Zen awakening and society
ZEN AWAKENING AND SOCIETY
A Book Report
Gary L. Ray
Dr. Ron Nakasone
Buddhist Ethics
Institute of Buddhist Studies
November 2, 1992
BOOK
Christopher Ives. Zen Awakening and Society. Honolulu: University of Hawaii Press, 1992.
Christopher Ives is an Assistant Professor of Religion at the University of Puget Sound in Tacoma, Washington. Zen Awakening and Society was Professor Ives doctoral thesis while a student at Claremont Graduate School. Dr. Ives thesis evaluates Zen Buddhism's ethical contributions to Japanese society and how this history could inspire a new Zen social ethic for modern society.
SUMMARY
Zen Awakening and Society is divided into two sections. The first section, comprising the largest part of this work, is concerned with Zen practice, ethical considerations for Zen practice and Buddhist philosophy, Zen historical stances on politics and ethics, and recent developments in Zen ethics. The second section is an attempt to create a Zen social ethic that would take into account wisdom, suffering and practice. The second (and last) part of this section is an evaluation of what Zen Buddhists would consider the "social good".
Christopher Ives starts with a discussion of Duhkha. The purpose of Zen is to disentangle oneself from Duhkha. Duhkha is the whole reason for the existence of social ethics, according to Dr. Ives. Once the situation is defined, we now have the question of how to approach suffering. The Bodhisattva's Vow answers this question by focusing on the not-yet-enlightened Zen practitioner as the catalyst for change. The Six Paramitas are stressed as a means for the Zen student to follow the bodhisattva path. These include: giving, moral behavior, patience, vigorous endeavor, concentration, and wisdom.
Although the Bodhisattva path is followed by Zen Buddhists, Christopher Ives stresses that the focus of Zen is awakening -- not social action. He sees what is almost a contradiction between ethics and sunyata. He then goes on to explain how sunyata (non- abiding) can become a system of ethics. By not seeing oneself as independent, the Zen student begins to realize an interdependence between self and others. There is an understanding that "...one's own well-being is inseparable from that of others." (40) One also becomes "open" to the world, a key aspect of practicing compassion. Other aspects of realizing sunyata are: a blurring of the distinction between the enlightened perspective and the non- enlightened (nirvana & samsara), realization that opinions and views are illusory, and an understanding of the importance of immediate experience that frees people from "cognitive dichotomies". By realizing sunyata, the Zen student lives in the present moment without any obsessions or distractions.
The next section focuses on Zen ethics throughout history. Zen ethics in history takes the form of strict practice of the precepts. The main ethical reformers of Zen were Eisai and Do-gen. Do-gen created his own set of precepts that also included the traditional Buddhist set from the vinaya. Do-gen's precepts include: faith in the Buddha, faith in the Dharma, faith in the Sangha, the eradication of evils, the stressing of the good, the liberation of all sentient beings, and the practicing of any additional precepts. According to Christopher Ives, "Do-gen's precepts and monastic rules provided an organised framework for the smooth performance of monastic life." (55) The next stage of Zen ethics was characterized by Muso Soseki. Muso Soseki was responsible for getting Zen involved with the politics and economics of Japan. This trend continues to the present and has resulted in Zen upholding the status-quo and not getting involved in issues of social justice. Christopher Ives states that if Zen had a social ethic, it would be a Confucian, pro-government approach with a very conservative stance.
The modern phase of Zen ethical exploration has been performed mostly by Zen philosophers. Zen philosophers like Hisamatsu stress awakening as "...the basis of genuine action in the world." (75) Hisamatsu differs from the tradition Zen teachers by believing in an active social ethic that should be practiced now. He believes that the nation-state is a barrier to Great Compassion -- a compassion that is defined as "To stand in the standpoint of all humankind..." (76) This dichotomy that develops between people because of the nation-state is bad and should be done away with, according to Hisamatsu. However, Hisamatsu does not present an alternative to the nation-state or any form of organized ethical framework.
Masao Abe is the second modern philosopher to explore Zen ethics. Abe believes that a Zen ethical life is based on wisdom and compassion. Compassion must be established in sunyata so that it becomes active - emanating outward to others. Karma is also important for Abe. Everyone must realize their own karma as well as collective karma and take responsibility for ones own actions and the actions of others -- including other nations. Like Hisamatsu, Abe feels that the nation-state is an impediment to realization and the end to suffering.
In formulating a new Zen ethic, Christopher Ives first stresses prajna and its scope, regular and religious suffering, and compassion and skillful means (upaya). Prajna is the realization of sunyata, which as explained earlier, is the basis for Zen ethical behavior. Suffering has traditionally been isolated to Duhkha -- attachments and delusions. Zen, according to Ives, needs to address mundane suffering in the world and methods for alleviating it -- either social or political.
The last section is an in depth discussion of how Zen can create a realistic social ethic that will work in modern society. Christopher Ives gives an in depth evaluation and discussion concerning: justice being replaced by wisdom, human and non-human realm rights, democracy, the environment, the value of work, the ethic of sharing, accumulation of wealth, violence and the economy, optimal consumption, growth & technology, power, and self-defense. Each of these topics is discussed with a Zen perspective that includes a reasonable solution for solving problems.
EVALUATION
Christopher Ives gives an in-depth evaluation of Zen ethics - both historical and present. He includes the social and political framework in which Zen began and how it affect Zen thought and ethical practice. He includes discussions of major reformers of Zen ethical behavior throughout history -- from Do-gen to Thich Nhat Hanh.
Dr. Ives also presents an interpretation of how modern Zen practice -- including concepts such as prajna and sunyata -- can relate to the world in creating a new social ethic. For Zen students, this could almost be considered a handbook for social action. For scholars, modern interpretations of Zen terminology is included to represent the latest development of Buddhist thought in Japan and the United States.
Zen Awakening and Society is a very well written book that is meticulously organized and explained. It is not only a great scholarly work, but a relevant work for Zen practitioners and those interested in how to effect social change from a Buddhist perspective.
