Re-Blogging Brad Warner

Well, today could be a big day--or maybe it will be a very dull day where nobody reads this or cares. I'm not sure I care, for that matter.

But a blog that I love to post comments on has officially stopped accepting any kind of comments, so I decided to open up a new blog to those of us who would like to continue commenting on Hardcore Zen, Brad Warner's blog where he writes about zen among other topics.

This is a lazy first post because I'm just not sure anybody gives a crap about this, including me. But maybe I'm wrong--maybe others want a space (unmoderated of course) where we can continue to post insane ramblings inspired by Brad Warner. Feel free to join me there--I have no interest in controlling or changing or moderating my blog, so we can make of it what everyone wants.

And no doubt, if enough of us gather and write things here, Brad will be reading. I don't think he can resist.

The site I have started is: http://rebloggingbradwarner.blogspot.com/

Sincerely,

Gniz-Aaron

GREAT HEART OF WISDOM

 

 

Another e-mail post please excuse the formatting.

On that note, if anyone would like to volunteer to be an unpaid editor of this blog, the position is open…

 

In the Shobogenzo Bendowa there is a line that some people latch on to that goes something like: We no longer need to read or recite Sutras, make prostrations, light incense.  There is a lot of this kind of sentiment that arose out of my father's generation of western Buddhists.  There is even a story in a book I recently read (Zen Ritual) that talks of a couple of westerners (of my fathers age) visiting a Zen temple and were shocked when their ideas of iconoclastic monks of spitting or pissing on Buddhist statues, using them as firewood,etcetera were totally smashed when following the abbot around while making his rounds making prostrations and chanting and lighting incense.  They angrily confronted him and said something to the effect of "I thought Zen masters spit on Buddha statues, not venerate them by making bows, lighting incense and chanting."  To which the Zen Master replied "If you want to spit. Spit, I prefer to bow."

 

 

The second Chapter of the Shobogenzo is a commentary about the Heart Sutra.  It's a short sutra and it is really well known throughout Japan.  Now to be clear that what I mean by well known here is not that people know what it means, just that people recognize it when it is being chanted and know it is the heart sutra.  From my sampling of interviewing my Japanese wife's friends, I have come to think that very few people have a clue what even the words mean (Often due to them being chanted in Pinyin) and I think that even fewer people that have clarified the meaning of the Heart Sutra for them selves.  

Of the people I asked, most seem to think it is some sort of Buddhist magical spell for health and prosperity.  This reminds me very much of the situation thatoccurred in medieval Europe when the Catholic Church did not want the laypeople reading the bible.

 

In Dogen's Commentary he kindly walks the reader through the Heart sutra and admonishes:

 

"Remember, to receive and retain, to read and recite, and to think reasonably

about [prajnā] are just to guard prajnā. And to want to guard it is

to receive and retain it, to read and recite it, and so on."

 

And in closing he says:

 

"The realization of this prajnāpāramitā is the realization

of buddha-bhagavats. We should inquire into it, and we should experience it.

To serve offerings to it and to bow in veneration is just to serve and to attend

buddha-bhagavats, and it is buddha-bhagavats in service and attendance."

 

(excerpts from Shobogenzo Book 1 Nishijima and Cross translation available here:http://www.numatacenter.com/default.aspx?MPID=81 )

 

 

Now there are two things I hope I have conveyed with this posting.  

The first being that no, we do not have to make prostrations, light incense, or recite sutras, but we should.

 

The second being that we should not take thes actions mindlessly but look deeply into them, when we recite the Heart Sutra we should know the meaning is more important than the words and we should discuss it with good friends and clarify it for ourselves (and all sentient beings will benefit.)  It has been my experience that this small sutra can be a wonderful support to practice and, coupled with Zazen, can lead to an awakening of our own inherent wisdom.

 

 

 

 

 

 

WRONG CONCEIT/ SITTING WITHOUT A NET

E-mail post, kindly forgive formatting.

Beginning a sitting practice is tough work, particularly when we are
burdened with wrong conceit. Wrong conceit is the view that someone (either
self or other) is lower, higher or the same. Any of these views can be a
big hindrance to practice. I know because I have experienced this first
hand just observing my self. Especially when I hear someone say something
like "I practice sitting for 15 minutes a day" and my comparing mind goes to
work and tells me "oh I'm so much better than that." Or when some other
sitting champion says "I sit four times a day." And the comparing mind goes
to work and thinks: "Oh how can I compare to that, I'm not doing anything
compared to that." Or it can even be something like oh I'm sitting the same
as him so we are equals. I'm using sitting as an example but really this
can apply for any aspect of practice/life. Thoughts that we are better,
worse, or the same are not helpful and conversely can be harmful not only to
your own practice but also to others. Take a moment to think about it and
this becomes a no brainer, winning and losing can cause animosity, excessive
pride, frustration, etcetera. Saying someone is the same when they are not
can also cause animosity, excessive pride, frustration, etcetera. You have
probably seen this too. This path to salvation is not a competition.

