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Reflection of the Week:

Chewing the Roots of Truth: Saikontan

菜根譚, Saikontan (Japanese) or Caigentan (Chinese), is a collection of aphorisms written by Hong Zicheng in the late 16th century. Its title, which translates to "Discourse on Vegetable Roots," is drawn from a Chinese proverb: a person who can "chew the bitterness of vegetable roots with equanimity" can accomplish anything.

The text is not a formal philosophical treatise but a practical guide for living. It provides wisdom for navigating a complex and often corrupt world with integrity, calm, and clarity. It achieves this by synthesizing three major streams of Chinese thought: Confucian ethics, Taoist naturalness, and Chan (Zen) Buddhist insight. Its two main themes are simplicity and the idea that everyone can develop into a sage, beliefs that would later profoundly shape the work of Koichi Tohei Sensei.

Koichi Tohei Sensei and Saikontan

Saikontan was a foundational influence on Koichi Tohei Sensei during his severe, year-long bout of pleurisy as a young man. Confined to his bed and in poor health, he devoted himself to studying and memorizing the text. He found its wisdom so inspiring that he felt like a "superhero" while reading it.

This study continued during his time in military officer training, where he would copy the memorized aphorisms into his diary. However, he soon had a crucial realization: book knowledge alone is insufficient. He understood that he needed dedicated, lifelong training (shugyo 修行) to truly embody this wisdom. His goal was to "do it, not just say it."

Tohei Sensei's lifelong mission was to distill these universal truths so they could be experienced and applied by anyone, anywhere, at any time. He believed the infinite power of the universe is available to everyone, and his Four Principles to Unity Mind and Body provide a practical method for individuals to understand their true nature and strength.

The Ideal Person

Saikontan uses the Confucian ideal of the jūnzǐ (君子)—the gentleman or “superior person”—as its model for conduct. This is not a person of high birth, but one of high character who remains centered and ethical regardless of external chaos. Everyone has the potential to become such a sage.

Fudoshin (Immovable Mind)

Saikontan offered Tohei Sensei an understanding of fudoshin (不動心). The text makes it clear that this is not a static or rigid state, but a dynamic one. One aphorism states: "The calmness which you find at rest is not true calmness. Only the calmness which you find in action is genuine.” This concept of dynamic stability is deeply Taoist. It reflects the principle of wu wei (無為), or effortless action, which is found by aligning with the natural flow of the Tao rather than resisting it.

This directly parallels Tohei Sensei's definition in his Ki Sayings (誦句集 Shokushu). In saying 14, Fudoshin, he writes: "True Fudoshin is not a rigid, immobile state of mind, but the condition of stability which comes from the most rapid movement. Like the steadiness of a spinning top, the state of perfect spiritual and physical stability arises from movement which continues infinitely.” This principle is key to applying wisdom in daily life, allowing one to stay calm and maintain one point even during challenging times.

The Mind Like a Mirror

A central theme in both Saikontan and Tohei Sensei's teachings is the concept of a mind that reflects reality as it is, without distortion. This is a classic Chan (Zen) Buddhist metaphor. In Saikontan it says:

• "The superior man takes things as they come. When things pass, his mind is once again clear."

• "The mirror reflects clearly if there is no smoke... All we need to do is remove the things which cloud it and make it dark. Then it is naturally pure.”

This is the same metaphor Tohei Sensei uses in his Ki Sayings (Saying 7, "Living Calmness"): "Like the calm, still surface of the water that reflects the moon and a flying bird, true living calmness is the condition of our mind that reflects all things clearly.” This Chan metaphor describes the mind's original, enlightened nature, which is obscured by the "smoke" or "dust" of thoughts, judgments, and attachments. The goal of Chan practice is not to create a blank mind, but to achieve wúniàn (無念 Japanese: mushin), or "no-mind"—a state of non-dual awareness that, like a mirror, simply reflects reality as it is without grasping or rejecting it.

Both texts use similar natural imagery to describe this effortless, non-attached state. Saikontan says: "The fish swims freely about in the water without being aware of the water. The bird flies freely on the wind, yet does not know that wind exists. If we understand this principle, we can move freely in the Way.” This captures the essence of a mind that adapts to the constant flux of the universe.

The Three Traditions of Saikontan

Saikontan's enduring genius lies in its seamless synthesis of China's three great philosophies: Confucianism, Taoism, and Chan (Zen) Buddhism. 

Confucianism

Confucianism, at its heart, aims to create a just and well-ordered society. This is achieved not through force, but through moral self-cultivation and the proper ordering of human relationships (between ruler and subject, parent and child, etc.). These relationships are seen as part of a sacred moral order, aligning human society with the will of Heaven (Tiān 天).

The path to this sacred order is the cultivation of the Five Constants (wǔcháng 五常):

• Rén (仁, benevolence, humaneness)

• Yì (義, righteousness or justice)

• Lǐ (禮, propriety, rites, and etiquette)

• Zhì (智, moral wisdom)

• Xīn (信, sincerity or faithfulness)

The embodiment of these virtues is the jūnzǐ (君子), or exemplary person, who is defined by moral character and integrity, not by birth or wealth.

The philosopher Mencius (孟子) further developed this, arguing for the inherent goodness of human nature. He taught that all people are born with the "four seeds" of virtue (compassion, shame, deference, and a sense of right/wrong), which are the beginnings of Rén, Yì, Lǐ, and Zhì. While he taught that suffering and deprivation could lead people to abandon themselves to evil, he also taught that adversity could be a powerful tool for forging a strong character. He believed that Heaven prepares those destined for great responsibility by testing them with suffering and frustration. This hardship stimulates the mind, toughens their nature, and ultimately enables them to achieve what they otherwise could not.

