I am honored to have been asked to present my summarization of the five papers that were read at this second International Academic Symposium, which focused on the theme, Footsteps to Enlightenment: Zen, Nembutsu, and the Dharma. Both Zen (Chinese: chan; Skt.: dhyana) and Nembutsu (nien-fo; Buddha-anusmriti) were taught by the Buddha as comprising foundational practices (bhavana), which, in turn, became regarded as being integral parts of what has become known as "The Threefold Ways of [Religious] Learning. "As is widely known, it was in Japan that Zen and Nembutsu came into being as independent denominations (shu) during the Kamakura Period (1185-1333); namely, through the efforts of three seminal monks, all of whom were originally monks of the Tendai denomination. That is, Honen (1133-1212) had proclaimed the establishment of the Jodo Shu with the basic recitation of the Nembutsu as its essential and basic practice. In turn, Eisai (1141-1215) founded the Rinzai Shu, and Dogen (1200-1253), the Soto Shu.

Originally, the plans for this second symposium centered on inviting the late Dr. Koshiro Tamaki, Professor Emeritus of Tokyo University, as its keynote speaker. Dr. Tamaki had been a leading scholar in the fields of both Indian and Buddhist Studies, on which subjects he had published a wide ranging number of books and articles. Dr. Tamaki had been known not only for the great breadth and depth of his scholastic concerns and drive with regard to his scholastic pursuits but also, for his relentless efforts to seek the Buddha-Dharma, not only in a scholastic but in addition, a personal or subjective manner; specifically, through the practice of Zen. Unfortunately, he passed away unexpectedly this past January 14, at the age of 83. It was, however, our good fortune that he had, earlier on, forwarded his manuscript, in Japanese, titled, "Butsudo no Ayumi (My Quest for the Dharma)" Therefore, we would like to present his paper here as a posthumous work.

The five scholars who presented their papers on this theme and the panelists who offered their comments on the said subject are all established scholars within their respective fields of study. I also believe that a number of the speakers and or panelists are themselves, practitioners of either Zen or the Nembutsu. Thus, their papers and responsive comments are rich, both scholastically and subjectively, in content. I believe that their observations and insights offer innovative and yet, sound ways of adapting classic Buddhism to the radically different reality of what might be described as the "Digital Age." Although I am apprehensive with regard to whether my summarization does justice to the material at hand, I will proceed with the following summation.

While reading through the various papers, especially that of Prof. Tamaki, titled, "My Quest for the Dharma" I was reminded of the fact that what is termed, "Buddhism" in the West, has, in Japan, been expressed by three terms: namely, butsudo (buddha-bodhi/Tao), the term used in the title of Prof. Tamaki's paper which means, "Buddha's Way, Teaching, or Enlightenment." Buppo (dharma-fo) or "Buddha's Reality, Truth, or Teaching." Bukkyo (asana/chiao) or "Buddha'sTeaching." It should be noted here that the Buddha's Teaching, in essence, is inseparable from that Teaching as being the Way (Tao) that leads to that Teaching. That is, the Way or "means" that leads to Enlightenment -- whether it be in the form of the Teaching (asana) or Practice (bhavana) ― and Enlightenment per se, which initially may be regarded solely as an end-goal, are in reality and essentially One and form a seamless continuum. (Note: The Way to Enlightenment and Enlightenment per se being a continuum is echoed in the philosophy of John Dewey (1859-1952),in which he views that the "end-in-view," which is brought about in a problematic situation and which is inseparable from the means available here-and-now, as existing in an unending continuum with the "end-in-fact.") What is being implied here is the crucial importance of integrating the actual experiences that comprise the realities of actual life. That is, of taking in man as he lives in and experiences his real or mundane world -- man endowed not only with a head, but also with a heart and a body. A merely or purely rational understanding of life, based on the use of concepts and logic but that are divorced from the pains and joys of human existence and reality -- which, for example, is largely made up of gray areas, in which Aristotle's principle of the "excluded middle" is simply inapplicable-- is misleading and possibly destructive and even dangerous.

