I was born in 1941 (Shōwa 16) and now, in my eighties, I am a retired and rather ordinary monk of the Rinzai school. My grades throughout primary, middle, and high school were consistently average—what we'd call straight 3s in Japan. At the age of nineteen, I encountered a book on Zen.
That book depicted the struggles of practitioners, their intense training, and the exhilarating moments when they broke through spiritual barriers. I was immediately captivated. Despite being painfully shy and prone to stage fright, I followed this inner calling and, at the age of twenty-eight, fulfilled my long-held wish to become a monk. I entered a Rinzai Zen monastic training hall, where I practiced for about five years.
Zen is staggeringly profound—yet it can feel as if the bottom drops out of everything you thought you knew. There's a real danger of thinking you've understood something when, in fact, you haven’t. In truth, someone as unremarkable as myself has no business speaking of such matters. Still, I feel this too may be part of the Buddha’s subtle workings, and so I have taken the liberty of recounting my story.
In my youth, many of those in active roles were born in the Meiji (1868–1912) and Taishō (1912–1926) eras. Back then, old-school monks were still very much present. I was deeply drawn to them, and in this writing I record my reverence for those elders and for the Buddhist ancestors they venerated.
I offer this humble reflection and respectfully invite your correction and guidance [斧正 (fusei)]:.
— Mizuno Shōhei, July, Reiwa 7 (2025)
Notes & References
- Shōwa 16 (昭和十六年): Corresponds to the year 1941 in the Gregorian calendar. The Shōwa era (1926–1989) was the period of Emperor Hirohito’s reign.
- Rinzai school (臨済宗): One of the major schools of Zen Buddhism in Japan, emphasizing kōan practice and sudden insight. Reference: Rinzai Zen - Britannica
- Meiji and Taishō eras: These were periods in Japanese history known for modernization and transition. Elders from these eras often retained a more traditional, prewar form of monastic life. Reference: Meiji Era - Wikipedia, Taishō Era - Wikipedia
- 斧正 (fusei): A classical expression meaning "to request correction by wiser readers." Often used humbly in traditional Japanese writing.
India Section
Buddha (Shakyamuni)
During his training period, the Buddha learned “formless meditation” from a master of meditative absorption, but even mastering the highest stage of meditation at the time did not satisfy him. Alone, he undertook even more rigorous ascetic practices, and at the age of 35, he finally attained great enlightenment and realized the ultimate nature of Nirvana.
Upon awakening, he exclaimed: “How wondrous! That all beings are inherently endowed with the wondrous mind of Nirvana—how utterly mysterious!”
Shōbōgenzō
The wondrous mind of Nirvana... refers to Buddha-nature, the Eye of the True Dharma, the Gateway to the Deathless, the Diamond-like Mind.
Buddha
“I have attained the deathless. I shall proclaim this Dharma. Those who faithfully study and carry it out shall likewise arrive at the state of deathlessness.”
“Practitioners, not all are born with supreme wisdom. But the time will surely come when those who seek rightly and act accordingly will attain it.”
“Better to live a single day knowing the Dharma of the Deathless than to live a hundred years without it.”
Joy of Enlightenment
Upon attaining great awakening, the Buddha’s joy was so immense that he remained in seated meditation on the spot for over seven days. At first, he thought, “Such an experience is far beyond the reach of others.” But persuaded by celestial beings, he set out on a journey of teaching. (From “The Life of Shakyamuni” by Kōgen Mizuno, Shunjūsha)
Tathāgatagarbha Sūtra
“In all people, Buddha-nature abides unmoved. Even through countless transmigrations in the world of samsara, it remains untainted.”
Note: From the perspective of the Buddha’s eye, “all people are originally endowed” with this nature. Even if one is reborn for long ages in adverse conditions, encountering the Buddha Dharma leads inevitably to awakening and liberation.
When the Buddha (Gautama) was actively spreading the Dharma
At the time, there were many religious sects. Among them, the Jaina school had a significant following. A lay follower named Upāli, proud and clever, boasted, “I shall debate Gautama and defeat him.” Others warned him: “Do not. Gautama is unmatched in debate.” But Upāli ignored them and went to meet the Buddha. The Buddha said, “Layman Upāli, if you can remain composed, we may speak.” In just a few exchanges, Upāli was deeply moved and convinced.
“World-Honored One, your words are profound. I will take refuge in Buddhism.”
The Buddha replied, “You are known as a wealthy householder. People will talk. Carefully consider your decision.”
“To say ‘consider it well’ only deepens my resolve to take refuge.”