Keeping that in mind, something I have enjoyed recently, and would like to
explore more, is sitting without a timer. Or allowing myself the room to
sit without any specific time allotted for it. It has really had a freeing
affect on my sitting. So I would like to recommend to everyone to try it
sometime, Not necessarily all the time.
But some time just don't rely on the clock, don't worry about the sitting
being long or short, if your legs get tired feel free to stretch out or take
a walk, forget about the rigid schedule and just enjoy the sitting doing
itself.

*A note to folks with families who are early morning sitters, I highly
recommend this be done waking up early in plenty of time for the family to
sleep away while you get your cushion squashing on, and you may run in to
problems getting to work on time if you try this on a work day morning.
Running late to work could lead you to not getting your lunch prepared on
time; which may lead to not getting the potatoes cooked prior to leaving;
which may lead to you trying to cook them in the lunch room in a
non-microwave safe dish; which may lead to a fire occurring in the microwave
which could be unpleasant in a number of ways.

If you have just started sitting-Zen there are some useful instructions to
be found here:

http://the-middle-way.org/gpage3.html

Dogen's Bible and Enlightened Teachers

This is why I intend to gather together the few experiences I

had abroad, and to record the secrets of an enlightened teacher, so that they

may be heard by any practitioner who desires to hear them.

Shobogenzo Bendowa Nishijima and Cross translation

There has been a bit of scuttlebutt about internet teachers/communities versus real life flesh and blood teachers/communities that I caught wind of recently.

That, coupled with what ideas of mine of things like teachers and organizations that have been totally smashed, I would like to put forth that the argument either for and against is pretty lame.

First of I think this is a phenomenon that is primarily occurring in the western zen communities so that is where I'm coming from.

The first idea I'd like to smash is that there is a fundamental difference between the two.

Lets think about why we committed ourselves to this practice for a moment. It should not take very long. Most of us came to this practice because we know that something is not quite right and we want to get to the bottom of it. After a bit of practice most people (who are not mentally disabled, or acutely insane) figure out that it is themselves that is not right.

The more not right the person is or the more they are affected by this not rightness is frighteningly proportionate to how dedicated they are to the practice. So the most messed up people end up being zen teachers (or at least zen bloggers.) Just because they have become teachers doesn't mean that they have solved all of their problems either. From what I have seen Dharma transmission doesn't make someone a perfect human being. That goes for pretty much any of our zen sanghas weather online or physical here in the west. I'm sure there are exceptions, but the exceptions are pretty small and are likely not part of the echosphear. Anyone of these zen teachers who present themselves as being anything but a flawed human being is probably a U.S. Marine... unh no I mean a liar liar pants on fire. Yeah, they have likely been practicing for a while, they are likely well versed in dealing with their stuff (maybe) and most of them can actually be quite helpful in coming up with ways to help point you in the right direction for you deal with yours. You may even get really lucky and find a good friend that can point you to see things as they are instead of how you are.

In the interest of full disclosure, at the time of writing this, I have no pretty bolt of silk with a list of names on it to indicate I am a somebody in the zen community. After publishing this, I probably will never get one. Oh, I'd like one, but I think what I am doing right now is more important.

Ok, on to Dogen's bible, The Shobogenzo. While as my friend Ted pointed out it is only 95% complete, it is what Dogen left behind so that we could get the stuff from the guy who kicked off this whole tradition.

So, if you can get together with a group of folks, practice sitting-zen, and clarify the Shobogenzo for the benefit of all sentient beings (it's OK if your just doing it for yourself too, I think the sentient beings will benefit regardless), I think your going in the right direction. Along your way when the time is ripe, your probably going to run in to some guy or gal that might just help you out. They may not have anything to do with zen or be a kind of zen pariah, you may meet them in the flesh or out on the interwebs. But you are going to know when you meet your real teacher. I meet them everywhere.

ANNOUNCEMENT: Treeleaf Sangha “ALL ONLINE” JUKAI & ANGO - Coming Up!

