click here<\/a>), so please shut up, already. And \u2026 you\u2019re dumb.\u201d<\/p>\nIt seems to me, though, that we are into the same thing, or at least closer than like 99.99% of the population, so I find it odd to be personally attacked just because my views might slightly differ from theirs, especially in this Trumpworld. And I\u2019m a middle child,\u00a0so although I\u2019d rather speak up with what I see as the truth than shut up, I really would like us to all get along!<\/p>\n
Simply put, I\u2019m not a\u00a0D\u014dgen hater. Nor am I ignorant, as one of them once said, at least in my opinion.\u00a0Katagiri R\u014dshi worked hard on me to make me informed about\u00a0D\u014dgen\u2019s teaching (more on that below). Maybe I\u2019m dumb, though. I am after all entering the fray again, but I\u2019ll let you be the judge of that.<\/p>\n
Dumb or not, it occurred to me that in order to reassure potentially hostile readers, I might share a bit about my own personal background with\u00a0D\u014dgen, not to say that my credentials are bigger than yours. Just to let you know my background.<\/p>\n
Briefly, I\u2019ve not arrived casually at my present (evolving) view of\u00a0D\u014dgen\u2019s teaching but through the House of Hard Knocks. The first knock came when I discovered as a naive youngster that the story told about\u00a0D\u014dgen by modern S\u014dt\u014d Zen is an organizational history, told with organizational ends in mind. I had thought that Zen would be different in that way, but in most ways I thought Zen would be different, I\u2019ve found it to be a lot the same as other human endeavors.<\/p>\n
Regarding\u00a0the k\u014dan issue, the present narrative didn\u2019t get firmly established until the 19th Century when the Meiji government insisted that\u00a0S\u014dt\u014d and Rinzai differentiate clearly. Or die. But I want to get more personal here.<\/p>\n
It all began for me in 1977<\/h4>\n
on a cold and windy October night in Minneapolis when I met Katagiri R\u014dshi. Turned out that he was\u00a0one of the twentieth century\u2019s foremost experts on\u00a0D\u014dgen Zen, in my opinion. Katagiri R\u014dshi had studied with all the big three teachers of mid-twentieth century nonk\u014dan S\u014dt\u014d Zen, important leaders of back-to-D\u014dgen movement. Katagiri R\u014dshi was particularly close to Hashimoto Eko R\u014dshi, serving as his anja (personal attendant) for three years at Eiheiji. When\u00a0Katagiri R\u014dshi went to college at Komazawa University, he studied zazen with Sawaki K\u014dd\u014d R\u014dshi, whose lineage has branched into the Uchiyama and Deshimaru lines. Later, along with Shunryu Suzuki R\u014dshi before he became the founder of the San Francisco Zen megaplex, Katagiri R\u014dshi attended numerous teaching retreats led by Kishizawa Ian R\u014dshi.<\/p>\n
So the old boy got himself really well educated in\u00a0D\u014dgen Zen. And he was smart. Probably the smartest, most well-educated person, buddhalogically speaking, I\u2019ve had the pleasure to meet. In fact, I never won a dharma debate with Katagiri R\u014dshi, despite giving it my best wholehearted (i.e., dogged, stubborn, and dumb) try on numerous occasions.<\/p>\n
Katagiri R\u014dshi\u2019s life for the thirteen years I was close to him was almost all about zazen, study (at least 85% D\u014dgen), and\u00a0 teaching. He occasionally took time off for his family and TV, and was especially fond of \u201cGilligan\u2019s Island\u201d reruns. And the \u201cCosby Show.\u201d Katagiri R\u014dshi (despite the seriousness of the above \u201cFace-to-Face Meeting\u201d photo from October 6, 1989) had an intensely silly side.<\/p>\n
Nevertheless, he invited all of us\u00a0(usually no more than fifteen-twenty students) into his deep practice. And intensively practice we did \u2013 zazen a couple hours every weekday morning, an hour-and-a-half in the evening, dharma talks at least a couple times a week, forty-some days of sesshin a year, a couple three-month nonresidential practice periods (with student talks at 4:30am), and a couple shorter residential practice periods at H\u014dky\u014dji.<\/p>\n
Today as I look around the Zen world, what we did in the 70\u2019s and 80\u2019s with Katagiri R\u014dshi seems to be more intense than what\u2019s offered now in most Zen places. And not all that balanced. Relationships with people outside our Zen bubble certainly suffered, as my first wife could attest. Career opportunities were often passed by in order to focus on Zen practice. We did not save for retirement. Our psychological and physical health were also not priorities. Yet, given the vissiditutes of this fleeting life, I consider myself a very lucky boy to have had that start to my practice.<\/p>\n
But back to\u00a0D\u014dgen<\/h4>\n
During my thirteen years with\u00a0Katagiri R\u014dshi, I estimate that I attended ~2,000 dharma talks, at least 85% on\u00a0D\u014dgen\u2019s teaching. The first and second generation of translations were just coming out in the those days, especially the Tanahashi and Hee Jin Kim versions, and we worked through many fascicles line-by-line. Katagiri R\u014dshi often substituted alternate translations when he thought it was necessary.<\/p>\n
