tya-san\utpkia,JAf>-ery).
14. See 2,72.
 Introduction xtx

would t?e of Zen, sach different opportunities

false to the nature

help to provide complementary approaches to each day, and to the

year as a whole. 7ogether they form that rhythmic harmony which
is the spirit of Zen fife.

Mo less thar) a third of Sato's illustrations reflect the cadences

of time marked in one -fashion or another m t/)e fife ofZen monks.

from the delineation ofalau)n fanddask) afvn the patmofa monks
hand and from the successive periods of work, meditation, and
refreshment, there is a. ritualizatton of time which combines discipline
with spontaneity in organic balance. Much has teen written afoutthe
importance of work, in monastic communities throughout the ujor/ct.
,( K

fe Suzuki reminded us, A day of no ivork is a day ofno eating 'is

15
the literal rendering of the first rule of the monastery life" Behind this
counsel stand not only the physical needs of the community tut Pie
dual realization that men need to establish variedpatterns ofactivity
and that each activity has as profound a spiritual implication as the
1(
next, *
lh short, to migh zazen more heavily tf)an routine chores is

to misunderstand zazen itself

It is appropriate therefore that a monk-artist wuiddevote as

much attenti'on to mundane activities' as we find here. The daily
7
rules of the monastery focus especially apen these, * since the
fabric of social lite and the setfdisciptine ofeach member are

equally at stake. What strikes one especially in these sketches is

tfa alternating rhythm tetween invariable patterns on the one tiand and
"
welcome relief fern these on the other. *fbr everything there is a smson
comes aim in graphic imys whether one is viewing monks rising and wash-
ing at the start of each day or in solved in preparing, cocb'ng, And eat-
18
ing meals, or in the upkeep of buildings andgrounds.
IS. Suzuki, p. 33
16 The mcrMStic ccmwflities ofMedieval Ckrisfe/vfcw /W their equivalent in the saying
labora re est ors re
17. See 12 And Appendi<. 19- See 13,18, 19,23, Zt,3G,38,44,76,86.
xx Introduction

Ofcentra' importance k the stress given to bathi/ng and cleansing

1
of self. Related to the upkeep of the monastery as a whole ana as
fundamental to life as the offering and receiving c>f food is the purifying

of body and spirit, ritualized in various forws, its import symbolized by

the rite ofsilence observed in the act of bath/ng. * Fundamental to
Japanese cufture/ but aiso consistent with traditional Buddhist views
f
about the. impurities of karma, the bath becomes peculiarly saaea within

the monastic context in which the awareness of both] attachment and

freedom, impurity andpunty, is heightened.

for both pragmatic and symbolc reasons, the days andseasons are
observed in a multitude of ways: the shaving of heads every fifth day on

the days of houseclewirg (shikumcN)', the bimonthly days ofrest

(o- skk ; the preparation for sessmr; the uveekderg sesshin
themselves every sixth month; the serving of rice cakes halfway
through the ramy season; the changing of robes from -flax to cotton
and back ogam twice a year; the collecting of radishes at the end of

October and then pickling them for use dirougk\out the year; the
celebrations which mark the end ofeacd three-month) training period, or

the coming of the winter solstice, or of the new year itself. Ail these
are occasions that both conjoin the various moments of time a/idprovide
breaks within them, faeh, however trivial m itself, Is ^an opportunity to
21
attain enlightenment." As with the drinking of tea, it is both cere-
**
monial and tie essence of naturalness. It relates to each day, yet
connects all time.

8e t sness and Humor

The contrast between the seriousness, sometimes severity one
encounters within Zen Suddhism #nd the no less present humor, even hilarity,
it. See 33.
20. Scs 21, 31, 32,36,46, 72,82, 86-11.
21 See 62.
22. See 47,46.
 Jntr&a,

fS frequently misiAnderctooci and seen as opposed. This fe not to

suggest that one pole or the other cannot dominate in amy person or
community, but only to stress thatpart of Zen's genius is to perceive
their interrelationship. In this, both Ch an and Zen are in continuity
With much of early buddhism, especially as portrayed m the life and
teaching of Gavrtarna, though unique Chinese and -Japanese elements
are incorporated by this school, making it distinct from alI other forms
ofthe Buddha Sasana .
Nowhere else in Buddhist tradition are solem-
nity and slapstick so juxtaposed as in the dialogs and tehoAjiorof
and masters, of those tracing their lineage through Bodhi-
patriarchs

dharma (Varama), Any communal heritage which ovn genousfy refer

to its great figures as %ndles offa^s"'ana'can adi/ocate ^Y/ing the
Buddha "not only leases ttseff open to msunderstanaliiy but intention-

ally forces its members to press beyond the obvious and reject all
z?
alternatives to genuine amkemhg.
The Mo illustrations provide marvelous insight into this phenomenon.

Indeed, the very artistio style employed, almost that of the cartoon/ is

peculiarly appropriate to the style of Zen life andpractice. One thinks

immediately of the omnipresent portraits of Sodhidharrna whose
stem-comic visage graces all Tien ternples and who remains thv prototype

of this tension. On the West the appeal of Zen-shu has commonly been
its ability to loMgh at manis tendenoes toward selfimportance, though

rarely its relentless severity. The latter is often ignored or seen as

more Jajpamese than fundamentally Suddhist, to the great confusion of ''

som interpreters It would be more true to insist that authentic hum on

23 The to/towing passage -from the Rnzairoku is. well known . "When yew meet the Buddh^
kill the Buddha! When yew Meet your ancestor, kill'your ancestor! When you meet a disciple of
Buddha, kill the discipel When yea meet your -fader Ana'metier, MfymrtktAerAvidiwther/
When you meet your kin,kill your k'nl Chly thus wilt yon attain detiveraynce. Cb/y Mas wit/

you escape the trawmels cf materia/ things and became tree. "(The Rimairoku are the
sayings of Kinzai Sigen ZUn-chi I-hs'iion, d- 8671, one of the greatest Ch'an masters, of
the T'ang dynasty. P-TSazuki said that they are "considered by some the supreme speci-
men of Zen literature.")
 k

x/.ii Introduction

/ike joy and i/itality, springs from experiences ofsuffering, frustra-

tions, and death 5a to fs record of the twining of an unsui would be
.

$uperfd*! at best if it accented the fruits, of enlightenment without

accenting tien mare the uncomwcriness ofthis experience find the
psychic pain which necessarily precedes it.
trow beginning to end this diary recounts the difficulty ana agCny '

of the journey. White the rejection that each Supplicant desirous of

admission to the monastery must endure is somewhat styI zed and
*
expected, * it is like nothing that he has encountered'ketone and is tut
% foretaste of'the more profound'rejection he will meet along the way.

The Very ranking of monks according to ones time ofentry reduces

prior experience or achievements to nothing in comparison with what
now demanded. The regular shading of heads further attests to tfe
realization that ^experience receiver'precedes knowledge in the
' ?
monastery. If there is any central cone to the diary, it lies in a series
of depotions, halfmy through the collection, of monks preparing for
and enduring sesshin/ with its accompanying koans, sanzen, self-
examination), and rebukes, at the heart of which are seven strenuous
2b
days of sitting meditation) (zazen)

The amount of attention denoted by Suzuki andethers to the

importance of koans, in fcmzai tradition especially, makes it unneces-
sary to elaborate here. The (uniqueness of these drawings, however,
is that they provide insight into the fuller-context within which
koans, sanzen, and zazeni hme thein place. The seriousness and the
humor ofman's attempts to resolve the inexp/icatde, the fate starts
ana! the frustrations generated in his efforts, and the tearscme yet
tender encouragement amen by his fellow monks are captured in the
picture entitled 3usshin-gyo or &neat CSbmpe^ion. Again stylized

24. See 4-6>.

25. See Zl.

U. See G2-6r>.
Z7- See 5e.
 Introduction xxii'i

And cast in comic garb, the ritual of teincj -forced to confront what
each wou/d wither Moid, riAwe/y, his own "great death,"emerges Astfe
pftthMay or gate toward a/eroommg separateness . 7he training week
is shaped, as is the entire training of t^e Zen Buddhist monk, by the
recognition that no freedom that refuses to experience such a death com
be enduring. ^The apparent brutality and sternness accompanying this insis-

tence are based upon an intent whiich is both seasoned and cowpassibnate,

personified above atiin a £oshi who is impdacable and gentfe at the

same time.

In abrupt contrast to this severity is a humaneness found throughout

the monastic lite. Ve cefebration that ooncfudes the training term^
after days of hard labor the days of rest that punctuate the entire year;
and the speda! meals; the retishing ofnoodtes; the
the recreation

entertaming of adherents within the monastery itself and the being

entertained by them at their homes; and/ par ex eelfence, the gay
akwdon ofthe party on winter sotstice night— ai/ reveal a dimension
of Zen monastic existence that can only be experienced, and that not
?c}
only relieves but complements the rigor portrayed elsewhere. The most
graphic scene combining both levity and the sacred is that of the monk
returning frorn a night of sake drinking and^tepp'rg unawares upon the
head of his meditating goshi. It may not be far- fetched to say that
5C
only Zen Buddhists could ha*je iniagined and treasured such a scene.

between bounds and Silence

Typically the monastic community has respected the eloquence

2&. The most inpart&tft training week is Rohat&A, which ccHmeMortfes CwAtawa 's experi-
ence cfbodki, orenlighi&wett. Traditionally, it is, believed'that'this occurred'en Secerrber8, so
Zn a. very red sense,
that the Pohatsu sesshin is held<durir\*) the period Qecember 1 through 6.
Quddhisw asserts that there is no nmkeniry without the'dispell'>ry'of'attachment, ignorance,
and the experience of a. separate self — hence the iMporta^ce cf the tyext death .

21. See 36>, £>8, Vf, 71, 7d, 77, 76, 82, 86-41.
2?. See 76. For a. perceptive treatment of the ro/e ofhumor in Zen Buddhism see M.
Conrad Myers, The Smile <of ike Praqon levy and the Comic Spirit (tendon; ftder S- Co., If72).
xx/v Introduction

of silence. More than west, the Zen tradition has insisted that wisdom
corns oily when men axe reduced ip silence, that without the capacity
forstiiiness we remain deaf to most sounds. While no fcoan has one
meaning alone, two mil known kerns symbolize ~fen!s inenprnssibility —
the sound of one hand dapping; and the plight of a man, hanging from
a. branch by his teeth, being ashed why (hdhidkarrna came fronn the
3
lAJes t. With good reason Ten-shu cites the continuity of this "vocrdless
Pharma" with tie frequent practice cfthe Buddha, who, when ashed
questions not conducive to enlightenment, employed the method of
silence. Zen's philosophic lineage can be traced in pant tp the SunyataL

feu) doctrine of early Mahayana, wherein all tilings, a/fdoctrines are

smya, empty on relative, a condition to be experienced most profound

ty
in silence but ultimately beyond it. Its indebtedness at this jx>'mt
to the Taoism of Lao T?u and Chaang Tzu is aioo apparent, as many
hawe noted.
As in 0uddhist schools generally, the cuttination ofsilence in finzaiand
Soto, however different their emphases, is not for its own sake a/one.
Xn fcintai, especially thene is symbolic tension between the seemingly

verbal koan ana'the seemingly sound/ess zazen, though in actuality

there is equal stress upon each as a way of going beyond'both). Whethen
in the alternating of chanting and quietness which occurs in services
or in meditation in movement"or in the rule ofdienee observed at
*

meats and m bathing, there is the re cognition that stillness and

motion are compatible ingredients cfeach other. £ven in the discourse
fteisho) given by the Roshi on important occasions, the realeloquence

comes not through words but through the correspondence between

what he says and his lite, demonstrated no less by uvhxt he refrains
from saying or from doing.
While the dist/nguishabi/ity and fusion ofsounds andsi/ence are

Si. See zz, 2t.