I am pleased to announce that TREELEAF SANGHA, a Soto Zen Sangha, will soon commence preparations for our

“ALL ONLINE ‘JUKAI’ (Undertaking the Precepts Ceremony)” …

including Precepts Study readings and discussions, and a Rakusu sewing circle, also all fully Online….

Treeleaf Zendo (Jundo Cohen, teacher) was designed specifically as an online practice place for Zen practitioners who cannot easily commute to a Zen Center due to health concerns, living in remote areas, or childcare and family needs, and seeks to provide Zazen sittings, retreats, discussion, interaction with a teacher, and all other activities of a Zen Buddhist Sangha, all fully online. Members now sit in over 20 countries. The focus is Shikantaza “Just Sitting” Zazen as instructed by the 13th Century Japanese Master, Eihei Dogen. This Jukai is being made available to those in the Zen Community who, due to living in remote areas, health issues, or childcare and family needs, cannot participate easily in such events. If you feel the commitment do so, but do not have the opportunity at hand, please feel free to consider participating.

Sewing and Precepts study will commence online from EARLY SEPTEMBER.

Anyone interested may find more information HERE (LINK)

As well, we will combine our Jukai preparation this year with our upcoming, “fully online” 100 day ‘ANGO’ (100 day Special Practice Season) … also fully online … ANGO DETAILS HERE (LINK)

In keeping with the philosophy and path of practice here at Treeleaf (”life is our temple”), we will seek to obtain many of the same … (and, I believe, quite a few additional and very special) … fruits and lessons of a traditional Ango while sitting within the “monastery” of our day-to-day lives, jobs, problems, unending distractions and family responsibilities. The most important point to keep in mind is that those work duties at the office, daily problems and family responsibilities ARE THE PRACTICE PLACE as much as the Zafu (sitting cushion). The home kitchen is the temple kitchen, the office, store or factory is the garden when we practice Samu (work practice), etc Each presents countless opportunities for practice, and for manifesting Wisdom and Compassion.

ANGO will commence from AUGUST 29th 2009 … … AND CULMINATE WITH OUR SPECIAL 2-DAY “AT HOME” ROHATSU RETREAT (currently scheduled for the weekend of December 5 & 6, via live netcast).

Please feel free to write to Jundotreeleaf[a]gmail,com if needing further information, or visit www.treeleaf.org.

Gassh, Jundo

Book Review "Unmasking Buddhism" by Bernard Faure

Lucidly accomplishes its stated aim.

Bernard Faure is a renowned Buddhist scholar and the author of a number of excellent Buddhist studies, including the landmark, "Chan Insights and Oversights."

This book sets out to present the basic elements of Buddhist history, doctrines, beliefs, and practices. In this slim volume (159 pages), Professor Faure lucidly and succinctly provides readers with a remarkably extensive overview of the fundamental characteristics of Buddhism in plain English (where Buddhist "jargon" is unavoidable, Faure offers succinct, straightforward explanations).

While furnishing the average reader with an excellent grasp of Buddhist basics, Bernard Faure also applys his sword to some of the common, widespread misunderstandings concerning Buddhism.

The book is divided into three parts: I - Buddhism in History - II Buddhism in Local Cultures - III Buddhism and Society.

Some of the issues dealt with in Part I include: the diversity of Buddhist schools (or sects), the "human" nature of the Buddha, Buddhism and "nothingness", Karma, and the teaching of reincarnation. Part II includes discussions on: Buddhism as atheistic, Buddhism as "spiritual", the role of the Dalai Lama, and the place of "Zen" in the Buddhist realm. Part III discusses, among other topics: Buddhism and tolerance, Buddhist violence, Buddhism's relation to science, Buddhism and vegetarianism.

The book is rounded off with a thought provoking and insightful "Conclusion." It also includes a great little Glossary, a Biblography, and a very good index. Bottom Line: A great book for beginners that want to get a solid grasp of Buddhist basics.

Recommended for every Buddhist who has ever been asked by their non Buddhist friends, "What does Buddhism teach anyway?"

Book Review: Zongmi on Chan by Jeffrey Broughton

Zen Buddhism - Book Review: Zongmi on Chan (Translations from the Asian Classics) by Professor Jeffrey Lyle Broughton

!!WARNING - BOOK MAY BE HAZARDOUS TO BIAS - WARNING!!

Broughton’s “Zongmi on Chan” will be welcomed by Zen practitioners and anyone else interested in the foundational doctrines and techniques of Zen Buddhism.

