{"id":2587,"date":"2014-08-15T14:38:36","date_gmt":"2014-08-15T20:38:36","guid":{"rendered":"http:\/\/admin.patheos.com\/blogs\/wildfoxzen\/?p=2587"},"modified":"2014-08-15T14:38:36","modified_gmt":"2014-08-15T20:38:36","slug":"how-to-lose-friends-alienate-people-my-on-going-failing-efforts-to-express-the-truth-of-the-shikantaza-koan","status":"publish","type":"post","link":"https:\/\/www.patheos.com\/blogs\/wildfoxzen\/2014\/08\/how-to-lose-friends-alienate-people-my-on-going-failing-efforts-to-express-the-truth-of-the-shikantaza-koan.html","title":{"rendered":"How To Lose Friends & Alienate People: My On-going Failing Efforts to Express the Truth of the Shikantaza Koan"},"content":{"rendered":"\n<\/head>

\"image\"<\/a>Myo Lahey, a San Francisco Zen trained Soto priest, has entered the\u00a0shikantaza-koan\u00a0<\/em>fray with admirable spirit,\u00a0offering\u00a0a thoughtful restatement of the Soto orthodoxy (San Francisco Zen flavored neopolitan, I think) in response to my last blog post (Dogen and Koan: The Ultimate Truly Definitive Unquestionable Smoking Gun<\/a>) with his \u201cPlain or Sugar Koan<\/a>.\u201d<\/p>\n

Myo\u2019s critique runs along these lines (not necessarily in this order): First, Myo asserts that although Dogen had koan training and fluency, he rejected it in favor of pure\u00a0Ts\u2019ao-tung<\/em>\u00a0(J.\u00a0S\u014dt\u014d<\/em>) lineage shikantaza. Second, Myo challenges the maturity of my own shikantaza (indirectly) and anyone who doesn\u2019t see it in the orthodox way, saying, \u201cLacking thorough, mature experience of such practice, it will be di\ufb03cult to avoid misconstruing what D\u014dgen is saying.\u201d<\/p>\n

To pause the summary for a moment, just to be clear, dear reader and dear Myo, no offense taken. After all, I did rough up the quietistic just-sitting crowd with my \u201cWhat is Earnest Vivid Sitting, How it\u2019s Often Missed in American Zen, and Why it Matters<\/a>.\u201d So fair is fair and it is refreshing for Myo to just say what he thinks. Thank you, Myo, you\u2019re right. I am still a half-baked potato.<\/p>\n

Back to the summary\u2026<\/p>\n

Third, Myo reaffirms that \u201cdifferent is different\u201d and sees koan introspection and shikantaza as if they were \u201cacross the aisle\u201d from each other. And finally, Myo expresses what he views as shikantaza and asserts this is and has been the essential teaching of the\u00a0Ts\u2019ao-tung\/S\u014dt\u014d<\/em>\u00a0lineage, apparently going back to at least Dongshan.<\/p>\n

Before I address these points, I\u2019d like to first look at why this conversation is important \u2013 for it is more than a Zen-styled pissing match (I hope).<\/p>\n

From Buddha through Dogen and all our spiritual benefactors who realized the way, the subtle point of awakening and practice has been front and center. The changes in how awakening and practice have been languaged are at least in part just that \u2013 different expressions for different people in different times. But keen clarity on what is awakening and what is practice is certainly a thread that runs through all the dharma<\/a> traditions. Thus it is vital if we are to awaken, practice, and transmit the authentic dharma, that we pick up this issue with diligence.<\/p>\n

In my own case, I picked it up thirty-seven years ago and have been engaged in the clarifying process through a mix of daily practice, sesshin, monastic practice, traveling to visit teachers, dharma teaching, studying the words of the ancestors (especially Dogen), and engaging in both shikantzaza and koan introspection.<\/p>\n

