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Great Death, Great Life: An Interview with Masao Abe Author(s): Masao Abe Source: Buddhist-Christian Studies, Vol. 17 (1997), pp. 79-85Published by: University of Hawai'i PressStable URL: http://www.jstor.org/stable/1390400Accessed: 10-06-2015 18:39 UTC

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THE BUDDHIST-CHRISTIAN STUDIES INTERVIEW

Great Death, Great Life: An Interview with Masao Abe

In this interview with Masao Abe, Zen Buddhist scholar and author of Zen and Western Thought (1985), Kenneth Kramer, professor of religious studies at San Jose State University, explores the Zen Buddhist approach to death and dying. Professor Kramer has examined this theme in some depth in his book The Sacred Art of Dying: How the World Religions Understand Death (Paulist, 1988). The following text is an edited version of a longer discus- sion between Professors Kramer and Abe.

Kenneth Kramer: What is the Zen Bulddhist understanding of death and dying?

Masao Abe: Buddhism does not regard life and death as two different matters. Dogen, the thirteenth-century Zen master of Japan, says that it is a mistake to understand that one passes from life to death. In our daily life we often think that we are now alive, but we may die sometime in the future. And thus we understand that we are passing from life to death. In this usual understanding, the relation between life and death is grasped as a process moving from life to death. But this point poses a question to our- selves: When we understand that we are moving from life to death in terms of a process, where are we taking our stand? In life or in death or some- where else?

And your answer?

None of the above. When we understand the relation between life and death in terms of process, our posture must be outside of both life and death. Unless we objectively view life and death from somewhat outside, we cannot take their relationship in terms of process. It is like, say, stand- ing on an embankment and looking down the stream of life from its source to lower reach, that is, an outsider view of the stream of life. But, in actual- ity, are we not swimming in the middle of the stream? We are not outside but inside of the stream of life. If we stop to swim, we must sink into the depths of the stream. We can swim ahead only by overcoming the possibility of sinking into the bottomless depths of the river. In the same way we can live forward only by overcoming the possibility of the death at each and every moment. The surface of the stream already touches the depth of the water. Life is always touching death. Death is not something at the end

Buddhist-Christian Studies 17 (1997). ? by University of Hawai'i Press. All-rights reserved.


KENNETH KRAMER

Masao Abe

of our life. If we objectify life and death from the outside, we are not seri- ously inquiring into the meaning of life. And we do not experience the real anxiety of death. The problem of life and death can be properly grasped not from outside objectively but from inside subjectively. So we are both living and dying. In Zen, life and death are not two different entities but inseparable. I am now living but I am also dying. I am dying and at the same time living. There is no living without dying and no dying without living. We are "living- dying" at each and every moment. Living and dying are just two aspects of the one and the same reality. Of course, living and dying are two different categories, and yet they are inseparable. So living and dying consist of an antinomical oneness. That is a Buddhist understanding of life and death. Accordingly, the aim of Buddhism is not to overcome death and attain eternal life, but to be emancipated from the process of living-dying, to be liberated from this basic antinomical oneness of living and dying. It is called the Great Death because it is not the death as distinguished from life. The real death is not something that happens at the end of our life, but it is realized at the deepest depth of our present existence.


MASAO ABE

So a Buddhist does not see death as anything different from life, but like two sides of the same hand, the front side and the back side. But I hear you saying a more profound thing, something the tradition calls the Great Death. The most important element with regard to death and dying is not the fact that I am going to experience a phys- ical death at some point in the future. What is ultimately meaningful for me is to bring death forward from the future into my every present moment and to awaken me to what Buddha called the Great Emancipation or Great Enlightenment-here called the Great Death. Therefore, is it not the case that I, in order to overcome my fears of death and dying, have to go through the Great Death right here, right now? You once wrote:

The break through this antimony between life and death is called, particularly in Zen, the Great Death because it is the total negation of life-and-death and is beyond the realization of death as distinguished from life....

Nirvana, the Buddhist realization of liberation, takes place only through the realization of this Great Death. For Buddhists it is not that one overcomes death with the power of life and attains eternal life in the future. But what is essential is to be liberated from the self contra- dictory nature of life and death and to awaken to freedom from the wheel of life and death (Zen and Western Thought, pp. 131-132).

