david loy: mu and its implications

7/25/2019 David Loy: Mu and Its Implications

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Muand Its Implications

David Loy

Zen Buddhism Today

v.3 (1985.09)pp. 108-124

Institute o! Zen "tudies

#yoto$ %apan

108 &u and Its Imp'iations

s the tit'e su**ests$ this pape! divides into t+o pa!ts. ,i!st Ip!esent my unde!standin* o +hat happens +hen a Zen student

+o!s on %/shus Mu$ +hih is usua''y the !st kanassi*ned to

those +ho +ish to !ea'ie thei! t!ue natu!e. This is o''o+ed y some

phi'osophia' !eetions on the imp'iations o this p!oess$ some o

+hih have not een muh notied.

I.

s 'on* as I am this o! that$ o! have this o! that$ I am not a''thin*s and I have not a'' thin*s. Beome pu!e ti'' you neithe! a!e no!have eithe! this o! that then you a!e omnip!esent and$ ein*neithe! this no! that$ a!e a'' thin*s.

-- 6ha!t[1]

7e!e +e an see that so'ipsism oinides +ith pu!e !ea'ism$ i it isst!it'y thou*ht out. The I o so'ipsism sh!ins to an etension'esspoint and +hat !emains is the !ea'ity o-o!dinate +ith it.

...at 'ast I see that I too e'on* +ith the !est o the +o!'d$and so on the one side nothingis 'et ove!$ and on the othe!side$ as uniue$ the +o!'d. In this +ay idea'ism 'eads to!ea'ism i it is st!it'y thou*ht out.

-- :itt*enstein[2]
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To 'ea!n the Buddhist +ay is to 'ea!n aout onese'. To 'ea!n aoutonese' is to o!*et onese'. To o!*et onese' is to pe!eive onese'as a'' thin*s. To !ea'ie this is to ast o; the ody and mind o se'and othe!s.

-- The

mon o the sto!y seems to have hea!d that$ ao!din* to

&ah@y@na phi'osophy$ a'' sentient ein*s have (o!$ as


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a!e inst!uted to t!eat &u as a ind o mantram$ to e !epeated

inte!na''y in oo!dination +ith eha'ations o the !eath. The

thou*ht$ o! !athe! sound$ o &u is used to hop o; a'' othe!

thou*hts. In his ommenta!y on this /an$ Fasutani 7auun-!/shi$ a

ontempo!a!y Zen maste! e'ao!ates=...Aet a'' o you eome one mass o dout and uestionin*.onent!ate on and penet!ate u''y into &u. To penet!ate into &umeans to ahieve aso'ute unity +ith it. 7o+ an you ahieve thisunity> By ho'din* to &u tenaious'y day and ni*ht? Fou stop speu'atin* and onent!ate +ho''y on &u

-- Dust &u?

...t !st you +i'' not e a'e to pou! you!se'+ho'ehea!ted'y into &u. It +i'' esape you ui'y eauseyou! mind +i'' sta!t to +ande!. Fou +i'' have to onent!ateha!de! -- Dust &u? &u? &u? *ain it +i'' e'ude you. Gnemo!e you attempt to ous on it and a*ain you ai'. This isthe usua' patte!n in the ea!'y sta*es o p!atie....

so'ute unity +ith &u$ unthinin* aso!ption in &u -- thisis !ipeness. Hpon you! attainment to this sta*e o pu!ity$oth inside and outside natu!a''y use.... :hen you u''yaso! you!se' in &u$ the ete!na' and


inte!na' me!*e into a sin*'e unity.[4]

Eotie +hat is notenou!a*ed he!e= one shou'd not u'tivate a

'anness o mind$ in +hih no thou*hts a!ise$ no! shou'd one t!y topush thou*hts a+ay$ +hih divides you into t+o -- that +hih is

pushin* the thou*hts a+ay$ and the thou*hts +hih a!e pushed

a+ay. Instead$ the p!inip'e is to onent!ate on one thin* -- in this

ase$ &uuu... -- in o!de! to become one+ith it.

:hat distin*uishes this !om$ say$ an Indian mantramis theseekingua'ity +hih is *ene!ated y the need to so've the /an.
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Hsua''y$ a'thou*h not a'+ays$ it is emphasied that *!eat dout is

neessa!y. !eat dout he!e !ee!s to the state o pe!p'eity +hih

eomes so intense that it is epe!iened oth physia''y and

menta''y$ and +hih untions to 'o oneptua'iin*.

:hen +o!in* on Zen$ the most impo!tant thin* is to *ene!ate the Ichin(dout sensation). :hat is this dout-sensation> ,o! instane=:he!e did I ome !om eo!e my i!th$ and +he!e sha'' I *o ate!my death> "ine one does not no+ the ans+e!$ to eithe! uestion$a st!on* ee'in* o dout a!ises in the mind. "ti this dout-mass onto you! o!ehead (and eep it the!e) a'' the time unti' youan neithe! d!ive it a+ay no! put it do+n$ even i you +ant to. Thensudden'y you +i'' disove! that the dout-mass has een !ushed$that you have !oen it to piees.[5]

