American "Zen"

[shel]

... having failings doesn't mean that one is not an accomplished teacher. As always, the truth is somewhere in the middle.

Or in plain sight.

[Matt J]

I understand this model and way of thinking, but why do you think that this is the way things actually are? Or that this model is adopted in Zen?

Baizhang's Wild Fox koan suggests that it is not so simple as yes or no.

Why? Because realization itself, even minor realization, keeps one from committing egregious, harmful acts. Minor realization itself (so kensho) is powerful enough to not exactly prevent this but dampens it in a way. So after a person commits a bad act their conscious is activated acutely and they are unlikely to do so again anytime soon. Overtime, realization builds and those bad acts have to diminish and stop.

[Astus]

Baizhang's Wild Fox koan suggests that it is not so simple as yes or no.

I wouldn't rely on a single story to understand the relationship between karma and enlightenment. There are, after all, quite a few extensive treatises on the matter, and the sutras of course.

The bodhisattva career doesn't start at the 7th and 8th bhumis but way before that. A 1st bhumi bodhisattva is already on the 41st level in the usual 52 stages model and has very strong compassion, not to mention the wisdom with what the illusoriness of samsara is seen through. Such an enlightened noble being is capable of becoming an arhat, but doesn't do so in order to attain buddhahood.

[jeeprs]

'Stricty speaking there are no enlightened people, only enlightened activities' - Suzuki Roshi

[dzogchungpa]

Unfortunately, Zen practice tends to accept things as they are rather than as we wish them to be. Zen teachers don't fart sunshine and urinate rainbows, either. Being an accomplished teacher doesn't mean that one is a sinless, Christ-like figure. And having failings doesn't mean that one is not an accomplished teacher. As always, the truth is somewhere in the middle.

Well, as I said, Nonin is just too subtle for me, but he seems to be saying that one can be an "accomplished Zen Buddhist teacher" and still be as contemptible as Sasaki, and I just can't accept that.

Comments like this really make me feel like "Zen" is some kind of spiritual illness.

[dzogchungpa]

Is Nonin really considered to be a Zen master, as stated in the bio below that Sweeping Zen article?
His exhibition in the comment thread of "bodhisattva and buddha behavior", as he so felicitously puts it,
is really quite laughable.

[shel]

The weirdest thing of all is that he actually seems to be trying to promote Zen Buddhism.

[jeeprs]

I had the idea that in traditional Buddhism, criticizing Buddhist teachers was generally a pretty grave breach of etiquette. I think certainly ideas can be challenged and debated, but I don't think that personal belittlement serves much purpose.

There are Buddhist writers and public figures I don't agree with. I generally simply don't engage with them.

[shel]

I had the idea that in traditional Buddhism, criticizing Buddhist teachers was generally a pretty grave breach of etiquette.

That's why it takes decades to out a Zen teacher.

[jeeprs]

I just keep my distance. Never having been beholden to one, I am not obliged to out or criticize anybody.

I rather like 'zenmar', whoever he is. He is the person behind 'dark zen' and 'the zennist' blog. I read his stuff from time to time. I get the feeling he's a pretty difficult and argumentative character, but he nails one particular thing, which hardly anyone else seems to get. He is an actual gnostic, he understands the essentially mystical character of the subject. But he also spends an inordinate of time arguing about 'why everyone else is wrong'. All these 'mine is the true dharma' arguments are tiresome. The true dharma is being useful to others.

[Indrajala]

I had the idea that in traditional Buddhism, criticizing Buddhist teachers was generally a pretty grave breach of etiquette. I think certainly ideas can be challenged and debated, but I don't think that personal belittlement serves much purpose.

If they're your master, you don't criticize them. If they're not, then while you might have the freedom, in many places it would be considered rude and inappropriate. Their disciples might take it very personally and never forget such an insult.

By "criticize" here I mean criticizing their views and actions, and not slandering them.

[jeeprs]

I agree that ideas - and I suppose practices - can and should be criticized. But I think denigration and criticism are different things, even though it is a pretty blurry line a lot of the time. I am not meaning that Zen (or any other teachers) should be beyond criticism - which I suppose is something I could be fairly be accused of saying.

OK I will come out and say it. I personally don't agree with some of what Ven Nonin says in his opinion pieces, or with his interpretation of emptiness. But I also don't choose to spend time taking pot-shots at it on forum threads and the like. Despite my reservations, I regard him as someone who has dedicated himself to the dharma for most of his life and whose motivations are generally altruistic. There are others who have really exploited the whole 'mystique of zen' thing to their own advantage and I wouldn't put him in that category.