When the rational ego employs the logic of "either A or no-A" in an exclusive manner it succeeds only in creating its own one-sided definition of what constitutes reality. This lapse has been noted by numerous critics of Western civilization; thinkers such as C.G. Jung, the founder of Analytical Psychology. This tendency in the West which is divorced from life, has been pointed to by Professor Webb in his paper, "American View of Enlightenment", presented in the Conference's third section, Western Invention of Buddhism. The problem of discovering an appropriate logic or category for dealing with reality and life or with that of Buddhist experience is an absolutely crucial one if Buddhism is to be understood in the proper or correct manner. It is my hope that the Buddha-Dharma might be understood, in the future, through new ways and avenues that are given birth to in America.

We might, for inspiration, look to the Chinese who had found ways to take in, adapt, integrate and finally, signify the Buddha-Dharma, which had originated in India and was wholly Indian in nature and character. They did so, for example, by using their indigenous weltanschauung of Tao when translating the word, bodhi; i.e. the Enlightenment of the Buddha. Or one can point to the fact that the Buddhist tradition has employed the term tao-li (The principle of the Tao), which denotes the cosmogonic principle that holds that all and every thing is given birth to by the interaction of yin and yang.

The formulaic term, "yin-yang-tao" clearly implies and denotes the inseparability of the seeming "opposites," yin and yang, with the inseparable Tao as their background, so to speak. This totality or wholeness of yin and yang and its oneness or continuum with the Tao has been, as the Principle of the Tao (Tao-li), used to understand all phenomena as they appear in Heaven, Earth, or Man. In connection to this, it might be mentioned that C.G. Jung notes in his commentary to the Tibetan Book of the Dead that it is the magnificently affirmative thought of "both-and," rather than the limited European logic of "either-or," that forms the background of this unusual treatise.

The inseparability or continuum of Enlightenment/Way (bodhi/tao), Reality/Truth (dharma/fo), and Teaching (asana/chiao) is pointed to in the Japanese title of Professor Tamaki's paper, "Butsudo no Ayumi" which can be simultaneously translated as both, "Footsteps From Buddha's Enlightenment[Toward Man]." In an attempt to integrate both meanings, then, Prof. Tamaki's title might be translated, for accuracy's sake, as, "Oneness of the Footsteps Toward and From the Buddha's Enlightenment." Moreover, as if to support the above thesis, the subtitle, Zen, Nembutsu, and the Dharma, points to what might be described as the essential point of all five papers; that is, that the practice (bhavana) throughout one's life of Zen, Nembutsu, and the Dharma form one inseparable continuum. Zen, for example, is well known for espousing satori or Enlightenment, which Prof. Tamaki perceives in the Buddha having proclaimed, "The Dhamma (Skt.: Dharma) manifests itself [in the world] in those dwelling in the dhyana!," at the moment of his Great Awakening under the Bodhi tree. This holds true for the experience of the numinous, such as Dhamma, satori, Enlightenment, Tao, etc. That is to say, taking footsteps toward Enlightenment (or Zen or Nembutsu) is inseparable from Enlightenment's footsteps moving toward us. This is what the Buddha's proclamation, "The Dhamma manifests itself [in the world]" means and implies. In another context, Zen Practice, which is said to be based on Self-Power (jiriki) and the Nembutsu Practice, said to be based on the Other Power (tariki) might be viewed as being two aspects of a "going toward" and "coming from" the Power of the Buddha. This observation has been mentioned in Prof. Eshin Nishimura's paper, "Zen: The Way to Deliverance from Ignorance"

Here, it may be worth noting that the term bhavana, which connotes "practice, cultivation, or edification" is derived from the verb bhaveti a causative form of the verb bhavati, which, in turn, means "To be" or "To become." This accords perfectly with the Buddhist idea that practice or bhavana is, at the same time, a way to be and/or to become one's original, or genuine self, by the purification of one's bad karma, which heretofore had been defiled by the three poisons of greed (lobha), anger (dosa), and Ignorance (moha)