It +ou'd e inte!estin* to ompa!e this *!eat dout +ith the

a!tesian dout that stands at the e*innin* o mode!n :este!n

phi'osophy. B!iey$ the main di;e!ene seems to e that a!tesian

dout is somethin* that the se' has$ +he!eas the *!eat dout

eomes somethin* that the se' is= the se' eomes sop!eoupied +ith its /an that it o!*ets itse' in its pu'ement. "o

a!tesian dout has the e;et o !eiyin* the sense-o-se'$ ut the

*!eat dout 'eads to the evapo!ation o that sense o se'.

t the e*innin* o Zen p!atie$ the!e a!e many dist!atin*

thou*hts and it is diJu't to ous on &u$ ut i the student

pe!seve!es then the st!eam o inne!-dia'o*ue eventua''y +eaens as&u *!o+s st!on*e!. The sense o se' is s'o+'y attenuated as the

menta' phenomena that sustain it -- desi!es and epetations$ ideas

aout onese'$ et. -- ade a+ay. 6ventua''y meditation deepens to

eome samdhi$ +hen oth inside and outside natu!a''y useeause the!e is no 'on*e! an a+a!eness o dua'ity$ o an I that is

!eitin* &uuu... The!e is only&uuu...= This sta*e is sometimes

des!ied y sayin* that no+ mu is doin* mu = +ithout the

attendant sense o an I$ it is Dust mu that sits$ mu that stands

up and +a's$ mu that eats. I one pe!seve!es$ the!e sometimes

a!ises the sensation o han*in* ove! a p!eipie and dan*'in* y asin*'e th!ead. 6ept o! oasiona' ee'in*s o uneasiness and

despai!$ it is


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'ie death itse'. (7auin).[6]The so'ution is to 'et *o y th!o+in*

onese' omp'ete'y into mu=

B!ave'y 'et *oGn the ed*e o the 'i;.

Th!o+ you!se' into the ayss:ith deision and ou!a*e.

Fou on'y !evive ate! death.[7]

Kensh (seein* inne! natu!e)$ the !st sta*e (o! *'impse) o

en'i*htenment$ ou!s +hen the student does 'et *o o himse'.

'' o a sudden he nds his mind and ody +iped out o eistene

to*ethe! +ith the /an. This is +hat is no+n as 'ettin* *o you!ho'd. (7auin)[8]


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s


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many e'ements !om the di;e!ent sian t!aditions that emphasie

the nondua'ity o suDet and oDet. Nondual perceptionis

pe!eption +ithout oneptua' supe! impositions vikalpa!$

prapa"ca$ adhysain +hih ase pe!eption is unmediated

nirvikalpa!and se'-'uminous svayaprak#a!-- that is$ se'-a+a!e eause the!e is no need o! anothe! onsiousness to ea+a!e o$it. To say that the +o!'d is myas oth dvaita and

&ah@y@na do$ then des!ies the at that these se'-'uminous

phenomena seemto eist ete!na''y as oDets.[12]

Eondua' ation seems to e +hat is ein* des!ied in the Taoist

wei%wu%wei(imui )$the pa!adoia' ation o nonation. This

!ee!s not to passivity$ as it has oten een unde!stood$ ut toation in +hih the!e is no dua'ity et+een the se' and the ation.

:hen I am omp'ete'y one +ith an ation$ +ithout the

supe!imposition o an intention inte!e!in*$ then$ in p'ae o the

sense o se'$ the!e is an a+a!eness o that +hih does not han*e.

It is si*niant that this pa!ado is a'so ound in oth &ah@y@na

Buddhism and the &hagavad%g't$ +he!e +e nd= 7e +ho in ation

sees no-ation$ and in no-ation ation$ he is the man o

unde!standin* amon* men...thou*h he en*a*es in ation$ yet heats not at a''.[13]


The!e is a'so nondual thinking. This is somethin* not oten

disussed$ eause thinin* is usua''y unde!stood to e the

p!o'em$ the de'usion +hih mediates to ause ou! sense o dua'ity.But the &ah@y@na distintion et+een vij"na(onsiousness) and

praj"(+isdom) suppo!ts the idea that the!e is a'so a thinin* in

+hih the!e is no dua'ity et+een thine! and thou*ht. This is

!eativity$ and ep'ains +hy !eativity is int!insia''y myste!ious= I

do not !eate the thou*hts$ ut they sp!in* up (thepra%opraj")

y themse'ves. Beause o the 'ose onnetion et+een thinin*

and samdhi$ +e sha'' !etu!n to this issue sho!t'y.

In on'usion to this setion$ it must e emphasied that the

kenshepe!iene -- the !st taste o nondua'ity -- is not the end
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ut on'y the t!ue e*innin* o Zen p!atie. It has een said that to

epe!iene kenshis not usua''y ve!y diJu't$ ut to inte*!ate that

epe!iene u''y into ones dai'y 'ie is a ha''en*e that taes

'ietimes. 6ept in the ve!y deepest (and !a!est) o ases$ impu!e

karmictendenies pe!sist and they eventua''y !etu!n ate! anyen'i*htenment epe!iene$ a'on* +ith the sense o dua'ity$ a'thou*hthat has een +eaened y the !ea'iation that suh dua'ity is

indeed de'usive. o!din* to &ah@y@na teahin*s$ !ea'ity has t+o

sides$ o!m and emptiness. Hsua''y +e epe!iene phenomena on'y

dua'istia''y$ ut kensh!evea's the essentia' +o!'d o empty

oneness. Kathe! than Dust a'te!natin* !om one to the othe!$ the

ha''en*e is to !ea'ie and maniest thei! inte!penet!ation. Gne

+ay to ep!ess this is that nondua'ity must e u''y !ou*ht intothe appa!ent'y dua'isti +o!'d o ou! day-to-day ativities.

