![\"\"](\"https:\/\/1.bp.blogspot.com\/_0uPSljNE9f4\/SW6l0P0wZxI\/AAAAAAAAAN8\/HQB1NltU4IQ\/s1600-h\/101_0098.JPG\")
<\/a><\/span><\/span><\/p>\nA recent thread here has been about the Japanese Zen tradition \u2013 the main source of our practice here at Wild Fox. In my book (Plug! Plug!), in the \u201cGazing at the Moon\u201d chapter, I wanted to deal some with the history of Zen in Japan. My editor at Wisdom didn\u2019t think that it fit in this book and it is rather a lot for a blog post (there are even footnotes!), but what the heck. Somebody might find this helpful, especially if you\u2019re in the \u201cvery crabby with self and other stage.\u201d Then you\u2019ll probably find it helpful like rocks are helpful for slingshots. But like I said, what the heck.<\/span><\/p>\n The section that follows was cut from the bottom of p. 67. I\u2019ve been telling a story about visiting Japan with Katagiri Roshi and his wife. While at his home temple, Roshi visited the villagers and drank a lot of tea and maybe even more saki. Here\u2019s what followed in the draft: How did this difference develop? <\/span><\/span>The beginning is elusive, but one important development came when Saicho (767 \u2013 822) rejected the V<\/span>inaya<\/span><\/i> as Hinayana (small vehicle) and received imperial sanction [Jeff\u2019s comment below says only after his death].<\/span> <\/span><\/span>He gave only the \u201cBodhisattva Precepts\u201d to his [Tendai] disciples.<\/span> <\/span><\/span>For Soto Zen an important development came with Dogen-zenji\u2019s transmission of Zen to Japan.<\/span> <\/span><\/span>Although essentially all of the Zen ancestors in China appear to have been <\/span><\/span>Vinaya<\/span><\/i> upholding monks, Dogen-zenji was not.<\/span> <\/span><\/span>Records indicate that he took only the \u201cBodhisattva Precepts\u201d while his teacher Myozen went to some lengths to receive the \u201cHinayana Complete Precepts.\u201d<\/span>[1]<\/span><\/span><\/span><\/a> <\/span><\/span>In his practice and teaching of the \u201cSixteen Bodhisattva Precepts,\u201d Dogen-zenji seems to have followed Japanese Tendai rather than his Chinese Zen predecessors.<\/span>[2]<\/span><\/span><\/span><\/a> <\/span><\/span><\/span><\/span><\/span><\/p>\n In addition, a powerful inspiration for Dogen-zenji and Japanese Buddhism<\/a> was the Lotus Sutra<\/span><\/i> and the principle of Original Enlightenment.<\/span> <\/span><\/span>Following these developments in understanding the dharma<\/a>, the precept <\/span>ceremony<\/span><\/u> became very important, perhaps the most important aspect of precept practice.<\/span><\/span><\/span><\/p>\n One root for this may be in the Buddha Shakyamuni\u2019s statement in the Parinirvana Brief Admonitions Sutra (The Last Discourse Sutra)<\/span><\/i>, \u201cYou should know that the precepts are your teacher. To receive the precepts is the same as if I were to remain in the world.\u201d<\/span><\/span><\/span><\/span><\/p>\n To \u201creceive the precepts\u201d (jukai) <\/span><\/i>can be understood as referring to receiving both the practice of the precepts and the precept ceremony.<\/span> <\/span><\/span>In other words, Buddha\u2019s statement can be read as follows: \u201cThe precept <\/span>ceremony<\/span><\/u> is the same as if (the Buddha) were to remain in the world.\u201d<\/span> <\/span><\/span>The details of the ceremony thus became really important because the ceremony came to be regarded as the manifestation of Buddha.<\/span> <\/span><\/span>This may explain why in the four writings by Dogen-zenji on the precepts, three are instructions for the precept ceremony and only one is about the meaning of the precepts.<\/span>[3]<\/span><\/span><\/span><\/a><\/span><\/span><\/span><\/p>\n This appreciation of the precepts led to the development of a two-tiered system \u2013 precepts as bodhisattva vows and training rules, many particular to each training place. <\/span><\/span>Here is Shohaku Okumura addressing this difference:<\/span><\/p>\n A point we have to be careful about these (Zen) precepts is to know the difference between <\/span><\/span>Vinaya<\/span><\/i> and this Mahayana or bodhisattva precept.<\/span> <\/span><\/span><\/span>Vinaya<\/span><\/i> precept is very concrete set of regulations, rules within a certain group of people.<\/span><\/span> <\/span><\/span>\u201cIf you behave like this you have to get out of the sangha, this group of people.<\/span><\/span> <\/span><\/span>There are certain concrete actions we cannot do.<\/span><\/span> <\/span><\/span>If you do, there are certain penalties.<\/span><\/span> <\/span><\/span>The strange thing about our precept, Mahayana precept, is that there is no penalty.<\/span><\/span> <\/span><\/span>That is a problem.<\/span><\/span> <\/span><\/span>In order to make these precepts as a concrete moral code we need to make another version.<\/span><\/span> <\/span><\/span>If we mix up these precept with concrete regulation, we will have some problem.<\/span><\/span>[4]<\/span><\/span><\/span><\/a> <\/span><\/span><\/span><\/span><\/span><\/p>\n Our Soto ancestors didn\u2019t mix up Buddhism but put the full moon to use, concretely entering the dialogue between Yangshan and Changsha. \u201cEveryone without exception has<\/span><\/i> that (full moon Buddha nature).<\/span> <\/span><\/span>They\u2019re just unable to use it.\u201d<\/span> <\/span><\/span>\u201cPrecisely.<\/span> <\/span><\/span>So let\u2019s see you use it.\u201d<\/span> <\/span><\/span>The precept ceremony was one primary expression, a tangible manifestation of \u201cAhhhh!\u201d that the community engaged in together.<\/span><\/span><\/span><\/p>\n For us, in my view, the upside of receiving the precepts as enactment of the formless form of the Buddha, lies in how this perspective can flip our practice from the moral and historical dimension \u2013 practice in order to get enlightenment \u2013 to immanent Nirvana, or practice as enlightenment, enlightenment as practice. <\/span><\/span>The downside is that it seems to provide an excuse for many of us to not take the karmic consequences of precept violations seriously enough.<\/span><\/span><\/p>\n
<\/span>
A married priest eating meat and drinking alcohol?<\/span> <\/span><\/span>In rule if not in actual behavior, Buddhist<\/a> monks throughout Asia express \u201cAhhh!\u201d through not eating meat, marrying, or drinking alcohol.<\/span> <\/span><\/span>Japanese priests and their Western descendents are an anomaly.<\/span> <\/span><\/span><\/span><\/p>\n