It is well-known that Zen-master Daisetsu Teitaro Suzuki and philosopher Sunshin Kitaro Nishida were very close friends since their younger days. They had great and deep influence on each other's thoughts. The greatness of the influence that Nishida got from Daisetsu is shown in his last work “The Logic of Place and Religious World-view". In it, Nishida often mentioned 'the logic of SOKU-HI (即非)' that Daisetsu expounded frequently in his works. 'The logic of SOKU-HI', which is shown in the form 'A is A, because A is not-A', appears repeatedly in the sutra “Vajracchedika Prajnaparamita". Daisetsu found out in that logic the mode of a subject who has detached from any contradiction of all dualities, while Nishida found out there the logic concerning the individual or the Self realised through self-denial of the Absolute-being. Further Nishida tried to clarify that the Self realised in religion is none other than the subject who creates the history of this actual world. That corresponds with Daisetsu's intensifing of the great compassion. In this paper, I intended to make clear the detail of their relationship through examining their works. In the first chapter, I considered what 'the logic of SOKU-HI' which Daisetsu explained is, referring mainly to his work "Zen in The Vajracchedika Prajnaparamita". In the second chapter, I clarified what great influence it gave to Nishida， through his" Diary". In the third chapter, I investigated Nishida's interpretation on 'the logic of SOKU-HI' and its relationship with 'the logic of Place' that Nishida maintained as his original view-point, referring to his work "The Logic of Place and Religious World-view". In the fourth chapter, I considered an example of Daisetsu's response to Nishida's interpretation of 'the logic of SOKU-HI', found in his work "The Essence of Buddhism". For Daisetsu, 'the logic of SOKU-HI' is what expresses the actual intuition in Zen-Buddhism, but for Nishida, it is what shows the logical structure of the Individual or the Self. At any rate, both of them recognized in it the realization of the individual or the subject. And then, they seeked the primordial way of life for human beings who work in this real world. I think we should follow their studies and furthermore investigate the logical structure of religious existence common to the East and West religions, which is expressed in Daisetsu's and Nishida's thoughts.