II.

I the aove aount o the &u p!oess is o!!et$ then the!e a!e

a nume! o imp'iations +hih a!e phi'osophia''y uite inte!estin*.

This setion +i'' disuss some o them.

1. It is diJu't to mae sense out o the &u p!oess un'ess +e

p!esuppose that the !esu't -- nondua' epe!iene -- is not somethin*

ne+'y !eated$ ut is the t!ue natu!e o a'' ou! epe!iene at a''

times. It is ha!d'y tena'e to 'aim that in +o!in* on &u my

individua' mind 'ea!ns ho+ to me!*e +ith oDets. It on'y maes

sense the othe! +ay a!ound= this nondua' +ay o epe!ienin*me!e'y !evea's the t!ue natu!e o phenomena$ and my sense o

ein* a sepa!ate onsiousness +as a'+ays (as a'' shoo's oBuddhism emphasie) Dust a de'usion. "o the!e neve! +as a se'$

Dust a sense-o-se'. (7e!e it is si*niant that oth "aMhya-Fo*a

and dvaita Ced@nta a*!ee +ith Buddhism that 'ie!ation on'y


ou!s !om the empi!ia' point o vie+= neithe! thepuru(ano! thetman+as eve! !ea''y in onda*e.) But +hat is the di;e!ene


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et+een a se' and a sense-o-se'> se' is an eistin* thin*$ ut

a sense-o-se' must e mo!e dynami= a p!oess$ onstituted y

e!tain !eu!!in* +ays o thinin*$ +hih a!e not !andom ut

st!utu!ed in a ohe!ent$ se'-suppo!tin* +ay. In othe! +o!ds$ it is

the +ay e!tain !eu!!in* thou*hts (he!e thou*hts means menta'phenomena *ene!a''y$ in'udin* emotions$ desi!es$ memo!ies$ et.)

interactthat *ene!ates the sense o an I. The !eu!!ene and

pe!sistene o suh thou*hts !eates$ as it +e!e$ a menta' u'e

+hih is supe!imposed upon sense-epe!iene$ 'te!in* and

inte!p!etin* it. This has the e;et o dividin* epe!iene into an I

that seems to e inside the u'e and an ete!na' +o!'d +hih is

outside it. This has the e;et o dividin* epe!iene into an I that

seems to e inside the u'e and an ete!na' +o!'d +hih isoutside it.

This is impo!tant o! unde!standin* +hat happens +hen +e do

)a*en= I am a'e to eome one +ith &u on'y y uttin* o; thisp!o'ie!atin* hain o inte!'oin* thou*hts. To ep'ain this$ 'et us

a up o! a moment. :hat eat'y is the siness that +e a!e

t!eatin* +ith)a*en$ and ho+ does the mediine o)a*en+o!>

That is 'ea!'y the hea!t o the issue$ ut the ans+e!s usua''y *iventend to e va*ue and not ve!y he'pu'. Gten the p!o'em is simp'y

'ae''ed -- and I did it too in the !st pa!t o this pape! --

oneptua'iin*$ ut +hat does that te!m !ee! to> G! +e a!e to'd

that the p!o'em is 'in*in* to thou*hts$ ut doesnt that

p!esuppose the se' that +e +ant to ana'ye a+ay= whois doin* the

'in*in*> "o an +e ep'ain the p!o'em +ithout ont!aditin*

ou!se'ves> The Fo*@@!a pe!spetive he'ps some+hat= the!e is no

*!aspe! apa!t !om the *!aspin*$ and *!aspin* he!e !ee!s tosome tendeny o the mind to ate itsel$. But ho+ an a thou*ht

ate itse'$ i$ as +e no+$ eve!y thou*ht that a!ises a'so passes

a+ay> The ans+e!$ it seems to me$ is that the p!o'em is not the

dis!ete thou*ht-e'ement (%ap. nen$ h. nien ) itse'$ ut !athe!

the tendeny to 'in up eah thou*ht +ith the net thou*ht$ main*

them into a hain$ y not 'ettin* *o o one unti' the!e is anothe! to

ate upon. 6ah thou*ht in itse' is omp'ete and +ho'e andempty (NOnya)$ eause it maniests itse' spontaneous'y +ithout

the need o! an e*o-se' to thin it. But the unen'i*htened mind


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misses this eause (to o!!o+ the ana'o*y o a mode!n dvaitin$