Tell us about the mechanics, the dynamics, the technology of the Great Death.

The process is beginningless and endless. If we understand that life and death are two different matters, then there must be a beginning and an end. But now that it is understood as a process of living-dying, the process is without beginning, without end. We are involved in a beginningless and endless process of living-dying. This realization itself is a realization of death in a real sense, not in a relative sense but in an absolute sense. How could we be liberated from this beginningless and endless process of living-dying? That is the aim of Buddhism.

Plato talks about immortality of the soul; the body is perishable but the soul is imperishable. Through death, being free from body, the soul becomes pure and attains imperishable eternity. But this understanding is based on the dualistic view of body and soul, life and death. Christianity talks about eternal life after death, which is realized in the Kingdom of God. Although it is different from Platonism, it also presupposes the duality of life and death. How to overcome death to attain eternal life, that is an important question for Christianity.

But in Buddhism, as I said, the endless process of living and dying itself is regarded as "death" in the real absolute sense. That is Great Death. How


KENNETH KRAMER

to cope with Great Death? That is a crucial problem. In order to cope with Great Death, you must clearly realize the beginninglessness and endless- ness of the whole process of living-dying at this moment. In this realization, the whole process of living-dying will be concentrated into your present being. In other words, your present being can embrace the endless and beginningless process of living-dying within itself. In this way you can overcome the process of living-dying, and thus break through Great Death. And this break through Great Death is nothing but the realization of the new life that may be called Great Life. It is also called nirvana in Buddhism. It is blissful freedom from living-dying. So new life, the Great Life, can be realized at this moment, not at the end or beyond the present life.

But let me raise a question: I understand what you are saying as an intellectual construct in my mind, not as an experience. I can say you talked about realizing beginningless-endless-life-death right here and right now. But that remains an idea. What practical steps would you suggest to someone who would very much like to realize what you are talking about? What should I do?

Well, if you understand only intellectually what I am saying but practically you do not follow me, that is okay. Please go ahead with your own idea. Please go ahead with the dualistic view of life and death and then see what happens. Can you really overcome your problem of life and death with such a dualistic view? You may know it only by trying practically to do so by yourself. Whether my explanation is merely conceptual/intellectual or not-you may test it by yourself. But how can you test it? That is why I said "Please go ahead with your own dualistic view and see what happens." As a result, if you come to a doubt about your own dualistic approach, then some religious practice may be necessary. In the case of Zen, it is zazen, seated meditation. Forget everything and just concentrate in meditation by sitting. That's the practical way.

But some might still ask: "What happens to me after I die?" I recall the Buddha's answer to his student Vacha's question: "When one who has attained this emancipation of mind dies, where is he reborn?" The Bulddha responded, "Vacha, the word 'reborn' does not fit the case.... (neither) to say he is not reborn does not fit the case. Nor is it any better to say that he is both reborn and not reborn. Or, that he is neither reborn nor not reborn." And when Bulddha said that, of course, Vacha was confused.

Very fine answer.

Very fine for you, but what about us? Enlighten us!

Well, the question "Is there life after death?" is a persistent question for human beings from ancient time through East and West. However, it is the

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MASAO ABE

wrong question, because it is based on the dualistic view of life and death. The question presupposes life after death. But if you realize Great Life through the realization of Great Death, there is no problem of before and after in terms of life and death. The Buddha said there is no "reborn." But this does not simply mean that there is no reborn. He indicates that there is neither reborn nor not reborn. That is, negation of negation. That is a double negation or absolute negation. However, absolute negation is nothing but absolute affirmation. We come to absolute affirmation only through the negation of negation. Negation of negation is not a dualistic approach but rather the most positive approach to a living reality.

Perhaps some comparisons between Buddhism and Christianity would help. Consider the connection between the way the Bulddha and the Christ died: B-utddha was poisoned and Christ was crucified. In Bulddhism, there is a statement that shocked me when I first heard it. The statement is: "When you meet the Bulddha, kill the Bud- dha!" My question is: Would it be possible for a Christian to say a parallel thing? If you meet the Christ, kill the Christ!