12. See 44,51,61.

 Introduction xxv

More apparent in monasteries set apart from urban areas/ such as

33
the head Soto temple of E/heiji in Fukui Prefecture, they are part
of the monastic setting wherever boated. Even in cities the size cffydto

the observance of silence within certain times and pieces by Members

of the community lends to monastic lite a tone and flavor which are
unmistakable. The blend of sounds andquietness a:re as> basic as the
flow of seasons into each other, dturgical'sounds and'meditation in

quietness (shijd) produce a rhythm and balance which affect other

contexts, generating deeper sensitivity both to discordancies and to
harmony within the whole of life. From the ringing ofa be/I that
rouses monks from sleep, to the sound ofa. qong summoning them to
morning service, to the chanting and stillness uj/th which they begin
each day, there is a pattern set which helps to cultivate the ability
to listem and to explore depths beyond sound. The awakening to
a. consciousness beyond se/f is dependent upon developing forms of
unconsciousness which paradoxically accent what one hears andafford
glimpses of the &udcfhdrnature throughoutfife
The simple and often unheard'sounds of-ffowing water, of bind
calls in the distance, or of wind through) the trees are etched as
i/ivid/y against the quietness as those produced by the ringing ofa.
bell/ the pounding of a, drum, or the voice of the u
gashi. IdhiIe having
as natural <\n appeal to casophonous modem Japan as to the lAJest,

a?d while easy to sentimentalize, there are more profound implications

at stake, of which these simpler or ritualized sounds are tut a c/ue.
Far from inviting an escape from the complexities of modem society,
they stn'ke a chord in man's need to discover new modes of reconciling
antagonistic elements without silencing fresh attempts atexpression.
The hearing ofnew sounds and doctrines, the clear recognition oftheir

33.Founded'fry Oogen 2&oji in A.P. 1243.

34 See 13-1&.
35. See 60.
Xxvi Introduction

relativity, and the encouragement'to proceed'beyond'them is what

quietness in the midst of contusion occasions. Sato's depict/on of
SAtori awareness toward the end of his sequence ofdrawings Cannot
be understood apart from his realistic images cfman's battle with
2i>
Confusing sounds around him and within himself. If Zen Buddhists
do not succeed any tetter at this than do other men, they help to

preserve both the necessity cf the task and the possibility ofPiegoal.

The (dateless Gate

The most characteristic tension or rhythm within Zen Bud-

dhism may be its honoring of tradition on the one hand, and its insis-

tence that tradition be transcended on the other. The prominence of

qates leading to temples is of symbolic importance the world ever,
suggesting the passageway between secular and sacred. Whi/e Zen
is no different trcm any other religion in this respect, it maintains a

stark ambivalence toward notjust the secular but x%e sacred as

mil Oe would be blind tx> miss the ways in which its heritage is
reverenced, but even mere crucial is its caution against equating these
with reality. The finger which points to the moon is not the moon So too,
.

the gate through which one enters into the temple or monastery is a/so tite

gate by which one returns to the wodd outside. The tradition itself is
the (dateless (date (Mumonkajn) which prepares men to go beyond where
tradition can lead thteno .
"
There is no definite gate to enter the great
37
Way fdaido mumon)"
The immense insight into human nature which this implies jibes fully

with the approach of the Buddha himself who had experienced both
Continuity with tradition and the need to take unchartedpaths. Idan-

dering as a lonely rhinoceros, the homeless mendicant became an early

p^mdi^m within Buddhism, though a/ways in tandem with the comrnunai

U. See <}2.

37. See 3.
 Introduction KM If

£cwgha-. The injunction by tScmtama. iireach -follower to be k lamp

unto himself " is taken as seriously by Zen 8uddki£ts as by any of hk
disaples. The precarious trance between re\ierena'ng the Three Treasures

(Suddfa, Oharma, Sajogha.) and seeking enlightenment m solitude is the

6ateless 6ate in question.

Sato's recollections of the training of an unsai are replete with illus-

trations of how Ten honors not only its own tradition but that of historic
buddhism. Images ofthe8uddka/ of SodNsatti/as (especially Manjusn or
'

Moiyu), and of the patriarchs am referenced with gratitude and regain

as models of those id\o vowed to renounce everything sawe rescuing ail
sentient being * Zen t&achlnq k conveyed wone thnough dialogs' of the

Masters than thnough any other device. The Roshi /s syrnbol, par excel-

lence, of the way by which 'transmission of the lamp occurs, handed

down through centuries, entrusted to those whose enlightenment frees
them from dependence "on words or letters" *° Rituals, cemmcnes, and
observances ane no less a part ofZen heritage than of 8uddhism at
large, * The Sato~ drawings appropriately calfattention to the respect

paid to temples, monasteries, scriptures, and festivals which keep

4Z
alive the tradition. In many iways, particulariy in the Son festival

during August, there is a confluence also of histonic ' hduddhiz/n ujith

3$. The symbol'of'the rhinoceros over/ape, with part ofthe symbol ofthe unsui, though
they are not identical images. The comparison with a, rhinoceros occurs in the Kha/flavisa.-
nasutta 3, 28, in Sutta-Mipata,, tr. V. fausbot'I (Oxford: Clarendon Press, 1881), p.
' 1 *Having
torn the ties, hm'ng Iproken the net as a. fish in the water, feina like a. fire not returning to
the burnt places, let one warder alone tike a. rhinoceros. "In this sen-fence the Baddha advo-
cates the homeless existence tor those seeking nirvana., the atamdonment of a/I worldly
clams, the treedorn from attachment e\jen in the midst of'normal'society.
Concerning the qateless gate, in the Mcrds oflfai-nentj (4. p. 636-713): "tie who does not seek
the real Buddha in himself tut seeks Him outside, is scArelya. man ifgreat delusion. " See
Wing-tsit Chan, tr., The Pfatfcrn Sutra (flew York: St- John's University Press, M6Z),p.l47.
3*}. See 3, 19-17.
dO. See 10, B>3. The latter commentary contains the full quatrain of&odhidh.rma's, from
which these quoted phrases are taken.
41. See 35.
42. See 14, 40, 70, 83, H 97, &<?-#!, H£.
 .

XX vi n introduction

indigenous practice and belief in Japan*"providing a richness and

texture to the religious lite without ribich Jen wight seem abstract
to the common man.
Hi is honoring ofgates, leading ryien beyond inhere they are, is
combined with & ruthless rejection of allgates as final, 0oth are at
the core of the monastic experience, preparing persons primarily not

tbr a lite ofseparation from the rest of existence but tor totalyet
emancipated wwlvemeflt with it. The symbols ofseparation (begging
bowl, monkts robes, head-shaving razor) pant toward a separation
not from other mer) but from one's own attachments and ignorance
The essence ofeach teisho given by the Roshi is to cuitivate the
strenuous methods of the patriarchs not for their own safe but to
*4
experience the same freedom uuhich these figures embodied. The
r^reat death, without which no awakening occurs/ is ofeverything but

awareness of one's nonsepamte ego. It enables one to be, in fact,

an unsui, or Zen trainee, lAjho wanders from tfe monastery to
seek the way, lik^e c/ouds and wafer, /n search of truth**

3asdiA)e// L< Smith

43. See 79-BO.

44 See 49.
4S. Cee also /Cojf Sato, The Ten photographs, by Coset kUtzun/sh/, tmnzfated by
life,

fcyojun Victoria. (Mew York, Tokyo, Kyoto: Weatherhi/f/Twkosha., 1172).

A C?ia.ry <?f Zen Monastic tife
 #3
/. Unsui nihki Pai/y fa'fe ofan Pr&w
The word unsui refers to a monk undergoing Zen "framing;
"
aw t?e
[
'

the Chinese characters translated literally as oloudy water,

pointing to tw aspects of the Ten monk's life. The -first, which is the
origin of this term, is that monks In tmining a ather around a great
Zen tester as water or clouds ga ther in certain places. The second
is that the monks li\ie their lives s& smoothly that they can b&
compared to a moving cloud or to running water.
This pieta re In vvhich, on the left, we meet the centra/ character

in the following narration, suggests the importance ofdaily tasks in

the monastic life. Meditation

* in movement has a thousand flirts more
Value thevn meditation in stillness. ' This well-known phrase captures the

Zen spirit. The title of this collection also demonstrates the emphasis
on regularity and on the ordinary, ooth ofuJhich characterize
Zen Buddhism.
 a %*%% *

2. Angya, leaving the ffome 7ernp>/e

The young unsai, who grew up in a /oat/ tewpie as a disciple

(deshi) of the old temple priest, is here leaving /lis master-father

(shizho) for his forma/'twining in a ~Zen monastery (zendo or sodd).
Twice a year new monies are allowed to enter the monastery at the
beginning of the training term- 7he7en monastic year is dii/ided into
two periods: a, summer or rainy term from May t& October anda winter
orsnoiAj term from November to April Both terms consist ofa three-
month retreat and a three -month pilgrimage.
l/\Jhen traveling, each monk wears a -formal robe. In the front hurdle
he keeps his seasonal robes andkimonos; or top of the bundle are fastened
Buddhist scriptures, bowls for his meals (jihatsa),anol a head-shaving
rmor. The small bundle on his back is an o/d- fashioned raincoat. 77ie hat
in his hand is worn by the Ten monfc whenever he leaves the monastery; it
is designed to block his view of the outer iworfd andtc concentrate his
consciousness within his own being as he walks through the city.
2. Kashalcu Arriving at a Monastery
far>h monk /£, entirely free in ofa. mcrastery.
the selection
Chec&ng the right Zen Master is essentia/ for the nowoe monk, #s it
fli(l affect everything tho.t to/tows, /n Ja.pas) tee/ay, efcut forty
monasteries belong to £wzai Zen Buddhism, in each Monastery as
many as twenty or thirty troths, or as few as two or thmee, trie together.

Zen communities femurs are separate, tut their daily regies are similar
to those formonhs.
On the tablet hung on the gate /s the monastery's name and the Ten
text that ts commented upon ay the Zen Master every five ofays thtrcagh-

Out the term. Although it is said, "7here is no definite aate to enter the
great Way (daido mumon), eras the titfe en the tablet says, Bateiess
&ate (Mumonktri), this physical'gate of'themonastery stands
imposingly tefcre the new monk.
4. diwa-zume Asking Permission to Enter

Ten Buddhism beiieves that a.journey to the truth must begin

1
with one's own decision ana that it is achieved through ones own efforts.
Therefore, a rew monk skoutd be pushed back Instead of/nv/ted. As with)
an ok thatccmes to the riverside Voluntarily to drink, after tewing been
kept away from the river; it is better that he drink the mter of his own
accord thar for him to be puffed -forcibly.

The eider monk is refusing to receive the unsui into the monastery. Sane-

ti'mes the mew monk is thrown outof the gate, which is tken closed bekihd

him. Mo matter hovj difficult this test may be, the new monk must endure it.
fie must keep a bowing posture for two days at the front step of the
entrance hall. In the lower left corner of the drawing is written *loak

beneath your feet. " To take offones shoes in an orderly manner is the
Outer meaning; the more important inner teaching is to look undemeafh
our outer, externalexistence.
5. Tanga, Staying Overnight as a Guest

Affer remaining an entire day in bowing posture, the new monk

is allowed to stay in the monastery overnight in a swailguestroom

(tMqarryo). For the ne\A> monk, this first night in the /Monastery is a.

most impressive one. He is a/ic wed no iamp after dank. $ocn an oid

monk comes in quietty with a oandie stand, serves him ax cup of tea,
and asks him to siqn the guest took.
Untiinine o'oiook that night, the monk Aas t& meditate facing the
wail before he can go to t>ed. de is given ontya wide mattress which
he fbfds in two, lying on the bottom hatf and patting the top haif
over him.
The next day after frreak-fdst he mast once more go oats/de the
monastery gate and remain in toeing posture the whote day at
the entrance.
 .

6. Tanga-zume £xAjwir&tian in the &uest ftccm

After a two -day probation period, the new monk is led to the

small guestroom, where he mast meditate in a. cross-legged'position for

five days. This is otiviousiy a muoJn harder d/sclp/ihe than the niwarzuwe
examination. Because this small room is in aw isolated place, there
is never any activity around it.
for a young monk who has enjoyed his youth in ajwaseme/it and
in discussor\ with his friends, to tie a/one in silence is a difficult
experience, ifis mind fills with fond images of his past life. The

mils and sliding doors around him appear to haw a thousand eyes
from the elder monks. If he is lazy he is rejected ty the monastery
1

ana must tegin all over again

7. Shika, Greeting the Head Monk
Paring each of these fine days, the novice must0o after
:

breakfast to the quarters where the head monk, fshika) fives, to

qneetfamand to thank him for his hospitaiity. fn this way the head
monk comes to kr>oiAj the new monk, tut the fattens not yet aiiiowed
to become a tYotherof the monastery.
The official task of the shika is to reguiate the monastic fife in
1
q&r\erai'ana to entertain auests who visit the monastery. Usuaily he
has had at feast ten years of experience in Zen meditation in the sawe
monastery and has, advanced beyond the othermonks in both
meditation and his daity fife.
8. Sando Entering the Meditation Hail

After seven days of successful examiinat/'on, the movk

* is allowed

to become a brother in the (Monastery, tie is ted to the meditation fa/I

(zendo), usually located in the innermost part of the monastery. This

hall, scmefmes called the *Buddha- selecting place "Csembutsa-Jc), is

on the average thirty feet wide by sixty feethng. Set along the n/alt is

a platform (tan) two or three feet high, which can accommodate afout
thirty monks. On the tablet hung above the headof each monk is

written his name. The front entrance is used only -for forma/ occasions,
the buck entrance -for informal daily use.