Kamana &aha!shi) it is 'ie a +o!m that +i'' not 'et *o o one 'ea

unti' it has anothe! to ho'd onto. The p!o'em is that +e a!e a!aid

to 'et *o and a'' into the Coid -- +hih$ as Pau (h. 7uan*-po

) said$ is not !ea''y a void ut the dharmakyaitse'. Qe!haps an othe!+ise-eni*mati passa*e in the +iamond ,-trais

main* the


same point=

The!eo!e then$ "uhOti$ a odhisattva shou'd p!odue anunsupported thought$ a thou*ht +hih is no+he!e suppo!ted$ +hihis not suppo!ted (aprati(.hiti) y o!ms$ sounds$ sme''s$ tastes$touha'es$ o! oDets o mind.[14]

n unsuppo!ted thou*ht is tathat= %ust that thou*ht a Zen

maste! mi*ht say. It is just such an unsupported thought that the

/Mu/ process produces0 /Mu1/The !e'ation et+een this and aen

is 'a!ied y the "ith Qat!ia!h in the 2lat$orm ,-tra=In the ee!ise o ou! thinin* au'ty$ 'et the past e dead. I +ea''o+ ou! thou*hts$ past$ p!esent and utu!e$ to 'in up in a se!ies$+e put ou!se'ves unde! !est!aint. Gn the othe! hand$ i +e neve! 'etou! mind attah to anythin*$ +e sha'' *ain 'ie!ation.[15]

Baso (&a-tsu$ ) des!ies ho+ thou*hts a!e epe!iened ate!

en'i*htenment$ as a !esu't o Zen p!atie=

"o +ith o!me! thou*hts$ 'ate! thou*hts$ and thou*hts in et+een=the thou*hts o''o+ one anothe! +ithout ein* 'ined to*ethe!. 6ahone is aso'ute'y t!anui'.[16]

Basos 'ast point sho+s us that +e have anothe! instane o the

wei%wu%weipa!ado= omp'ete'y to beDust one$ nondua' thou*ht is

to t!ansend thinin* in the usua' sense. Gne thou*ht is

thou*ht'ess thou*ht eause it is a thou*ht +ithout the sense o a

thine!. The thine! is the e*o-onsiousness +hih is supposed'ydoingthe thinin* -- that is$ 'inin* the thou*hts to*ethe!. :ithout

the de'usive sense o suh a thine!$ the thou*ht is epe!iened as
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empty$ and suh thinin* is t!anui'. Gu! minds a!e a*itated$ not

eause thou*hts a!ise$ ut eause o the !est'ess need to nd

a'+ays one mo!e thou*ht to ate upon.

3hyis the!e a'+ays this need to 'in thou*hts to*ethe!$ to !eate

yet one mo!e> The ans+e!$ I thin$ is in the at that the sense-o-se' is not a thin* ut a p!oess. In itse'$ the se' is a nothin*$ and

this is epe!iened as a lack so the se' is a'+ays t!yin* to *et

ahead o itse'$ to p!oDet itse' onto the net thou*ht$ et. This

onstant th!ust into the utu!e is the sense-o-se'. oneptua'iin*

and !easonin* !ee! to this tendeny. ,o! that p!oess to stop is to

!ea'ie the t!ue$ empty natu!e o thisthou*ht.[17]

2. :hen I die to myse' -- o!*et myse' -- and a'' into the Coid$ Iam !eo!n in the !ea'iation that a'' phenomena a!ise spontaneous'y

!om that *!ound -- in'udin* thou*hts. I thou*hts too ome$

not !om my mind$ ut !om the &ind -- i thou*hts a'so a!enondua' -- then the t!ue natu!e o thinin* must e

11R &u and Its Imp'iations

!adia''y di;e!ent !om ou! usua' oneptua' thinin*$ Dust as the

t!ue natu!e o empty phenomena is !adia''y di;e!ent !om ou!

usua' dua'isti +ay o pe!eivin* them as mate!ia' oDets. I

oneptua' thinin* vei's the nondua'ity o pe!eptions$ pe!haps the

onve!se is a'so t!ue= +hen the thou*ht-o!min* ativity o the mind

is p!eoupied +ith a dua'isti system o !ep!esentation and

intention$ then somethin* undamenta' aout the t!ue natu!e othou*ht is a'so osu!ed. This +ou'd seem to 'eave the doo! open

o! some ind o phi'osophy$ a'thou*h e!tain'y ve!y di;e!ent !om

the usua' :este!n t!adition. Qe!haps the 'ate! phi'osophy o &a!tin

7eide**e! (ate! the Kehre$ tu!nin*) is a move in this di!etion. In

at$ this *ives us a va'ua'e pe!spetive on his 'ate! app!oah$+hih is one!ned not +ith onst!utin* a phi'osophia' system ut

!athe! !emainin* in the d!at o thinin* y thinin* eve! mo!e

deep'y=


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I have 'et an ea!'ie! standpoint$ not in o!de! to ehan*e it o!anothe! one$ ut eause even the o!me! standpoint +as me!e'y a+ay-station a'on* a +ay. The 'astin* e'ement in thinin* is the +ay.[18]

Qe!haps some phi'osophia' uestions an even untion as/ans$ and a!e susepti'e to the same ind o 4rsprungliche

ans+e!= one +hih sp!in*s up y itse' (pra%j") to t!anso!m ou!pe!spetive= I the ans+e! ou'd e *iven it +ou'd onsist in a

t!anso!mation o thinin*$ not a p!epositiona' statement aout a

matte! at stae.[19]

But the!e seems to e somethin* unavoida'y dua'isti aout a''

phi'osophy. The!e is sti'' a i* di;e!ene et+een the nondua'

a!isin* o an empty thou*ht and the 'ao! o phi'osophy$ +hih

must 'in those oDetied thou*hts into a 'o*ia''y satisyin*

patte!n. Zen maes a distintion et+een 'ivin* +o!ds and dead

+o!ds$ and the same di;e!ene app'ies to thou*hts. The thinin*

o Zen is ound in the mondo! dharma%combat$ in the ha''en*e oa uestion and a spontaneous$ unmediated !esponse to it. But in

phi'osophy a'' suh +o!ds and thou*hts eome dead. They 'ose

thei! o!i*ina' vita'ity as they eome !oen into ounte!s to est!utu!ed into a!*uments and systems$ and eva'uated as !i*ht o!

