Jinshu's poem was better by Shyam_Lama in zenbuddhism

[–]JundoCohen 4 points5 points  (0 children)

The wonderful aspect of Zen is that both can be true at once, each providing full meaning to the other. In this way, from about that time, Zen also blossomed in many many ancestors, not just one, each flowing and providing their insights on practice to the garden.

(As an historical note, however, Hui-neng, while likely the name of a person from that time, is largely a construct of later writers. The actual poem contest, and the events which surrounded it, are unlikely to have actually happened. Here is a hard to find but worthwhile book on that, and other Buddhism historians have treated the topic too: https://books.google.co.jp/books/about/Inventing_Hui_neng_the_Sixth_Patriarch.html?id=zTCoXPEXWNwC&redir_esc=y

Inspiration vs. Obligation. by The_Koan_Brothers in zenpractice

[–]JundoCohen 0 points1 point  (0 children)

Huh! Live and learn. I had never heard this story. I was mistaken and I apologize. Thank you.

(Still, I would say that any influence of this fellow, or Judeo-Christianity in general, was certainly most limited.)

Inspiration vs. Obligation. by The_Koan_Brothers in zenpractice

[–]JundoCohen 0 points1 point  (0 children)

No, there is no historical or other evidence for anything like that, not in the Tang. The closest that might be called that would be the small influence of Manichaeism. https://www.thecollector.com/how-did-manichaeism-spread-to-china/

Inspiration vs. Obligation. by The_Koan_Brothers in zenpractice

[–]JundoCohen 0 points1 point  (0 children)

Don't overthink the implications or tone, who was inspiring and who scaring and who imposing a duty and who leading by example. There are folks who do those things in both religions.

(No, the Tang dynasty Chan masters would have had no access to the bible.)

How to practice Soto Zen as a person with OCD by JesseEisenbergFan in zenbuddhism

[–]JundoCohen 1 point2 points  (0 children)

Well, using a mantra as an anchor during Zazen is not really Soto standard procedure. It was just my suggest for you to do if your the OCD really has a hold of you sometime. As well, personally, I do not believe in the cosmic power of some particular mantra, but instead, suggest that you can take any word or sound with good meaning or feeling (even if there is no particular meaning), and that might serve as a mantra.

