Why We Should Practice Zazen

Summary

The talk presents a sustained argument that Zen, and specifically Soto Zen, must be understood through practice rather than through philosophy, science, or abstract intellectual analysis. The speaker frames the discussion as a practical conclusion to earlier teaching, emphasizing that the central purpose is to explain why people should practice zazen. The talk is grounded in Shobogenzo and in the broader system of Dogen Zenji’s teaching, which is presented as a complete method for understanding true religion and human nature. A major theme is the distinction between true understanding and conceptual understanding. The speaker argues that religion cannot be fully grasped by philosophical or scientific methods because those methods operate through dualistic, discriminative thinking and language. In contrast, true religion must be realized through religious practice itself. The speaker repeatedly insists that without true practice, one cannot realize true nature. Intellectual study may provide a useful framework, but it is compared to a lid or cover: helpful for organizing understanding, yet incapable of revealing the full reality of Zen. The talk also addresses the role of misunderstanding, especially in modern contexts such as America, where Zen may be approached as an idea or a cultural curiosity rather than a discipline of practice. The speaker warns that if right understanding is absent, practice can become mixed with other forms of practice or distorted by gaining ideas. “Gaining idea” is treated as a superficial motive that leads people to seek religion for status, possession, or conceptual certainty rather than for direct realization. This is contrasted with the deeper, more universal basis of practice. Another important point is the relationship between true nature and ordinary human experience. The speaker explains that everyday actions already arise from true nature, even when people are unaware of it. However, confusion arises when people do not understand this nature or lack a system for recognizing it. Zen practice, especially zazen, is described as a way of stopping the mind’s attachment to outward objects, images, and sounds so that one can directly encounter true nature. The speaker notes that in ordinary health this nature may seem calm and inexplicable, but in situations of pain, hunger, or discomfort, it becomes especially vivid and experiential. Such experiences are not separate from true nature; rather, they reveal how true nature appears when joined with conditions such as pain. The talk uses hunger, sleep, and pain as universal examples to explain religion in a nonsectarian way. The speaker suggests that if people study religion at the most basic and universal level, they can discover a common ground shared by all human beings and even by animals. This leads to the idea of a universal religion, one that transcends Buddhism, Christianity, and other sects. The speaker argues that sectarianism arises when people begin from particular philosophies or fancy ideas of religion, whereas a more fundamental approach reveals a shared human reality. The speaker also discusses the relationship among Buddhism’s schools, including Soto, Rinzai, Pure Land, and Tendai. These schools are presented as meaningful within a larger system, each expressing a different aspect of existence. Shobogenzo and its interpretation help clarify why these schools exist and how they relate to one another. The speaker notes the difficulty of translating Shobogenzo into English, but also acknowledges the efforts of scholars who have offered modern interpretations. Finally, the talk emphasizes proper order and respect in practice and study. Everything should be placed in its right position, whether scriptures, practice, science, or philosophy. Science and philosophy have their own domains, but religion must be studied religiously. The conclusion is that from the standpoint of religion, worldly life itself is not separate from the Buddha’s way; everything one does can be religion when understood correctly. The speaker ends by expressing hope that this understanding will help people see the harmony among religions and eventually form one large family of religious people beyond sectarian divisions.