Guifeng Zongmi [Tsung-mi] lived from 780 to 841, right in the thick of the so-called "Golden Age of Zen." Some of the "Zen Giants" who were contemporaries, and near-contemporaraies include, Ma-tsu [Baso] 709-788, Pai-chang [Hyakujo] 720-814, Nan-chuan [Nansen] 748-835, Lin-chi [Rinzai] d.866, Tung-shan [Tozan] 807-869, Hung-po [Obaku] d.850, and Chao-chou [Joshu] 778-897.

Besides his being a 4th generation dharma-heir of Huineng [Eno], Zongmi was highly educated, had a gift (and an inclination) for expressing the Dharma (Buddhist teaching), and, most fortunate for us, he was a prolific writer.

Therefore, it should come as no surprise that his surviving works are considered to be some of the most reliable and comprehensive sources on the history, doctrines, and methodologies of Tang dynasty Zen. The works of this early Zen ancestor (also recognized as the 5th ancestor of Huayen Buddhism) were, and continue to be some of the most influential texts of Buddhist history.

In this thorough and fascinating treatment of Zongmi’s writings, Broughton offers up some lucidly (and well annotated) translations of Zongmi’s most important Zen works. These include a full translation of Zongmi's masterpiece, “The Chan Prolegomenon”, as well as translations of Zongmi’s, “Chan Letter”, “Chan Notes”, “Pei Xiu’s Preface” to The Chan Prolegomenon (Pei Xiu is the editor credited with compiling Huang-Po’s record).

But that's not all.

Also included is the Song Dynasty “Colophon to The Chan Prolegomenon” (from the Wanli 4 [1576] Korean Edition. Many of these translations are the first available in English. At the same time, Broughton brings those that have been previously translated (in partial and diverse works) together in this very accessible book.

Like the writings of the great Korean Zen (Soen) master, Chinul, and the eminent Japanese Zen master, Eihei Dogen, Zongmi’s works go far in debunking some of the major misrepresentations of Zen doctrine and praxis. (As with Chinul and Dogen) this is especially true regarding the variety of popular misunderstandings about the Zen axiom, “a seperate transmission outside scripture” and “not reliant on words and letters.” Zongmi’s works, perhaps even more forcefully than Chinul’s and Dogen’s, lucidly reveal how and why verbal teachings and textual study are integral and vital to authentic Zen practice/enlightenment.

In the Introduction, and throughout his annotation, Broughton skillfully walks the reader, step by step through Zongmi’s “Chan Prolegomenon” to reveal why the authentic transmission of Zen has never been, nor could ever be literally “separate” from the sutras, shastras, and Zen. In this illuminating explication, Broughton also delves deeply into the classic Zen text, “Mind Mirror” (of Yanshou) and its rationale (like Zongmi’s, Chinul’s, and Dogen’s) that Zen can only be authentically transmitted within the context of the sutras, shastras, and records of the Zen ancestors.

Whether you are new to Zen (or Zongmi) or you are a seasoned adept, this book will expand your understanding of Zen and deepen your admiration of Zongmi.

From the Product Description:

Japanese Zen often implies that textual learning ( gakumon) in Buddhism and personal experience ( taiken) in Zen are separate, but the career and writings of the Chinese Tang dynasty Chan master Guifeng Zongmi (780-841) undermine this division…

The Chan Prolegomenon persuasively argues that Chan “axiom realizations” are identical to the teachings embedded in canonical word and that one who transmits Chan must use the sutras and treatises as a standard. Japanese Rinzai Zen has, since the Edo period, marginalized the sutra-based Chan of the Chan Prolegomenon and its successor text, the Mind Mirror ( Zongjinglu) of Yongming Yanshou (904-976). This book contains the first in-depth treatment in English of the neglected Mind Mirror, positioning it as a restatement of Zongmi’s work for a Song dynasty audience.

The ideas and models of the Chan Prolegomenon, often disseminated in East Asia through the conduit of the Mind Mirror, were highly influential in the Chan traditions of Song and Ming China, Korea from the late Koryo onward, and Kamakura-Muromachi Japan. In addition, Tangut-language translations of Zongmi’s Chan Prolegomenon and Chan Letter constitute the very basis of the Chan tradition of the state of Xixia. As Broughton shows, the sutra-based Chan of Zongmi and Yanshou was much more normative in the East Asian world than previously believed, and readers who seek a deeper, more complete understanding of the Chan tradition will experience a surprising reorientation in this book.

About the Author

Jeffrey Broughton is professor of religious studies at California State University Long Beach and the author of The Bodhidharma Anthology: The Earliest Records of Zen.

Get the book, you won't be sorry!

Peace,
Ted Biringer

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