In this way, bhavana is one with Zen's essential teaching of searching for oneself (jiko kyumei),as discussed by Prof. Nishimura or Honen's emphasis on knowing oneself to be Ego-attached or Ignorant (guchi), which, in turn, led him to practice the Nembutsu, in response to the Buddha's Vow of salvation. These points are elucidated in the paper by Professors Ishigami and Takahashi. In summary, Buddhist practice or bhavana, whether of Zen or the Nembutsu, is a way to be or to become one's true and original self. Moreover, as a way toward Enlightenment and at the same time, as Buddha is open to anyone, anywhere. Prof. Tamaki openly speaks of his own personal involvements with Gojyukutai (karma-vipaka) or one's "Karmically matured body," which began at the age of 63 and lasted until his dark mass of ego" or gakai, which connotes that he viewed his self and life as having been defiled by the three poisons, of greed, anger, and ignorance. However, what is crucial is that toward the end of his life, Prof. Tamaki began to perceive his whole life as constituting bhavana, which he further defined as "Dhamma or Tathagata manifesting itself [to me and the world]." He viewed this to be true whether it be in his ordinary, mundane life or in the depths of samadhi. At the end of his paper, Prof. Tamaki writes, "Even when I return to ordinary life after leaving samadhi, the Tathagata follows me. He ceaselessly stays with me; he never abandons me; i.e. this me that is Ego-attached and Ignorant. Whether asleep or awake, the whole 24 hours, the Tathagata and I are One. And of itself, the Nembutsu, Namu Amida Butsu, come out. In times of suffering or of joy, the Nembutsu naturally manifests itself. At whatever time or in whatever place, the Tathagata [without fail] wholly and perfectly fulfills [me]."

It is noteworthy that the manifestation of Dhamma-Tathagata takes place in he who is aware of himself as being "Ego-attached and Ignorant"; i.e. his life and existence that had been defiled by the three poisons. The tension or relationship between Dhamma-Tathagata and the Gojyukutai, as described above by Prof. Tamaki, might be taken as still one more example of tao-li or the logic of "both-and," as opposed to the logic or "either-or." This again reminds me of C.G. Jung's phrase, "a magnificently affirmative" or of the Buddha's teaching of the Middle Path. The theme running through these five papers, as I understand them, can be reduced to the problem of how to deal with one's dark side, whether it be on a personal or a broader, institutional level. In some cases, Buddhism organizationally etc. may find itself "in trouble," but the Buddha-Dharma per se never finds itself in that predicament." The Buddha-Dharma manifests itself in the life of those who are aware of their dark side or who view themselves as shouldering unbearable burdens. These are the individuals who truly and profoundly appreciate the Buddha-Dharma, which seeks to manifest itself precisely in those individuals.

The world, having experienced two Great Wars during the past century, have come to know and realize the potential for cruelty on the part of human beings vis-a-vis his fellow human beings. Tremendous scientific and technological advances have brought with it, the possibility of nuclear or ecological extinction. Therefore, it has become incumbent; i.e. it has become an urgent necessity and duty that we deepen our quest for the meaning of human existence, of which the essence might be to look deep within our own selves.

Prof. Tamaki's struggle with the "Karmically matured body" (gojyukutai) teaches us that, in the words of C.G. Jung, "the real danger that exists for man is man himself." The term "Buddha "literally means, "One Who is Awake." One might ask, "Awake to what?" and one might answer, "To what you truly are." This, I believe, is in accord with the Western, Socratic spirit of "Know Thyself." Once again, I wish to note that I am very grateful for having been given this rare opportunity to present my summarization of the five papers. Moreover, I wish to express my great admiration to Bukkyo University in Kyoto, the Los Angeles Extension, and to its Administrator, Dr. Atone, for their collective efforts toward the organizing and the conduct of this timely and innovative symposium.

Copyright(c) by 1996-2001 Jodo Shu Research Institute