Near the font entrmce the fbdhisattva, MaJy'usrf (Monju Bosatsu),

& Suddhist quardiar\ of Wisdom is enshrined. The novice comes into the
hall, greets the image ofMcnju a^d promises not to lewe this place unfit

he has a.chieved his purpose of Zen training.

<?. Antan Assignment of Ming Gpace
±<^< oxo
1

A tatami not, three and a half feet ride a** seven feet fay,
Mcfi to meditate a*nd sleep, is provided tor the
a sufficient asea on
The \Mcod railing in front is used as a table for
monk's l/Ving purposes.
pi/tow at night. Each
meals during the uee£s of special training and as a
Afae,itere
monk keeps his daily'equipment in a box set against the mil.
is a shelf on Mc* he keeps his bowk, razor and scripture; over the shelf,
the sleeping mattress, hidden by a Curtain, is kept.
is strictly according to the
fn the monastic life the monk's racking

time he entered th)e monasteryj age and academic degree are ofno
Experience is regarded as the primary Measure of>
monKs
significance.

rwk, ajnd he is continually surprised by what is taught.

XO- Shohen Meeting with the Zen Master

Finally, the novice Is given the honor ofmeeting his Ten /faster
(poshi). lb the neiM monk who has thus far endured -the hard'examination,
the Master seems very fo'nd. With a. great sm He, the Master asks the
monk about his purpose in cowing to the monastery and promises to do
all he com to help lead the monk to the hoped- tor awareness'. The monk
presents a. small amount of Money *fbr incense" in order to estzdl/Sh the

relationship of Mastered disciple.

Among wore thaw ten thousand Kinzat 'priests, about one hundred a/e
hnown as 'Zeri Masters and are called goshi £ach is teh'medtobe a fully

awakened man and to have teen certified as such oy his Master. In this

my ^transmission of the tump" is regarded as most Important within Zen

tradition . There is a definite genealogical tree on which each mcnk cat)
trace his qereaiogy -from the time of Gautama. &uddha.
it, Kaihan Announahg the Vme of Pay
At the trontentnwce of the meditati'on ha// an oaken
board (han) is hung, 0n the board is written: "Matter of iite and death
is a wot. 71we rune, quickly; nothing remains] it waits tor no to**). You
"
should'rot waste your time.
The board is struck, three times' deify to announce the time. The

first announce went is At dawn, when a\ monk aoes outside and /oaks at
his hand- According to the ru/e/ it is dawn when the //hes ih //is pa/nn

become visible, fie strikes' and the sound echoes deaut/fuiiy

the board,
from the surrounding mountains, stirring the monks tor the beginning

of a new day.
To begin the night session, the second'announcement occurs at dusk,
when the lines of thepa/rn disappear At nine c'o/ock in
. the evening the

third time is announced; this marks the days ending.

 .

12. Kfk(4 Rules for the Parity Routine

Abuve the bajck entrance of the meditation hall is iiuna
a. large tablet or which the severe daily rules of the monastic
life are written. They deal not only with zajzen meditation but
also with seemingly trivial actlens such as how to walk, how to
drink ten, how to take offsandals . The daily rules are purposely very
strict to put the monk's life in good order so that 6 is inner being may
attain right awareness. For this reason, the initiates dai/y life is
filled with admonitions from elder monks.
The last of the written rules is that anyone not -fa/lowing them
is obstructing the progress of others and must be removed'from
the monastery without recourse
13. KaJjo Rising in the Morning

At three-thirty each morning in summer ftour-thirty in

winter) the monks are awakened by the ringing ofa small be/I. They
'

rise quickly and go out the back entrance of the ha// to wash.

Svery morning water is poured into a basin for the entire day's use by
all thirty monk may use no more than three bamboo
monks. Bach
cups of water for himsel-fi He holds the cup in one hand and iA/ashes
his face with the other, /f/ce a cat. For the initiate who way have

used unlimited water at his home temple this is disconcerting The .

specific teaching of not wasting comes from) the Ten Master Dogen

(lzoo-1253), who once adi/ised, *C/se two cups and save one for your

descendants.
The beginning of the day is a \/ery busy time; oar friend is
hurrying to use the toilet.
 i

14. Bhutto Going to the Main Ha/I -for Morning Services

Within a. monastery announcements are made by various

means. When the monks return to the meditation hallfhcwi washing
themselves, the front'entrance is opened. From the sound of
opening doors, monks already inside the main ha// (hondo) /enow it
is time to strike the gong. On he anna this, the other monks, now
tearing their surplices, proceed to the main hall ton morning service.
Outside, it is still dark; the monks walk quietly in the fresh
morning air. The elder monks stand at each comen, watching the
new monk's steps, ft is said that the way a monk walks nevea/s

his state of mind. An initiate m/ks cane/ess/y; sometimes too

fast, at other times toos/oven/y. Elder monks walk quickly, yet
quietly.
 Mowing Services

In the main hall the images of the (3uddha and ofthe

patriarchy are enshrined; they are reverenced because they
represent awakened man, not because they are idols. Each brother
kneels very deeply, as shown fry Zen Master in the center, to
the
zhcw his thanks for the dharma which has teen found find handed
down through the patriarchs/ and second, to demonstrate his own
vow to achieve the same awareness his ancestors did for him, and to
transmit it to his descendants.
monks chant scripture for thirty minutes, an elder
While the
monk walks around and encourages them, for, in this early morning
hour, encouragement is not uncalled for.
 Chanting Scripture in the Meditati'on Ha/I
Return ng to the meditation ha/I, the monks chart scripture
:

tbr their guardian, Monju Sosatsu. Whi/e they have been at morning

service, this ha// has been cleaned by two monks. It is refreshing

to chant scripture in a. dean hall made -fragrant by incense, which is

buried in a small stand beside the e/dest monk during

the period of zazen of incense takes forty- foe minutes
. A stick

to bum; in this way the duration of the meditation period is

determined. An interval of fifteen Minutes exists between the
two periods.
After the chanting of scripture, a tea made with plum seed
and a litt/e sugar is served as the ceremony for the beginn/hrf

of ea.cn day. This drink, cat/led , keeps the monks in goad

physioa/ condition.
17. Joju -fugin Chanting Scripture m the Administrative Quarters
At the beginning ofeach term about ten monks are selected
fry the master tor various official'duties, such as attendants (sannl
or to the Master, providing hospitality tor visitors, attendants
(ftAzaiy to the head monk, cooking *;enzc), and taking care of
the monks in the meditation hall.

These official monks live in quarters separate from the meditation

hall They are severely regulated fry tine monastic- ruies tbrdaity tite,

and meditate in movement rather than in quietness in the meditation

hall After returning from morning service in the main ha//, they chant
scripture for the guardian deity enshrined in the adminis&ati've
quarters. So many guardians in 4 Zen monastery may seem unusual,
but this is ar\ example of how Zen Buddhism historioni/y has been rnixad
with various aspects of Japanese popular religion.
 .

18. Tenzo Cooking Quarters

food is a most important part of dailylife. In the
*

Monastery the elder monks are the cooks; they wake up earlier than
the other monks to make breakfast. Id prepare soft- cooked rice
(kayu) -for thirty persons, as the monk in the center of the picture
is doing, takes time and good technique
In the monastery today, monks still use chopped wood for
cooking, though they may hot be too free in using it— burning dritfd
leaves instead as much as possible. Food must also be conserved
— a, grain of rice is thought to have the same value as Mount Sumer^
the holiest of mountains in the Indian Buddhist worfd-viet*). Or, again,
it is taught that the monk should regard his daily food as being %s
valuable as his eyes.

The monk nt the right is striking a gong to announce that

break-fast is novo ready.

*
/# dandaikan Wat ting on Table in the Pining &oomi

Every monk takes his turn as a miter As the dining

room is usually baited near the entrance to the monastery, the
monks in the meditation hall must walk a long distance to reach it.
Idhite Just the smell of the food is attractive to hungry monks, the
meal itself is very -frugal At breakfast, for exampie, a monk is allowed

only three toiAj/s of rice, pickled piurns, and vegetables. The rice is

brought to the dining noon in the right-hand bucket, pickles in the

shallow bucket, and the vegetables in the third, tail tucket The
container on the left is used for collecting leftover rice, called
savo~, which is fret offered to the spirits and will then be put en
the kitchen veranda for birds, who will soon come to eat it.
2o, Shuhtza. {3reakfastr

greakfast begins with the chanting of scripture. As they

chant, the monks uncover their howls and arrange the/n in a straight

line under the direction of the head monk, The dining roan is one
of three places for sdence, the other two being the Meditation half
and the b>a th. No one is aliovoed to speak or make any sound, even
when biting into a radish pickle.
The waiter watches the shika very carefully, to know when to
commence the next course. At the end cfti)e meal the monks again
chant scripture. Even for the poorest m&al, the rncn/k must show
deep thanks. A Japanese philosopher has written that meals in)

Zer) monasteries are even worse thaw those in prisons.

 Tea Ceremony and Pally Announcements
After returning from breakfast, the monks are served a cap

Of tea. .
This ceremony is one of the most important events in monastic
life because drinking t&t, together cultivates the harmony of group life. Xt
also serves as an attendance check on the monks, whose presence is

required.

besides this morning tea ceremony once in a while there is another

ceremony in which all members of the monastery come
together with the Master. Twice a month, as well, there is a. tea.

ceremony at which all the administrative monks meet -for consultation.

Following the tea ceremony'each morning, the daily schedule is

announced. Tasks consist of begging in the town, working in the

garden, attending the Master's lecture, and'cleaningap monastery
buildings and grounds.
Z2. Pskusan Paily Consultation with the Master
Every Mowing after the tea cerenieny, the monk comes
to the Master tor sanzen consultation. The Master, according to eac/i
monk's dearee and state of wind, gives the monk a koan, an irration-
aJ problem solved only through deep experience. Our friend ^ems to
have been given the first koan, well-known as ^Master Hakuin's sound
"
cf one hand clapping. Hakuin once said to a monk, *listen to the
Sound of one hand clapping. " We can make a sound fry dapping both
hards together, but how is it possible with only one ? A koan is not
like a mathematical problem, to be solved fry means of our intellect.
Instead, ibis ameans used to help a man break through his small
ego, to become aware of his real self- Eighteen hundred koans are
systematized in Rlnzai 7en today. Id become a Master, a monk is
expected to solve them all This takes ten to fifteen years, at the
very least.
23. ditten sqji Pai/y Cleaning of the fdanden

/4 day without work is a day without food. " In line with

this strict Monastery rule, the daily cleaning of the garden after
sanzen has an important role in monastic life. Each monk concen-
trates his consciousness on the given k3an while conking.

To clean the environment is a /so to cleanse the mind. The monk

sweeping the garden can remind as of the famicus story of the
Ch'an or Ten A/\aster Hsiang-yen (Kyogen) who, when in the so-
called state of darkness, was absorbed in a koan white sweeping a
garden. A small stone was tossed up by his broom and h/ta
bamboo At that very moment, Hsiang-yen achieved'arareness of
his real self. Sach a sma/l event in daily lite can become an
important moment of awareness -for one who is in a rmt darkness.
 4
*

•.—

24. Shumai l//siting Adherents to Receive Donations

C?nce a month monks visit the houses of'adherents to

receive nee or money -for the support ot monastic life. 7his

adherent seems pi'eased to donate, but the costume of the monk-

is so old-fashioned that the dog (parks.

Once Master Chao-chou (J$shu, 778-8*17) was asked, *Poes a dog

have Buddha-nature ?" and he answered, *Mu"(nothing). Gince
Buddha taught that all beings, without exception, possess the
Buddh^ nature, why then does this dog not have it ?(This is a koan
given to new monks.)7bthis monk, however, the dog seems to te
without the Buddha- nature, as long as he panics at him?.
From eady morning to late evening the monk mast walk qrrnt
distances, and thnough this experience he comes to realize how
precious is each donation.
Z5. Takahatsu Begging in the Streets

The first, third, sixth, and'eighth of ever/ month (plus all

Other dates containing those digits) are the days for begging, AH
the monks /ewe the monastery in groups of three and go todifferent-
pturts of town -fur three hours in the morning, They do notstand in
front of each door, (outwalk along the road saying in a friendiy manner,

"Ho . . . a," which means *the rain of Dharma".