The whole question of 'right view' is very difficult in Zen - much more than it seems. It seems so simple and so direct. But underneath it there is enormous depth.

[Astus]

Consider this a little (Record of Linji, p. 17-18, tr. Sasaki):

Trembling with fright, like donkeys on an icy path, [you say to yourselves,] ‘I don’t dare disparage these good teachers for fear of making karma with my mouth!’
Followers of the Way, it is only a great teacher who dares to disparage the buddhas, dares to disparage the patriarchs, to determine the right and the wrong of the world, to reject the teachings of the Tripiṭaka, to revile all infantile fellows, and to look for a Person amidst fortunate and unfortunate circumstances.
Therefore, when I look back over the past twelve years for a single thing having the nature of karma, I can’t find anything even the size of a mustard seed. The Chan master who is like a new bride will fear lest he be thrown out of his temple, be given no food to eat, and have no contentment and ease. From olden days our predecessors never had people anywhere who believed in them. Only aft er they had been driven out was their worth recognized. If they had been fully accepted by people everywhere, what would they have been good for? Therefore it is said, ‘The lion’s single roar splits the jackals’ skulls.’

Of course, the 7th major precept of the bodhisattvas says: "A disciple of the Buddha shall not praise himself and speak ill of others, or encourage others to do so. He must not create the causes, conditions, methods, or karma of praising himself and disparaging others." But if it's not about praising yourself at the expense of others, that's a different matter.

[jeeprs]

it is only a great teacher who dares to disparage the buddhas, dares to disparage the patriarchs, to determine the right and the wrong of the world, to reject the teachings of the Tripiṭaka, to revile all infantile fellows, and to look for a Person amidst fortunate and unfortunate circumstances.

It is very interesting that 'Person' is capitalized here!

As for 'only a great teacher' - people often quote 'if you meet the Buddha on the road, kill him' as a justification for antinomianism and iconoclasm, but it easily becomes a rationale for 'doing whatever you want'. Whereas, in its original context, it is pointing to one who really has gone to the other shore, beyond the teaching in the sense of realizing its end. And I daresay they are really very few.

[shel]

It looks to me like the feedback in the comment section of the Unethical Practices in Zen article are meant to help the author and Zen in general. If the feedback was received openheartedly it could have been a step forward for everyone, instead of what it turned out to be.

[jeeprs]

or given 'openheartedly' for that matter. Some might have been.

[shel]

or given 'openheartedly' for that matter. Some might have been.

You mean like, "Thank you for this wonderful teaching, Venerable Nonin." I'm sure that's the reception at home in Nebraska.

It's not particularly flattering to suggest a Zen master is the reactive type, by the way.

[jeeprs]

I was referring more to the kind of 'hey Zen is just infantile role-playing and projection on to authority figures' - that kind of comment. There are teachers who started out with Zen but who have completely left the entire ceremonial and liturgical structure behind. There are other people who just get disillusioned with any kind of spiritual teaching whatever. But what I don't get is, if you think that the ceremonial and liturgical structures are irrelevant, out of date, why bother commenting? I don't hang around UFO enthusiast forums saying 'hey UFOs are just projections, you know.' It would be a waste of everyone's time.

Incidentally I didn't agree with Nonin's depiction of 'enlightenment as impermanent' for the reasons given above, and I agree with the critical comments made about that idea, in this thread.

[shel]

I was referring more to the kind of 'hey Zen is just infantile role-playing and projection on to authority figures' - that kind of comment.

I agree that some people get reactive and don't have the skill to work with comments of this sort.

But what I don't get is, if you think that the ceremonial and liturgical structures are irrelevant, out of date, why bother commenting?

I didn't read all of the comments, but I didn't see any that said something to this effect.

I don't hang around UFO enthusiast forums saying 'hey UFOs are just projections, you know.' It would be a waste of everyone's time.

No, but you often tell the story of time spend arguing with 'materialists'. Time spent in this manner can have the effect of further polarizing views.

[Seymjo]

(Students) take written teachings as spears and shields and attack each other ... Teachings are considered high or low depending if they are one's own or someone else's. Right and wrong are complicated, and no one can tell them apart. Thus, the various teachings of Buddhas and bodhisattvas of the past are now used to create contraversy.

P'ei Hsiu