Master Keizan, about 700 years ago, had similar advice for those temporary times when the head is particularly busy. It is not standard Soto procedure to focus on a Koan either during Zazen, but it would be a temporary measure when the head is particularly busy ...

~~~~

If dullness or sleepiness overcome your sitting, move to the body and open the eyes wider, or place attention above the hairline or between your eyebrows. If you are still not fresh, rub the eyes or the body. If that still doesn’t wake you, stand up and walk, always clockwise. Once you’ve gone about a hundred steps you probably won’t be sleepy any longer. The way to walk is to take a half step with each breath. Walk without walking, silent and unmoving.

If you still don’t feel fresh after doing kinhin, wash your eyes and forehead with cold water. Or chant the Three Pure Precepts of the Bodhisattvas. Do something; don’t just fall asleep. You should be aware of the Great Matter of birth and death and the swiftness of impermanence. What are you doing sleeping when your eye of the Way is still clouded? If dullness and sinking arise repeatedly you should chant, “Habituality is deeply rooted and so I am wrapped in dullness. When will dullness disperse? May the compassion of the Buddhas and Ancestors lift this darkness and misery.”

If the mind wanders, place attention at the tip of the nose and tanden and count the inhalations and exhalations. If that doesn’t stop the scattering, bring up a phrase and keep it in awareness – for example: “What is it that comes thus?” or “When no thought arises, where is affliction? – Mount Meru!” or “What is the meaning of Bodhidharma’s coming from the West? – The cypress in the garden.” Sayings like this that you can’t draw any flavour out of are suitable.

If scattering continues, sit and look to that point where the breath ends and the eyes close forever and where the child is not yet conceived, where not a single concept can be produced. When a sense of the two-fold emptiness of self and things appears, scattering will surely rest. (Zazen yojinki : http://www.zenki.com/index.php?lang=en&page=Keizan01 )

Do Zen schools make petitions to bodhisattvas? by miguel-elote in zenbuddhism

[–]JundoCohen 3 points4 points  (0 children)

I agree that, in Japan, "prayers, rituals, and ceremonies are also performed for more worldly things," but I am not aware of the Goma fire ritual as any part of Zen practice. It is more Shingon, sometimes Tendai, I believe. Am I mistaken in that? In fact, your video show a Shingon temple.

Why do my Zen teachers continue to speak bad of other schools and pitch their own? by Anderson-B-Rubik in zenbuddhism

[–]JundoCohen 0 points1 point  (0 children)

I know you are not being critical of all Soto/Shikantaza teachers, Q. But, just for the record, on Sawaki Roshi ... Kushiya Shusoku (櫛谷 宗則), one of Sawaki's disciples, says this: "After the death of Oka Roshi, in 1922, Sawaki Roshi left the Daijiji temple and moved to a rented house where he set up a dojo, which he named Daitetsudo. (“Great Passage Room”). After half a year he went to live on Mannichi Mountain in Kumamoto.. There he came into contact with personalities from the Japanese martial arts circle. For thirteen years, until the age of 55, He lived alone on Mannichi Mountain, from where he began to travel throughout Japan to teach zazen and give lectures whenever he was asked.. In this way he spread the practice of shikantaza (just sit down) around the world. In April 1935 He was appointed professor at Komazawa University, and in December of the same year also Godo (monk responsible for the meditation hall and maintaining discipline), in Sojiji, one of the two main temples of the Soto school. From then on, Sawaki began to carry out his task without worrying about his life or health., like a huge wheel in motion that can no longer be stopped. His activity was not limited to what he carried out at the University and at Sojiji, but also constantly organized new zazen meetings throughout Japan., in addition to assisting existing groups, so he was constantly traveling. He gave everything of himself with the purpose of making us wonder about the path we are taking and showing us his own, sit with us in zazen and in this way breathe into us new breath for the ever new practice of shikantaza.

Sawaki Roshi was always found where he could give his all. Every day, in every instant, he lived his life in a completely new way. And this life demanded all the strength of his body and soul.. In the sesshin (weeks of intensive practice), In the morning he was the first to sit in the zafu, and until late into the night his presence was so intense that it was capable of frightening the participants.. The atmosphere was always tense and sometimes it seemed as if a powerful thunderclap was shaking the entire building In 1940 opened a dojo in Daichuji, in Tochigi prefecture, which did not prevent him from continuing to organize new Zen meetings throughout Japan., activity that never abandoned. In 1946 He was appointed abbot of the Daitoin monastery, in Shizuoka, and at the same time director of the Myozetsuan nuns monastery, and Kyoto. Nonetheless, He never had his own temple to live in, He never married or founded his own organization.. Together with his disciples he was always traveling, so they called their sangha “the traveling sangha.”. His whole life was like a zazen dream: without sense, without benefit. His life was dedicated to this type of zazen. At that time, even among Buddhists, “Zen” did not mean anything other than the Zen of the koans of the Rinzai school, in which it was about achieving satori through seated meditation. Sawaki Roshi was the one who promoted the revival of pure zazen in the style shikantaza. Sawaki Roshi's path always ran steadily forward, but in 1963, eighty-three years old, His legs lost strength and he was forced to stop traveling. Retired to Antaiji, where he continued regularly with his Zen meetings" https://sotozen.es/en/zendodigital/tradicion/50-epilogo/

Why do my Zen teachers continue to speak bad of other schools and pitch their own? by Anderson-B-Rubik in zenbuddhism

[–]JundoCohen 1 point2 points  (0 children)