Hearing this from a distance people emerge from their homes and
dona te small amounts of money or rice. The monies receive it, bowing
deeply. To Pow, especially to a small child, is good discipiine for breaking
down ores eao. Moreover, to receive this sincere donation from common
people encourages the monk to train himself for the benefit of ail

sentient beings. All donations are ooiiected into one box and used for
the monks' daily maintenance
26. Shokei' grief £es>t while Begging

Begging in a loud voice is so strenuous that monks teoowe

i/ery tired and hungry. They are often in vited to stop to rest by an
adherent or a temple priest who knows the monks' life well. They are

served tea,, which they receive without hesitation — a good example of

how giving and receiving are fin natural harmony. Zn Buddhist teaching,
the practice ofgiving is among the great disciplines. Tt requires
devotion of the entire se/f to those around one. The monk's begging
practice, therefore, is an important opportunity for common people
also to practice this devotion.

Once Master Haku in was (pegging in town. He was so deeply absorbed

in a koan that he was not conscious of where he was aoing. tPpon

walking into an ox in the street, he was immediately awakened to his

real self. Tn this my, even begqing in town is seen as a central part of
monastic life.
27, ff.lin Returning to the Monastery

Jhe monks return -from begging wd chant scripture -for the

guardian of the living quarters, demonstrating their thanks for

completing the sacred task, and promising not to waste the donations

of sincere people. Pegging can be a sacred practice by which a monk

can break his ego and by which the people as lAjell are giver) a. chance
to break their ogos. The practice of begging, in this sense, is an ideal
practice of'Mahayana Buddhism, by which one seeks upwardly for

the awareness of self and downwardly tor the salvation ofail sentient
beings. On the lid of the monastery's money box is written, U wise

man loves money, yet he knows the right way (Tao) to use it.
 .

fits li

At torch no one receiver a tow/ of pure rice — rather, three

parts, of rice mixed with seven parts* of wheat, ptos m/sosoup,
vegetables, and pich/es. This is the pigqest wea/ of the day. Supper
is not viewed as a. meaf/ but as ^medicine, "and is composed of leftovers
from lurch. Before lunch the monks chant scripture and a five-part vow-.

i. let us think on how muck we have accomplished and how this toed
hoc come to us.
Z. Let us. Accept this prepared -food anly because we have
' now performed
Cjood deeds-

3. Let us take only enough food to satisfy our needs, leaving our hunger
hot quite satisfied.

4- let us partake of this toed as medicine in order to aid our thin todies

S. let us accept this fbod so that ^e may establish our way.

The waiter is collecting leftovers which are frst offered to the spirits
and then given to birds or fish.
 Vi*/

^f &?/>?# Working in thie feardetn

A/most every day, except during the ujeek set aside for-intensive

training, the monks are assigned some work-project in the afternoon.

Gathering -fuel tor cooki'ng meafs or heating bath water is one of the
most necessary daily tasks. As we know, work is another opportunity for
monks to Meditate and become amkened to their real se/ves. The two

monks on the ieftare imitating the toil'owing kcan which appears in

the Mumonkan (6ate/ess (pate):

Zen Master ttsiang-yen once a man climbed a tree

said, * Suppose

and held onto a branch not with his hands and feet but with his
1
mouth biting a branch. Tfa person should come a/ong ana ask him
the Meaning of Bodhidhwmais cowing -from the West (the essence of

Ten), hatj should he ansiMer ? If he does not answer, he iA/iii defray

"
the man's trust, but if he does answer, he mill tose his own iite.
30. £nju &rowiry Vegetables
Tn the monastery the monks eat vegetables only from their

own garden. Through this work-project they can experience the ^gnace
of heawen " and also give thanks tor what is donated't& them /n their

begat rg, since itcowes without hard work on their part. This is the
place where each monk concentrates on one simple task assigned him.
Meditator) in movement thus demonstrates ho^J Zen training is
different from -forms cf quietism or from the purely speculative lite.

It provides a good change of pace for the monks who are nr\aih/y
Involved in sitting meditation in the zendo.
31. Telhaitsa Shaving the Head
Approximately every -fifth clay — each a/ate containing the
diqifc -four or nine (shikunichi)- is used as a day of housedeaninyg. This,

day begins with shaving one another's heads. The shaved head was
originally a, symbol of a monk's strong mil to freak -from secular i/lusi'ons

and delusions. Xt is not simple -for the novice to get used to shaving
his head; older monks do it skillfully and quickly. £ven in such a.

minor task, a new won k can realize how experience precedes

knowledge in the monastery. After shaving, the monks dean the
monastery grounds, bathe, and Wash their clothes. To cleanse
their environment in this -fashion) causes each monk to experience
an entirely fresh feeling, invigorating him to continue his Ten
training
32. O-shikunichi Day of test
The -fourteenth and the fast days of each month are
days of rest. The monks, may gfay in heal /ate into the morning
if they desire, but they also sha\ie their heads and clean up general-
ly inside and outside the hall. This is a scene of cleaning the toi/et;

there is a. guardian, enshrined above the entrance, fro safeguard this

room from harm). To c/ean such a place, which ordinary people -find

distasteful to do/ is good training -for the monk toward'his goal'of

selflessness.

Tn the afternoon the monks are allowed to go about their private

needs and tasks. In the early summer smllows come to Japan,

nesting for two months in the monastery grounds, becoming good
friends of the monks, and bringing to their cloistered fife something
of the free world outside.
33 Kn/okv Taking a Bath

On every cleaning day two monks have the task ofpreparing

1

the bath. They must heat the water with only a limited'supply of fuel —
a difficultjob tor the novice. Here the teaching to waste nothing is

actually experienced. Before and after bathing, the monks: tow to the
guardian who imself attained satori
hi as, he was about to bathe.
Zince the bath is one of the three silent rooms in the monastery the
monks are not allowed even to whisper or to laugh. They mast concen-
trate on removing their secular dust, which so easily accumulates

from daily existence.

 .

«f&ti&

^ Shukushin Groihgtv Services at the Head Temple

On the -first and fifteenth of every month, Zen temples
throughout Japan have services to celebrate the well-being ofthe
nation. The monks qo to the Baddha. hall CButsaden) of the
head temple of their school to participate. 7he setting of this
temple is like a of the Southern School. Joining
Chinese painting
in this ceremony twice every month is a helpful anal refreshing
experience for each monk.
 I
«\S:
•wS >*

55". &yodd cCeremony in the Main Hall

People are some tines surprised to see Zen monks engaged

in such an elaborate ceremony. The wain hail'is decorated'in a
manner similar to that ofa Catholic church, with /mages, candies, and
other decorations. Priests of the various temples wearco/orfui r&fres

and chant long scriptures'. idhife chanting, they watk around the
Mf, following the £oshi. This provides these adherents who attend
this ceremony with a. strong impression of the Ten tradition

The Buddha image is worshipped, however, in a rather special

way, principally by the expression of thanks for having received this
wonderful means to realize truth and by the promise to attain this
truth themselves, in order to transmit it to their descendants
 .

3b> Tenjin Visiting a Layman's Home

Monks are sometimes invited to the homes of fan)ities
supporting the monastery, usually on their return from begging. They

qladly accept a delicious meal, since this is their only chance to

really satisfy ifreir hunger. Here our friend is polishing offa bowl of
rice; his felled monk is impressed fry his capacity. This is an
enjoyable experience for the novice, though the hostess often worries

because the monks eat rapidly and the food disappears quickly.
Uy people (ike to serve monks, however, since they and their
ancestors may gain merit from this good deed
37 8ar\ka fvening Services

At four in the afternoon the Monastery gxte is dozed and

the monks chant scripture in the main ha/I, The new monk often finds
the rapid chanting difficult to follow, but elder monks are accustomed

to the speed and are able to concentrate on the meaning. They have

already acquired the spirit which the scripture expresses in the

chanting. For the mature monk, in contrast to the initiate/ the
chanting is only a, secondary task and is not difficult at all to perform.
3&. Sanka. sqji Evening Cleaning

Monks must clean not only the meditation Mi but atso the
many other monastery bat (dings. These buildings therefore shine

brilliantly because of constant cleaning throughout many generations.

£\/en monastery life is being modernized, as illustrated here by a~
monl^s using a. mop, formerly regarded 4S an extravagant piece
of equipment.
The discipline of cleaning and maintaining the monastery
qrvurcls in good order is considered very important for controlling and
//r, proving the state of one's mind.
3q. Konsho Evening Bell

lAJhen twilight begins, the evening tell is struck, by a monk

itlho simultaneously chants scripture. The knobs on the tell number
One hundred and eight, which, according to Buddhist teaching, is
the number of man's delusions. Buddhists believe that by striking
such a bell one can discard a delusion with each stroke. On New
gear's £ve about -fifty thousand Buddhist temples throughout
Japan strike their temple bells a, hundred and eight times to
oast out the delusions man has acquired during the past year.
 .

40. £huya Fire Watch

At nine in the evening as the monks, chant scripture before

retiring, one monk tours the monaster/ courtyard to detect any fi'res
In accordance with Japanese custom, he strikes wood blacks
together as he walks around the buildings, /keeping a careful
watch for -tires isa first in the many written daily rules; everywhere in the
Hying quarters may be found cautions about fire. Many of the
tenpie buildings are important cultural properties that are
associated with great personalities and precious historical

traditions. One is reminded of the ancient saying that the outbreak

of fire is even worse than the breaking of a precept.
41. KaicJiin froing to Bed
After a, long day, the monk is /eft entirely free at /ast-
ir an early Zen text it is recorded that formerly Zen monks never
lay down throughout their entire Ives They slept in at sitting
.

posture, resting their chins on a long board. Following this tradition,

monks in the monastery are provided no piilovu, They are aiven only
ore mat, which they fold in two so that they oar sleep between the
halves. Homver austere their lives, they exercise their freedom to
some extent in the dark jr&difat/on hall by the ind/vidual Arrange-
ments of their mats and *
pillows," Even in the midst of winter, however,

they are given neither he a ter ror socks

42 Fasu bookkeeper
At the end'of-each month merchar>te come toco/feet
their bilk. The dookJ^eeper of the monastery must be very careful
with the crafty merchant; here, he is complaining about tad
merchandise, Zen Master hfakain ased'to say *
you would do better
to engage in trade ty using both hands than to listen to the
sound of one hand dapping. " A good merchant becomes a listener
to ore hand c/apping.
43 Sanno Attending the Master

The monks who attend the fccshi are very busy, tor they must
seme his weals, prepare him tor consultation, entertain visiting quests,
and to Hon him when he goes out. An attendant must devote a// his
energies to the Master, as a son to his tather
The fisshi is often asked by his -followers to write samples of his
calligraphy. To make the ink (sumi) tor calligraphy is difficult,
tut merely to watch the Masters manner of writing a compen-
is

sating privilege, for his movements seem different from those cf

ordinary ca/l/'araphers. He uses no s/oec/dl technique, bvt expresses
his Zen spirit in vital, spontaneous movements.
 .

44. Shussat Serving Tew Dishes, to Adherents

Monastery food consists primarily of vegetables, often

combined into unique dishes, created through the monks' own
innovations . Adherents are sometimes invited to the Monastery and
served many dishes which they h^ve never seen before. These are

actually rmde from who. t ordinary peopie throw away (tor examp/e, the
leases of radishes, scraps ofgreens, or mashed bean curd) And are
fried in oil to give them an excellent faste. The monk making a.

wry face is mashing sesame seeds to make a paste, the favorite of

ail a Ten monastery,
vegetable dishes in Jt is strange that almost
all monks gain vveight on a vegetable diet. Since lacquered bowls

are used<only for formal occasions in the monastery, apparently a,

special event is depicted here

 '«*

Attending the Head Monk

The sh/hai usually has two monks serving as his secretaries,

who frequently ao out on business. The secretary monk is going cut in

and three monks arejust returning -from their tour of

the rain to shop

teg$"5- ^" on stormy days the daily schedule of the monastery

is not altered. A secretary also does not hesitate to help monks

who are in training.

46- Hashin kyuji Mending and Moxa,

Puring the two retreat periods of the monastic year (May 1-

July 31 awd November 1 - January 31 ) there are several weeks set
aside for intensive training. But before the training begins, the

monks have 4 day of rest and preparation. They mendand wash their
clothes, and make sure that they will be in good health for the

ocmmg week. In former days the monks burned moKa mogusa)

on their legs and back, but today they share the beneffe of
modern life and use piasters instead. Such a peaceful day
passes rapidfy.
47- Sanet Bhutto feathering for a 7en Ceremony
On tte e-ve of the new term ^ tea. ceremony is performed
py the f&shi for all /rente' in the monastery an occasion on which
no one may i?e ateent. At the sound of large wooden clappers, a/f

residents gather in the /main ha/I wearing the white socte reserved
for special occasions. IMhen all have taken their seats, the r^oshi

enters quietly, followed dy the hear/monk carrying a canollestand.

