Zazen and Christianity by Koun Yamada, Roshi

　　This text addresses some of the most fundamental and delicate religious issues. Therefore, it should be read, quoted and analysed in a mindful way.

　　Copyrights (c) by Koun Yamada and Sydney Zen Center 251 Young St., Annandale, Sydney, NSW 2038, Australia.

　　(Koun Yamada Roshi [Mar 1907-13 Sep 1989] was a successor of Hakuun Yasutani Roshi and a teacher of Robert Aitken Roshi. His zendo is in Kamakura, Japan, where he taught a number of westerners, including many Catholic priests and nuns. This particular taIk was given by him to a group of Catholics in Kamakura in 1975. This document was scanned from an un- referenced 2-page typed manuscript in the collection of the Sydney Zen Center.)

　　I am often asked by Christians, especially Catholics, whether they can practice zazen and still preserve the beliefs of Christianity. To that question I usually answer that Zen is not a religion in the same sense that Christianity is a religion. There is no reason, therefore, why Christianity and zazen cannot co-exist.

　　Almost all Buddhist sects can be called religions. Zazen, however, is quite different in this respect. Quite simply, it is the core of all Buddhist sects. As you know, there are many sects in Buddhism, but the core or essence of them all is the experience called satori or self- realization. The theories and philosophies of all the sects are but the clothing covering the core. These outer wrappings are of various shapes and colors, but what is inside remains the same. And the core, this experience, is not adorned with any thought or philosophy. It is merely a fact, an experienced fact, in the same way that the taste of tea is a fact. A cup of tea has no thought, no idea, no philosophy. It tastes the same to Buddhists as it does to Christians. There is no difference at all.

　　You may ask what makes this experience happen. Well, quite simply, it is when certain conditions are present to the consciousness of a human being, and a reaction occurs. This reaction we call the Zen experience. The reaction of this experience is always the same, regardless of the beliefs we may hold or the color of our skin. It could be compared to playing billiards. When we hit the balls with the same amount of power and in the same direction, all the balls roll along the same course and at the same angles, regardless of their color.

　　Now you may ask, what are the conditions that bring our consciousness to the experience

　　 It is to concentrate with our mind in one-pointedness, and to forget ourselves in it. The one-pointedness is achieved sometimes in breath-counting, sometimes in what call, "following the breath", sometimes, in "just sitting", and sometimes working on koans. You will notice that all these ways point inwardly. It is a very interesting fact, but when we concentrate on an object outside ourselves, for example, as in archery where we aim at a target, no matter how strong the concentration may be, we cannot attain the Zen experience. So in Zen practice, when we want to attain satori, we have to be absorbed inwardly.

　　Here you must remember that the experience attained by zazen practice is not a thought or a philosophy or a religion, but merely a fact, a happening. And strange as it may seem, the experience of that fact has the power to free us from the agonies of the pains of the world. It emancipates us from the anxiety of all worldly sufferings. No one knows why that experience has such wonderful power, but it does. This is the most important point, and it”s the most difficult to try to explain.

　　In the Zen experience, a certain unity happens, subject and object become one, and we come to realize our own self-nature. This self-nature cannot be seen, it cannot be touched, it cannot be heard. Because of …

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