+!on* in !ep!esentin* a !ea'ity thus oDetied. 6ven +o!se$ the

one-'ivin* thou*hts eome u!the! !edued to pa+ns in ou! e*o-*ames o aademi p!esti*e and p!oessiona' advanement.

In ont!ast$ 7eide**e! p!aises "o!ates as the pu!est thine! o

the :est eause

'' th!ou*h his 'ie and !i*ht into his death$ "o!atesdid nothin* e'se than p'ae himse' into this d!atSo thinin*$ this u!!ent and maintain himse' init.... That is +hy he +!ote nothin*. ,o! anyone +hoe*ins to +!ite out o thou*htu'ness mustinevita'y e 'ie those peop'e +ho !un to see

11U &u and Its Imp'iations

!eu*e !om any d!at too st!on* o! them. [20]


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Isnt this +hy "o!ates a'so insisted that he knew nothing

(ao!din* to Q'ato)$o! those sued into the d!at o nondua'

thinin*$ as "o!ates seems to have een$ must not 'in* to

anythin* that a!ises. Eot no+in* is ve!y deep$ said &aste! Ao-

han$ p!eipitatin* :Vn-is a+aenin*.[21] 3. thi!d imp'iation o the &u p!oess dea's +ith the deate

et+een Zen and Qu!e Aand Buddhism. Hsua''y a dihotomy is

pe!eived et+een thejirikio! se'-dependene o Zen and the

tarikiothe!-dependene o Qu!e Aand devotion to mida. (The!e is

an Indian pa!a''e' in the CiNiWt@dvaita deate$ amon* the suesso!s

o K@m@nuDa$ et+een the at shoo' and the money shoo'=

an +e simp'y !e'y upon od$ +ho +i'' save us as a mothe! at

a!!ies he! ittens$ o! must +e ou!se'ves mae e;o!t$ 'ie the ay

money that must 'in* to its mothe!s hest>) But i eomin* one

+ith &u 'eads to the !ea'iation that epe!iene is atua''y

nondua' -- that the iu!ation et+een se' and othe! is a de'usion-- then suh a dihotomy et+een Zen and Qu!e Aand is untena'e

and the!e an e no !ea' distintion et+een se'-dependene and

othe!-dependene. The Zen student +ho is dete!mined that he

+i'' !ea th!ou*h to ensh/ by himsel$is Dust as de'uded as theQu!e Aand devotee +ho su!!ende!s himse' to the me!y o someone

e'se.

The Qu!e Aand Buddhist must !ea'ie that mida is nothin* othe!

than anothe! name o! his (o! he!) o+n t!ue nondua' natu!e$ and the

Zen student must !ea'ie that ones o+n e;o!ts an neve! cause

ensh/ to happen. The point o Zen-p!atie is to o!*et you!se'

and in so doin* to 'et the ody-mind a'' a+ay. This is not somethin*that the se' (o! !athe! sense-o-se') an dua'istia''y do instead$

the se' must 'et *o and e +iped out o eistene. The Tietan

teahe! hX*yam T!un*pa put it +e''= en'i*htenment is a'+ays an

aident$ ut meditation maes you aident p!one. Then$ as #Oai

said$ I ente! into the Buddha and the Buddha ente!s into me.

"uh 'ettin* *o is the midd'e +ay et+een se'-e;o!t and

me!e aith in anothe!. It !eui!es oth aith and e;o!t= aith$

eause the!e must e omp'ete ondene in that Coid into +hih

I 'et myse' a'' and e;o!t$ eause 'ettin*-*o does not ome


14/24

natu!a''y o! most o us$ and so the!e is the pa!ado that +e must

+o! at it -- as in the !epetition o &u o! the nembutsu. Qu!eAand aith emphasies the !st$ +he!eas Zen emphasies the

seond. In this !e*a!d$ the!e is somethin* myste!ious aout Zen

p!atie. :hen I sit$ sometimes the!e is the sense that it is not Ithat am +o!in* to !ea'ie somethin*$ ut vie-ve!sa= it is essentia'

natu!e that is +o!in* to maniest itse' th!ou*h me$ and it Dust

+ants me to 'et *o and *et out o the +ay


so it an sp!in* o!th. G ou!se$ this seond des!iption is asdua'isti and unsatisato!y as the o!me!$ ut the point is that

neithe! des!iption is ette! o! +o!se than the othe!. The e;o!t that

ou!s shou'd not e identied as eithe! mine o! anothe!s= +e

mi*ht say that the e;o!t mida ee!ts to 'ie!ate me is none othe!

than my o+n e;o!ts to !ea'ie my t!ue natu!e.

