Can Zen Sectarianism Continue To Be Taken Seriously?

Can Zen Sectarianism Continue To Be Taken Seriously?

Despite the enormous advances in Zen and Buddhist scholarship of recent decades, many in the actual community of Zen practitioners continue to be largely guided by the vision of Zen fashioned by pre-modern and modern Japanese institutions, rather than the vision presented by the classic masters. Certain stereotypes about Zen are so entrenched in many contemporary Zen communities that even the most incontrovertible revelations of scholarship continue to be largely dismissed or ignored.

There seem to be a number of various reasons for this, but it seems significant that the probability for a discovery to be dismissed increases in proportion to the extent it is sectarian specific.

For instance, the "less sectarian" disclosure that Zen’s claim of being transmitted through “an unbroken succession from master-to-master” was historically untenable met greater acceptance than the "more sectarian" discovery that Dogen regarded koans to be as essential to Zen as sitting meditation.

In fact, propaganda portraying Dogen as someone that regarded “just sitting” as the only essential element of Zen practice was so effective his actual stance continues to be denied by many in the Soto sect to this day.

Let's consider this further in context of the well documented competition for “superiority” between the two major Zen institutions in Japan (Soto and Rinzai), which largely centered on the role of koans. Briefly, the Soto sect advocated “just sitting” and criticized the Rinzai sect for its “preoccupation” with koans.

Now notice that when it was discovered that the “Soto founder” (Dogen) took the Rinzai sect’s side in regarding koans as essential to Zen practice it not only exposed fallacies of Soto dogma, it revealed a necessity to doubt the credibility of everything the Soto sect asserted concerning Zen; if they were ignorant of Dogen’s actual teachings about koans and zazen, how can we seriously attach any authority to their claim of Dogen as being their “founder”?

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Until next time, try not to drown in all the blood...

Ted

Zen Without Koans Like Christianity Without Christ

Zen without koans is like Christianity without Christ

A visiting Zen monk asked, “In the Rinzai School of Zen they introspect koans. In the Soto sect we are taught that introspecting koans in meditation only leads to intellectual understanding and diverts us from true, objectless meditation. Do you think that koans are even necessary in Zen?”

Louie Wing said, “Zen without koans would be like Christianity without Christ. The koan literature and practice methods are really the only major factor that distinguishes Zen from the other Mahayana Buddhist schools. If you are attracted to a path that does not utilize koans, fine, but why call it Zen?”

The monk said, “We don’t disregard koans; we just don’t use them for objects of meditation.”

Louie Wing said, “If you distinguish meditation from no meditation then you turn meditation itself into an object.”

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The Flatbed Sutra of Louie Wing by Ted Biringer, p.151

Three Classic Zen Masters on Joshu’s Mu Koan: Rujing, Torei, & Mumon

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Three Classic Zen Masters on Joshu’s Mu Koan

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While contemporary sectarians continue to debate the distinctions between the “various” lineages, schools, sects, traditions, etc. of Zen, the classic masters continue to express the authentic Buddha-Dharma with the one-voice of Buddha.

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A monk asked Joshu, "Does a dog have Buddha Nature?"

Joshu said, "Mu."

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(Note: The literal meaning of the Japanese “mu” [Chinese “wu”] is “no,” “does not have,” “is without,” etc.)

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Here is Tendo Nyojo (Dogen’s Chinese Teacher) on how to apply this koan in practice:

"When thoughts are flying around your mind in confusion, what do you do? 'A dog’s Buddha-nature? No (Mu).' This one word No (Mu) is an iron broom: Where you sweep there is a lot of flying around, and where there is a lot of flying around, you sweep. The more you sweep, the more there is. At this point where it is impossible to sweep, you throw your whole life into sweeping. Keep your spine straight day and night, and do not let your courage flag. All of a sudden you sweep away the totality of space, and all differentiations are clearly penetrated, so the source and its meanings become evident."
~Unlocking the Zen Koan, Thomas Cleary

Here is Master Torei (Hakuin’s Primary heir) on how to approach the “mu” koan:

If thoughts are flying around, consider this story: “Does a dog have buddha-nature? No.” Bring it to mind directly, and don’t interpret it logically. Don’t interpret it as flavorless, don’t interpret it as nothing. If you conceive any logical understanding, you’ll never complete the work. But don’t develop an illogical mind either. Logic and no logic are after all random ideas. Just bring it up and look at it. It has nothing to do with interpretations; it is the real way of practice of the Buddhas. Continue moment to moment, whether speaking or silent, active or quiet, walking, standing, sitting, and lying down—do not forget it! Or if you occasionally forget, don’t lose power.

