The point of Shikantaza-based Zen practice...

[Stephanie]

Re: The point of Shikantaza-based Zen practice...

I always welcome off-topic discussion in threads I start, it keeps things interesting

Not that I think what you wrote was off-topic. I've struggled with exactly the same thing as you. I took it to a real extreme, in some of the relationships I got in, of placing the other completely above myself, the other's needs completely above my own needs. I agree with William Blake that the road of excess can lead to the palace of wisdom (but not necessarily). The extreme suffering and degradation I experienced at the hands of people I crawled on my belly for showed me that something was wrong about my idealistic and self-abnegating stance. What I was doing wasn't noble; it was sick, and pitiable.

I think one of the worst misconceptions I've seen in modern Buddhism is this idea that we either (a) don't have an ego or that (b) we have an ego, and we should destroy it in order to attain enlightenment. This leads to all sorts of crazy and pitiable behavior. Of course, the Buddha was right--we don't have any lasting, unchanging "essence." But "ego" is more or less a poetic description of a function of consciousness that keeps us alive and healthy. I believe that the path of Buddhism, when trod sanely, is about learning to relate to this experience of ego differently, not trying to destroy it. If you want to see what people who do not have a functioning ego are like, go to a psychiatric hospital, not an ashram.

It sounds like you're on a good path, Scott, and one that will be rewarding and healing, if it is anything like my journey was. But oh, it's hard. It's hard as hell.

[Jinho]

Re: The point of Shikantaza-based Zen practice...

Hi Stephanie,

To address your original post, I think that there may be a confusion between three common definitions of "acceptance". One is perjorative (has implications of good/bad) and that "acceptance" is the same as saying something is good or "as things should be". This can lead to to a deluded view called (at ZCLA in the old days, anyway) buji zen (or, as it was translated to me "do-nothing zen"). This is the attitude where the cat shit on the carpet is just fine and can stay there indefinitely. This is definitely, I believe, not an "enlightened" view. This leads to the second view, that acceptance necessitates inaction. However, in my view, inaction is impossible because every moment is a choice and "inaction" is as much an action as getting up and cleaning up the cat shit. The third definition (no hierarchical order intended) is that "acceptance" might better be called "acknowledgement". I acknowledge that there is cat shit on the carpet and can now clean it up, since I have noticed that it is there. Or maybe I have to do it later because I have to work.

Although it may be true that zen groups as a group may not participate in social action projects, I believe that zen buddhism is intrinsically a socially involved philosophy since at it's core is the principle that all beings/things/phenomena are one/interconnected and it is only a matter of taking care of what needs to be done, whether that is feeding and clothing the person who happens to be called Rowan, or feeding and clothing the person who happens to be called something else. Cleaning the apartment where the person called Rowan lives, or cleaning the forest where beings called deer and turkeys and lizards live. ON a more concrete level, I personally have learned so much about ethical living by doing oryoki meals, such a fine example of no waste, no wasted food, no wasted motion, no wasted water. Surely there is no more ecological way to eat than oryoki. This has affected other parts of my life. I now flush my toilet with my bath water (a saving of about 300-400 gallons a month - I am so chuffed!) But it is very true that buji zen is a pitfall that people can fall into.

thank you for your time,
with palms together,
rowan

[Jundo]

Re: The point of Shikantaza-based Zen practice...

Very nice post, Rowan, I believe. Very well said.

Gassho, Jundo

[Stephanie]

Re: The point of Shikantaza-based Zen practice...

Yes, I agree -- a wonderful post, Rowan. Very clarifying. I like the contrast between "acceptance" as a passive buji Zen position and "acceptance" as an engaged "acknowledgment." This resonates with my own experiences, that what Zen practice helps one become able to do is honestly face whatever is going on, and deal with it. I think another useful contrast might be between "patience" and "apathy." Zen practice has certainly not made me more apathetic--I'm more in touch with my feelings, and care more--but it has definitely made me more patient.

Gassho--

[Skye]

Re: The point of Shikantaza-based Zen practice...

"Buji-zen" very interesting. I found this post from alt.zen in 1995 (ooh ancient history!)