But that is not uite !i*ht eithe!. 6;o!t is dua'isti -- one pa!t

pushin* anothe! -- so it doesnt seem o!!et to say that mida$ ou!

nondua' natu!e$ st!u**'es. This su**ests anothe! +ay to unde!standthe !e'ation et+een e;o!t and 'ettin* *o= that the amount o

e;o!t +hih is neessa!y +i'' o!!espond to ho+ st!on* ones senseo dua'ity is. :hen the sense o dua'ity is st!on*$ then the!e is

st!on* attahment$ and mo!e e;o!t is needed to ove!ome those

attahments. 6;o!t he!e does not mean the same thin* as

p!atie -- o! eamp'e$*a*eno! nembutsu!eitation. Q!atie is

a'+ays neessa!y$ ut in 'ate! sta*es suh p!atie does not seemso e;o!tu' eause ones sense o dua'ity is 'ess. ,!om thispe!spetive$ the money shoo' is vindiated.

:hethe! o! not this tentative su**estion is o!!et -- and +hethe!

o! not it ont!iutes to !eso'vin* the deate et+een Zen and Qu!e

Aand -- 'ettin* *o is +hat is neessa!y$ and this !eui!es oth

e;o!t and aith. This ep'ains +hy


15/24

unde!stand the di;e!ene +ithin Zen et+een Kinai and "/t/ -- ut

oth a!e neessa!y.

4. The ou!th imp'iation is not muh mo!e than a speu'ation

eause I do not no+ enou*h aout


16/24

student$ is a'so nondua'= eause I do nothin*$ the I tempo!a!i'y

evapo!ates. In the ase o &u sam@dhi$ the!e is no 'on*e! any

dua'ity et+een me and &u in the ase o shian-taa$ the!e is no

'on*e! any dua'ity et+een my onsiousness and my +ho'e

envi!onment= I amthe sounds$ et.$ +hih a!ise and pass a+ay!ee'y i the!e is no 'in*in* to them. [22]I this is so$ then onemeanin* o p!atie and en'i*htenment a!e not t+o sta*es [23]is

that oth invo've epe!ienin* nondua''y. G ou!se$ the!e is sti''

a'so a di;e!ene et+een p!atie and en'i*htenment. The

impo!tane o en'i*htenment is that one ontinues to epe!iene

nondua''y +hen one is not doin* aen. nd the advanta*e o &u

ove! shian-taa is that$ eause the!e is somethin* to onent!ate

on$ it is easie! to stop the mind !om +ande!in*$ and thus one ismo!e 'ie'y to ome to ensh/.

5. I my des!iption o the &u p!oess is o!!et$ then neithe!

Zen p!atie no! Zen en'i*htenment a!e uniue to Zen. The!e a!eunmistaa'e pa!a''e's et+een &u and the5uo the 6pani(ads$

the nirvikalpa%samdhio Fo*a and 'ate! Ced@nta$ the hesychasm

%esus p!aye! o 6aste!n G!thodo h!istianity$ and the one-

sy''a'e p!aye! !eommended inMy &utt o$ 6nknowing. Beausethe tehniues a!e simi'a! -- this is espeia''y 'ea! in My &utt o$

6nknowing+hih *oes into *!eat detai' -- one must et!apo'ate and

onside! +hethe! the !esu'ts a!e a'so the same. I thin that this too

is diJu't to deny= I have a'!eady a!*ued that the a''-"e' o

Ced@nta is phenomeno'o*ia''y euiva'ent to the no-se' o

Buddhism$ and even the appa!ent'y-dua'isti kaivalya('ie!ation) o

"aMhya-Fo*a an e vie+ed as an attempt to des!ie the nondua'

epe!iene.[24]Eo! need theism e e'uded he!e. I am auainted+ith seve!a' ua'ied Zen teahe!s +ho a'so happen to e h!istian

'e!*y. "ome o thei! students (many o them h!istian$ ut doin*

pu!e Zen p!atie) have des!ied thei! ensh/ as epe!ienin*

od. This does not neessa!i'y mean that the t+o t!aditions a!eein* onused. Kathe!$ it shou'd mae us onside! +hat is the

o!i*in o the onept o od.My &utt o$ 6nknowingspeas o


17/24


the spi!itua' *oa' as di!et'y epe!ienin* the naed ein* o od$

and 6ha!t$ despite his onstant !ee!ene to od$ seems 'ose! to

Zen than to t!aditiona' h!istianity. :as od too o!i*ina''y anattempt to des!ie +hat I have a''ed the nondua' epe!iene o

ou! essentia' natu!e> Qe!haps the onept o od an e

demytho'o*ied in suh a +ay.

"uh ompa!isons a!e sometimes uestioned y sayin* that the

mystia' epe!iene +i'' a'+ays e modied y its u'tu!a' and

'in*uisti ontet. But i +o!in* on &u invo'ves 'ettin* *o o a''

suh supe!impositions$ that +i'' not e t!ue o! a *enuine'y nondua'

epe!iene. Then it is not that epe!iene itse'$ ut its des!iption

and maniestation (pe!sona'iation) +ithin soiety$ that +i'' di;e!+ide'y in di;e!ent u'tu!es and times.

