things are substantial, and pari panna-svabhƗva refers to the state of kind of being
free from parikalpita-svabhƗva and able to realize paratantra-svabhƗva.
In Zen Psychology, Inoue, going beyond the initial monistic position, adopts an
apparently dualistic one, though not in the Western sense. Zen is for him the
realization of the true nature of the mind through the arrangement of both mind and
body, and calls the true nature of the mind, the Mind Essence (Shin-tai), which is
identical with the True Self. This coinage of the Mind Essence seems to derive from
the three universals of essence (ti), forms (xiang), and functions (yang) elaborated in
a Chinese Buddhist text, Ta-ch’êng-ch’i-hsin-lun. Forms and functions are not separate
from but aspects of essence.
The relationship of mental phenomena to the Mind Essence is metaphorically
expressed by that of waves to water. Just as waves appear on the surface of water
agitated by the wind, so do mental phenomena from the Mind Essence stimulated
by the outer world. Waves referring to mental phenomena are relative, whereas water
referring to the Mind Essence is absolute. So Inoue formulates Zen psychology in a
dualistic and metaphysical way. The relationship of mental phenomena to the Mind
Essence is, however, for him not abstractly speculated. On the contrary, it is only
known at the critical moment at which the mind experiences its death and renewal.
Inoue’s system of psychotherapyIn Psychotherapy (1904) Inoue coined the word shinri-ryǀhǀ, which literally means
therapy from the psyche, the original Japanese title of the book, which was to be also
the term currently used as the Japanese translation of ‘psychotherapy.’ His concept
of psychotherapy is, however, somewhat different from psychotherapy in the Western
sense. He claims it to be based upon Buddhism.
Inoue’s basic idea in systematizing various therapy methods at the time is the
mind-body correlation. They are either body therapy, an approach from body, or
psychotherapy, an approach from mind, but these two categories of therapy are not
mutually exclusive. On the contrary, they are complementary to each other.
Psychotherapy in Inoue’s system is largely divided into natural therapy relying
upon spontaneous cure, and faith therapy expecting healing through religious belief
and prayer. Psychotherapy is also divided into autotherapy and heterotherapy such
as hypnosis. Autotherapy consists of ‘faith method,’ and observation method. In faith
method, the patient is asked to firmly believe that he will recover health someday in
the future, either through self-confidence or through the confidence in the Buddha
or some other deity. In the observation method, the patient is asked either to realize,
practicing some form of meditation, that there is nothing to worry about in his life,
or to remove pathogenic ideas and sufferings by travelling or moving somewhere else
and seeing new things there.
There are also two types of self-observation method: artificial and natural. While
the goal of artificial self-observation method is self-control through self-reflection and
satori, natural self-observation makes the patient realize that basic adversaries like
sickness and death are beyond human power and is advised not to fight them but to
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