{"id":8397,"date":"2022-03-29T07:05:18","date_gmt":"2022-03-29T13:05:18","guid":{"rendered":"https:\/\/www.patheos.com\/blogs\/wildfoxzen\/?p=8397"},"modified":"2022-03-29T07:05:18","modified_gmt":"2022-03-29T13:05:18","slug":"another-big-ugly-myth-zen-lacks-a-compassion-practice","status":"publish","type":"post","link":"https:\/\/www.patheos.com\/blogs\/wildfoxzen\/2022\/03\/another-big-ugly-myth-zen-lacks-a-compassion-practice.html","title":{"rendered":"Another Big Ugly Myth: Zen Lacks A Compassion Practice"},"content":{"rendered":"\n<\/head>

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Some say this is due to a deficiency in the Zen tradition, but in my view that\u2019s not where the deficiency lies. One cause of this myth is how essential aspects of our liturgy practice have been lost in the transition from Japan to the global culture. Another aspect is a profound misunderstanding regarding what zazen is about in our tradition.<\/span><\/div>\n
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For this second aspect, I\u2019ll turn in a moment to the teaching of Ti\u0101nt\u00f3ng R\u00faj\u00ecng (\u5929\u7ae5\u5982\u6de8; Heavenly Child Pure Suchness; J. Tend\u014d Nyoj\u014d; 1163\u20131228). As part of this myth-busting series, I\u2019m exploring the teaching of some of the buddhas and ancestors in the lineage of D\u014dgen to demonstrate how they taught the buddhadharma (spoiler alert: not limited to the modern construction known as S\u014dt\u014d<\/em> Zen, let alone the Post-Meiji S\u014dt\u014d Orthodoxy or PMSO\u2122 as I lovingly call it).<\/span><\/div>\n
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So in this post, I\u2019m doing two things. First, clarifying the practice of Great Compassion, and second, offering an example of the teaching of R\u00faj\u00ecng.<\/span><\/div>\n<\/div>\n

First things first<\/span><\/h2>\n
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In Japanese S\u014dt\u014d Zen, every morning in almost every S\u014dt\u014d monastery the liturgy begins with either the prose or the verse recitation from <\/span>The Lotus Sutra<\/em>, \u201cChapter 25: The Universal Gateway of Kanzeon Bodhisattva.\u201d Here\u2019s Taigen Leighton\u2019s translation of the verse:<\/span><\/div>\n<\/div>\n
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https:\/\/www.ancientdragon.org\/universal-gateway-of-kanzeon-bodhisattva\/<\/span><\/a><\/div>\n<\/div>\n
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And in the interest in brevity, there are also the \u201cFour Great Bodhisattva Vows\u201d and the <\/span>Ten Line Life Prolonging Kannon Sutra<\/em> (Enmei Jukku Kannon Gyo<\/em>). Here\u2019s my translation of the later.\u00a0<\/span><\/div>\n
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Kanzeon <\/span><\/div>\n
Namo Buddha <\/span><\/div>\n
One with Buddha cause <\/span><\/div>\n
One with Buddha affinity <\/span><\/div>\n
Buddha, Dharma, Sangha affinity <\/span><\/div>\n
Constancy, joy, self, purity <\/span><\/div>\n
Mornings nen Kanzeon <\/span><\/div>\n
Evenings nen Kanzeon <\/span><\/div>\n
Nen nen through arising mind <\/span><\/div>\n
Nen nen not apart from this mind (1)<\/span><\/div>\n<\/div>\n
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If you are interested in Ten Line<\/em> sutra, you are welcome to join me for a detailed work-through of it on Saturday, April 30, 2pmET-5pmET, hosted by the Buddhist<\/a> Temple of Toledo. The workshop is titled, \u201cDisclosing the Hidden Teaching of the Ten Line Kannon Sutra\u201d and is part of their \u201cCelebrating Women in Buddhism\u201d series. Click here<\/a> for more information.<\/div>\n
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Now, you or some other nice person might say regarding the compassion sutras in Zen liturgy, \u201cYeah, well, those are just things that we chant, what does that have to do with<\/span> practicing or feeling compassion?\u201d<\/span><\/div>\n
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Then I\u2019d say, \u201cZen liturgy is not just a bunch of cool things we chant. The point is to become the sutra. In this case, Kanzeon, observing world sounds (as well as the sights, tastes, touches, smells, thoughts, and cries, even) \u2013 and not just while chanting. The recitation is intended to <\/span>be<\/em> the practice and to <\/span>teach<\/em> the practice.\u201d<\/span><\/div>\n
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And then that above someone might say, \u201cDo you mean that chanting is a samadhi\/absorption practice?\u201d\u00a0<\/span><\/div>\n
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And I\u2019d say, \u201cIt is an absorption-wisdom (samadhi-prajna) practice not apart from sitting, standing, walking, and lying down.\u201d<\/span><\/div>\n
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In the case of Kanzeon, their name is composed of three characters, \u89c0\u4e16\u97f3, and the first, \u89c0, meanings \u201cobserving.\u201d That character, \u89c0, is also the character that is used to translate the Sanskrit <\/span>vipa\u015byan\u0101 <\/span>(insight). So \u201cKan\/observing\u201d means much more than sitting back and observing perceptions of the world from a divided subject-object perspective. Chanting with witness consciousness just isn\u2019t it. Instead, the point is to embody the sutra, to become one with the sounds of the world, to practice Great Compassion, before, during, and after the recitation.<\/span><\/div>\n
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So to drop these sutras from our practice, in my view, is a big mistake. The Ten Line<\/em> is especially ideal for householders and has been practiced with passion by millions of regular folks for more than fifteen hundred years.\u00a0<\/span><\/div>\n<\/div>\n
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However, even without regular recitation of a Great Compassion sutra, there is zazen as Great Compassion. You might notice that in this post I\u2019ve been using both \u201ccompassion\u201d and \u201cGreat Compassion.\u201d And not interchangeably. Before we get to R\u00faj\u00ecng\u2019s teaching on the true heart of zazen as Great Compassion, it seems necessary to first unpack the difference between compassion and Great Compassion.<\/span><\/div>\n<\/div>\n

