[what's this from again? Translated by Shizuko Takatsuka - excerpts only]
‑ There are increasing people who dedicate their lives to the practice of Zen. The establishment of zazenkai and Zen centers in various places in America indicates their sincerity in Zen. Among others, Zen Mountain Center Zenshinji in Tassajara, California would be worth mentioning as the first "Gorin(?)" in America.
‑ Along with the emergence of the "Beat‑zoku", there is a clear shift among those who are interested in Zen, from books to zazen, from philosophy to practice.
‑ There was another factor which strengthened the interest and demand of some Americans toward Zen. That was an earnest effort and influence by the Zen monks who dedicated themselves in the mission and guidance of Zen in America even before the war, such as Shizuki(?), Sasaki, Chizaki, etc.
‑ However, one of the main streams which emphasized zazen was promoted by Soto Zen monks. Soto-shu started its mission in Hawaii in 1904, and established Sokoji in San Francisco. Especially Zenshinji in Tassajara, established by Suzuki Shunryu‑roshi in Sokoji, will have a great significance in the development of Zen in America.
‑ Suzuki Shunryu‑roshi of Sokoji who looks like a Shinshu monk with his gentle attitude, is the central feature who attracts trust and faith of not only the beat generation but the people of different classes who come to the temple. Zen Mountain Center is the result of the earnest desire of the Americans who wants to practice Zen and of their trust toward the roshi. It is said that the Center was established by the sincere donation and the six months of voluntary work of many people in order to accept those who want to have a long period of practice and regular sesshin.
‑ The Center adopted Soto tradition with some adjustment to fit to America. ‑‑ "An'i no seido", Dokusan with Suzuki‑roshi, "Hosenshiki".
‑ Beat Zen and Square Zen
‑ Those who attend zazenkai are mostly those from the middle or lower classes, or students, and hardly anyone from the upper class, though the Zen scholars or experts can be from WASP.
‑ When Zen came to Japan from China, it was accepted by the upper class in the Japanese society (WASP in Japanese society).
‑ The establishment of Zen in Japan relied not only on the Japanese monks who went to China, but the Chinese monks who came to Japan from China.
‑ Three problems of Zen in Japan suggested by the author: need for non‑Japanization‑‑bring it to its pure form, non‑conventionalism (non‑sectarian), and non‑formalization of practice. Only when Zen becomes universal, can it survive and flourish in America.