禅の心との日本文化

1. 禅の心との日本文化 Zen and Japanese Culture

2. 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

3. 般若(超越的智慧）Transcendental Wisdom Enlightenment

4. 大悲（愛・憐情） Love and compassion

5. 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)

6. 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)

7. http://www.myoshin-zen-c.jp/report/course/course18/1804_l.htmhttp://www.myoshin-zen-c.jp/report/course/course18/1804_l.htm

8. 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。

9. Zen and Japanese Art • 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)

10. 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

11. Black White Painting雪舟と 松村幸泉の世界*

13. Haiku Moment

14. Flower Arrangement

15. Japanese Calligraphy

16. Zen and Swordmanship

17. 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)

18. 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Ｒｅｓｐｅｃｔ　尊敬 • Ｃｏｕｒａｇｅ　　勇　Ｂｅｎｅｖｏｌeｎｃｅ　仁 • Honor　　　名誉Honesty　　誠 • Loyalty　　　忠 Ｔｈｅｓｅ　ｔｒａｄｉｔｉｏｎａｌ　moral codes are still highly estimated in Japanese society and business world as a universal values. (Professional Pride)

19. 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

20. Tea Ceremony: Modesty and Reserved manner: Everyone is supposed to enter the tea room in modest manner. WHY?

21. 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 entertainment. (Suzuki, 1938. p.210)

22. 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 doing-away with every possible trace of unessentials. 6. Aloneness translated in terms of the worldly life is non-attachment 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)