The Koshi then sits on a red carpet m the highest place In the
main hall. This scene is so solemn that it creates an atmosphere
of formality.
 m

4@. Sozarei ~]ea. Ceremony tor the £ntire Monastery

77?is tea ceremony is not simply a. ritaat tot the most
important event in the monastic ffe, as it indicates the passing
pftime and causes the monk to nededicate hi/nselfto the canefc*/
use of the periodjust ahead. The monks: are al/o^eof to drink the
same tea as the Master, making them -fee/ dose to hinn and to
each other. The cer&mony thus Ms a. deep significance -for

establishing aood re/ati'onships ar^l harmony.

44. ftfcasi Master's Address of Bnoounagernantr
After the conclusion of the tea ceremony, the Master
gives an encouraging address, the content of which has remained
essentially the sawe throughout the history of this particular
monastery. The following Is a sample ofsuch an address;
for the student of Zen guddhist practice, it is very /rnportarrt to
cultivate the strenuous methods of'the patriarchs. Nevertheless, many
ignorant fellows in our tine ignore such as\ important thing, forget the
patriarchs''toil ',
waste worthwhile time, and'are proud &)/y of'staying
' in

the Monastery. What a. ^orro^ful thing I You who train yourself in rr\y

monasteryi study hard on each hoan. Concentrate carefully until the

resulting mass, ofdoubt is broken, so that you mayjump from the ewe of
lite and death and experience the spirit which the patriarchs experienced
before you. Tfyou car accomplish this/ you will enjoy your own self-
1
ewaAopation ana will thank the Buddha for his gift ofexcellent teaching.
How fan rve spend our lite without this experience of rapture 7 Study i

hard. Study hard.

 .

50. Kokuho Informal Encouragement'

Sometimes, in the middle of the night, the novice is called

Outside the meditation half and reproached by eider monks for his
carelessness during the day. This is a, terrible hour tbr the ne^J
monk, but tor an honest monk it is a very helpful encouragement
from his elders , who have liad far richer experience than himself
for a. dishonest monk, it is a severe lesson in selflessness. Though
this method in group training is harsh, it is effective in he/ping the
monks polish each other, as a diamond is polished by rubbing
again st other diamonds
 l X\\\\i////

51. Kaiko Opening Discourse by the Master

On May first, the rainy-season, erstrict, term begins, lasting

until the end ofJuly. Just before the end of April, the monastery ms

on vacation and the monks uJere allowed to relax. A/I former monks
of the monastery are invited to the first in a series cfdiscourses
(teishd) given by the Master at the initial ceremony. From t^en or),

the monks may not go cut privately. They chant scripture tor the
Pt/ddha, the patriarchs/ and for the OMthor of the text on which
the Master discourses, expressing thanhs for the teaching and vowing
to attain their own goals, lb the initiate, the Master appears as
awesome as a Hon roaring in the forest.
52. Sesshm, Week- of special Training
At the entrance is hung a t#-t>(et announcing that the
monastery is in a. special training week, and that visitors cannot
noiAJ see the Master or tne monks. During each month) of the
two retreat terms there is a. special training week, -Flanked by
ore weekcf preixajning and one ofpost training. Paring thespeo'ai
twining weeks monks are engaged only in meditation) during the
two accompanying weeks they ar&given work-projects in the garden.
 £

S3. Zazer, Sitting Meditation

An original text on za,ten teaches one to sit as tb//ows>

When are wishes to begin -auen, he paces ath/ch cushion in a quietp/ace,

wears, his robe and belt /oose/y and puts ail things about him in good
order. Then he sits with his legs crossed in the ictus position. First, eve
places the right toot over the /eft thigh, then the left Hat oner the right
thigh; or, one may sit in a ha/-fcross&t'sitting position, in which oniy the
left -foot rests upon the right th'tgp . Secondly, one pkces the right hand
on t^e left toot, pa/m -facing upward; then the /eft hand on the right p*/w
so that the -facesof the thumbs push against each other. Then,grvidota//y/
one raises the body, mazing it backwards and -forwards, to the /eft and
to the right, to secure a balanced sitting posture tor the body. . .

feep ears ardshoulders, nose and natel pam//el to one another. The -tongue
should touch /he upperjaw whi/e both the Zips and teeth are heptc/osed;
the eyes should remain s//aht/y open so that one avoids -failing as~/eep. . .

Once the physical posture has been we/f-ordemd, one shouJd regulate the
breath by pushing -forward th^e abdomen.
 &gr -
&®

&. Sh'jc /Meditation in Complete Quietness

The head monk Qihji^u)ofthe

meditation hail regulates
the meditation by sounding a small
hell cm
woden clapper, de measures
time by an incense stick which hums tbr
forty-five minutes. Wife the
monks are in tfoy may not ieaAje the meditation hali'and mast
maintain a state of high tension. The associate head monk walks
around the hall very quietly, and lAjher he -finds a monk doz/*g reproves
h,m with the ^encwyjy stick " (ke<saku). £ven in the summer monks
are not permitted tv brush amy a mosquito or dry their perspirat'on.
They are imght that when a man is Concentrating on a koan, he should
have no consciousness ofphysical discomfort. 4s
show hem, seme
lay people also join in the sesshin,
which literally means "gathenm
one's thoughts/'
55. Keisaku Bnceuragemerrt

This action may appear to be a, very violent and'harsh

method <af encouragement, Put such

~ is net the case. When a. monk
is meditating and -finds himself becoming s/eepy/ he asks the
encouraging monk to strike him severely on his tack. Three blows are
qiven on each side in the rainy season, and -five blows in lAJ/hter.

Before the striking, each monk bov^s to the ether, mah'ng sane the
action is taken only as encouragement anal not through personal
resentment. The blo^s must tie given without hesitation or re^rmtor);
in toot, their administration is a. great disc'plme in treeing the monks
-from private fee/ings. One -finds here a certain khd ofgroup mystiasm,
a sense of helping one another attain awareness.
56. £ms> Summons -from the Master

Several tines a day the Master caffs the monks Ind/v/dually

for consultation, at which tine each must reply to tbekoan given him.

Id find a. possible answer to aun irrational f&aun is no simple fash.

The monks wait at the entnwce to the Master's room with uncertain
and -fearful feelings. Some hasie very vivid eypnesstons~ thai: result
-from th&r awakened minds and are eager for the Master's agreement
and congnttulatfons. But, l&r west monks, waiting is only twenty

minutes of oppressive s/tence.

57. Misshitsu Entering the Master's fiaonn

7he room used for consultation tilth the Master is sometimes

'

Called the battlefield of the PharmcL Truth. " After the monk ccncludes
his deep bow in front of the Master, lie is on an e^ucd [eve/ to d/sotss
the dharma truth This is particularly st'gmfozrrt, for the monk /ray
use whatever behatiior Is necessary to express his experience of this
truth. He way even strike the Master^ check or ride upon his tack, but
the Master does not hesitate to strife the monk tilth) tfie Ten stick or
to threw him from the room. Jh -fact, the Master cometmes refuses ^
monk entry into his room, since tremthe monk's gait he comjudge the
state of his mind. The dia/og between) the two is concluded by the
<sour\dofa bell, signaling the next monk to enter. Notice our friends
eat-nest expression ; he is about to reply to the kdan concerning one
hand clapping. The Master however, appears unimpressed.
58, 3usshin-gyo Correat Ccwipa<ssion

Sometimes a monk refuges to enter the Master's room

besoms? he cm think of no more possible answers to tig koan. 7he

elder monks then force him to face the Master, and the med/tation
hall suddenly beoomes a violent place . Even though the monk has no
answer, he must enter the Master's room, receive his rebuke, and thev)
ao back to the meditation hall. Tn this Nay the monk own reaoJi that
crucial state of mind necessary for satori. Through such encourpuaje-
went or compassion a. monk oomes to the state of *grer?t death"in

which there Is no consciousness, a state of absolute Oneness where no

consciousness of himself or his physic*I environment is experienced 77>e .

face of the monk entering such a state /oses its expression and
becomes masklike. Without such a. 'deitd)"he cannot break through
to true OAAja/eness.
£"?. ICInfiin Meditation whi/e iMalking

About'every three hours the monks walk around the

meditation half for relaxation, retaining their spirit of Zen whj/e

doing so. This is the very important practice of meditation in

movement. The palm of one nard is placed over the pack of the
other; both are ther\ pressed tightly against the ohesf as the
monk moves. Zen texts insist that the monk wa/k very siowfy,
perhaps three steps tcreach breath. Today, however, in most&nz#i
monasteries the monks sometirres rm rapidly, to emphasize that
Zen is not quietism.
60. Hokku Pharma Prurn
The dharma drum is beaten to announce th<e occasion of
the Master^ discourse on a Zen text. 7fte monks then enter die ha//

ard take their places, -followed -finally by the Master. 7he sound
of the drum is /ike thunder and on/Is the dragon (usua//y painted
On the of the dharma ha II in a. Zen temple), ^ho is regarded
ceiling

in Indian tradition as the guardlay) of godhidharma., the bringer

of rain and the symbol of ce/ebm ti'on Standing in the center ofthe
/
.

works, the Master seems //he a /ion or perhaps king of the forest.
 Piscourse on a. Zen lextr
The Master's discourse is not so much a. lecture as a\

demonstration); he does not interpret the sentences of the text/

but comments from his own experience as. an awakened'person

Most of the monks -fait to understand his demonstration and
often si/ccamt? to s/eep. The more mature monks, however, im/jo

hawe had an experience ofaAMoxeness, one ab/e to identify with

the Meters teisho. A/o one may write down what is said, but
each is expected to receive the demonstration into his whoie body
1
ana mind.
62. fcafu fcesourceiulness

Each mornent of the Monastic fife is seen as an

opportunity to attain en tighten/went, Even the srna/t, trivia/ tasks

axe not looked down upon, tor the resoMon ofa. koan can
Gowetiwes fc& obtained by waking a straw) sano/ai or a. fawboo
broomf by taking care of the garden or ty chopping wood for -foe/.
,
£3 yaza„ individual Meditation at Alighf
After the lights of the monastery ate turnedof^ end*
monk privately leases the meditation half Aid -finds s#me place to
meditate until midnight. Sometimes a. monk Milenter such dee^
meditation that he foses a/I consa'cusness,
'

r&t realizing the passing

of time until the morning qong is heard. Sucr deep ur.ccnsctcu&ess'
Ms once attained Cy a. monk who unfortunately -fell info the n'ver
from the rock on avh/ch he had been doing -zazert. The next morning
a. fishermam fbund him -fhating in the riVer, pulled him out, ard
warmed him by the fire t/e soon woke from unconsciousness, a
.

state in rtNch he h*d not SHjailovoed e.er. a drop of N*~fer. 7%is story
illustrates ho*J deeply a nm*n can meditate.
6>4 ifentan The /Master's Visit to the Meditation Hail

The gosh i sometimes visits the meditation Mi to survey

the Meditating monks. ~7his is a. formal ceremony in v^hich the Master
demonstrates his position as Master by scrutinizing the monks/ and
in which the monks sioiAj -their sincerity and eagerness by a serious

manner cf meditating . For those who haMe experienceddiffcu/ty

in improving the state of their minds, it is a Very encouraging
moment when the Master comes near them. The Pcshi at the same
time verifies attendance, then returns to his room tor general
consultation.
G>£. Sosajn coenerat Consulfation with the Master

Immediately after the fioshds survey the wonks attend

his qeneml consultation, a. meeti'ng which is- more asm/won/ai than
the private consultation (dokusan). At the latter, the order for
consultation is determined fry the order in which the monks arrive
in the waiting room, each signaling his entrance by striking a_

smaII qong. In the general consultation, the order of entry is

-fixed according to the time each monk entered the monastery.
The shika signals the entrance of each.
6b tcnjudo Healing r^conn

Whenever a monk becomes; ill he may be consigned to the

heating room, located near the meditation ha!/, to recover. 7he
rules of this room are as fbi/ows:

The ma/) who uses this room must concentrate his uvhole being on
his Qiven koan, ever white ill in bed. tie mast not a/tow'fa's ryj/nd
to relax, but must keep training it; otherwise, his disease may
become incurable. First, the prevention of tire is the most important
concern. Second, wine and strong smelling tbcds are not permitted,
even as medicine . Third, do not be careless ntpout what is /oaned
i& one. Fourth, reading, writing, and talking are not permitted. If
one stays more than two nights, he must have a\ ceremony betbre
returning to the meditation ha/I, as with initiates to the monastery.
6>y Iryi-gyo Secret &cod Deeds

The virtue gained through performing a secret deed is

of special importance in the monastery. We notice Immediate//
Or/ ore of outstanding virtue, even though we do not see hi/*
performing any virtuous deeds. Trie monks try to do good deeds
in secret. Here, one is mending a/ether's worn-out mcoder) clogs

(qetd,; a second is taking dou/n a friends laundry before the

rains come. Cleaning the toilet in the night is also cons/dered a
virtuous deed.

