Feeds:
Posts
Comments

Posts Tagged ‘shobogenzo’

…Our people are foolish, narrowminded, and petty. They cling tightly to transitory successes and delight in surface virtues. Will such a people, even if they do sit in meditation, succeed in quickly realizing the Buddha Dharma?”

“American Buddhism” is a curious creature. One of the constantly touted accomplishments of Buddhism is that it has transitioned to so many cultures, adapted authentically to suit each culture, while retaining the noble aspects of the Dharma which lead to liberation.

In most instances, pioneering monks and nuns entered new lands, learned the language and the culture, and slowly started to turn the wheel of the Dharma. Wether it is Bodhidharma journeying to China, or Mahinda traveling to Sri Lanka, these tales and treasured and worn, and ring with the resounding resonance that the Dharma is alive and vibrant in the world and expanding.

While America has these stories as well, and I do not wish to diminish them, I feel like American Buddhism, especially amongst non-Asian non-heritage Buddhists, is asked for. Converts contend with the opposing needs of wanting Buddhism just as it is, with all of its cultural trappings in order to indulge in the myth that by being from somewhere else it can solve our capitalistic post-modern ills, while at the same time wanting this mysterious distant answer to conform to a four-dollar coffee venti mocha lifestyle.

In some ways, the clearest picture of an “American Buddhism” can be seen in Japanese American Buddhist organizations like Buddhist Churches of America. Japanese Buddhism has been here for over a hundred years, and has had to change both to protect itself by protestantizing some of its outer trappings as well as changing to serve its members by being a Jodo Shinshu organization that offers meditation instruction. It has become something different though related to the Japanese Buddhism that first came to America, while retaining the liberating qualities at its heart.

The quote that opened this blog sounds like it is describing Americans, or perhaps Westerners in general: a flighty bunch short on virtue and addicted to instant gratification. But its not talking about that at all.

That is from the Shobogenzo, and it is talking about Japan about eight hundred years ago.

Here is part of Dogen’s response to the question:

“…Shakyamuni’s instructions have been spreading through the three thousand worlds for something like two thousand years. The countries within these worlds are of all kinds and are not necessarily lands of benevolence and wisdom, nor are their people necessarily always astute or intellectually brilliant! Even so, the true Dharma of the Tathtagata has always possessed a marvelous, unimaginably great, meritorious strength so that, when the time is ripe, It spreads throughout those lands.”

What is there to do? Plenty of work! We can work together, grow together, reach outward, and search inward. The American Buddhist Community needs engagement and protection. However, I do believe, and I think it is a reasonable belief, that the greatest protection that Buddhism in America has, and indeed, Buddhism in the world, is that the truth is there to be known, and we all yearn to know it.

Read Full Post »

It; The Shobogenzo

Recently, I have found myself doing something that I had hoped for but had never thought possible: reading the Shobogenzo and loving it.

Let me explain. I have a long standing difficulty with koans because they are commonly [and perhaps unfairly] characterized as having an alien logic all their own, designed to allow those who consider them to escape their wordly views which are immersed in duality and come to the realization of the interconnectedness and interdependence of all that is and ever will be and thus gain all kinds of groovy zen powers…

*ahem*

I’m sure that much of this is true, but what I find unhelpful is English translations that play up grammatical ambiguities in Chinese and Japanese for overflowing obtuseness and maximum mysticality. While these problems are assuredly reduced by a good student-teacher relationship, a parable that cannot be understood doesn’t have a whole lot of value.

To explain: on one occasion I stopped inside a Tower Records which was going out of business and, while passing the vastly marked down book section, found a modest collection of Buddhist books. I picked up a translation of the Chinese Shobogenzo, a collection of koans collected by Dogen, founder of the Soto school of Zen Buddhism. Though this translation featured some ambiguity, the translator’s original commentary attempted to resolve these by layering on further flowery confusion. Consider this excerpt from the commentary on the much cited koan “Juzhi holds up one finger:”

“…Although the boy lost a finger, he gained his nostils. Don’t you see? The truth of Juzhi’s teachings is not to be found in the finger. This being the case, you tell me, if the truth is not in the finger, then where is it?”

I’m not sure, but this editor has decided not to include anything so silly as the answer in his commentary.

So such has been the case with me and koans, and my experience with the Shobogenzo. That is why Shasta Abbey’s Rev. Hubert Nearman’s translation of the Shobogenzo has been such a delight.

The Reverend’s translation is thoughtful, analytical, and helpful. When linguistic ambiguities are resolved, they are done so consistently, providing an overarching reading designed to develop understanding. The Reverend also takes care to tell you what it is he is resolving, so you can revisit those ambiguities on your own if you like.

It has been a great joy to read, and I hope to mention it more as I continue onward. I would recommend the translator’s introduction to anyone interested in truth and good writing from any walk of life with variable leanings towards the Dharma.

Read Full Post »