Another myth common today<\/span><\/h2>\n
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is that compassion is a particular feeling. It\u2019s not that this is wrong, but just that it\u2019s limited to compassion as \u60b2, or <\/span>karuna<\/em> in Sanskrit, not Great Compassion. Great Compassion, \u5927\u60b2, is the compassion specific to bodhisattvas and bodhisattva wannabes like us. Great Compassion is distinguished from compassion (<\/span>karuna<\/em>) both by its <\/span>scope<\/span> (all beings) and its <\/span>agency<\/span> (one wishes oneself to remove all<\/span> the suffering of all<\/span>).<\/span><\/div>\n
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So although it is possible and beneficial to generate the feeling<\/em> of compassion through specific practices, our zazen instead cultivates Great Compassion, observing\/being one with all the cries of all the beings. So it simply isn\u2019t a nice feeling that you want so that your identity center is reinforced. <\/span><\/div>\n
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Great Compassion is not necessarily syntonic with the identity center. That is, the cries of all living beings are simply not limited to how you want to feel at any given time.<\/span><\/div>\n
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With that in mind, let\u2019s now turn to the teaching of R\u00faj\u00ecng.<\/span><\/div>\n<\/div>\n

The Great Compassion teaching of <\/span>R\u00faj\u00ecng<\/span><\/h2>\n
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R\u00faj\u00ecng, as you may know, was D\u014dgen\u2019s teacher. See <\/span>Punning, Toileting, and Purifying: the Awakening of R\u00faj\u00ecng<\/span><\/a>, for more about R\u00faj\u00ecng. For the remainder of this post, I\u2019ll focus on one of his short talks, one that D\u014dgen includes in his H\u014dky\u014dki<\/em>, a record of his conversations with R\u00faj\u00ecng.<\/span><\/div>\n
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Here it is in full:<\/span><\/div>\n
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\u201cAlthough arhats and self-enlightened sages (Sanskrit, pratyekabuddha) do not become attached to their experience in zazen, they lack Great Compassion; therefore they are not the same as the buddhas and ancestors, who considered Great Compassion foremost and practice zazen with the vow to save all living beings.<\/span><\/div>\n
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\u201cThe outsiders in India also sat in meditation, but they always had three problems; attachment to the experience, false views, and conceit. Therefore, it is always different from the zazen of the buddhas and ancestors.<\/span><\/div>\n
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\u201cBuddha\u2019s disciples, sravakas, also had sitting meditation, but their compassion was weak; they did not penetrate the real character of all things with incisive wisdom, only improving themselves, they cut off the lineage of buddhas. Therefore theirs was always different from the zazen of buddhas and ancestors.<\/span><\/div>\n
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\u201cWhat I mean to say is that buddhas and ancestors, from their very first inspiration, practice zazen with the vow to gather together all the qualities of buddhahood. Therefore, in their zazen they do not forget sentient beings, do not forsake living beings. They always have loving thoughts even for insects, and vow to liberate them.<\/span><\/div>\n
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\u201cWhatever virtues they have, they dedicate to all. Therefore, buddhas and ancestors are always in the world of desire practicing zazen and working on the way. In the world of desire, only <\/span>this<\/span> world provides the best situation. Cultivating all virtues life after life, one attains to gentility and ease of mind.\u201d (2)<\/span><\/div>\n<\/div>\n