In China two monks mre once traMe/lng to i/isifa great Zen

master. Upon finding a Vegetable ieaf f/oatfi'ry downstream tnonn the

Masters hermitage, they decided to return home. Such ai Master

ms obviously not a. great wan; he fa ifed to practice the rate of
mating no lining thing. Besides, as such man would net pertcrwi
a.

secret deeds either, he certainly ms no great Master.

 Pay of ffeiaxatiom
At certain monks an? nzteased'trow their
tt'westhe

strict ruies and aitowed to enjoy Various b'nds of r&cr&ation, among

which sumo wrestiing is popular. In the monastic rggirnen, in
which the organization offife is strict, recreation is a we/come
relief, and an opportunity for obtaining mutua/ understand/'ng
'

and cornaraderie in the brotherhood.

 *

Spec* a I Mea(
On such days of relaxation the monks are serveda
special lunch. Though not affowled a fuxorious weal even then,

they are delighted to eat pfenty of pure nee andgood \fegefof?fes.

^crtetitwes the monastery reoe/ves forge amounts of money fn

order to serve the monks \AJeff on smcJi oeoxs/ens:.

70. Katan Participation in a. General Ten /Uleetrty

Pvery ten years or so there is a targe meeting at trie

headquarters of certain Ten schoots atrthich afrcut two? hundred
monks gather -from a ii over the country, There is a iarge zazen
session and a iecture, but the most important event is the %znzen
consultation carried on by -forty ~Zen Masters. Each wonk ts
given the opportunity to cee a different Zen Master for irnpromaj
his state ofmind. Since each Master has his own anique character-
istics in instruction, this meeting is a rare chawce for a monk to
learn froM other monks a.nd Masters outside his own monastery.
7f. hCqju-sai deception Day for Atdherents

cOnce a year all the adherents are invited to the monastery,

reversing the nor/mi procedure in which monks, are entertAined'in their
homes . The Ten Master and monks, chant scripture in the main ha//

-for the adherents 'ancestors; afterwards, the guests are served

delicious Zen dishes prepared by the monks, themseives Tn the

.

afternoon the quests are guided through the temple and have explained
to them the spirit of Ten as expressed all through the monastery
grounds.
 .

72. {foe Seasonal Change of fbbes

On July -first and October -fifth the me>nks change robes

for the season ahead. Since each monk, mars the same robe tor
several months, it becomes very worn, and changing it gives him a,

fresh, dean -feeling. The worn robe is mended and put amy in ai

chest of dravoers, an action indicating a definite passage of time

for the monk. The summer garment is made off/ax, and the winter
one of cotton — fabrics considered amplest by the Japanese
73. Hange Midterm Pay
On the day halfway through the rainy season/ monks are
served traditional rice cakes tc celetrate their completing the
half-term. A/pout this time the weather changes -from the
comfortable rainy sealer to the hot days ofsummer, during which
mosquitoes and humidity bring real discomfort to the monks as
they meditate.

Looking through the lattice in the meditation ha if, one C#n

observe the changes in the seasons.
74. fCyoo Gpeoial Meal ofNood/es
The Japanese nood/e Mom) is a very wha/escwe -/bed
to hungry monks. They /nay eat as nouch as they like, and they
/way suck them up noisily to coof them. Our poor -friend unfor-

tunately has no time to eat, as he mast -fan his brothers who

are perspiring -from the summer heat
75. Kitar ryashak^ Term-end Examination
Each monk, is oa/ted before the three highest monks at
term's end for an examination, to determine whether or net he
will be permitted to remain in the monastery. The monk writes down
his desires aboat remaining in or /easing the monastery. Jf he
wishes to remain, he is severely reproached tor his behavior daring
the past term and must promise to endare the harsher training
at the one to come
 IV
A
A

76. klotai shitaku

' Preparation tor Fetation of^Puttes

As pickles are one of the mam side dlsfies In the monastery,

several tubs of them are kept in a smalt cottage within the grounds.
(Compare illustration 96) Radishes are usually pickled at the end
of the and kept from eight months to sometimes two or three
year,

years. At the end of each term the monks must properly prepare

the piclding equipment tor those who will take &ver during the

coming term. The strong smell ofpiddles becomes so agreeable that

sometimes the cooks, are filed with emotion apon hawing to conclude
their task.
 77 I6aisei 6n<d of the Training Tenon

When the three months ' retreat /s completed, the monks

celebrate their successful con elusion of this tenon py cooking a,

meal in the open. Broiling a fish is an example of their

freedom from the strict Zen precepts, for the vegetarian diet /s
required throughout the year
The man with the knife in one hand and a oat in the other-

is demonstrating a famous koan: one day a// the monks in the

monastery of Master A/an- o^uan (A/ansen, 746-034) were
OMarrelin^ over a oat. The Master picked vp the oat find said,
K

Tf yoa say something, I will stwe her lite Tfyou do not/ I will
.

kill her.
" As nobody ecu Id reply the Master tout the cat in two.

What would you have answered?

 . Mya sannicbi Two Mights'And Three Pays' Absence

Between the rainy and the snowy retreat perils there

are three months designated as the traweiing term),durin^ whioh
most monks today return to their home tempies to aid in tempte
maintenance. A tew monies remain at the monastery to heip
with its administrative detaits. They may, however, be absent
-from the monastery tor op to two nights and three days. This
monk tahhga nap on a hit/ in Moray the oidest rei/giouscity
is in

Japan, -famous for its tame deer. To monks who have teen
isolated from the worid ton over three months, nature seems
\iery -friendiy.
 Tajntt-g /favoring the family Ancestors
f
Zn rntd-fugust the £cr, fesfrwi ts celebrated /n Tapan.

Buddhists believe that during this tirre ancestral spirts return

hem. fuch family, therefore, dears its srraj! house shrine t&
recede the ancestors, prepares reals ibr them anal'offers -fruits,

cakes, a. burning candle, incense, and beautiful fbwers. Monks

are asked in tz chart scripture in order to receive the
ancestors respectfully, lb shew-their appreciation, the hcusew.es
are busy entertaining the monks properly.
 Feeding the Hungry Sprits

Paring Obon, at the monastery as at endwary temples,

a wooden plat-form is built and placed on the veranda, of the

twain Ml. The monks chant scripture every evening in front of

this platform; at the same time, they scatter heating water into
the air to invite the hungry spirits <
. The flags aizww/
the platform indicate to the sp'rits where they should gather. On
the fifteenthof August the Master and the monks perform a large
segaki ceremony for the spirits, serving various kinds of fbcd from
the mountains, plains, and seas ofJapan, f?ice and wafer are
scattered by laymen as we// as by monastic participants in the
ceremony. Even ~Zen monks ergage in these aspects ofpopular

Japa/ese religious fife. This heritage has t?een important in heip'ng

to preseme the higher principles of Zen Buddhism in Jkpnn.
#/. ffigan-hatsu Begging Tow during the Equinox

The monks take long Pegging t&ars, especially during

the \Ageks of the spring and -fall equinoxes, find may mlk ais many
as fifty miles in one day. When the monks, walk in a tine through

a large city in itihich no Zen monastery exists, the oity residents

are greatly pleased and wi/iingiy donate to them. Sach a long
trip thus, becomes an enooaraging experience for froth monks
and laymen). These monks are in Osaka., one ofJapan's largest
Cities, -famous for its ardent castle.
02. Kyuso^M Payof gest
On the day following a begging tour, or after
particularly hard labor, the monks are given a day of rest.
They may 'Spend this time doing whatever they /ike, tut Must
remain within the Monastery. Some continue their meditati'on,
zo other monks maintain silence as usual. The monks on the
bezich are enjoying some tea, while our -friend is peeling a

chestnut he -found in thegarden.

 \

s
&3. Paruwa-h' Memorial Pay for tfod/iidharma

The history cf Zen Buddhism dates from ttie coming of

Bodhidharma (Datum*) from India, to Chinax in A. p. £20. His
teachings in China, can (?e summarized as fbt/ows
A special transmission outside the scriptures.
iVo dependence or) words or letters
Direct pointing atthe soul of man.

Seeing into one's nature and the Attainment of 0uddhaJiocd

Ten Buddhism celebrates this memorial'day on dctober £ *
The
inwge of Bodhidharmox can te found all over Japan, especially as a
toy for children, like the ore our -friend is holding.
84> t&isdn-lci Memorial Pay for the Founder of the Mcnastery

Each monastery celebrates a great Zen Master as its

founder. Founders memorial day is artong the monasterys impcrtwt
celebrations to which all former mionks are in\//ted. 7he oldpriests
ha/ze come trow their /ocaI temples to domte money as a way of
encouraging the monks and ofmaintaining the monastery. AJote the
lacquered boitils, indicative of a special occasion.
 *//

#£". Paikon-tiatsui Collecting &v/tshes

At the end of October the monks leave the monastery and

go into the countryside to ask tor the forge, white rad/shes that

are later used'tor pickling. £ach year the farmers expect the Monks
and prepare a sufficient number of'dried'radishes -for ttew. It is
this type of support which, in -fact, makes the monastic lite
possible and the monks tee! a great Indebtedness tor the goodwill

of these laymen.
S6>, Tsukemono Making R'ddes
Once collected, the radishes are qaiddy pickfed and
stored in a dark cottage ant/7 the ne?<t summer. (Compare il/ustrati'on

7b.) Because they have teen dried previously by the -farmers, the
radishes may be immediately pick/ed in large tuts with rice bran
And salt. Sometimes seaweed or the dried skins of persimmons
are added to make the pickles mom delirious.
8j, Rohatsu Training HUeek fiornrnemorating the 0udd/n's
Enlightenment

from the first to the MOmiiy of the eighth of December

the monks engage in the strictest meditation of the year in /memory
of the &uddha s experience of'saton'more than twenty-five centuries
f

ago- Through these seven dayc the monks rarely leave their meditating
posture, even to lie down, justffke monks ofpast centuries. A/f meats
are brought to the meditation hail so that the monks there may dedicate
this entire period tozaien. The activities ofthe we&k consist entirely
uf meditation and the Master's discourses, except that at midnight
the monks may take a two-hour nap, tut during which they must not
lie down. Snow often Mows into the meditation hall through the windows,

and when a fire Is built, the silence of the meditating monks gives
way to the sound of crackling wood. Ttlustrated Is a moment of
relaxation outside the meditation hall
83> 7&ya» Night Of"the Winter Sofsti'ce
Once & year, on the night of the winter sofstice, the
monks enj'oy a party. Aif come together to sing, davce, drink f
and'perform stunts. £ven the Master participates so that tfe
other monks /nay tecowe ctasertohim who, on this occasion, is
perhaps reminded of his own youth. On this night, the Master
ana the monks are on the same plane — as human beings. 7he iay
1

adherents of the monastery provide wine and food for this

occasion and may a/so enjoy the company of the monks, some of
itihorn may in -future ttecome great Zen teaders.
#f, Slvgatsu shitaki/ Reparations fbrtheA/ew Year

At the end of the year, a<> /$ casto/wary in Japan, the monks

prepare a. large number of rice cakes. The work is divided into

separate tasks such as stealing the rice, pounding /t when

steamed, and Making the round cakes, fkawse the process
requires special stiffs, it is impressive to see.
 .

fO. Zw'f-za. tiffing at Ease

Three days, of rest are a/(owed ever the Mew Years'

period- The decoration on the boxes on the /edge in the background

is typical fbr this season. The two rice cakes are topped with a
mandarin orange, and these in turn are put into the boxes over a
white bean (eaf on white paper. The monks on the left one playing

qo, one of Japan's foMorite games. The monk on the right is

napping in formalposition
tfl. PaJ-hannya Reading the Sutrn-Tr'tfes

During the first three days of the Mew Year the monks
mead the titles of the six hundred volumes of the frajnaparamita.
<S>utra (ftannyfL-haramitsu-kyd) in a loud voice, turning the volumes
around three times to the right and three times to the left white
doing go. These are sowe of the central texts in Mafcyan^.
buddhism, and it is wide/y Mieved that mere/y to turn them
around in this manner provides as much rner/t as if one Md ne*d
them through . This is not an unimportant considers, ti'on, since

Buddhism has more than -five thousand volumes ofscripture.