To: alt.zen
From: QUARK@Nice.guy.pushed.too.far (QUARK)
Subject: Re: Is it called "Buji" Zen?
Date: 9 Jan 1995 09:18:26 GMT

In article
Quoting: |hamm@uhcl4.cl.uh.edu (Jacob H. Hamm)
|>jim@MCS.COM (Reverend Jim Mines)

|> I ran across a reference to a name for those who practice
|>'undisciplined', wandering zen... is the term 'buji' or 'budo' or what?
|>

|I believe its buji, or wild fox, zen. Becareful about confusing lack
|of dogma with lack of discipline, wandering can teach you what sticking
|to the trails cannot.

And, I might add, can also get you lost rather quickly if you are unfamiliar
with the terrain!

The term *buji* (tm) doesn't really equate with the idea of
"wild fox" zen, per se. Originally, it was a term emphasized in early ch'an,
borrowed from the Taoists. Taoism has a corresponding term "wu-wei", which
literally means "non action", but means doing nothing that conflicts with
one's natural spontaneity or going against the course of Tao. In Zen it took
on a similar meaning, as in Lin Chi's admonitions to be a "person of buji", or
"with nothing to do", in the sense of not seeking outside oneself. The
term is used today by many modern teachers to refer to just such folks as Jay
describes above (including Jay, I presume?)- those who wander away from the
trails, so to speak. These self-described "wanderers" usually disdain any
kind of tradition, formal teaching, classical literature, importance of
checking one's progress, self-criticism, applied effort in training, etc.
etc. etc. and so become self-deluded with such notions that all it takes is
to become sort of a free spirit, floating through life by dancing through
the California sunshine. Is this good or bad?
YOU be the judge; I'm just pointing out common usage of the term.

I definitely agree that "acknowledgment" may be a less misleading term than "acceptance" but may not go far enough. Sometimes the acknowledgment of reality as-it-is is blown off as trivial or an intellectual exercise, but it needs to be deeper than that.

-Skye

[Jinho]

Re: The point of Shikantaza-based Zen practice...

"Buji-zen" very interesting. I found this post from alt.zen in 1995 (ooh ancient history!)

[
I definitely agree that "acknowledgment" may be a less misleading term than "acceptance" but may not go far enough. Sometimes the acknowledgment of reality as-it-is is blown off as trivial or an intellectual exercise, but it needs to be deeper than that.

-Skye

Hi Skye,

Regarding the definition of "buji zen", I have run across another definition so I think maybe the definition per ZCLA in the 1970's may be peculiar to that time and place. But I have found that particular definition handy.

And thank you for the wonderful quote.

I am hoping you can expand on "it needs to be deeper than that" (and just so I am clear, can you specify what "it" refers to?)

thanks,
rowan

[Jundo]

Re: The point of Shikantaza-based Zen practice...

Hi Guys,

Usually, the term "Buji Zen" is not used these days in a positive sense. Here is a typical sampling ...

Buji Zen - False zen practice. Those who rationalize "since Buddha-Nature is intrinsically with us, there is no need to practice Zazen", neglecting all the effort needed to overthrow delusion.

http://www.maximumbliss.com/zen%20dictionary.asp

[Jundo Note]

The first kind of sickness is sometimes called buji Zen. Buji means “nothing matters;” an “everything-is-OK” kind of Zen. The second sickness is the belief or attitude that we need to practice in order to attain enlightenment as some kind of fancy experience, after which everything becomes OK — that we have no problems at all after such an enlightened experience. This is the belief that, at a point, we become so-called enlightened persons.

These are two basic sicknesses in Zen practice, according to Dogen.

http://www.sanshinji.org/Sp04.shtml

So, we have to work very diligently to sit every day, and strive with great effort, all to realize that there is nothing to attain ... It is the way of effortless effort. We must aim carefully for the goalless goal!

Being the "Buddha" all along, and having not a thing about you that is in need of change ... that does not mean you don't have some work to do to realize truly that you are the Buddha without need of change. To realize that you are never, from the outset, in need of change is a VERY BIG CHANGE! There is absolutely nothing about you and the universe (not two) to add or take away, and tasting that there is "nothing to add" is an important addition!