The young\u00a0D\u014dsh\u014d also seized the opportunities to meet with\u00a0Katagiri R\u014dshi in dokusan and had longer practice meetings a few times month, mostly focussed on discussing and sometimes debating D\u014dgen dharma points (we talked very little about our personal lives).<\/p>\n
Once, for example, I read an open letter to\u00a0D\u014dgen during a practice period student talk (yes, at 4:30am), criticizing him for not being sufficiently non authoritarian and attached to ritual. I think there was something in there too about him not being a feminist. Later that day I had a practice meeting with\u00a0Katagiri R\u014dshi. I expected him to be upset about my talk. Instead, I found him light and easy. \u201cSo, what did you think about my talk?\u201d I asked.<\/p>\n
\u201cWell,\u201d he responded, \u201cyou quoted D\u014dgen Zenji and say it was from \u2018Genjokoan\u2019 but it was mistake. \u2018Bendowa.\u2019 Otherwise, pretty good talk.\u201d<\/p>\n
Katagiri R\u014dshi liked to say that trying to fight with him was like fighting with tofu \u2013 \u201ccut through \u2013 no change.\u201d I experienced that regularly. Once in a while, of course, he would get pissed, but it\u2019d usually pass quickly.<\/p>\n
After\u00a0Katagiri R\u014dshi died in 1990, I found that I had gotten the\u00a0D\u014dgen bug from him and have continued nearly daily study since then, in recent years focussing on the Dogen\u2019s Extensive Record<\/i>. I\u2019ve also completed the Harada-Yasutani k\u014dan curriculum (that includes\u00a0D\u014dgen\u2019s Universal Recommendations for Zazen<\/em> as\u00a0k\u014dan) with James My\u014dun Ford and company, and have been delighted to discover many parallels and a great deal of insight into the\u00a0k\u014dan way in\u00a0D\u014dgen\u2019s writings.<\/p>\nSo much so, that together with a handful of students, we\u2019ve worked through Actualizing the Fundamental Point<\/em>, Needle Point of Zazen,<\/em> and Buddha Nature<\/em> fascicles as if they had been designed for k\u014dan introspection (several dozen other D\u014dgen\u00a0fascicles could be also worked with in this way). I don\u2019t know if this is what\u00a0D\u014dgen had in mind, of course, but they work very well as\u00a0k\u014dan texts.<\/p>\nSo, yes, in my view,\u00a0D\u014dgen\u2019s Zen is\u00a0k\u014dan Zen<\/h4>\n
Is D\u014dgen\u2019s\u00a0k\u014dan Zen the\u00a0same as the Hakuin inspired Harada-Yasutani approach that developed hundreds of years after\u00a0D\u014dgen\u2019s death? Of course not. But the central insights and heart seem to be the same.<\/p>\n
I\u2019m sometimes asked if I think that shikantaza (without\u00a0k\u014dan) and\u00a0D\u014dgen studies is a complete path. After stammering around the point for a few years, I now say that\u00a0shikantaza and\u00a0D\u014dgen studies were a complete path for\u00a0Katagiri R\u014dshi (or so it seemed). Maybe they have been for Warner and my Zennist social media critics. But for me they weren\u2019t.<\/p>\n
The process of wandering in the dark with a k\u014dan, over and over, and meeting with a teacher who is also wandering in the dark, has really helped me find spiritual security. You can hear more about this in the talk below. And in the upcoming review of Brad Warner\u2019s\u00a0It Came From Beyond Zen.<\/em><\/p>\nTo close, I cite this Hongzhi verse (Record of Going Easy<\/em>, Case 41, author\u2019s translation) about a lone, sober person:<\/p>\n\u201c[With] the clouds for bait, the moon for a hook, fishing at the quiet ferry crossing.
\nAged, lonely heart, hasn\u2019t yet caught a fish. <\/span>
\nA single tune, \u2018Sorrow of Parting<\/span>,\u2019 returns and returns. <\/span>
\nAbove the swiftly flowing Lu\u00f3ji\u0101ng River<\/span>, a lone sober person.\u201d<\/span><\/p>\nhttps:\/\/soundcloud.com\/user-136482516\/july-sesshin-2017-day-3-record-of-going-easy-case-20-dizangs-intimate<\/p>\n
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\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 I\u2019ve been working on a review of Brad Warner\u2019s new book,\u00a0It Came From Beyond Zen: More Practical Advice from\u00a0D\u014dgen, Japan\u2019s Greatest Zen Master,\u00a0to be posted soon.\u00a0Given that I have a different perspective than Warner and nonk\u014dan Zen folks generally on what\u00a0D\u014dgen practiced and taught, and given the curious sensitivity of […]<\/p>\n","protected":false},"author":182,"featured_media":3852,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[122,11,36,6,26,123],"class_list":["post-3851","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-uncategorized","tag-brad-warner","tag-dogen","tag-katagiri-roshi","tag-koan","tag-soto-zen","tag-zen-training"],"yoast_head":"\n
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