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This is like learning archery—it takes a long, long time to hit the bull’s-eye. Just develop the will to persevere; be careful not to flag and slack. If you give up this teaching, by what teaching will you attain liberation?

~The Undying Lamp of Zen, Thomas Cleary

Finally, here is Mumon (Compiler of the Zen classic “Mumonkan”) on this koan:

"In order to master Zen, you must pass the barrier of the patriarchs. To attain this subtle realization, you must completely cut off the way of thinking. If you do not pass the barrier, and do not cut off the way of thinking, then you will be like a ghost clinging to the bushes and weeds.

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Now, I want to ask you, what is the barrier of the patriarchs? Why, it is this single word 'Mu.' That is the front gate to Zen. Therefore it is called the 'Mumonkan of Zen.' If you pass through it, you will not only see Joshu face to face, but you will also go hand in hand with the successive patriarchs, entangling your eyebrows with theirs, seeing with the same eyes, hearing with the same ears. Isn't that a delightful prospect? Wouldn't you like to pass this barrier?

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Arouse your entire body with its three hundred and sixty bones and joints and its eighty-four thousand pores of the skin; summon up a spirit of great doubt and concentrate on this word 'Mu.' Carry it continuously day and night. Do not form a nihilistic conception of vacancy, or a relative conception of 'has' or 'has not.' It will be just as if you swallow a red-hot iron ball, which you cannot spit out even if you try. All the illusory ideas and delusive thoughts accumulated up to the present will be exterminated, and when the time comes, internal and external will be spontaneously united. You will know this, but for yourself only, like a dumb man who has had a dream.

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Then all of a sudden an explosive conversion will occur, and you will astonish the heavens and shake the earth. It will be as if you snatch away the great sword of the valiant general Kan'u and hold it in your hand. When you meet the Buddha, you kill him; when you meet the patriarchs, you kill them. On the brink of life and death, you command perfect freedom; among the sixfold worlds and four modes of existence, you enjoy a merry and playful samadhi.

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Now, I want to ask you again, 'How will you carry it out?' Employ every ounce of your energy to work on this 'Mu.' If you hold on without interruption, behold: a single spark, and the holy candle is lit!'
~Two Zen Classics, Katsuki Sekida

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It seems there is only one Buddha Dharma after all…

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Peace,

Ted

What is it to Realize the Buddha-Dharma?

In Shobogenzo, Genjokoan reminds us of what “realizing the Buddha-Dharma” is:

To realize the Buddha-Dharma is to realize your self.

It is surprisingly easy to get caught up in the details of ‘practice and enlightenment’ and lose sight of the fundamental point of Zen. Buddhism is not about a teacher or holy man of long ago and far away, it is not about metaphysical doctrines, it has nothing to do with objective knowledge; it is about us; real live human beings here and now. Enlightenment, wisdom, true-nature, Buddhahood, Zen, etc. are provisional terms employed for directing us to the truth about ourselves. “Buddha” is a term for an awakened human being. If there is any one thing that all the great Zen masters do seem to agree on, it is that Buddha is not separate from us ordinary people. Here are a few of my favorite reminders from the classic Zen Records:

Through endless kalpas without beginning, whatever you do, wherever you are, that’s your real mind, that’s your real buddha. This mind is buddha says the same thing. Beyond this mind you’ll never find another buddha. To search for enlightenment or nirvana beyond this mind is impossible. The reality of your own self-nature, the absence of cause and effect, is what’s meant by mind. Your mind is nirvana. You might think you can find a buddha or enlightenment somewhere beyond the mind, but such a place doesn’t exist.
Red Pine, The Zen Teaching of Bodhidharma