And how do you realize that non-realization?

By Just sitting to-the-marrow, radically dropping all goals, judgments, attempts to get somewhere or to achieve some realization. That gets you somewhere, and a revolutionary realization!

Get how that goes? :shock:

Only then might one perhaps know "Buji" in its positive meaning ... such as here [from Eido Shimano Roshi, phrased with a bit of RInzai spice] ...

I would like to mention that the most important teaching of Master Rinzai is buji. This term appears more than twenty times in The Book of Rinzai, but there is no English word that reflects exactly what buji expresses.

Bu means no or negation. Ji is event, matter, action, phenomenon, affair, or thing. Literally, buji means to negate all ji. What does that mean? Life is ji. Getting old is ji. Sickness is ji. Passing away is also ji. In fact, from morning to night, we are ji itself. We have a tendency to think that by doing various practices (ji), we can reach a point where delusions disappear and there is nothing further to seek. This view is a deception. How could reality be altered by practice? Yet you may ask, if buji implies doing nothing, then why do we have to practice? Isn’t “doing nothing,” in the usual passive sense of the phrase, enough? At the same time, isn’t our very being one of ji? And isn’t our very being the source of all our problems and suffering? Can we negate or transcend our own limited being?

When we completely realize the true nature of the universe, what seems to be ji is in fact none other than buji. There is nothing to do, no matter how hard we try. From a slightly different perspective, the closest English word to buji is “now” or “as-it-is.” Right now, can you improve now-ness or as-it-is-ness? The answer is obviously no. At this very moment, can you or your circumstances be otherwise? When you understand that this present moment is all there is, you have no choice but to come to a radical acceptance. And it is this radical acceptance that is none other than true peace and composure. Buji means to be one with suchness, the unconditional nature of “let it be,” with nothing wanting, nothing superfluous.

...

[But] I must mention one caution: in the Zen tradition, we often hear expressions such as “suchness” and “accept things as they are.” While these statements are true, they may be a bit misleading. There is an unspoken, underlying truth that things are changing moment by moment. Accepting suchness does not mean that no effort is necessary on your part. A spinning top appears to be stationary, despite being in motion. It is precisely this motion that keeps the top suspended upright. In much the same way, the man of buji is the busiest man, as he needs to change himself and improve himself moment by moment. This is the significance of our practice.

Now, it is time to get to work.

Gassho, Jundo

PS- Yesterday's discussion of effortlessly combing our childrens' hair ... an excellent moment of Buji!

PPS - This is very important topic. I think I will make it the subject of my talk on the "Sit-a-Long" tonight.

[will]

Re: The point of Shikantaza-based Zen practice...

[But] I must mention one caution: in the Zen tradition, we often hear expressions such as “suchness” and “accept things as they are.” While these statements are true, they may be a bit misleading. There is an unspoken, underlying truth that things are changing moment by moment. Accepting suchness does not mean that no effort is necessary on your part. A spinning top appears to be stationary, despite being in motion. It is precisely this motion that keeps the top suspended upright. In much the same way, the man of buji is the busiest man, as he needs to change himself and improve himself moment by moment. This is the significance of our practice.

Note: If intellectualized a certain way, for ego "everything is perfect as it is", can become a justification for bad habits, craving, greed and complacency.

Gassho

[disastermouse]

Re: The point of Shikantaza-based Zen practice...

I strongly believe in the value of dialogue and debate, and in the simple power of presenting a different point of view, a different vision of how things can be, which people can then take or leave.

People have been exposed to these grand ideas for millenia and they have been ignoring them for nearly as long. The views have been presented and should continue to be expressed, but as soon as you get pissed, depressed, or upset that people aren't listening - you're saying 'no' to the way the world is.

Zen is a religion of last resort. People only resort to Zen after they begin to see that attempts to create a 'better' situation don't vanquish suffering.

Opposition validates the value-structure upon which the behavior you oppose relies.

"What at this very moment is missing?" - Lin Chi