Soyen Shaku

2.1. Birth and Childhood

Soyen Shaku was born on January 10, 1860 (the 18th day of the 12th month of Ansei 6 in the old Japanese calendar), in Takahama Village, Ooi District, Fukui Prefecture, then part of Wakasa Province. Born as Tsunajiro Ichinose, the second son of a farming family, he exhibited a fierce and bold temperament from a young age, consistently disliking any position of inferiority. At the age of 10 (12 by traditional Japanese reckoning) in 1870, his elder brother encouraged him to pursue a monastic life. Tsunajiro was entrusted to Ekkei Shuken, a relative from Fukui who was the abbot of Tenjuin, a sub-temple of Myoshin-ji in Kyoto. Tsunajiro's decision to become a monk was driven by a childlike curiosity, having heard from his brother that a high-ranking monk could even make an emperor a disciple of the Dharma.

2.2. Education and Early Training

Under Ekkei Shuken, Tsunajiro received his ordination at Tenjuin, where Ekkei had recently opened a training hall. He attended the "Hannyarin" academic institute within Myoshin-ji, studying classical Chinese texts and Zen scriptures. In 1873, he moved to Ryosokuin, a sub-temple of Kennin-ji, to study under Master Chiba Shungai, where he befriended Takeda Mokurai, who would later become the head of the Kennin-ji school. After Shungai's death in 1875, his academic life at "Gunyokurin" at Kennin-ji concluded.

In 1876, at Ekkei's instruction, he briefly trained under Nishiyama Kazan at Daihō-ji in Yawatahama, Ehime Prefecture, but soon sought permission to study Kusha-ron under Risshi Nakagawa Daiho at Mii-dera in Shiga Prefecture. During his studies at Mii-dera, he stayed for about a year at Eiun-ji (a Daitoku-ji school temple), which later led to his appointment as the second president of Rinzai University (now Hanazono University). In 1877, he moved to Sōgen-ji in Okayama, where he trained under Gisan Zenrai, who was also a teacher to both Ekkei Shuken and Imakita Kosen. Despite Gisan Zenrai being 76 years old at the time, Soyen received profound guidance in lectures and koan practice.

In 1885, Soyen Shaku enrolled in Keio University, a decision initially opposed by his master, Kosen, but supported by figures like Torio Tokuan. At Keio, he formed a lasting friendship with Fukuzawa Yukichi, the university's founder. After studying at Keio University's special course, he embarked on a perilous journey to Ceylon (modern-day Sri Lanka) in 1887 to study original Buddhist scriptures. Despite Kosen's strong opposition, he was encouraged by Fukuzawa Yukichi and Yamaoka Tesshū. He arrived in Colombo on March 31, 1887, where he learned Pali and practiced as a wandering bhikkhu for three years, adopting the dharma name Pannyaketu. During his stay in Ceylon, he published Seinan no Bukkyo (Buddhism of the Southwest) in 1889, in which he categorized Buddhism into "Northern Buddhism" and "Southern Buddhism," equating them with Mahayana and Hinayana (later renamed Theravada) respectively. He returned to Japan in October 1889 and began instructing Zen practitioners as a master at the Nagata Hōrin-ji dojo.

3.1. Teachers and Dharma Transmission

Soyen Shaku's most influential teacher was Imakita Kosen, whom he joined at Engaku-ji in Kamakura in 1878 for further training. After five years of intensive practice, in 1883, Kosen recognized Soyen's profound understanding and diligence. Kosen bestowed upon him the inka (dharma transmission), acknowledging that Soyen had "exhausted the great matter of my inner chamber." This significant event occurred when Soyen was 23 years old.

3.2. Abbotships and Temple Leadership

Following his dharma transmission, in 1884, Soyen Shaku became the abbot of Butsunichian, a sub-temple of Engaku-ji dedicated to Hōjō Tokimune. He also lectured on Zen Kai Ichiran at Hōrin-ji in Nagata, Yokohama. On January 16, 1892, upon the passing of his master, Imakita Kosen, Soyen Shaku resigned from his position at Butsunichian and, through public election by the Engaku-ji school, was appointed the head abbot of the Engaku-ji school and master of its specialized training monastery at the young age of 32.

In 1903, he concurrently assumed the position of abbot for the entire Kenchō-ji school at the request of its members. In 1905, he resigned from both the Engaku-ji and Kenchō-ji abbotships and became the head priest of Tokei-ji in Kamakura, also part of the Engaku-ji lineage. The abbotship of Engaku-ji was then assumed by Miyaji Sokai, his dharma brother. In 1914, Soyen Shaku was appointed the second president of Rinzai University (later Hanazono University), a position he held until 1917. He was re-elected as the head abbot of the Engaku-ji school in 1916. During this second term, he appointed his dharma heir, Furukawa Gyodo, as the master of the monastic training hall, while he focused solely on his duties as abbot.