Well, you should ask a Christian.

I would like you, as a Buddhist, to reflect on the question. I suspect most Christians wouldn't say, "If you meet the Christ, kill the Christ." That would be a horrendous thing for a Christian to even think about. But should it be?

I am not well qualified to answer your question, but let me say that the statement you quoted is not a statement common to all forms of Buddhism, but rather peculiar to the Zen tradition, especially Rinzai Zen Buddhism. Rinzai was one of the most outstanding Zen masters throughout the history of Zen. His statement in this regard runs as follows: "Encountering a Bud- dha, killing the Buddha; encountering a patriarch, killing the patriarch ... only thus does one attain liberation and disentanglement from all things, thereby becoming completely unfettered and free." In Zen, you must be freed from all kind of entanglements, including the entanglement with Buddha, to attain liberation. Thus the above statement, which is very shocking and sounds quite blasphemous. At least irreligious. But why do they emphasize such statements? The purpose of Buddhism, in general, is to become a Buddha, to be awakened to one's true nature. The Buddha is not something supernatural. It is very different from the notion of God or Christ. The Buddha is nothing but one who awakens to one's own true nature and the true nature of everything. He is human and not an almighty being. He has many limitations. For instance, he doesn't speak English at all. In order to speak English he must enter an intense course of


KENNETH KRAMER

English for foreign students. He cannot drive a car; he must get a license in addition to his awakening in order to drive a car. With these many limitations, why is he called "Buddha?" Simply because he has awakened to his own true nature and the original nature of everything. That is the meaning of the Buddha. Buddhism teaches us that everyone should become a Bud- dha, that is, an awakened one who awakens to one's own true nature and the true nature of everyone and everything. For this is the true way of being human.

But if we were to worship the Buddha as if he was outside of us, or if we believe in Buddha as an object of our faith, it is not the true Buddhist way. So however important the worship of the Buddha is, we shouldn't take it as an object. Buddha is not outside of yourself.

Your true mind is Buddha and true Buddha is your true mind. Another Chinese Zen master, Ma-tsu (707-786) declares:

Outside of the Mind, no other Buddha: Outside of the Buddha, no other Mind.

Accordingly, if you encounter the Buddha as an object, negate it. In short, Zen Buddhism is not a religion of faith, but is a religion of self-awakening. We must awaken to our own nature. In order to do so, it is emphasized that, upon encountering a Buddha, one must kill the Buddha.

I think this is applicable, to some extent, to the case of Christianity. If Christ is simply a personality outside of yourself, it is not a true Christ. Paul said that he died with Christ day by day and resurrected with Christ day by day. He completely identified with Christ through everyday dying and everyday resurrection. Paul also states: "I have been crucified with Christ, it is no longer I who live, but Christ who lives in me; and the life I now live in the flesh lives by faith in the Son of God, who loved me and gave himself for me" (Gal. 2:20).

Realize that, although an emotional attachment to life and emotional fear of death are quite natural and, in a sense, almost inevitable for us, it is not realistic. We must be more realistic to our problem of life and death.

This is a philosopher's way of being personal. Is it not the case that if we look at the life of Gotama Buiddha we see a before and an after? Before the Great Emancipation, we see a human being who was subject to the dualities that we are all subject to: subject/object dualities. We see a human being who had questions like: Why is there suffer- ing? Why is there old age? Why is there sickness? Why is there death? We see a human being who for six years searched to find answers. So, in other words, we see a human being prior to awakening. Isn't that human being a human being who is asleep, who needs to wake up? Given that all good and evil is first illusionary and dual-

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istic, prior to awakening how does one decide what actions and intentions are good and bad?

The Buddha's awakening is an awakening to the true nature of everything, including himself. The true nature of everything cannot be realized by a dualistic approach, so it is necessary to go beyond dualism to awaken to true reality. To go beyond the duality, however, does not necessarily indi- cate to exclude duality; instead the duality can be regrasped on the basis of non-dualistic realization.

