Muso Soseki’s sermon reveals a Truth exclusive to Zen Buddhism. In Western thought, Truth is often presented as something concrete and revelatory, which reveals the inner nature of someone or something. It is seen as an explanatory interpretation with a finite definition as it sheds light on something which was unknown. Furthermore, Truth in the West is revealed by presenting one’s inner nature to others and granting permission of access.[1] However, in Muso Soseki’s sermon, and other teachings of Zen Buddhism, Truth is presented as personable and flexible. It is not revealed outwardly to others but guarded as something personal and exclusive.
‘I join with my true master…and with all the others throughout infinite empty space…’.[2]
Truth is first discovered within the self, and then shared within the protected community of Zen masters and their disciples. In this quote, Soseki presents the concept of the self, or ‘I’, with a connection to the ‘true master’. This suggests that primarily, an awareness of self is needed to facilitate a connection with the Zen community and reveal the Truth. Consequently, Truth in Zen Buddhism is discovered within one’s being and can only be found through introspective thought and awareness. Truth is envisioned as the essence of thought, indicating that its personal nature lies in its abstract properties and can only be discovered when a true understanding of the self is obtained. This contrasts to a Westernised view of Truth as something given to and shared with others. In conflict, Soseki sees Truth as something you present to yourself, and not others.
Building on the personal nature of Truth, Soseki demonstrates that Truth is not something that is concrete, but mutable depending on the context and recipient. ‘All the others’ implies that Truth has multiple avenues, perspectives and identities. Here, Soseki creates an image of the unity of minds. An individual’s personal Truth combines with all Truths in a mystical environment of non-thinking to discover the ultimate Truth. Other Zen teachers, particularly Dogen also saw the mutable nature of Truth, as he believed reality is a series of individual and personal delusions we impose on the self. For example, Dogen’s use of the Mountain Sutra exemplifies that reality can have multiple meanings and possibilities. ‘One must not doubt’ that the mountains walk just because they do not walk like humans.[3] Therefore, Truth has no limits, only endless possibility and flexibility of the individual mind.
Soseki implies that ‘All Truths are the same Truth’.[4]
Soseki encourages a correspondence with the intellect of self, and the intellect of the higher, greater truth of the Buddha; ‘the same Truth’. As such, after Truth is established within the individual, it can be shared in a personal experience with a Zen master. This view of Truth reflects the importance of the master-disciple relationship within Zen practice. This relationship is guarded by the Zen emphasis on an ancestral lineage which descends from Shakyamuni himself. Zen teaching is limited to those who have a claim to this lineage and as such, the nature of Truth is shared and protected within this community. Both master and disciple engage in ‘katto’ together, in which both internalise their thought within the self, but also become entwined in the Boddhidharma.[5] This process of realisation is achieved through a Truth which is not concrete but acts as the fusing of two minds. As such, the Truth of Soseki’s sermon is not finite, but part of a cyclical existence multiple Truths form the higher Truth of the Buddha. This idea of Truth is dramatically represented in the example of Huike, who cuts his arm off in a physical donation to the community.[6] This demonstrates a literal investment- his Truth is a part of him which must be physically dedicated to his master and the Zen community. In his conclusion, Soseki proclaims: ‘Look! Look! Shakyamuni is here right now on top of my staff’.[7] The Truth he has inherited from his master is literally present on his person. Truth in Zen Buddhism is personal, introspected and fuses with other, flexible Truths to form reality.
[1] T. P. Kasulis, “Truth and Zen.” Philosophy East and West, vol. 30, no. 4, (1980) p.458.
[2] ((De Bary, William, Sources of Japanese Tradition, Vol.1: From Earliest Times to 1600, New York 2002, p.329.
[3] Heisig, James, Kasulis, Thomas, Maraldo, John, (Eds.) Japanese Philosophy: A Sourcebook, University of Hawaii Press, (2011), p.152.
[4] De Bary, William, Sources of Japanese Tradition, Vol.1: From Earliest Times to 1600, New York 2002, p.328
[5] Heisig, James, Kasulis, Thomas, Maraldo, John, (Eds.) Japanese Philosophy: A Sourcebook, University of Hawaii Press, (2011), p.162.
[6] William De Bary, Sources of Japanese Tradition, Vol.1: From Earliest Times to 1600, (New York 2002), p.329.
[7] William De Bary, Sources of Japanese Tradition, Vol.1: From Earliest Times to 1600, (New York 2002), p.329.