Learned Audience, the wisdom of enlightenment [bodhiprajna] is inherent in every one of us. It is because of the delusion under which our mind works that we fail to realize it ourselves, and that we have to seek the advice and the guidance of enlightened ones before we can know our own essence of mind. You should know that so far as buddha-nature is concerned, there is no difference between an enlightened man and an ignorant one. What makes the difference is that one realizes it, while the other is ignorant of it.
Sutra of Hui-Neng, Price, A.F. & Mou-lam, Wong,

Q: If our own Mind is the Buddha, how did Bodhidharma transmit his doctrine when he came from India?
A: When he came from India, he transmitted only Mind-Buddha. He just pointed to the truth that the minds of all of you have from the very first been identical with the Buddha, and in no way separate from each other. That is why we call him our Patriarch. Whoever has an instant understanding of this truth suddenly transcends the whole hierarchy of saints and adepts belonging to any of the Three Vehicles. You have always been one with the Buddha, so do not pretend you can ATTAIN to this oneness by various practices.
The Zen Teaching of Huang-Po, Bloefeld, John

If you want to be no different from the patriarchs and buddhas, then never look for something outside yourselves. The clean pure light in a moment of your mind—that is the Essence-body of the Buddha lodged in you. The undifferentiated light in a moment of your mind—that is the Bliss-body of the Buddha lodged in you. The undiscriminating light in a moment of your mind—that is the Transformation-body of the Buddha lodged in you. These three types of bodies are you, the person who stands before me now listening to this lecture on the Dharma! And simply because you do not rush around seeking anything outside yourselves, you can command these fine faculties.
The Zen Teachings of Master Lin-chi, Watson, Burton

The way of Zen began without the establishment of any sect. It is simply a religion which points to the one original mind of all Buddhas and ordinary people. This mind is nothing other than Buddha nature. To see this nature is what is meant by religious practice. When you realize your Buddha nature, wrong relationships will instantly disappear, words will be of no concern, the dust of the dharma will not stain you. This is what is called Zen. Attaining Zen is becoming a Buddha. This real Buddha is none other than the heart of all beings, the master of seeing, hearing, and perceiving.
Mud and Water, A Collection of Talks by the Zen Master Bassui, Braverman, Arthur

Peace all you Bodhisattvas!

Ted Biringer

Soto and Rinzai Zen Masters on the Koan "Mu" (Tendo Nyojo & Mumon)

While the "Soto" and "Rinzai" Zen sects are asserted to differ on a variety of issues regarding the teachings of Zen practice and enlightenment, their differing view on the role of "Koans" is often the most emphatic.

In light of this, it is interesting to examine and compare the koan instructions given by two Zen masters that are both highly revered by their respective sects. For the "Soto" position, Master Eihei Dogen's teacher, Tendo Nyojo, is considered an excellent representitve. For the "Rinzai" position, Master Mumon, author of the Mumonkan, is considered to be one of the best koan representives in Zen history.

Fortunately, both of these masters are on record giving instruction on what is probably the most well known of all Zen koans, Case 1 of the Mumonkan. Look how these two Zen masters from opposite lineages approach Joshu's 'Mu.'

Jõshû's "Mu　趙州狗子

趙州和尚、因僧問、狗子還有佛性也無。州云、無。
A monk asked Jõshû, "Has a dog the Buddha Nature?" Jõshû answered, "Mu."

Now here is Mumon's instruction:

"In order to master Zen, you must pass the barrier of the patriarchs. To attain this subtle realization, you must completely cut off the way of thinking. If you do not pass the barrier, and do not cut off the way of thinking, then you will be like a ghost clinging to the bushes and weeds.

Now, I want to ask you, what is the barrier of the patriarchs? Why, it is this single word 'Mu.' That is the front gate to Zen. Therefore it is called the 'Mumonkan of Zen.' If you pass through it, you will not only see Jõshû face to face, but you will also go hand in hand with the successive patriarchs, entangling your eyebrows with theirs, seeing with the same eyes, hearing with the same ears. Isn't that a delightful prospect? Wouldn't you like to pass this barrier?