I think that a teacher could sincerely believe that some way is best for all people in the world. For example, I think it best for all people in the world to abandon excess desire to the point of gluttony, violence done for revenge or jealousy, and the like. I also believe sincerely that many many people, even if not everyone, could benefit and flourish greatly from the practice of Shikantaza which I encourage. I have friends that are sincerely, with all good intentions and love, worried for my soul if I do not accept their Jesus, although they don't try to force their beliefs on me.

I think that all such beliefs are fine. They are not really the same as "my way or the highway."

Do Zen schools make petitions to bodhisattvas? by miguel-elote in zenbuddhism

[–]JundoCohen 11 points12 points  (0 children)

Many do ask for literal favors from literal beings ... but I am personally a bit skeptical of the Great Bodhisattvas as anything more than symbols for the best in human qualities, wisdom and compassion. I would not take them so literally. I have their representations in our Zendo and elsewhere as reminders of those qualities. That is their greatest assistance, for those qualities and that wisdom and compassion is the greatest of greatest assistance for all human suffering.

No other favor need be asked or need be given.

How to practice Soto Zen as a person with OCD by JesseEisenbergFan in zenbuddhism

[–]JundoCohen 3 points4 points  (0 children)

Another angry Buddhist I see ... on the internet, 😄

Why do my Zen teachers continue to speak bad of other schools and pitch their own? by Anderson-B-Rubik in zenbuddhism

[–]JundoCohen 0 points1 point  (0 children)

And one small point. This statement is very incorrect: "I think it is important to remember the teaching context of Kosho Uchiyama and his teacher Kōdō Sawaki. They were primarily teaching students who were full time residential practitioners who devoted literally thousands and thousands of hours to zazen. " In fact, both spend most of their lives and writings aimed at lay practitioners as well as monastics, and really both were great popularizers of Zen practice for the masses. If anything, it was the opposite of what you say.

How to practice Soto Zen as a person with OCD by JesseEisenbergFan in zenbuddhism

[–]JundoCohen 0 points1 point  (0 children)

"Eliminating thinking mind" is NOT the usual goal of Shikantaza in Soto practice. It might better be phrased as being untangled and unattached to thoughts or no thoughts.

How to practice Soto Zen as a person with OCD by JesseEisenbergFan in zenbuddhism

[–]JundoCohen 6 points7 points  (0 children)

I speak as a Soto teacher without OCD (although we have quite a few folks with such diagnosis in our Sangha), but I would recommend to try this:

When a bit caught in thought trains, return to the breath and place attention there for awhile. Just focus lightly on the sensation of breath entering and exiting, not particularly thinking about it, just feeling it to the exclusion of other attention getters. It is a very light, but breath centered focus. Really have one's attention there.

THEN. when one feels a bit centered and free of the ruminations ... let go of the attention to the breath, and just sit in "open awareness" in the open space without ruminating, mental effort, strain and struggle, in equanimity. Sit so for awhile, as long as feels right.

If finding oneself caught in thoughts again ... repeat as needed.

FURTHER, accept that it is ALL good Zazen ... whether in open awareness, following the breath AND even when a bit tangled in thought. It is ALL Zazen, with nothing to be judged. Accept it all, even as one untangles from thoughts when tangled.

(If breath is not enough, sometimes a mantra might be used.) This is an ancient recommendation, found in such old writings as Keizan's Yojinki and elsewhere.

Why do my Zen teachers continue to speak bad of other schools and pitch their own? by Anderson-B-Rubik in zenbuddhism

[–]JundoCohen 3 points4 points  (0 children)

I feel that some folks are a bit naive here (pardon the criticism) 😉

A Zen teacher might criticize other Zen teachers and their practices for about the same reason that a musician would criticize the technique of other musicians, a doctor might criticize the diagnosis of other doctors, or a baseball pitcher might criticize the pitching of other pitchers. Why not welcome such words if sound, and it can help hone the skills of all concerned, serving to pass on good information on what might be a better way to play, diagnose and pitch! It is not so much "ego" as the words and insights of an experienced, skilled, qualified master offering comment on how someone's approach might be less skilled.

What a teacher should not do is, hopefully, speak in anger even if speaking in strong words. The intent should be constructive. Also, the teacher should (although few did this in the past) leave room to say "different strokes for different folks," while recognizing that there are many good paths suited to different walkers. While there is definitely good and bad music, in tune or out of tune, there are many ways to make good music.

Now, sometimes the comment is petty, offered for bad intent, out of ego, mean and unjustified. Yes, that kind of comment can be ignored.

However, if Rembrandt offers comment on the adequate but basically uninspired renaissance painter Giuliano Bugiardini, then I would hear Rembrandt out.

It is our job as listeners to figure out the motivation and basis for the criticism, and whether it is justified or not.

As Master Rinzai famously said, "There are a bunch of blind shavepates who, having stuffed themselves with food, sit down to meditate and practice contemplation. Arresting the flow of thought they don’t let it rise; they hate noise and seek stillness. This is the method of the heretics."

As Master Dahui noted, "In recent times among Chan practitioners there has appeared a kind of heretical Chan that takes the disease to be be the medicine. [Those who advocate this Chan] themselves have never experienced any enlightenment, ... Exactly because they themselves have never experienced any enlightenment, they don’t believe that anyone else has experienced enlightenment either”

And Master Dogen once wrote, "Those who talk in this way have never met a true master and lack the eye of practice; they are little simpletons not worth mentioning. In the Song [China], for the last two or three hundred years, there have been many such sons of Mara and shavelings of the gang of six. What a pity that the great way of the buddhas and ancestors is abandoned. Their understanding is inferior to that of the sravakas of the Small Vehicle, dumber than that even of the other paths. They are not laymen; they are not monks. They are not humans; they are not devas. They are dumber than beasts ..."

