Newly-published book recommendation ("Zen in the Vernacular")

[mdonnoe]

Hello Treeleaf Sangha,

I wanted to recommend to you today a newly-published book called Zen in the Vernacular, by Peter Coyote. This book was just published last week, and I'm really quite enjoying it, and think you might, too!

https://petercoyote.com/zen-in-the-vernacular/

Peter Coyote is a Hollywood actor - turned Soto Zen priest, and he and I had a chance to chat a few times, and even practice together in San Francisco, many years ago. (If you're in the States, you may know him best from narrating the Ken Burns PBS documentaries). In this book, he presents "secular, vernacular interpretations" of Buddhist teachings, and offers his own thoughts on practice.

If the topic may sound of interest, he recorded a dharma talk on what he means by "vernacular Buddhism," that can be found on his YouTube channel here: https://youtu.be/S42Yugf_0iI?feature=shared

If you do read the book (or watch his talk), and would like to discuss your thoughts about it here, I'd love to hear from you!

Gassho,

Jika / Michael

Sat/Lah

[Jundo]

Cool. Thank you, Michael.

Gassho, Jundo

stlah

[Jundo]

PS - By the way, his talk is a lovely expression of Dogen's 'Continuous Practice-Enlightenment.' My Teacher, Nishijima, also deeply believed that westerners and modern people need to find our own forms and expressions, not merely mimic the dress and mannerisms of ancient Japanese and Chinese folks. I agree.

Here, at Treeleaf, we keep some "old things" to honor our roots, and because some of the "old stuff" (like Oryoki eating ritual and Kesa sewing) are truly meaningful, powerful practices worth keeping. Years ago, one of the first little things I wrote, was called "Turning Japanese." I still believe it.

We keep what is worthwhile, but not only because it is old. Sometimes we keep just to respect tradition. But sometimes we change. Sometimes we try ways totally new, never heard from before.

The only question are which are the good ways.


======================================

This practice is not limited to any place or time ... we drop all thought of place and time. It certainly is not Indian, Chinese, Japanese, French or American. But, of course, we live in place and time, so as Buddhism traveled over the centuries from India to China, Japan, Korea and other places, it naturally became very Indian/Chinese/Japanese/Korean etc.

But what of the cultural trappings?

Must we bow, ring bells, chant (in Japanese, no less), wear traditional robes, have Buddha Statues, burn incense? ... All that stuff besides Zazen. Are they necessary to our Practice?


No, not at all!


We don't need anything other than Zazen, any of those trappings. In fact, they are no big deal, of no importance, when we drop all viewpoints in sitting Zazen.

On the other hand, we have to do something, to greet each other somehow, read some words, dress some way. Why not do such things? As I often say, for example, we have to do something with our hands when practicing walking Zazen ... why not hold them in Shashu (I mean, better than sticking 'em in your pockets)? What is more, wearing certain special clothes and holding one's hands with a certain formality, placing a statue and burning incense can all work as points of focus to remind us of the specialness of this moment and Practice (no problem so long as we also learn the lesson that all the so-called "mundane" instants of life, great and small, are special moments, each a "sacred ceremony" in its way, from taking a bath to making a peanut butter sandwich for the kids).

As well, there are parts of our practice which we do BECAUSE we resist (for example, when visiting a temple for Retreat, I usually put my heart fully into ceremonies and arcane rituals BECAUSE I resist and think some of it silly or old fashioned). Ask yourself where that kind of resistance is to be found (here's a clue, and it is right behind your own eyes).

What is more, there is method to the madness, and many (not all) customs have centuries of time tested benefits ... embody subtle perspectives ... that support and nurture Zazen Practice at the core. Many parts of our Practice, though "exotic", are worth keeping, even if they strike someone as strange at first. Bowing, statues, rigid decorum in the Zen Hall and, yes, weird talks about Koans and arcane ceremonies all fit in that category. They may seem like unnecessary "Japanese" or "Esoteric" elements at first, until you understand the role they serve. I have given talks on all these things recently, for example ... the humility and wholeness of Bowing.

Many aspects of tradition can be seen in new ways when the barriers of the mind are knocked down. Thus, for example, the Kesa, the Buddha's Robes ... though just cloth ... can be seen to cover and enfold the whole universe, laughter, cries of pain, old age, becoming and fading away ... life ...

On the other hand again, it is okay to abandon or reject many practices. However, KNOW very well what you are rejecting before you reject it.

Absorb what is useful and discard the rest. For example, I think Oryoki [formal meal ritual] is a great practice, and worth keeping.. Same for bowing.

When tasted as such ... every action and gesture in this life is Sacred and Magical when experienced as such, from changing a baby diaper to cooking dinner to chanting the Heart Sutra. So, why not Chant as well as the rest?

Some things I keep out of respect for TRADITION [the robes, the ways of doing some ceremonies]. It is important to keep ties to where we come from. Some things also have a special symbolic meaning if you look into them, so worth keeping [for example, a Rakusu]

But other stuff, no need to keep: For example, I usually avoid to chant in Japanese or Chinese [except once in awhile, out of respect for tradition]. Tatami mats and Paper screens have nothing to do with Zen practice particularly [but I happen to live in an old Japanese building, so ... well, tatami and paper screens!} Some things I think are just dumb (except symbolically), like the Kyosaku stick. Incense is great, until it was recently shown to cause cancer. Many beliefs of Buddhism are rather superstitious things that were picked up here and there. I abandon many of those.