 'N^.

42. fcensho Experiencing Awareness

The moment of satori is expressed riv/diy

itJonderfui

here; no further comment is exited for. Our friend'is now in the

Mnd of the Suddha /Fxch person must experience this tor

.

himself, at (east once in his fife.

fl& Kotai Potation of Major Paties

At the end ofJanuary the monks exchange their tasic tasks

in the monastic fife. Those who
have free/) staying in the meditafi^

ha// novo wove to the Administrative quarters; those

wto have fee*

managing the affairs of the monastery in the administrative

garters now devote themselves entirely tozazen. 7he
monks fee/

regret at leaving friends they have worked with

during the past

term, since they help one another in all these activities.

f

44. Tankai Returning to the Home 7emp/e

Our friend has now returned to his home te/npie, where
the neighbors, and adhererts welcome him at the gate, bringing
wine and fish to show their gratitude for his return, and to
congratulate him upon the completion of his monastic fife. 7he
people are happy to ha\/e such a well-twined successor priest in

the temple and do ail they can to show theirJoy. AJotice hew much
our friendIs face has changed since we souaj him leaving the temple
for the monastery.

»
<fer. H/nsetsu deceiving /isi'tors at the Head Temple
The artist inducted two extra drawings after completing

the original set. This one shews part of the iarge compound of the
head temple of the monastery to which he te/anged, Tofukuji in
is the
Kyoto, especially famous fonts huge buildings. This one

old meditation ha// where at /east two hundred monks once

//fed

together, though today it is kept as a national treasure and is

not used, looking inside, m aw visualize the generations ot
discipline practiced upon the meditation platform.
4b. Hoko Escapade at lllghf
A very informal, yet dear secret of the Ten priest from his
youthful days ir the monastery is the nightly escape over the monastery
Mai/ to relax and drink in town The artist did not hesitate to draw
.

this from his own youthful reoo/lecti'cns.

Many years *go ir Japan at the monastery of the great Zen
Master Sengai (17SO-1BS7), one monk climbed over the mud waif every
niaht to go into town. The Master knew this, and one evening
meditated at the designated spot after having removed the stone the
monk ordinarily used for jumping over the mil. In the early dawn the
monk returned to the monastery andjumped anio the head of the
Master, without realising what he had done until later when told that
the Master was suffering from a severe headtthe. The monk's regret
for this deed led him on to teoome a great Ten Master later in life.

Sucha humorous story is a beautiful way ofunderstanding the realhumanity

tfthe Zen brothers and the method of training in Ten.
 MS

it

^7. Artist's Signature

The in9Tiptiom reads: *7henniddie of autum, 1966s

'

drawn fry &iei Sato in ceiebrat/'on of the e/ei/en hundredth

anniversary of tin-chi (gwzat), the Ch'an
' -forerunner of
"
ftrzai "Zen tfuddhtern.
Owe Ccmztzck

Tofuhuji

7ofukuji is the head tewpie of the Tc^fukuji'sohooiofthe

ginzai sect of Zen buddhism. It M£ ipuiit in 123 6> on the instructions
of fujimra Mi'chiie, the great statesman of the ffe/m period,
who desired to buitd in Kyoto <t tempie comparable to Tddaiji OAd
Kofuhuji, the great tempie complexes in Noun. Even its name,
Tbfukuji, is a. combination ofone character -from the names ofeach of
these Alara temples. Its original buildinajs were turned, but were
rebuilt in the iSth c. aiccordina to the original plans, About this time

it -flourished as one of the five Oreat Temples

of Kyoto. Its many
compounds and sufrtemples survived the rmages of war and fine
until the late Meiji penod when the Butsudo (Buddha halij and the
 A Piary of Zen Monastic Life 44

Hodo (lecture hall) were burred. Heaver, it even now retains the
magnificent scale characteristic of a medieval Zen temple.
The San won gate, a National Treasure, is the oldest Zen main
gate in Japan . The Zerdo (meditation half), lesa (lavatory), and
Yokushitsu (bathing mow) are also survivals from the early Muromach
period (14th century). The Hondo (mam half) and the Hop (head
priests quarters) are recent reconstructions. The Valley up to the
ftaisandc, spanned by its three bridges, is famous Tor its maple
leaves in autumn.
/Cydto City

the city
The above is from an crfh'af sign erected ovteide the T&fukHJi by
these names means "temple "; Tbfukuji is therefore
of Kyoto. The syllable ji in
Tdfi/h Temple, ana so on.
Appendix

gules Regulating the Paily Life

The wost urgefit tasfc is to study and master Zen. Therefore,

whenever you have a view to discuss with the master, consult with the
directing monk (jikijit&(A) and try to see the rnaster regardless of tie
hours oftfoday.

/. When entering the Tendo, fold your hands, palm to pairy\, tefbreyour
chest; when going out of it, hold your hands, the right over the left, in -font

of the chest let your uvalh'ng and standing te duly decorous, Vo not
mile across the front of the HAanjuin shrine; te not in a flurry or
swaggering when wallq'ng the ffoor.
2. During the med/tation hours, no one is permitted to leave the tall

except for interviewing the master. 7b other necessary Movements, thie

intermission hours are tote devoted, While outside, no whispering, no

tarrying is allowed.

3. When the kinhin (waiting) goes on, do not remain in your seats;
uvhen walking do not shuffle yoursarda/s. If ym are, on account of
disease, prevented from taking} part in the kinhin, u>ltA the consent
of the directing monk (jik'^itsu) stand on the floor at your seat.
4- The keisaku (warning-stick) is to be used with) discnimimt'on
on the monks, whether they are dozing or not. When suitmitting to
the warning stick, courteously fold your hands and touj; do notpermit
any egoist/'c thoughts to assert themselves and cherish anger.
5. At the time of tea-Ceremony (sznei) tak'ng plaee twice a day
no one shall te absent; no left-overs are to te thrown on the floor.

6. No sundry articles aire to te scattered about your seats ftan).

Zepririted ifom Paisetz- lei two Suzuki', The Training ofi&eZer^ Guddklst fttonk-C/teiv York:
University Becks., 116S) fry permission cflyle Stuart, Inc.
 . . .

102 Appendix

fJo writing materiais are allowed. Po not take offyoun upper garment
at your seats when going out of the back door.
7 tovew when tine ~Zendo is not in regular session, you are not topass

your time doting, sitting against the backuua/l

&. No one is alfoiled on his own accord to use the warning -stick
(kelsakiA) although he may be suffering -from the stiffness of his
shoulder-muscles

f {doing out to town or visiting thejqju quarters is notpermitted:

if absolutely necessary, transact the business through the attendants
Qska) of the nendo; otherwise, all private affairs are to be settled on

the * needle and mcxa"days (hash in kyujQ.

10. On ordinary days the monks are not allowed at the attendants'
quarters (jisharyd); if necessary, the jikijiteu (directing monk) is to

be notified.
11 At the time of morning service, the dozing ones are to be
severely dealt With the keisaku (warning -stick).

12. At mealtime the monks are to conduct themselves qulet/y

and to make no noise in the handling of the bowls; the miting monks
should move about quietly and in due decorum
1Z. INhem the meditation hours are over at night, go righ t to bed;

do not disturb others by sutra- reading, or borings, or whispering n0i

the neighbouring monks.
14. Puring the term, the monks are not allowed to leave the
monastery unless their teachers or parents are critically ill or dead.
is. idhen a monk is newly admitted Into the Brotherhcod, the tact
is announced and he takes the seat assigned to kirn; but before this
is done, he must first make bows to the Holy Monk (ie-, MaPyusn), and
then pay his respect to the head of the tan and to the jikjjitsu (direct-

ing monk).
1&. (Allien the monks go out fbr their begging round, theyese rut

to sujing their arms, or put their hands inside the dress, on Nalk the
 Appendix 103

streets staggeringly oriwhisper to one another; tbrsuoh behaviours are

damaging to the dignity of monkhood. If they meet horses, carriages,
etc., in the streets, be careful to avoid waiting against them. In alt

their movements, the monks ought to be orderly.

IT The days tearing the numbers four and nine, are the days for
general sweeping, shavirg, bathing, working outdoors, etc.-, setting,

moxa- burring, etc. may also take place on these days. The Monks are
then rat Supposed to visit one another and pass their time in talking

idly cracking jokes, and toughing nonsensically.

18. As to fixing bath days ibr the Brotherhood, the monks, entrus-
ted uiitfo the task are requested to consult the shiloryo (bead of
the general officej and act according to his directions.
19. hiihen any one is indisposed, the matter is to be reported to
the jikijitsu and the attendant-monk (jisha), and the sick one will be
removed from the Zendo. lUhi/e being nursed, he is neither to read
books, nor to be engaged in literary work, nor to pass his time in idte

talk. If he comes back after -five days, he is expected to perform

the rite of ^returning to the Tendo.
The above regulations are to be oanefutly taken notice of. Those

who violate belong to the family cfthe£vi/Gne andinterfere with the

welfare of the community. They are to be exp>e/ted speedity after hold-
ing a. oouna'f. The reason is to preserve as long aspossibie the lite of
the community.

£egi/lat/Ms of the Sick-room

Anyone who happens to be the occupant of this room because
of ill health, is not to forget practising zazen silently along with

taking medicine, even with his head on the pillow, lieier neglect'exer-

cising himselfin the cultivation of the right thought. When this is not
done, the disease may be aggravated and the medicine cmse to be
effective, Three doses of medicine are to be taken akily; each basket-
 " .

104 Appendix

fat of chancoa! costs three sen.

2. fire ofalt kind is to be awe fully kept under controi.
2. Ueith.er sake nor herbs of the onion -family are a((owed even as
medicine. According to the nature of the disease, special cooking is
allowed after reporting tp the office. Other things are prohibited-
3. Be careful not to zoi( the bedding, etc
4- l/Jhile in sick- bed, a monk is not allowed to read books, to engage

in literary work, or to (die amy his time in trivial talk. Ifhe comes out
of the sick-room after staying away fbr fvedays, he is expected to
perform the rite of *returning to the Tendo.

Regulations of the Official Quarters (Tyoju)

The most essential business of monkhood is to study Zen,

and you are expected to exert yourselves in this. After the daily iwork,
keep your evening meditation as in the Tendo. Says an andent master,
"The exercise Me working is hundreds of thousands of times more
Valuable than the one practiced white In quietude. " Keeping this in
wind, exert yourselves to the best ofpun abi/i ties.
1. Take the best care of all kinds of fre and tight.
2. At the morning and the evening service and on other occasions
requiring attendance, the monk- offloats are not to fat/ behind tfie

others.

3. At meai-t/'mes try by all means to Attend a second sitti'ng if you

are detained by your iwork. Ho handiing the bowls, in Qpp/ngsoup/ you
are not to make a noise, the waiting-monks must behave orderly and
with de cecum.
4- Tn going the begging rounds or in performing outdoor iwork, you
are also expected tojoin the dherS; if you aire prevented trom this, do
not neglect reporting the tact at the skukaxyo.
5. Do not visit other offloat rooms and spend the time ingessippirg
And talking trivialities thereby interrupting their hours ofm&titau"oo.
 Appenc

Idhen business requires visits, do not prolong them beyondabsolute

necessity.

6>- 6oing out in town is strictly forbidden. Ifit is necessary to go

outof the gate, the shikaryo is to be notified. When out torn the m
mannedy behowior of monkhood is expected.
7. When s/ck And not able to attend the service, etc, the fact is to be

reported at the shikaryo; such monks arenctto visit other offoa'

rooms.
g>, lAlhen the evening meditation hours are over, each monk Is to
retire tit once to his own teed. Ab wastage of the fight Is a/towed'by

Sitting up late and talking nonsense. The bedding and other art/c/es
are to be kept cfean.
f . and pieces of furniture be/ong/ng to thejyqu
All the articles

quarters are to be used with the utmost care. After use, take note
to return them where they are kept. Says an anaent master: 'All
the belongings of the jyoju are to be used as a man does his own eyes.
10. The sandals are not to be (eft carelessly on the f/oor. White
stepping up anddown the half, do not make rustling sounds. Do not
make light of the trivial deeds ofdally life, forgreatvirtues are
born of them, Pray be mindful of alt that has teen stated above.

