禅の心との日本文化

禅の心との日本文化
Zen and Japanese Culture
The Essential Spirit of Zen
Buddhism
般若 (Prajna)(超越的智慧）
Transcendental Wisdom
Enlightenment
大悲(Karuna) （愛・憐情）
Love and compassion
般若(超越的智慧）
Transcendental Wisdom: Enlightenment
大悲（愛・憐情）Love and compassion
無(Mu)と空(Ku)
Nothingness and Emptiness
Nothingness is seen not as a state of
non-existence as opposed to
existence but as an absolute,
transcending the opposition of
existence and none-existence, or as
an ideal and absolute human state
identical to religious enlightenment
(Satori)
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無常観を受け入れ無の境地から、
悟りを開く Enlightenment (Satori)
To eliminate all human desire and reach
the stage of enlightenment, it is necessary
to realize that all is empty, transient and
mutable.
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仏教における悟り Buddhism
Purification and Enlightenment
Worldly Passion and desires lead human
beings into delusion, suffering and anger.
The five ways to emancipate ourselves from
the bond of worldly passion and desires.
1. We can feel peace of mind only if our mind
can get rid of limitless worldly passion and
desires. The causes of delusion and suffering
are rooted in the mind’s desires for what we do
not have and attachments to possessiveness
and materialism.
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Purification and Enlightenment
People should learn endurance: they
should learn to endure the discomforts of
heat and cold, hunger and thirst. They
should learn to be patient when receiving
abuse and scorn.
People should learn to see and to avoid all
danger. We should not make friends with
evil men. (The teaching of Buddha 1996)
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The Essence of Zen Buddhism
般若(Prajna) 大悲(Karuna)
Prajna 般若 and Karuna 大悲 are Sanskrit
terms. Prajna may be translated
“transcendental wisdom” and Karuna “love” or
“compassion.” Prajna makes us look into the
reality of things beyond their phenomenality,
and therefore, when Prajna is attained we have
an insight into the fundamental significance of
life and of the world, and cease form worrying
about merely individual interests and sufferings.
(Suzuki, 1938, p.13)
The Essence of Zen Buddhism
般若(Prajna) 大悲(Karuna)
Karuna 大悲 is then free to work its own way,
which means that love, unobstructed by its
selfish encumbrances, is able to spread itself
over all things. In Buddhism it extends even to
inanimate beings, for Buddhism believes that
all beings , regardless of the forms they take
in their present states of existence, are
ultimately destined to attain Buddhahood
when love penetrates into them.
(Suzuki, 1938, p.13)
http://www.myoshin-zen-c.jp/report/course/course18/1804_l.htm
Thomas Kershnner
昭和２４年アメリカのコネチカット州に生まれる。昭和４４年、早稲田
大学の交換留学生として来日。以後、祥福僧堂などにて禅修行。現
在、花園大学国際禅学研究所研究員
日本に在住して40年近いアメリカ人の臨済宗禅僧
母国の高校時代に禅と出会う。早稲田大学へ留学。弓道を通して
坐禅を始め縁あって、加藤耕山老師に見え、塚田耕雲老師に参禅、
神戸祥福寺で3年間の僧堂生活を送る。妙心寺派の山中宗睦師に
ついて出家して雲水となり、鎌倉建長寺へ掛搭。鬱になって自殺を
考えたり、修行のために大学を退学したことを悔いて大学に再入学
したり……。文字通り紆余曲折ながらも真摯で淡々とした半生記は、
自己をみつめることを忘れかけた我々に不思議な感動を呼び醒す。
Japanese Art influenced by Zen
Here we have an appreciation of
transcendental aloofness in the midst of
multiplicities--which is know as wabi in the
dictionary of Japanese cultural terms. Wabi
really means “poverty” or negatively, “not to
be in or with fashionable society of the time.