The entire Confucian project rests on self-cultivation (xiūshēn, 修身), a lifelong, active process of moral and personal development that is regarded as "the root" of all progress. This concept of continuous, active, lifelong development is a direct parallel to the Japanese concept of shugyo that was central to Tohei Sensei's own philosophy.

Taoism

Taoism (道家, Dàojiā) advocates for a life lived in harmony with the Tao (道), or "The Way"—the fundamental, ineffable, and natural order of the universe.

Where Confucianism seeks to order the human world, Taoism seeks to align with the natural world through key principles:

• Wu Wei (無為): This is "effortless action" or "non-contrivance." It is not passivity, but a dynamic way of acting spontaneously and without ego-driven striving, perfectly embodied by water (水, shuǐ), which yields to obstacles yet overcomes all things.

• Ziran (自然): This is "naturalness" or "spontaneity," the authentic state of things when allowed to follow their own nature without artificial interference.

• Simplicity and Humility: Taoism champions simplicity, symbolized by the pú (樸), or "uncarved block," and the humility of water, which always seeks the lowest place.

• Quieting the Mind: The path to wisdom lies in "returning to the source" (復歸其根, fù guī qí gēn). This is a practice of non-attachment, described in the Tao Te Ching as: "Empty your mind... Let your heart be at peace... Returning to the source is serenity."

• Nature as Teacher: For Taoists, Nature is the primary teacher and the ultimate manifestation of the Tao.

Chan (Zen) Buddhism

Chan (禪), which became Zen in Japan, provides the psychological tools to make this synthesis possible. It is rooted in core Buddhist teachings like the Four Noble Truths: 

• Dukkha (suffering or unease)

• Samudaya (the origin of and attachment to suffering)

• Nirodha (the possibility that this suffering can cease)

• Marga (the path or way to the cessation of suffering, i.e. the Eightfold Path)

And the Three Marks of Existence:

• Anicca (impermanence)

• Dukkha (suffering or unease)

• Anattā (no-self)

Mahayana schools, of which Chan is one, developed anattā into the concept of śūnyatā (空, Chinese: kōng, Japanese: ku), or emptiness. This does not mean nothingness, but rather that all things are "empty" of any independent, separate existence. Everything is interconnected and arises from causes and conditions.

Chan’s innovation was its radical emphasis on direct, personal experience over scripture, a philosophy of "do it, not just say it." The goal is to see one's own nature directly, often through seated meditation (坐禪, Chinese: zuòchán, Japanese: zazen).

Chan rejects binary divisions like self/other or sacred/profane. This is expressed in the phrase, "Samsara (the world of suffering) is Nirvana (liberation)." Enlightenment isn't an escape from the world; it's the realization of truth within the world. This is why Chan masters declared, "The ordinary mind is the Path." Walking, eating, or working, when done with full awareness, becomes the practice. Sitting practice is not a means to liberation, it is itself an expression of liberation. 

This non-dual view is the "glue" that binds Confucianism and Taoism. It allows a person to fulfill the Confucian duty of engaging with society while maintaining the Taoist inner freedom. One does not need to retreat to a mountain to find peace; one can find it in the midst of daily life.

Historical Context

Saikontan was written during the Late Ming Dynasty, specifically the reign of the Wanli Emperor (r. 1572–1620). This was a time of deep institutional decline and vibrant cultural creativity. While the imperial court was paralyzed by corruption (often led by powerful eunuchs) and the state faced fiscal crisis, the economy was expanding, and a publishing boom made books and new ideas widely accessible.

Very little is known for certain about the author, Hong Zicheng (洪自誠), also known as Hong Yingming (洪應明). Most details about his life are speculation based on his writing and the era.

His work, the Caigentan (菜根譚), or "Vegetable Root Discourse," gets its name from the proverb that one who can "chew on vegetable roots (caigen)" can achieve anything. The caigen, the bitter, fibrous roots of plants, is a metaphor for a life of simplicity, humility, and hardship.

The book belongs to the genre of yǔlù (語錄), or "recorded sayings," and served as a shànshū (善書), or "morality book." It was a practical guide for the educated scholar-official, weaving together the "Three Teachings" (三教, sān jiào) of Confucianism, Taoism, and Buddhism. It offered a way to maintain Confucian integrity in a corrupt world by blending it with Taoist inner freedom and Chan Buddhist psychological detachment.

Conclusion

Saikontan is a timeless manual for living. It weaves Confucian ethics, Taoist naturalness, and Chan insight into a single, coherent philosophy. It teaches that the foundation of a worthy life is not external success or power, but internal calm, clarity, and character. Its core themes of simplicity and the potential for everyone to become a sage resonated deeply with Koichi Tohei Sensei.

Tohei Sensei's life work was the practical realization of Saikontan's wisdom. He sought to be a jūnzǐ (君子) and to then share universal principles that transcend specific "isms," allowing anyone to access their full potential. He demonstrated that mind leads body. His life, dedicated to lifelong training (shugyo) and gratitude, proves that the deepest truths are found not in running away from the world, but in "chewing the bitter roots" of our everyday lives with equanimity. As Saikontan itself says, "The master of living is not caught by the fleeting values of the world, but sets his sight toward eternal truths.”

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November 5, 2025 LVKA Monthly Misogi 7:15 - 8:45pm (This class recurs on the first Wednesday of each month)

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I look forward to seeing you on the mat (and in daily life) soon!

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