:hat does seem uniue aout Zen is t+o thin*s. ,i!st$ in Zen$ at

its est$ the!e is a minimum o the eess a**a*e -- !itua'$

dot!ines$ et. -- +hih$ mo!e oten than not$ se!ves to ao!t o!

de!ai' the spi!itua' uest. spi!itua' shoo' an no mo!e dispense

+ith a'' 'an*ua*e and phi'osophy than the !est o soiety an$ and

this is dan*e!ous$ eause 'an*ua*e tends to dua'ie= somethingisdes!ied. But in Zen a ne+ minima'ist and pa!adoia' (se'-

ne*atin*) 'an*ua*e +as deve'oped to minimie this p!o'em. I am a

Zen student !athe! than a Cedantin o! a h!istian eause to me

the Zen path seems the pu!est and the simp'est (not easiest?) one$

the 'east disto!ted y et!aneous o!ms. But I see the di;e!ene as

a matte! o de*!ee !athe! than ind. That is +hy Zen has een a'e

to !ep!odue the nondua' epe!iene in eah *ene!ation and eep

the t!adition a'ive$ +he!eas h!istianity has not -- +hih is +hyh!istian 'e!*y must tu!n to Zen to !evita'ie thei! o+n !e'i*ion.

The othe! uniue thin* aout Zen is that it is the most +o!'d-aJ!min* o a'' the *!eat i''uminative t!aditions. e!tain'y this is

onneted +ith the phenomena'isti tendenies o hinese and

%apanese u'tu!e$ a'thou*h +hih is ause and +hih e;et he!e is

un'ea!. Zen is nondua' in this sense too$ +he!eas most o Indian

and "emiti !e'i*ious thou*ht has een +o!'d-ne*atin*$ deva'uin*this +o!'d o! the sae o somethin* e'se deemed to e othe! than


18/24

it= od$ B!ahman$ pu!uWa$ et. Then the spi!itua' uest tends to

eome a ind o esapism$ usua''y tin*ed +ith pessimism

!e*a!din* the ate o the phenomena' +o!'d. The !esu't o this

attitude is a'' to evident in the pove!ty o ontempo!a!y India and

the va!ious !ises -- eonomi$ nu'ea!$ eo'o*ia'$ spi!itua' -- no+th!eatenin* :este!n and hene +o!'d ivi'iation. This !in*s us toou! 'ast imp'iation.

R. Qe!haps it is ttin* to on'ude y !etu!nin* to the theme o

this yea!s symposium= The "i*niane o "am@dhi in the

ontempo!a!y :o!'d. That


it is a +o!'d in *!ave !isis no one an dout. The umu'ative e;ets

o siene and tehno'o*y$ +hih one +ou'd hope to e 'ie!atin*$

must !athe! '' us +ith deep app!ehension. ,o! the !st time$ manhas the po+e! to dest!oy himse' as a speies$ and$ eause ou!

spi!itua' deve'opment has y no means ept up +ith ou!

tehno'o*ia' deve'opment$ the!e is a *ood hane that +e may

atua''y do so.

,!om a Zen pe!spetive$ +hat is most st!iin* aout the p!esent

+o!'d situation is the pa!a''e' et+een it and the pe!ennia'

individua' situation. It is eomin* 'ea! that the undamenta'

p!o'em is the !e'ationship et+een manind as a +ho'e and ou!

*'oa' envi!onment. It is eause o his a'ienation !om the ea!th

that manind is dest!oyin* it. Qhi'osophia''y$ this is +hat 7eide**e!

identied and !itiied as humanism. But this is nothin* othe!than the individua' situation +!itten 'a!*e= esides the p!o'em o

the individua' e*o$ the!e is no+ the p!o'em o a speies-e*o. In

oth ases the p!o'em is a de'usive sense o dua'ity et+een

onese' (+hethe! individua' o! o''etive) and the +o!'d one is in.

The same dua'ism that !edues thin*s to oDets o! onsiousnessis at +o! in the humanism that !edues natu!e to !a+ mate!ia' o!

humanind.[25]

I +e 'oo o! the histo!ia' !oots o this 'a!*e! p!o'em$ +e must


19/24

*o a to anient !eee and the Bi'e. In 'assia' !eee an

espeia''y dua'isti +ay o epe!ienin* the +o!'d +as nu!tu!ed y

the Q'atoni sp'it et+een the eve!-han*in*$ hene dua'isti senses

and !eason thei! maste!$ this 'ed to :este!n siene and

tehno'o*y. The mo!a' Dustiation o! t!anso!min* the +o!'d +asp!ovided$ unintentiona''y y the G'd Testament= od !eated the+o!'d and p'aed man in it. :hen od eventua''y disappea!ed$ this

t!inity eame a dua'ity$ and the!e +as nothin* to stop us !om

eou'in* ou! o+n nest. This sho+s the intimate !e'ation et+een

ou! p!esent mate!ia'ism and dua'isti !e'i*ion$ in +hih spi!it is

unde!stood to e othe! than the +o!'d. :hat shou'd no+ e 'ea! is

that suh dua'isti !e'i*ion annot +o!. I spi!it is anythin* othe!

than the t!ue natu!e o this +o!'d$ then the +o!'d -- ou! home -- isdeva'ued$ and +e too insoa! as +e a!e o it.