A few points about R\u00faj\u00ecng\u2019s teaching<\/span><\/h2>\n
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R\u00faj\u00ecng can really sing the song of the Universal Mahayana. For R\u00faj\u00ecng, our zazen practice IS the practice of Great Compassion, that is, gathering together the qualities of buddhahood to liberate beings, but not waiting for buddhahood. <\/span><\/div>\n
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From one\u2019s initial aspiration, the zazen of buddhas and ancestors is about being one with the cries of the world, liberating living beings. \u201cIn their zazen,\u201d says R\u00faj\u00ecng, \u201cthey do not forget sentient beings, do not forsake living beings.\u201d <\/span><\/div>\n
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How? Our zazen is to constantly <\/span>BE <\/em>the cries of the world.\u00a0<\/span><\/div>\n
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And if R\u00faj\u00ecng\u2019s view of zazen was like his Japanese student, D\u014dgen, and I\u2019d bet the farm that it was, then it had nothing to do with sitting or lying down. L<\/span>ike D\u014dgen\u2019s zazen, it really isn\u2019t possible to do R\u00faj\u00ecng\u2019s zazen without dropping body-mind and realizing <\/span>who<\/span> hears, that is, kensho-ing.\u00a0<\/span><\/div>\n
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Another point is how the old Buddha R\u00faj\u00ecng distinguished the bodhisattva path from the paths of those attached to the Buddha\u2019s words, those interested in only benefiting themselves, and those who haven\u2019t yet come into the Buddha\u2019s house and are \u201c\u2026attached to experience, false views, and conceit.\u201d<\/span><\/div>\n
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That applies to all of us any time we are not doing the practice R\u00faj\u00ecng describes \u2013 gathering the factors of buddhahood and doing our practice, specifically zazen, so that it is the practice of Great Compassion. And for the practice of Great Compassion, this world of desire is the ideal place. Just because it can be so difficult. And so incredibly sublime.<\/span><\/div>\n
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That\u2019s why Compassion Ocean Great Patience (Jikai Dainin) R\u014dshi used to say, \u201cBefore I die, I will put my hands in gassho and vow to be reborn in the human world. Because I love it.\u201d<\/span><\/div>\n<\/div>\n

All that said,<\/span><\/h2>\n
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you may read respected Zen teachers asserting that Zen has no compassion practice and that therefore we should import practices from other traditions. I don\u2019t have a problem with importing practices (given that the importer has deeply studied the method with a teacher and isn\u2019t just getting it from written sources), because Zen, after all, as Thich Nhat Hanh often said, is made up of nonZen elements.<\/span><\/div>\n
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However, the notion that the S\u014dt\u014d Zen tradition and transmission lacks the practice of Great Compassion is simply and verifiably incorrect. It may be the result of a partial transmission suggestive of what Meido Moore R\u014dshi calls zombie lineages \u2013 the walking dead. And if a Mahayana practice lacks both Great Compassion and a focus on awakening, it sure seems likely that the body of practice may be wandering aimlessly about, while the innards rot.<\/span><\/div>\n
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At the very least, it suggests that some essential elements of the Zen way have been lost in transition from Japan to the global culture. <\/span><\/div>\n
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But maybe it\u2019s not too late! <\/span><\/div>\n
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Let\u2019s reinvigorate the Zen Way with the Great Compassion practice of R\u00faj\u00ecng!<\/span><\/div>\n
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(1) Translation by D\u014dsh\u014d Port.<\/span><\/div>\n
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(2) Translated by Thomas Cleary in<\/span>\u00a0Timeless Spring,<\/em><\/span> A Soto Zen Anthology<\/em>. <\/span>Modified.<\/span><\/div>\n
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\"\"<\/a><\/p>\n

D\u014dsh\u014d Port began practicing Zen in 1977 and now co-teaches with his wife, Tetsugan Zummach Sensei, with the\u00a0Vine of Obstacles: Online Support for Zen Training<\/a>, an internet-based Zen community. D\u014dsh\u014d received dharma transmission from Dainin Katagiri R\u014dshi and inka sh\u014dmei from James My\u014dun Ford R\u014dshi in the Harada-Yasutani lineage. D\u014dsh\u014d\u2019s translation and commentary on\u00a0The Record of Empty Hall: One Hundred Classic Koans,<\/em><\/a>\u00a0is now available (Shambhala). He is also the author\u00a0of\u00a0Keep Me In Your Heart a While: The Haunting Zen of Dainin Katagiri<\/a><\/i>.\u00a0Click here<\/a>\u00a0to support the teaching practice of Tetsugan Sensei and\u00a0 D\u014dsh\u014d R\u014dshi.<\/p>\n<\/body><\/html>\n","protected":false},"excerpt":{"rendered":"

Some say this is due to a deficiency in the Zen tradition, but in my view that\u2019s not where the deficiency lies. One cause of this myth is how essential aspects of our liturgy practice have been lost in the transition from Japan to the global culture. Another aspect is a profound misunderstanding regarding what […]<\/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-8397","post","type-post","status-publish","format-standard","hentry","category-uncategorized"],"yoast_head":"\nAnother Big Ugly Myth: Zen Lacks A Compassion Practice<\/title>\n<meta name=\"description\" content=\"Some say this is due to a deficiency in the Zen tradition, but in my view that's not where the deficiency lies. One cause of this myth is how essential\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.patheos.com\/blogs\/wildfoxzen\/2022\/03\/another-big-ugly-myth-zen-lacks-a-compassion-practice.html\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Another Big Ugly Myth: Zen Lacks A Compassion Practice\" \/>\n<meta property=\"og:description\" content=\"Some say this is due to a deficiency in the Zen tradition, but in my view that's not where the deficiency lies. 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Dosho received dharma transmission from Dainin Katagiri Roshi and inka shomei from James Myoun Ford Roshi in the Harada-Yasutani lineage. 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