4.1. Participation in the World Parliament of Religions (1893)

In 1893, Soyen Shaku was selected as a representative of the Rinzai school to attend the World's Parliament of Religions in Chicago, held as part of the World's Columbian Exposition. The Japanese delegation included priests and laymen representing various Buddhist schools, including Rinzai Zen, Jōdo Shinshū, Nichiren, Tendai, and Esoteric Buddhism. With the support of Fukuzawa Yukichi, he secured the necessary funds for his journey. He departed Yokohama in August, arriving in Vancouver, Washington after a voyage of over ten days.

The Parliament, organized by John Henry Barrows and Paul Carus, took place from September 11 for 17 days. Soyen Shaku delivered two speeches. His first address, "The Law of Cause and Effect, as Taught by Buddha," explained the fundamental principle of Buddhist teachings. This speech, prepared in Japan and translated into English by his then-young and unknown student, D. T. Suzuki, was read to the conference by Barrows. Subsequently, Shaku delivered a speech titled "Arbitration Instead of War." His presentations deeply impressed Paul Carus, an American philosopher and Buddhist scholar who ran the Open Court Publishing Company. This meeting proved pivotal; before Shaku returned to Japan, Carus requested that he send an English-speaking individual knowledgeable in Zen Buddhism to the United States. Upon his return, Soyen Shaku dispatched D.T. Suzuki, a scholar from Tokyo University, to America, where Suzuki would go on to become a leading academic figure in Western Zen Buddhism and a translator for Carus's publishing company.

4.2. Teaching Tour in the United States (1905-1906)

In 1905, Soyen Shaku returned to America at the invitation of Ida Russell and her husband, businessman Alexander Russell, who had previously visited Engaku-ji in 1902 to study Zen under him, having been introduced by Nomura Yozo, who had served as an interpreter at the Chicago World Parliament of Religions. Accompanied by his student Nyogen Senzaki as attendant and D. T. Suzuki as interpreter, he spent approximately nine months at the Russells' secluded oceanside home on the Great Highway in San Francisco. During this period, he instructed the entire household in Zen, with Ida Russell becoming the first American to formally study koans. He also delivered lectures across California, some to Japanese immigrants and others translated by Suzuki for English-speaking audiences.

In March 1906, he traveled across the United States by train, giving talks on Mahayana Buddhism, again translated by Suzuki. In Washington, D.C., he met with President Theodore Roosevelt alongside Japanese Chargé d'affaires Masu Hioki. Through Suzuki's interpretation, they discussed the topic of world peace.

4.3. Post-US International Travels

Following his American tour, Soyen Shaku returned to Japan via a comprehensive international journey. He traveled through Europe, making a notable stop in London where he met Kadono Jukuro of the Okura-gumi. His itinerary also included visits to Sri Lanka and India, continuing his engagement with diverse cultures and Buddhist traditions. He also stopped in Hong Kong before finally returning to Japan in August 1906.

5.1. Writings and Lectures

Soyen Shaku was a prolific writer and lecturer, whose works aimed to disseminate Buddhist teachings to both Japanese and international audiences. Among his most recognized works in English are Sermons of a Buddhist Abbot: A Classic of American Buddhism (2004, originally published in 1906) and Zen for Americans (1989). These collections offered Western readers an accessible introduction to Zen philosophy and practice.

His extensive bibliography in Japanese includes numerous works on Buddhist philosophy, Zen practice, and personal development. Notable titles include:

• Seinan no Bukkyo (Buddhism of the Southwest, 1889)
• Sekiron-tō Shi (History of Ceylon, 1890)
• Mankoku Shūkyō Taikai Ichiran (Overview of the World Parliament of Religions, 1893)
• Zen Kai Ichiran Kōgi (Lectures on Zen Kai Ichiran, 1901)
• Gōma Nisshi (Diary of Subduing Demons, 1904)
• Ōbei Unsui-ki (Record of Cloud and Water Travels in Europe and America, 1907)
• Hekigan-roku Kōwa (Lectures on the Blue Cliff Record, 1915-1916)
• Mumonkan Kōgi (Lectures on the Gateless Gate, 1919)

In November 1906, the "Hekigan-kai" (Blue Cliff Society) was formed by prominent figures such as Tokutomi Sohō, Noda Taikai, and Hayakawa Setsudo. This society gathered monthly to listen to Soyen Shaku's lectures on the Blue Cliff Record, a classic Zen text.