My conclusion is radical and you\u2019ll need to set aside your orthodox paradigm for a moment to hear it (should that be your filter) \u2013 the shikantaza-koan distinction is a red herring \u2013 it is misleading and distracting. Mature shikantaza practice is the actualization of the koan. Mature koan practice is shikantaza. They\u2019re more intimate than \u201cequivalents.\u201d More on this in the \u201cWhat is Earnest<\/a>\u2026\u201d\u00a0post mentioned above.<\/p>\n

So I\u2019m not saying one is better than the other. That\u2019s not what I\u2019ve found.<\/p>\n

One point of confusion in this conversation is what koan introspection involves. I\u2019m preparing a blog post on common misconceptions of koan introspection but for now just this \u2013 the wato\/head word method isn\u2019t what it\u2019s made out to be in the sectarian literature, and in much of the scholarly literature, as well. The koan instructions say, \u201cInstructions are insufficient by design.\u201d<\/p>\n

It is a discovery process.<\/p>\n

Now let\u2019s spend a little time with each of Myo\u2019s points as I\u2019ve restated them \u2013 fairly, I hope.<\/p>\n

First point: Dogen believed that shikantaza and koan were not equivalent.<\/p>\n

I\u2019m not alone in studying Dogen and coming to the conclusion that the above is not the case. I turn to the Hee-Jin Kim:<\/p>\n

\u201cThe popular view is that Dogen, while on the one hand advocated zazen in the tradition of silent-illumination Zen, also attempted to reinterpret it radically via the practice of single-minded sitting (shikan-taza). This view, however, is at best deficient and, at worst, obstructive to an accurate understanding of the spirit of Dogen\u2019s Zen\u2026. Dogen\u2019s effort was not to destroy, but to restore, the koan to its rightful status\u2026 In brief, zazen was koan, koan was zazen.\u201d<\/span> ~Hee-Jin Kim, Flowers of Emptiness, pp.4-5 (thanks, Ted)<\/p>\n

Second point: If you disagree, you don\u2019t get it.<\/p>\n

There are other possibilities.<\/p>\n

Third point: Koan introspection and shikantaza were distinct practices for Dogen \u2013 and in terms of koan, he just didn\u2019t go there.<\/p>\n

Here\u2019s Dogen commenting on the \u201cUp a Tree\u201d koan in \u201cThe Meaning of the Ancestor Coming from the West:\u201d<\/p>\n

\u201cWhen we take up not thinking, or take up nonthinking, and think [about the case], we will naturally be making concentrated effort on the same cushion<\/span> [ichi zafu] as old Hsiang-yen. And once we are sitting fixedly on the same cushion as old Hsiang-yen, we should go on to study the particulars of his case before he has opened his mouth.<\/span> We should steal old Hsiang-yen\u2019s eyes and look into [shoken] [the case] with them; nay, we should take out the treasury of the eye of the true dharma from the Buddha Sakyamuni Himself and look right through [shoha] [the case] with it.\u201d<\/p>\n

If you don\u2019t see Dogen describing the awakening practice of entering a koan on a zafu, perhaps you haven\u2019t seen it yet yourself. When one\u2019s dharma eye is open (even blinking sleepily), the flowing shikantaza-koan is seen leaping through every sentence in Shobogenzo <\/em>and through every breath of this one life.<\/p>\n

Fourth point: Myo\u2019s expression of shikantaza is in line with the\u00a0Ts\u2019ao-tung\/S\u014dt\u014d<\/em>\u00a0lineage for the last twelve hundred years.<\/p>\n

First about the emphasis on lineage: imv, Dogen almost constantly emphasized that the important point was the buddhadharma \u2013 the awake truth \u2013 and not any particular branch of it, including \u201cZen,\u201d let alone there being an \u201cacross the aisle\u201d from the Ts\u2019ao-tung\/S\u014dt\u014d<\/em>\u00a0lineage\u00a0(see Bendowa<\/em>). Dogen fluidly quotes masters of all of the Five Houses as excellent examples of sitting in the Buddha\u2019s eyeball.<\/p>\n

Here\u2019s a Suzuki Roshi student and Zen scholar, Carl Bielefeldt on this point:<\/p>\n