“To be poor, that is , not to be depending on
things worldly—which, power, and reputation,
and yet to feel inwardly the presence in
oneself of something which is of he highest
value above time and social position—this is
what essentially constitutes wabi. (Suzuki 1938. p. 30)
枯山水水を使用することなく流れや大海を表現した、
日本独自の超自然的で抽象的な庭園
(A hill-and stream garden landscape without water; a dry garden
Black White Painting
雪舟と松村幸泉の世界*
Black White Painting
Haiku Moment 松尾芭蕉
Basho (1644-1694)
Flower Arrangement
Japanese Calligraphy
Zen and Swordmanship
Zen and Swordmanship
“The sword is the soul of the samurai”:therefore,
when the samurai is the subject of a talk of any kind,
the word inevitably comes with it. The samurai is
asked, when he wished to be faithful to his vocation ,
to rise above the question of birth and death, and to
be ready at any moment to lay down his life, which
means either to expose himself before the striking
sword of the enemy or to direct his own towards
himself. The sword thus comes most intimately
connected with the life of the samaurai, and has
become the symbol of loyalty and self-sacrifices. The
reverence paid universally to it in various ways prove
it. (Suzuki, 1938, p. 102)
武士道Japanese Chivalry (Bushido)
The seven Moral Code
武士道の淵源は仏教（禅）の心と神道（忠君、祖先崇拝、親孝行）の
調和で, 惻隠の情(Consideration for enemies and the weak)
を重視する。
Ｒｅｃｔｉｔｕｄｅ義
Ｃｏｕｒａｇｅ勇
Honor
名誉
Loyalty
忠
Ｒｅｓｐｅｃｔ尊敬
Ｂｅｎｅｖｏｌeｎｃｅ仁
Honesty 誠
Ｔｈｅｓｅｔｒａｄｉｔｉｏｎａｌ moral codes are still highly
estimated in Japanese society and business world as a
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universal values. (Professional Pride)
武士道の淵源は仏教（禅）の心と神道（忠君、祖先崇拝、親孝行）の調和
The Sources of Bushidou influenced by Zen and Shintoism.
Bushido furnished a sense of calm trust in Fate, a
quiet submission to the inevitable that stoic
composure in sight of danger or calamity, that
disdain of life and friendliness with death.
Zen represents human effort to reach through
meditation zones of thought beyond the range of
verbal expressions…
To be convinced of a principle that underlies all
phenomena, and if it can, of the Absolute itself,
and thus to put oneself in harmony with the
Absolute. Inazou Nitobe (1899) from Bushido
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Tea Ceremony: Modesty and Reserved manner: Everyone is
supposed to enter the tea room in modest manner. WHY?
Zen and Tea-cult
The spirit of cha-no-yu is to cleanse the six senses from
contamination. By seeing the Kakemono(a hanging
picture scroll) in the tokonoma (alcove) and the flower
in the vase, one’s sight is cleansed; by smelling the
burning incense one’s sense of odour is cleansed: by
listening to the boiling of water in the iron kettle and to
the dripping of water from the bamboo pipe, one’s ears
are cleansed ; by tasting tea one’s mouth is cleansed;
and by handling the tea utensils one’s sense of touch is
cleansed. When thus all the sense-organs are cleansed,
the mind itself is cleansed of defilements. The tea-cult
is after all spiritual discipline, and my aspiration for
every hour of he day is not to depart from the spirit of
the tea-cult, which is by no means a matter of mere
The basic attitude of Zen Buddhism
1. Its concentration on the spirit leads to the neglect of form
2. It detects in form of any description the presence of the spirit
3. Deficiency or imperfection of form is held to be more
expressive of the spirit, because perfection of form is likely to
attract one’s attention to form and not to the inner truth itself
4. The deprecation of formalism, conventionalism, or ritualism
tends to make the spirit stand in all its nakedness or
aloneness or solitariness.
5. This transcendental aloofness or the aloneness of the
absolute is the spirit of asceticism, which means the doingaway with every possible trace of unessentials.
6. Aloneness translated in terms of the worldly life is nonattachment
7. When aloneness is absolute in the Buddhist sense of the word,
it deposits itself in all things from the meanest weeds of the
field to the highest form of nature. (Suzuki, 1938. p. 22)

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