Arouse your entire body with its three hundred and sixty bones and joints and its eighty-four thousand pores of the skin; summon up a spirit of great doubt and concentrate on this word 'Mu.' Carry it continuously day and night. Do not form a nihilistic conception of vacancy, or a relative conception of 'has' or 'has not.' It will be just as if you swallow a red-hot iron ball, which you cannot spit out even if you try. All the illusory ideas and delusive thoughts accumulated up to the present will be exterminated, and when the time comes, internal and external will be spontaneously united. You will know this, but for yourself only, like a dumb man who has had a dream.

Then all of a sudden an explosive conversion will occur, and you will astonish the heavens and shake the earth. It will be as if you snatch away the great sword of the valiant general Kan'u and hold it in your hand. When you meet the Buddha, you kill him; when you meet the patriarchs, you kill them. On the brink of life and death, you command perfect freedom; among the sixfold worlds and four modes of existence, you enjoy a merry and playful samadhi.

Now, I want to ask you again, 'How will you carry it out?' Employ every ounce of your energy to work on this 'Mu.' If you hold on without interruption, behold: a single spark, and the holy candle is lit!'
~Trans. Katsuki Sekida

Here is Tendo Nyojo's instruction:

"When thoughts are flying around your mind in confusion, what do you do? 'A dog’s Buddha-nature? No (Mu).' This one word No (Mu) is an iron broom: Where you sweep there is a lot of flying around, and where there is a lot of flying around, you sweep. The more you sweep, the more there is. At this point where it is impossible to sweep, you throw your whole life into sweeping. Keep your spine straight day and night, and do not let your courage flag. All of a sudden you sweep away the totality of space, and all differentiations are clearly penetrated, so the source and its meanings become evident."
~ Trans. Thomas Cleary

Comparison:
Mumon: "...you must completely cut off the way of thinking...
Tendo Nyojo: "When thoughts are flying around your mind in confusion..."

Mumon: "'How will you carry it out?' Employ every ounce of your energy to work on this 'Mu.'"
Tendo Nyojo: "...what do you do? 'A dog's Buddha-nature? No (Mu)."

Mumon: "...what is the barrier of the patriarchs? Why, it is this single word 'Mu.'
Tendo Nyojo: "This one word No (Mu) is an iron broom..."

Mumon: "Arouse your entire body with its three hundred and sixty bones and joints and its eighty-four thousand pores of the skin; summon up a spirit of great doubt and concentrate on this word 'Mu.'"
Tendo Nyojo: "At this point where it is impossible to sweep, you throw your whole life into sweeping."

Mumon: "Carry it continuously day and night."
Tendo Nyojo: "Keep your spine straight day and night, and do not let your courage flag."

Mumon: "It will be just as if you swallow a red-hot iron ball, which you cannot spit out even if you try."
Tendo Nyojo: "The more you sweep, the more there is."

Mumon: "Then all of a sudden..."
Tendo Nyojo: "All of a sudden..."

Mumon: "All the illusory ideas and delusive thoughts accumulated up to the present will be exterminated... internal and external will be spontaneously united... an explosive conversion will occur..."
Tendo Nyojo: "...you sweep away the totality of space, and all differentiations are clearly penetrated..."

Mumon: "You will know this, but for yourself only..."
Tendo Nyojo: "...the source and its meanings become evident."

While there are some subtle differences here, the common characteristics seem to outweigh them for the most part. Having employed both of these methods to the best of my ability, I have not discerned any difference in the actual experience. If anyone else has, please share your comments.

Note: While both Tendo Nyojo and Mumon recommend taking up this koan in Zazen , I would not recommend doing so without a reliable teacher. Unfortunately, many Soto 'teachers' flatly deny that 'Soto' Zen masters (often they mean 'Dogen') ever recommended taking up koans in Zazen, hence few Soto 'teachers' have developed the capacity to instruct students in koan-introspection (this is not to say that no Soto teachers have undergone this training, but very few have).

Dogen's records are full of many references to the Mu koan, and I highly recommend his writings to see how he uses it in some intriguing ways.

Gassho,
Ted Biringer
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