“Then, layman, since you have long made offerings to the Jaina monks, continue to do so if they come.”
“World-Honored One, because you advised me to continue making offerings to them, I take even deeper refuge in the Three Jewels.”
Note: A distinctive feature of Buddhism is evident here.
A Dialogue with a Jain Follower
A Jain follower once said, “King Bimbisāra enjoys a far happier life than Gautama.”
The Buddha responded, “Is the king truly happier than I?”
The follower hesitated and admitted, “Gautama, I misspoke. In truth, I do not know.”
The Buddha said, “Without moving my body or speaking, I can abide in perfect bliss for seven days and nights. Tell me then—who is truly happier, the king or I?”
“Gautama, if you put it that way, clearly it is you who is truly happy.”
(From “Buddhist Scriptures,” Distribution Society, 1959 Edition)
The Buddhist State of “Seven Days and Nights of Perfect Bliss”
The depth of the Buddha’s meditative absorption is immeasurable.
Note: In ancient India, methods of intense concentration were developed as means of resolving human suffering. Reaching the peak of undivided concentration was believed to transcend all afflictions and open access to divine realms.
Brahman in India
In India, the realization of unity between the cosmic principle Brahman and the personal self—known as Brahman-ātman unity—was regarded as the ultimate goal.
Note: The Buddha was not satisfied even with celestial realms, stating, “Even the world of gods has clinging” and “The heavenly realms are still part of delusion.” He continued his ascetic practice, shattering countless demonic obstructions, and finally attained unprecedented enlightenment.
The Buddha said, “Faith truly nourishes wisdom. Faith surely leads to the ground of the Tathāgata.”
As the Sutras Say
“Faith forever severs the root of afflictions, and swiftly realizes the gate of liberation.”
Note: To believe in the Tathāgata is the first step. However, it is essential to discern whether that object of faith is genuine.
“Words of Inspiration”
“In this world, one’s self is one’s true master. How could another be your master? The wise discipline themselves and gain wisdom. The self is indeed one’s own master. The wise refine themselves and sever all bonds of delusion.”
Note: Though Buddhism speaks of “non-self” and “no-mind,” it also contains the phrase, “Above heaven and below heaven, I alone am honored.” Non-self is not a blank or dull state. When one embodies no-mind, true subjectivity is attained. After his enlightenment, the Buddha became a holy being driven by great compassion and wisdom, devoting himself to teaching the Dharma.
Yamaoka Tesshū
Yamaoka Tesshū, a renowned swordsman of the Meiji period, was known for his intense devotion to martial training and zazen practice. At the age of 43, he suddenly experienced great awakening, after which his swordsmanship rapidly advanced.
Note: Not all Zen monks are martial arts masters.
The Last Teaching Sutra (Yuigyōkyō)
The mind—when restrained in one place—can accomplish anything.
(Concentrating the mind to a single point leads to nothing being impossible.)
Hōun Sutra
Because the mind is solely focused, there is no gap.
By attaining a focused mind, the heart remains always serene.
(A concentrated mind is without weakness. A deeply stable heart is peaceful and pure.)
Note: Beyond the world perceived through our senses lies a more profoundly transparent reality. It is accessed through mental unification. When idle thoughts and trivial illusions are cleared away, a new world seems to arise from within.
Note: When focusing intently on a single matter, guidance from a proper teacher is essential to avoid falling into egotism. In Zen, solitary practice in the mountains is discouraged for those lacking strength, as it often leads to deviation or fanaticism.
Zenkan Sakushin
Even if my body withers and bleeds, I shall not rest unless I attain the True Dharma.
I shall endure cold, heat, hunger, thirst, serpents and scorpions, mosquitoes and flies, wind and rain. Even if people slander and hurl cruel words, I must endure them.
Even if my body breaks down, I will not rest until I gain the True Dharma. I will endure all forms of hardship, unmoved by harm or insults.
Note: People of ancient times possessed great spiritual resilience. Though we live amid the conveniences of the 21st century, modern people are quick to complain. To face aging and death, we would do well to learn from the ancients.
Zen Master Tandō Bunjun (10th Century, China)
“If a horsefly clings to a cow’s tail, it travels but a few steps. But if it clings to a thousand-mile horse, it may go a thousand miles. Such is the benefit of taking refuge.”
Old Tale from India
Long ago, there was a very violent king. One day, while out hunting, he lost sight of a deer. Finding a meditating monk under a tree, he asked where the deer had gone. The monk, who could not lie, remained silent. Enraged, the king struck the monk and cut his arm.