The outer wrap of Zen Buddhism is changing greatly as it moves West. The greater emphasis on lay practice over monastics, the greater democracy in what was a feudal institution (arising in societies where the teacher's word was law ... oh, those were the days! ), giving the boot to a lot of magico-supersticio hocus-pocus bunkum, the equal place of women ... heck, the use of the internet to bring teachings that were once the preserve of an elite few into everyone's living room.Those are good and great changes to the outer wrapping (you can read about them in books like this one (author interview here: http://atheism.about.com/library/boo...olemanChat.htm). The coreless core, however, remains unchanged.

Do not throw out the Baby Buddha with the bath water. Many completely "Japanese" practices which seem silly at first are worth keeping. ...

... other things, like some of the arcane incense, bell & drum filled rituals, take 'em or leave 'em.

Gassho, J

https://youtu.be/nGy9uomagO4

satLah

[mdonnoe]

Here, at Treeleaf, we keep some "old things" to honor our roots, and because some of the "old stuff" (like Oryoki eating ritual and Kesa sewing) are truly meaningful, powerful practices worth keeping. Years ago, one of the first little things I wrote, was called "Turning Japanese." I still believe it.

We keep what is worthwhile, but not only because it is old. Sometimes we keep just to respect tradition. But sometimes we change. Sometimes we try ways totally new, never heard from before.

I love it, and agree wholeheartedly!
Thank you, Jundo!

Gassho,
Michael

satlah

[Doshin]

Peter Coyote’s book is based upon a series of talks he did for his zoom sangha during the pandemic. I was able to participate in several of those sessions.

Doshin
Stlah


Jundo, thank you for your perspective on keeping some things.

[Kokuu]

Thank you for the recommendation, Jika!

I don't know if you mentioned it but Peter is also the reader of the audiobook version of Zen Mind, Beginner's Mind which is where I first heard of him.

Gassho
Kokuu
-sattoday/lah-

[Ryumon]

Thank you for the recommendation, Jika!

I don't know if you mentioned it but Peter is also the reader of the audiobook version of Zen Mind, Beginner's Mind which is where I first heard of him.

I was going to mention that. He also narrates the audiobook of his new book.

Gassho,

Ryūmon (Kirk)

Sat Lah

[Bion]

I was reminded of Michael's post as I watched (and enjoyed) this lovely and simple talk by Peter, this morning. I hope you will find as enjoyable and inspiring as I have, if you choose to watch it:

Gassho
sat and lah

[Houzan]

Thank you.

Read the first few chapters. Interesting take on the four noble truths. Especially the second noble truth which, according to him, and heavily inspired by David Brazier it seems, is not “desire is the source of suffering” but rather “mental afflictions will arise as a natural response to dukkha”. Also the third noble truth was interesting being something like “there is a way to contain the energy of Dukkha and Samudaya and transform this to good deeds”. What “energy” is is still unclear to me though.

Gassho, Hōzan
Satlah

[Jundo]

Thank you.

Read the first few chapters. Interesting take on the four noble truths. Especially the second noble truth which, according to him, and heavily inspired by David Brazier it seems, is not “desire is the source of suffering” but rather “mental afflictions will arise as a natural response to dukkha”. Also the third noble truth was interesting being something like “there is a way to contain the energy of Dukkha and Samudaya and transform this to good deeds”. What “energy” is is still unclear to me though.

Gassho, Hōzan
Satlah

Hmmm. I may have to look more closely as this is unusual.

[mdonnoe]

Bear in mind that Peter is principally a storyteller, and comes from the hippie tradition, so his way of presenting the Dharma is unconventional for sure. He freely admits that what he teaches everywhere is sort of "his own spin on things," and he looks at the Dharma through the lens of his own experience (as an actor and acting teacher, also). Do take what he offers with a grain of salt, and check it against scripture, reason, and tradition, as one does.

My sincere apologies if my suggesting this book presents some challenges or concerns!

Gassho,
Michael
SatLah

[Houzan]

I continued reading this book. Really enjoying it. Thank you for the recommendation

Gassho, Hōzan
satlah

[mdonnoe]

I continued reading this book. Really enjoying it. Thank you for the recommendation

Gassho, Hōzan
satlah

You're welcome! I absolutely LOVED his book, and I'm so glad you did, too!
He's actually become a friend of mine too, and he's just as gentle in person as he comes across in his words!

Gassho,
Michael

[Matt Johnson]

PS - By the way, his talk is a lovely expression of Dogen's '


======================================

Incense is great, until it was recently shown to cause cancer. Many beliefs of Buddhism are rather superstitious things that were picked up here and there. I abandon many of those.

Woah woah woah back up!... Incense has been shown to cause cancer!?!?!!!!!!

_/\_
sat/ah
matt

[Jundo]

Woah woah woah back up!... Incense has been shown to cause cancer!?!?!!!!!!

_/\_
sat/ah
matt

The test results are inconclusive, expert opinions seem to vary, but I would use it lightly, in a well-ventilated space, like any second hand smoke. It seems that any negative effect is marginal.

LINK
Also, while sitting, transcend all thought of "life and death, sickness and health," and it will not matter.

Sorry to distract from the thread theme.

Gassho, J
stlah