Lecture II: On the Zen Philosophy of Hisamatsu Shinichi

Abstract

Having heard my first lecture, you now recognize, think, that my position is in some respects closely akin to that of Dr. Hisamatsu. Hisamatsu, too, asserts that man is one with the dharmakaya, the absolutely formless Subject, though man is not generally aware of this fact. He often spoke of man's different modes of self-understanding in the middle ages, in the modern age, and in the post-modern age, as distinct ways of living, thinking, and existing. It is said that the modern age is the age of humanism, or the age in which man has attained consciousness of himself. But according to Hisamatsu, the man who has become conscious of his humanity has in reality fallen into Nihil. For one who truly awakens, the true self awakens to itself. Though there are opportunities which lead to the awakening, it does not depend upon a Savior. That which sustains me, the ground of my being, does not exist somewhere apart from me. In the event that awaken, awaken to myself. Of course in this case I should not be understood in the manner of modern humanism. Modern man does not recognize what the self really is. The self is one with the dharmakaya, but there is also a distinction between them. This very fact is the ground on which awakening takes place. Up to this point my opinions do not differ from Hisamatsu's very much. If so, one may ask, why does not Hisamatsu expound the primary and secondary contacts between man and the ground of being? The omission can be explained as follows: In Hisamatsu's view, Christianity teaches that man is saved only by the Savior, who came from a heaven which has always been separated from the world. Man's salvation depends on Him because man, having fallen into the absolute dilemma of sin and death, cannot get out of it, cannot save himself by his own power. According to Hisamatsu, modern dialectical theology also takes this position. But this is a misunderstanding. Karl Barth's theology, at least, is quite different. But, says Hisamatsu, though dialectical theology and existential theology are aware of the modern situation of nihilism and despair, they are nevertheless unable to over-