Zen phenomena'ism -- o!m is empty$ ut emptiness is none

othe! than o!m -- is as di;e!ent !om suh dua'isti !e'i*ion as ane. It points to anothe! +ay o ein* +hih +ou'd !eso've the

p!o'em. This is not to say that Zen +i''$ o! even an. Zen p!atie

evo'ved to dea' +ith the p!o'em o the individua' e*o$ and the

th!eat o mans speies-e*o seems to p'ae us in a ve!y di;e!entsituation. :e annot assume that the t!aditiona' 6ast-sian o!ms o

Zen y themse'ves a!e adeuate o! dea'in* +ith this ne+ soia'

p!o'em.


Hno!tunate'y$ manind annot o''etive'y o!*et itse' in


20/24

*ene!ation$ %apanese Zen students in sea!h o a *ood teahe! may

need to *o to the :est? Qe!haps$ 'ie Tietan Buddhism$ Zen is

t!ansp'antin* to the :est Dust in time to save itse' !om sta*nation

at home. But the!e is no *ua!antee that the t!ansp'ant ope!ation

+i'' e a suess. The p!esent state o me!ian Zen is ha!d'yenou!a*in*. The !eent t!ou'es in maDo! me!ian Zen ente!ssho+$ amon* othe! thin*s$ that some t!aditiona' sian o!ms (o!

eamp'e$ monasti Zen) do not +o! in the Hnited "tates. The tas

o! the immediate utu!e is to distin*uish +hat is Zen !om +hat is

%apanese (and hinese)$ a'thou*h a!eu''y in o!de! to

distin*uish the ay !om the ath-+ate!. It may e that many

thin*s no+ onside!ed pa!t o Zen annot and need not e

t!ansp'anted to the :est. It may even e that +hat does na''ysu!vive +i'' 'oo 'itt'e 'ie p!esent %apanese Zen$ and does not even

!etain the name -- +hih shou'd not othe! any t!ue Zen student?

That +i'' not matte!$ as 'on* as +hat does su!vive is a'e to inspi!epeop'e to p!atie$ to 'ead them to the nondua' epe!iene th!ou*h

o!*ettin* onese'$ and to the pe!sona'iation o that epe!iene in

thei! dai'y 'ives.

Footnotes

S1 This passa*e is uoted in 7he 8ospel 5ccording to )en$ ed.

Koe!t "oh' and ud!ey a!! (Ee+ Fo!= Ee+ me!ian Ai!a!y$19U0)$ 93. They *ive as sou!es the 6ha!t t!ans'ations y . deB.

6vans and K. B. B'aney. [back to text]

S2 Aud+i* :itt*enstein$ Notebooks 9:9;%9:9


21/24

S4 ,!om Fasutanis ommenta!y on &u$ in Qhi'ip #ap'eau$ ed.$ 7he

7hree 2illars o$ )en(Toyo= :eathe!hi''$ 19RR)$ U9-80. [back to text]

S5 ,!om the

?ournal o$ Indian 2hilosophy11$ 4$ (1983). B!iey$ this is eause the

pu!uWa-p!ati dua'ism is ve!y di;e!ent !om the mo!e ommon-

sense mind-ody dua'ism o


22/24

S13 &hagavad%g't$ IC 18$ 20. Kadha!ishnans t!ans'ation$ in

Kadha!ishnan and &oo!e$ ed.$ ,ourcebook o$ Indian 2hilosophy

(Q!ineton Hnive!sity Q!ess$ 195U)$ 11U. ,o! a disussion o the wei%

wu%weipa!ado$ see :ei-+u-+ei= Eondua' tion$ 2hilosophy =ast

and 3est$ 35$ 1$ (1985). [back to text]S14 6d+a!d one$ t!ans. and ed.$ ,elected ,ayings $rom the

2er$ection o$ 3isdom(Bou'de!= Q!aD[@ Q!ess$ 19U8) 90. [back to text]

S15 ,utra ,poken by the ,i@th 2atriarch on the Aigh ,eat o$ /7he

7reasure o$ the Baw/$ t!ans. :on* &ou-'am$ (7on* #on*= 7on* #on*

Buddhist Boo


23/24


"tamau*h$ in &asic 3ritings$ ed.


24/24

=astern &uddhist$ Ee+ "e!ies$ 4. 1$ 135-R.) [back to text]

S23 &endwa$ ibid.$ 144. [back to text]

S24 "ee note 11. aove. [back to text]

S25 &ihae' 6. Zimme!man$ To+a!ds a 7eide**e!ian 6thos o!Kadia' 6nvi!onmenta'ism$ =nvironmental =thics$ 5. 2$ (1983)$ 112.[back to text]
http://ccbs.ntu.edu.tw/FULLTEXT/JR-AN/60770.htm#[22]http://ccbs.ntu.edu.tw/FULLTEXT/JR-AN/60770.htm#[23]http://ccbs.ntu.edu.tw/FULLTEXT/JR-AN/60770.htm#[24]http://ccbs.ntu.edu.tw/FULLTEXT/JR-AN/60770.htm#[25]http://ccbs.ntu.edu.tw/FULLTEXT/JR-AN/60770.htm#[22]http://ccbs.ntu.edu.tw/FULLTEXT/JR-AN/60770.htm#[23]http://ccbs.ntu.edu.tw/FULLTEXT/JR-AN/60770.htm#[24]http://ccbs.ntu.edu.tw/FULLTEXT/JR-AN/60770.htm#[25]

david loy: mu and its implications

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