5.2. Disciples and Notable Associates

Soyen Shaku attracted a wide array of disciples and associates, both monastic and lay, who were deeply influenced by his teachings. His dharma heirs, who continued his lineage, included:

• Tetsuo Sōkatsu (Ryobo-an Sokatsu)
• Furukawa Gyodo (Gyodo Eikun), who became the 6th and 8th abbot of Engaku-ji.
• Seigo Hogaku (Hogaku Jikou), the 9th abbot of Engaku-ji.
• Ota Kaigen (Kaigen Joshō), the 7th abbot of Engaku-ji and 8th abbot of Daitoku-ji.
• Mamiya Eishu (Eishu Giyu), the 2nd abbot of Hōkō-ji.
• Shaku Taibi (Taibi Keishun), the 4th abbot of Kokutai-ji.
• Shaku Sokatsu (Tetsuō Sōkatsu), whose disciple was Gotō Zuigan.
• Maruyama Ekan (Tairei Ekan)
• Okame Sodatsu

Among his notable lay disciples and associates were:

• D. T. Suzuki (1870-1966), a renowned Buddhist scholar and philosopher, who served as Soyen's translator and played a crucial role in introducing Zen to the West.
• Natsume Sōseki (1867-1916), a celebrated novelist and scholar of English literature, for whom Soyen Shaku conducted the funeral and bestowed a posthumous Buddhist name (kaimyo).
• Tokugawa Yoshihisa (1884-1922), a politician.
• Maeda Toshiari (1885-1942), an army general.
• Matsudaira Naoaki (1885-1942), an agricultural manager and politician.
• Osachi Hamaguchi (1870-1931), who became the 27th Prime Minister of Japan.
• Utarō Noda (1853-1927), an industrialist, member of the House of Representatives, Minister of Communications, and Minister of Commerce and Industry.
• Shūji Izawa (1851-1917), an educator and pioneer in speech impediment correction.

Other influential figures associated with Soyen Shaku included Paul Carus, Ida and Alexander Russell, Fukuzawa Yukichi, Yamaoka Tesshū, Torio Tokuan, John Henry Barrows, Nomura Yozo, and President Theodore Roosevelt.

5.3. Wartime Service and Views on War

Soyen Shaku's engagement with the Russo-Japanese War (1904-1905) represents a controversial aspect of his life, reflecting the complex relationship between Japanese Buddhism and nationalism during the Meiji era. As abbot of Kenchō-ji, he served as a chaplain to the Japanese army during the conflict, accompanying the First Division Headquarters to Manchuria to provide spiritual guidance to soldiers. He lectured to the troops, instructing them on how to face death with unwavering equanimity and emphasizing the need to defeat not only external enemies but also internal "demons of the mind" (心魔_shinma^Japanese).

In 1904, the renowned Russian author Leo Tolstoy, a pacifist, invited Soyen Shaku to join him in denouncing the war. However, Soyen Shaku declined the invitation, asserting that "...sometimes killing and war becomes necessary to defend the values and harmony of any innocent country, race or individual." Following Japan's victory in the war, he attributed the success to the nation's samurai culture. His stance, while reflecting a prevailing nationalist sentiment in Japan at the time, has been critically examined for its alignment of Buddhist principles with militaristic actions, raising questions about the role of spiritual leaders in promoting peace and human rights during conflict.

6.1. Later Domestic and Asian Travels

In 1905, Soyen Shaku resigned from his abbotships at Engaku-ji and Kenchō-ji to become the head priest of Tokei-ji. In 1911, he undertook a month-long pilgrimage across Korea. The following year, 1912, he traveled through Manchuria, and in 1913, he visited Taiwan. These journeys demonstrate his continued engagement with Buddhist communities and cultures across Asia. In 1917, he also toured the Republic of China for approximately three months. Throughout these travels, he maintained his commitment to Buddhist activities and teachings.

6.2. Death

Soyen Shaku passed away on November 1, 1919, in Kamakura, Japan, at the age of 61. His death was caused by pneumonia. His passing marked the end of a life dedicated to the propagation of Zen Buddhism, both within Japan and across the globe.

7.1. Impact on Western Buddhism

Soyen Shaku is widely regarded as the pioneering figure who first introduced Zen Buddhism to the Western world. His participation in the 1893 World Parliament of Religions and his subsequent teaching tours in the United States were groundbreaking, providing the initial direct exposure to Zen practice and philosophy for Western audiences. His decision to send D. T. Suzuki to America was particularly impactful, as Suzuki would become the foremost interpreter of Zen for the West, influencing generations of scholars, artists, and practitioners. Soyen Shaku's direct engagement with American spiritual seekers, such as Ida Russell, laid the practical groundwork for Zen's establishment in the United States. His efforts created a vital bridge, paving the way for the later flourishing of Zen centers and communities across the Western hemisphere.

7.2. Cultural Contributions

Beyond his direct religious teachings, Soyen Shaku made significant contributions to East-West cultural dialogue. By presenting Zen Buddhism in an international forum and engaging with Western intellectuals and spiritual seekers, he helped demystify and disseminate Eastern philosophy and spirituality. His emphasis on the practical aspects of Zen, such as meditation and the law of cause and effect, resonated with Western audiences seeking alternatives to traditional Western thought. His interactions with prominent figures like Paul Carus, Fukuzawa Yukichi, and Theodore Roosevelt underscore his role as a cultural ambassador, fostering mutual understanding and respect between different civilizations. His legacy is thus not only religious but also deeply cultural, having enriched the spiritual and intellectual landscape of the modern world.