Let me quote a well-known discourse by the Chinese Zen master Ch'ing- yuan Wei-hsin. He said that thirty years ago, before he practiced Buddhism, he thought that mountains are mountains, waters are waters. But when he practiced Buddhism for several years under the guidance of a good master, he came to realize that mountains are not mountains and waters are not waters. But when he attained the abode of final rest, that is awakening, he realized that mountains are really mountains, waters are really waters. His first understanding that mountains are mountains and waters are waters is a dualistic and discriminated understanding in which we are usually work- ing. But when he came to the second understanding, that mountains are not mountains and waters are not waters, he was freed from such a conceptual and analytical objectified understanding. This is a necessary but not sufficient understanding. When he went beyond the second stage and came to the third and final stage, he realized that mountains are really mountains, waters are really waters (see Zen and Western Thought, pp. 3-24). In the same way we may say that before we practice Buddhism we think that good is good and evil is evil. But after practicing Buddhism for several years, we came to realize that good is not good and evil is not evil-no duality at all. But this is not the final stage. This must be overcome. Then we come to realize that good is really good and evil is really evil. Now the distinction of good and evil is more clearly realized than before through the non-dualistic understanding. And so from that I can assume that life is really life and death is really death. And in the name of life and death, I honor you and thank you for being with us.

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Article Contentsp. [79]p. 80p. 81p. 82p. 83p. 84p. 85

Issue Table of ContentsBuddhist-Christian Studies, Vol. 17, 1997Front Matter [pp. i - 259]Editorial [pp. iii - iv]Zen[Introduction] [p. 1]Philosophical and Rhetorical Modes in Zen Discourse: Contrasting Nishida's Logic and Koan Poetry [pp. 3 - 23]Dgen: Enlightenment and Entanglement [pp. 25 - 46]

Women and Dialogue, Buddhism and Christianity[Introduction] [p. 47]Reflections on Buddhist-Christian Dialogue and the Liberation of Women [pp. 49 - 60]Visions of Interconnectedness in Engaged Buddhism and Feminist Theology [pp. 61 - 76]

The Buddhist-Christian Studies InterviewGreat Death, Great Life: An Interview with Masao Abe [pp. 79 - 85]

Mission and Dialogue[Introduction] [p. 87]

Buddhist Views on Mission and DialogueDialogue and Synthesis: Sot'aesan's Perspective and Examples [pp. 89 - 96]Mission and Dialogue: A Paradox? [pp. 97 - 106]Mission and Dialogue in the Soka Gakkai International [pp. 106 - 113]Buddhist Views: A Response [pp. 114 - 117]

Christian Views on Mission and DialogueChristian Mission and Interreligious Dialogue: Mutually Exclusive or Complementary? [pp. 119 - 130]Mission and/or Dialogue: A Roman Catholic Perspective [pp. 130 - 139]Interreligious Dialogue and Evangelism [pp. 139 - 151]Christian Views: A Response [pp. 152 - 158]

Practice: Individual and Social[Introduction] [p. 159]Beyond Dual Religious Belonging: Roger Corless and Explorations in Buddhist-Christian Identity [pp. 161 - 177]Questions for Buddhist and Christian Cooperation in Korea [pp. 179 - 195]

News and ViewsThe 1996 Annual Meeting of the Society for Buddhist-Christian Studies [pp. 199 - 200]Reflections on the Fifth International Buddhist-Christian Conference [pp. 201 - 203]The Gethsemani Encounter on the Spiritual Life [pp. 205 - 208]A Buddhist-Christian Contribution to the Earth Charter [pp. 209 - 213]A Global Ethic Update [pp. 215 - 217]Conference for Christians Studying Buddhism in Europe [pp. 219 - 221]International Association for Asian Philosophy and Religion [p. 223]Religion, Politics, and Nonviolence [pp. 225 - 227]

Book Reviewsuntitled [pp. 231 - 235]untitled [pp. 235 - 237]untitled [pp. 237 - 239]untitled [pp. 239 - 242]untitled [pp. 242 - 246]untitled [pp. 246 - 250]untitled [pp. 250 - 255]untitled [pp. 255 - 258]

Frederick J. Streng Book Award [pp. 261 - 264]Back Matter

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