\u201cIn modern times the expression shikantaza has tended to operate as a technical term and to indicate the particular objectless meditation practice that is supposed to distinguish Soto from Rinzai; but there is almost nothing in Dogen\u2019s own usage of the expression to support this. For him, it seems to denote little more than \u201cseated meditation\u201d (zazen). If it has a connotation of its own, it is only the now familiar claim that Zen practice and enlightenment can be reduced to \u201cjust sitting\u201d in meditation. It does not follow from this claim-nor does Dogen use the term to mean that Zen meditation can somehow be reduced to a particular mental exercise called \u201cjust sitting.\u201d In the end, then, the discrimination of Dogen\u2019s meditation technique from that of Ta-hui (or of Tsung-tse) pretends to a knowledge of the psychological content-as opposed to the theological context-of his shikantaza that we simply do not have.\u201d<\/p>\n

In other words, last time I checked, brand loyalty, even to San Francisco Zen Center, is not one of the Seven Factors of Awakening. Katagiri Roshi, once a teacher at San Francisco Zen Center, emphasized the importance of finding the Zen of the Sixth Ancestor, beyond the distinctions of the Five Houses and of the Japanese Soto and Rinzai schools. In such a Zen, there are no aisles \u2013 we are all in the practicing enlightenment project together.<\/p>\n

Finally, let\u2019s take a look at what Myo writes about the practice of shikantaza:<\/p>\n

\u201cThe practice in its totality consists in utilizing posture, be it sitting, standing, walking, or lying down, in such a way as to lend yogic support to the body-mind in alert, dispassionate observation of reality, that is, of things as they are, gently and compassionately releasing our karma-fueled tendencies to evaluate, seek after, eject, possess, grasp, triumphalize, \ufb02ee from, destroy, improve, disprove, have sex with, murder, etc. whatever may be arising in our phenomenal universe.\u201d<\/p>\n

Imv, this is out of tune with Dogen and all the Five Houses, as well as Japanese Soto and Rinzai. I don\u2019t think any of them were into \u201cyogic support.\u201d This in itself sounds less like the Ts\u2019ao-tung\/S\u014dt\u014d<\/em>\u00a0lineage\u00a0and more like the syncretized Zen of Soto and Iyengar practiced in the altered state of California and probably not going back to 8th Century China. But maybe there is a specialized definition of \u201cyogic\u201d that is beyond me \u2013 and not the standard, \u201cHindu discipline aimed at training the consciousness for a state of perfect spiritual insight and tranquility.\u201d<\/p>\n

Finally, \u201cgently and compassionately releasing our karma-fueled tendencies\u201d sounds like a gradualist practice of purification and not an expression of the nondual, sudden practice of the big, nondenominational, everybody welcome, Buddha Heart School that \u201cleaps through abundance and scarcity.\u201d<\/p>\n

Myo, if this is what you find support for in the Shobogenzo<\/em>, I\u2019m baffled as to where that might be.<\/p>\n

Ok. That\u2019s it. Please excuse my off-gassing!<\/p>\n

The most important point is that we take up the dharma and practice with diligence \u2013 all the way through \u2013 not stopping at the stage of belief but continuing through the halfway realization, pressing on and on.<\/p>\n<\/body><\/html>\n","protected":false},"excerpt":{"rendered":"

Myo Lahey, a San Francisco Zen trained Soto priest, has entered the\u00a0shikantaza-koan\u00a0fray with admirable spirit,\u00a0offering\u00a0a thoughtful restatement of the Soto orthodoxy (San Francisco Zen flavored neopolitan, I think) in response to my last blog post (Dogen and Koan: The Ultimate Truly Definitive Unquestionable Smoking Gun) with his \u201cPlain or Sugar Koan.\u201d Myo\u2019s critique runs along […]<\/p>\n","protected":false},"author":182,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-2587","post","type-post","status-publish","format-standard","hentry","category-uncategorized"],"yoast_head":"\nHow To Lose Friends & Alienate People: My On-going Failing Efforts to Express the Truth of the Shikantaza Koan<\/title>\n<meta name=\"description\" content=\"Myo Lahey, a San Francisco Zen trained Soto priest, has entered 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