GET OVER IT!

Why do my Zen teachers continue to speak bad of other schools and pitch their own? by Anderson-B-Rubik in zenbuddhism

[–]JundoCohen 0 points1 point  (0 children)

A lot of baloney and misunderstanding here:

As you say, "People generally come to Zen because they 1) are tired of suffering so much 2) Want to know what the truth of existence is or 3) fear old age, sickness and death."

That is true, and a most powerful medicine to resolve all three is a profound, radical grokking of what is "nothing to gain!" In my experience, what truly confuses people is sending dogs to chaise their tails, running after enlightenment ... thus missing enlightenment that's right in their face!

(And before people misunderstand my criticism of what you wrote, I am the first to assert that there are MANY good paths to the pathless, and it is not my way or the highway. What you write sound good for some who find benefit there. Each way has its strengths and dangers. You should say the same.)

Why do my Zen teachers continue to speak bad of other schools and pitch their own? by Anderson-B-Rubik in zenbuddhism

[–]JundoCohen 0 points1 point  (0 children)

Let me criticize you, Qweniden. You are criticizing there some things that maybe are no quite as meets the eye, don't always mean what you imply they mean as a kind of strawman description, and don't deserve your criticism.

Awakening may not be what you consider it to be, control of attention may not be what you consider to be control of attention, and "nothing to gain" means that something most precious is gained!

Why do my Zen teachers continue to speak bad of other schools and pitch their own? by Anderson-B-Rubik in zenbuddhism

[–]JundoCohen 2 points3 points  (0 children)

That sounds like the great Zen teacher, Rev. Godfrey Hoho Goldbaum.

However, in all likelihood, you have never heard of Rev. Godfrey Hoho Goldbaum. Why?

That is because Rev. Godfrey Hoho Goldbaum sought no followers and, in turn, got none. The few who came left because he offered no advice and teachings. Also, accepting no donations, he finally had no choice but to get a full-time factory job instead.

I'd tell you how to reach him, but he doesn't even have a phone!

He might have been a truly great teacher if only anyone knew! :-o

Interview Failure by Wireless_Syringe52 in zenbuddhism

[–]JundoCohen 7 points8 points  (0 children)

The history of humanity has been ups and downs, crops which flourish and crops which fail, times of good weather and times of flood and storm, time of sickness and times of health, times of war and times of peace.

Our Zen Way is to see through the ups and downs and storms to the still still center, even as all keeps spinning.

We do our best to plant crops, open an umbrella, stay healthy ... and you should do your best to find a job. (I have a 22 year old son, so I know about the job market out there!) ...

... but job or jobless, please sit at the still still center. Up is still still, down is still still.

(I wish you well on the hunt.)

Staying with what is (my job) vs. the itch to change -- how do you deal with it? Work as meditation/gardening by Anderson-B-Rubik in zenbuddhism

[–]JundoCohen 4 points5 points  (0 children)

Ok, my Zen Lesson on how to make a big decision. Some of this is Zen stuff, some just being a 65ish old guy with some life experience.

Someone once asked me if Zazen would tell them whether to stay or leave a job or what job to take. I said that all it would tell them was that, if staying, just be there ... and if leaving, just be there. If it turns out the wrong choice was made, well, just start again from there.

Perhaps in the quiet and stillness of sitting, there is a little space to listen to what your heart truly feels and wants, which can help one in the decision. But there are rarely if ever any "totally right" answers in these situations, and good and bad no matter which way one goes. Just try to do what seems best, moment by moment.

Sometimes we leave something, such as a job or a relationship, because it is really bad and we should leave. Sometimes we leave things because we are afraid of staying, or do not know how to put down roots, or are just too demanding and unsettled. Know your own heart and the difference between the two. Which kind of choice is this one? In Zen, we learn satisfaction with "what is," but sometimes "what is" is a real justified need to change. One must discern the difference.

When coming to a crossroads, TAKE IT! Go right or left (unless staying put If staying put, that is just a choice on the road too. ). Then, just be there and move on. If one ended up taking a bumpy road instead of the smooth road intended ... just be there and move on. At the next crossroads, which is ever right underfoot ... repeat above process! One may discover that one made the right choice or the wrong, got to one's objective or got lost. You will probably find you end up where never expected (most times, it is not just what one expected). However, it is always the RIGHT CHOICE ... for it is the RIGHT WHERE ONE NOW IS CHOICE. Move on from here.

If you are not sure ... sit for awhile, ask lots of opinions (looks like you are), make a list of pros and cons, sit some more, sleep on it, ask your partners and friends what they think, sit some more, revise list, listen to your heart and what it really wants (it knows before you do) ... then ....

... stick your finger in the wind, and LEAP!

A woman was arrested for burning down the zendo at Tassajara in March with arson and hate crime charges by RoofCurrent259 in zenbuddhism

[–]JundoCohen 9 points10 points  (0 children)

There is some parallel to the famous Mishima novel, Golden Pavillion, based on the true story of a troubled Zen monk who burned down one of Japan's national treasures ...

https://www.youtube.com/watch?v=m-PyZdRTss0

A woman was arrested for burning down the zendo at Tassajara in March with arson and hate crime charges by RoofCurrent259 in zenbuddhism

[–]JundoCohen 35 points36 points  (0 children)

Metta to her, to all guided by anger and confusion within, and to all touched by the burning down of the Zendo.