Regulations of the Lodging Room

Monks Intent/y bent on the mastery ofZen goon aipif
primage in search of an atle master and superior friends. When
the evening comes, they final out a monastery where they may pass
the night Being permitted to the lodging room), they re/ease them-
selves of the travelling and sit in the meditation posture haohg
outfit
the wall It Is to be most regretted that recently there are some
travelling monks iwho have no desire to conduct themselves In accordance
with old usage. The main point for the monks, however, Is to devote their

entire energy to the settlement of thegnawest badness they can have

 . .

lOb Appendix

in this life in whatever surroundings they may find themselves. The

waring of the pilgrimage in Zen lies nowhere else but here, as
was anciently seen in the company of Seppo, (dajnto, and tf'nzan. O
rnonhs, fre ever diligent I
k After the evenirg bed is struck, no trowelling monks are admitted.
2. Po not ask for a secorot' ri/gh is lodging however stormy and w/hdy

the day may be. 3r\ case of sickness this rule is waived.
3. No dozing against the travelling bag is allowed. '7he lodging monk
is not top to bed until the evening meditation hours ane over or until
a notice to that effect is given to him.
4. Attend the morning serv/ice when the bell in the Hall is heard;
the kesa may be omitted.
5. The morning gruel is served when the umpan fcloud- board")
Is struck.

6>. No light is to be burnedin the right.

keaulations of tine tdath-room

While tah'ng a bath, the "exquisite touch "of warmth must
be made to lead to the *realization of the nature of water. "Mo idle
talking is allowed here. Before and after the bath/ proper respect is to
be paid to the venerable 8hadra
t The test care must be taken of fire
2. The bath-room vuork is attended in turn by the monks from
the Tendo. Otherwise, orders are issued from the shikaryo.
3. lAihen the master fykes his bath, hawe his attendants notified.
In case of other respectable personages, special attention will be given

to the cleanliness ana'orderliness of the bath-room.

4. IMhen the bath is ready, the wooden blocks are (/apped accord-
ing to the regulations, and the monks led in rotation to the room by
the Zendo attendants.
 Append

£ for the fuel, dead leases gathered from the weds and otter
waste materiat are to be used.
£>. lAJken the bathing is all'over, be thorough in scraping aJ( the

embers and hot*she£ out from under the bathing pot and hajije them
completely extinguished.
7. On the day fa Ilowing, the bath- tub will be thoroughly scrubbed/•

and the entire room nicely cleansed, white the vessels are properly
arranged.
The* above articles are tote observed at alt points. AJo raydcwi use
of the bath-room is permitted, which may interrupt the speedy exe-
cution of the public office
Glossary

The Japanese iwrds listed here in reman tz&a'pare/iteration

are fattened ty their -&'no^pamese chapters (fruy'i) and ty the number
of the commentary m which they cccar. A number in color indicates thaf
the word appears m the title of a commentary a/id thus pro/ides

partial index' to the /(lustrations ty topic literal tnws/afr'cvis, give*

'

for some words, are enclosed m Rotation marks.

Most words defined or explained upon their ftst appeararce in the

text we not def,ned tere. (Ahsrds in unabridged (Americanj Cnglish

d/'otionAnes are not in odor or italics in tne text ard are not listed
here.

anqya fx&p 2, Agoing on -foot": a (uddhist pilgrimage.

antar §?j£ #
"
taito Jfa It i6, "plum sugar.

banka B&Vk 37,38.

banka sbji tiLVL Jf F£ $&
(ion % 7*f, 60. Usually called Obar\; in -full, \Jrabor\, from Skt.

01/sshin-pjyc 4A**^T 50, *6uddha-nntnd act."

(tutsuden iA Bl 34. Temple budding ensJirininoj an image crim)x?a]es
of the Buddha; also, Sutsudo or hondo.
choka $ Vk 15.
daido mumor ^ij(^& f^ 3. Fwm the preface to the Mumortean,
a 7en text by Hui-k'^i (H83-12&0), a monk of the later
Sung dynasty. Piscourses on the text, comprising fbrty-eight

oases, are frequently held m Tien monasteries.

 " • "

110 Gfossary

Pai-lnannyo Js*J&J& #1, "trneaf Prajna ": o, ceremony honoring the

Prajndparamit^. (Japanese'; ttamnya-haramitsu) Sutro,, Also,

Hamya-e.
daikon-hotsu K$d&* %5 -

Paruma il^jS &3> Japanese name for Sodhidkarma.

Pa.ruMO.~ld 4.^ % &$
deshi %%. z. A diedpie or pupil of a sHskd.
dokusan £fe^ ZZ . Individual consultation with a Ten Master; a
form of sar\zen.
donai j£ fa 16. That part of a monastery in which the monks live,

meditate, worship, etc., as opposed to the administrative

quarters (joju).
donai fugin jtft-i&tg: 16.

enju git SO.

enjudo i^jf j£ 66, "lite-prolonging room" the healing room of

the monastery

fuqm PU& 16, 17, * chanting scriptures.

fusu 111 *] 42. The monk in charge of the monastery's accounts and
business affairs,

fu zui ffi Bl 17, 4G. A monk assigned as an attendant to th e

head monk,
gaki $£& Bo.

6yodo ft ijt 35". Reading scripture in movement,

handaikan $L£ 4 19
hanqe -f j[ 73.

hansai -f & &f.

hashin kyuji t&i\ ^$ 46, '

taking up the needle and moxa,
treatment.
hiqon-hatsu #C$jNk. 8i. r^m hilars* equinox "and hatsu*bowt/'
used as & suffix for various typeset tegqing — takuhatsu,
hig&m-hatsu, etc.
 6/ossa

flinsetsc £& qs.

hokku & %L

how/6 ^ fi Id, *main fa//"; another ternn for the Butgaden or

Buddha ha//,

ho . . ,u it & ?£
inji fi- ii 17. Attendant, see sauna

jihatsu ^4* ££ 2. The &&/ usea'by'& work

' meat ana'fagging.
-for

j'i'k jt Q 16, £4. The e/dermonk Mho supervises the others duriry
meditation, i/jorship, etc.
joju ij> \iL I7t The adnvnstra tide quarters ofa. monaster// such as
offices, fatchen, etc.; cf. dom\.
c IjNi VL$& -

: ?£; %^ kfr. A da/ or vencd o* re/axsticr- -from rrcr alter/ routine.

Icaichin $ $L 41 "re/ease from the samac'hi meditat'on": retiring

'

at night,

ka. r?r $] ^ a open ra the ham": the thrice -daify announcemerr

cf time.
bujo M# /3 "opening the samadh 'meditation''- art zng in the morning.

faukd sg^t 5:
Msan-ti tfi d* & H
Mset &? #J 77.

kaiyoku $j #• 31, "opening the bath": bathing.

kansho *%J§k 5&.

kashaku $k£$ Z 'hanging up the priests staff*

katar fa & 70.

kayu #3 13.

keisaku ^ |f 54, 55. The staff or stick used to administer o/iscip/fne

during Meditation.
kersrs %> -li 42t 'seeing one's nature
".
a.rcttier term tor Satori.
 . " .

112 6/o^ary

ken tan $Jt 64, inspecting the platform."

kiln *f }t 27.

k/kan 4 9k *£
#£# *&££ 2?.

£/>?/?//? IS^f ^ "Sutra.- going " the practice of meditation while

walking in the meditation hall.

kitan ryushaku A& ^ * £§ 7€.

kde i^L 72 '

koju-sal i£ + It 7^

fcokuho 44lL so.

konsho %$i 3?.

/dotal &>K 76, $3. Exchange or rotation cfduties. See shitsfcu
kufu *» K 62. Adevlce, weans, expedient: here, a potential rueariz
of achieving satorl.
kydo £§Ej& 74. A treat or special weal.
kyusoku & h> &?
Afanjusn, see Mcwju Bosstsu.
miso «£ 4 2&, bean paste.
moqusn 3fc 46. A plant (also called yomoq \), a pinch of rikose
dried, crusted leaves are placed in contact iM/'tk the skin
and Ignited. This traditional medical treatment is referred to

as moxacaatery (kyujij.
Monju (bsatsu X.^ % ft 8,16. Japanese name tor 'Ush]asn.
Mumonkan & PI 59 3, 2*). An important collection of 43 ktan em-
ptied in China, during the thirteenth century.

mkki aid /. Diary, journal.

nisshltsu X^ % 57.

nitten soji & 4ft ty Jfc 23, "daily cleaning.

mwa -zume lik i% 4, 6, "'occupying the courtyard '; an elimination under-

gone by a supplicant prior to his admission to the monastery.

niya sannlchi -^ &Ztf 78.

 Glossary 113,

Obon, see Bon

5-shikunicki ^ \a? ^* a 32, "great shikunicki ": a. tw/ce-movthly
day of rest tor the monks.
Rohrtscr Jif y V &7> *tke eighth day of the twelfth lunar month."
Zoshi Jii$ ,
*
old teacher" a. Zen Master.

safa 44& J4.

saiza It A Z&-

samu ft ft 21-

sandc ^.^ 9, * proceeding to the half."

sanno S-fc 17,4%.
sanzen •$ $ 22, 7o To qo to a Ten Master to receive instruction,
usually through the use of the koan.
sarei £iL 21,47. Paily tea ceremony. See also shutto.

segaki %*>%&% Bo, *

feeding the opti."
semputsu-jo iSlfaH 8.

sesshm &»^ 52,54. A semiannual week ofintensive meditation

'

and special lectures,

zhijc jkjff 54.

shiktt *?% 7, 20f 4s~, (£. The headmonk or chiefadministrator ofa

Zen monastery; shikAryo £?4?^? , his quarters,
shikunchi \& A* v 31, 3>2,
'

'four-nine days.
Zhisho £p j£ 2. A master or teacher in religion, art, scholarship, etc.,

a kind ofspiritual father to his deshi or disciples,

shitaku £ $L 76, % preparations,
*
"

zhcgatsu shitaku jejj £ JL M-

shckei '\>H 26.

zhoken M&> lo,

[K

mutual'seeing": the first meeting of'no/ice and

fioshi.

shi/kuskm fo% 3>4.

shukuz* ffi& 2c.

%J$^ 24, "gathering rice."

114 B/ossary

shussti %% 44.
shufto ife M 14, 47. To enter or put in an appearance, as in sarei
shutto.
shuya % fc. 4o.

sodo \% j£ 2f * priest (monk) hall ": a Zen monastery.

&>ji #$£ Z3,£6. Cleaning, housecleaning.
sosan j(&j£. ££ General coisultaiion uvith a Zen Master; a form of
£3r\zem. Cfdokusan.
soiarei i%&$l 21,4%, "general'tea-ceremony": cf sami.
takuhatsu Otik* 2£, "carrying the bow/" the practice of'pegging
by monks,
tan i£ B, "'platform," seat-

Una-qyo a% Ok 71.

tanga JLifi. S. See tenga-ryo.

tonga- rye JL i& ^ s. Room set a'safe fsr overnight lodging Ctenqa)
of itinerant priests or novices desiring to enter fhe monastery,

tanga-wme &&%£ 6, "occupying the tanqs " cf ml voa -zume.

teihatsu #]-§[ 31.

teisho ¥ky% 51, 61. Piscourse by a Roshi 'upon ol Ten text,

tenjin & »^ z&.

tenzo && 17,19.

tdycL£j£^ M.
t^kemono jjttfd 86. Japanese pickleat vegetables,
yaza #.j£ te.

tank*. $ gR, 44.

Zazen) jt #f 12, 16, S3, 6>$, 70, 07, 93. Meditation in a prescribed, cross-
Iegged posture in Zen Buddhism,
zendo ^% 2, B, 30, ^meditation Ml": building in whicA monks live and

practice zazen. Also asedin a broader sense to refer to a Zen

monastery as a whole.
Zen-shu $f ^ The Zen sect of Buddhism,
zuii-za, Bt^t^L 90, "sitting as me pleases "Release from daily rule.

m^k
 jS
H»
-s

Ai'though the fines of the palm of the hand tire barely

visible in the early fight, the monks of the Tofukuji monastery
have been About their familiar rounds of daily tasks for
several hours. Their routine is simple but faithfully practiced.
Within its repetition lies the key to the setf and the Buddha
who resides within.

The daily life of the monastery is portrayed here in ninety-

seven watercolor sketches. PraM/n during his last years by the
Zen monk Giei as an
Sato, these sketches recollect his days
t/nsui, an apprentice monk. With humor and steadfast warmth

£ato depicts the day of leaving home and the day of returning;
the rainy season and the snowy season; the chores, the cele-
brationsf the days of cleaning, and the days of begging. Each
of the charming drawings enhanced by a orief description
is

of the event portrayed, a touch of Zen teaching, or a note on

monastic lite.

The University Press of da-wail An ^ast- West Center Book

535 Ward Avenue Honolulu 9661f