It is a Rinzai centre that was founded in 1979. Their main teacher was the Venerable Myokyo-ni, who trained for 12 years at Daitoku-ji under Sesso Roshi and Sojun Kannon Roshi.
Could you tell me how I can contact Soto, Rinzai schools in Japan by email?
This can probably be thought of as a general, how to choose between different Zen centers question, but I mentioned the lineages here just so if anyone happens to have any experiences with/opinions about either, I'm happy to hear those as well. tl;dr: I'm including a bit of detail on my background and how I've felt about each place so far below, but, feel free to skip most of that if you have some general advice on having options, and figuring out what feels best when you're at the beginning of the path and differences are not so clear.
A bit of background: I've been fairly seriously interested in the Buddhadharma for the last year and a half or so, maybe a bit longer. I've done a lot of reading on my own and across a lot of different traditions. I had just started to explore different options I had for finding a sangha at the start of last year, and of course when the pandemic hit, everything closed down. There were some online options, but it wasn't quite the same. I should also mention I live in a major metro area, so there are a lot of options around here, both across traditions, but even under the Zen umbrella, there are a lot of sanghas who meet.
I've gone to some places and immediately felt like there wasn't a connection. I know first impressions aren't always everything, but since there are some places I have felt a more immediate connection to, I'm focusing in on those. And those that I have felt a connection to are a Zen Center in the Kapleau/Rochester lineage and a Rinzai temple. I got turned onto Rinzai by Meido Moore's book, and was sort of delighted to find that a temple in his lineage was nearby.
What I have trouble with is that the practice for beginners at each of these places looks very similar. There's an emphasis on posture, like I think there is at most places, and initial practice is breath counting. One thing worth mentioning is that the Kapleau center has been meeting in person, whereas the Rinzai temple is still online. So I've been able to actually go to dokusan in person, but not receive any personal instruction/sanzen, outside of an initial introduction to practice, at the other temple.
Given that things look fairly similar, I'm not sure what I should be considering in thinking about where I want to start committing more of my time. I like the yogic nature of Rinzai Zen. There's definitely a focus on posture at both places, but I appreciate the extent to which Zen truly feels like a full body experience in that traditio
... keep reading on reddit ➡This is from Omori Sogen's book "Introduction to Zen Training". (Omori was a Rinzai master.)
When viewed in terms of its discipline, Rinzai Zen is distinguished from Soto Zen by its requirement of the realisation of the True Self that transcends this five-foot body and fifty-year life span through integration with koan. For instance, there is the koan of mu which derives from Master Joshu's question about the Buddha nature of a dog. The contemplation on mu serves to help the student transcend the ego by thoroughly killing it as if with a sword. And when the Self is thus effectively killed, the experience of revival is realised (kensho).
In kensho, we see into our true selves and become awakened to our original self-nature. We need to be aware of our own viewpoints and see into our self-nature by being permeated with the poison of the koan to such an extent that we sweat and shed tears of blood. ... By starting with seeing our original self-nature through solving a series of koan, we should proceed to foster our discriminating wisdom.
Based on our living body, our True Self will be established through the experience of seeing our oritinal self-nature in enlightenment. Upon this realisation of our True Self, we are supposed to return to secular life to enjoy freedom of choice on the basis of liberation from attachment to anything in this world. That means we are now living our full life in Zen fashion, "freely integrated with the old pine trees and serene clouds." Now, I may safely say that, viewed from the perspective of its discipline, the present Rinzai sect is characterised by its endeavour for the realisation of the original self and also for the application of this realisation to our everyday life.
In the Soto sect, however, the issue of kensho (seeing one's original self-nature) is seldom discussed, for it is already evident in Shakyamuni's enlightenment attained under the bodhi tree. The content of his enlightenment later developed and was incorporated into Buddhist teachings. In view of this fact, everything should be correctly perceived in samadhi by all Buddhists.
Therefore, in the Soto sect, one is expected to sit in zazen, not out of necessity for seeing one's true self, but for the sake of discipline in enlightenment. All one is expected to do is to forget and abandon both mind and body, throw them into the house of Buddha and act as Buddha in every move of one's hands and every step of one's feet. In this sense, one sits in meditation i
... keep reading on reddit ➡Zen history is often divided into two eras, one in China and one in Japan. Some argue that Mazu is not part of the Chinese zen tradition and thus that he is not a part of any tradition. However, in Japan, Mazu is generally recognized as a part of the Japanese Zen tradition.
One thing that is often ignored by people who teach Japanese Zen is that the Japanese Rinzai school (which was founded by Sōtō Zen monks) is called "Mazu Buddhism" to distinguish it from the Japanese Sōtō Buddhism that was also taught in Japan. This is to distinguish the Japanese Rinzai school (which was founded by Sōtō Zen monks) from the Japanese Sōtō Buddhism that was also taught in Japan.
Mazu's original name was Suzuki Roshi, but he changed the name to Mazu. He was called "Roshi Matsu" (or "Mazu Zen") because that is what he has called himself.
Mazu's original teachings were not in Chinese, and the Japanese Rinzai school (which was founded by Sōtō Zen monks) was not part of the Chinese Zen tradition. So, it was important for him to include the translation of the Chinese text with his teachings, even though he didn't teach the Chinese text.
Mazu was not part of the Chinese Zen tradition, and he was not part of the Sōtō Zen tradition. So, it is important to remember that Mazu was a Sōtō Zen Buddhist in Japan.
The Master ascended the high seat and said ,”In this lump of red flesh is a True Man₁ of no rank. Constantly he goes in and out of the gates of your senses. You who have not yet confirmed this: Look! Look!"
A monk came forward and asked, “What is this True Man of no rank?”
The Master got down from his seat, seized the monk and cried, “Speak, speak!”
The monk hesitated.
Shoving him away the Master said, “True Man of no rank! What a useless shit wiping stick!₂” Then he returned to his quarters.
1 “True Man” - The Zhaungzhi (Tao Te Ching) was writting by the Taoist Zhuangzi (369-286 BCE) and together with Lao Tsu founded philoshphical Taoism. He came from Heinan but there isn’t much known about his life. The expression “True Man” goes back to that book.
2 “Shit wiping stick” - They used a stick or bamboo to wipe after defocation. There are also interpretations that render it simply, “piece of shit.” Morinaga Soko Roshi interpreted it as an already used, and therefore useless, "shit stick."
Cross posted from /r/zenbuddhism
https://youtu.be/U_7Esh_Tn0w
VII
The Master ascended the high seat. A monk asked, “What is the fundamental meaning of the Buddha-Dharma?”
The Master held his fly whisk straight up. The monk gave a shout.
The Master struck him.
Another monk asked, “What is the main point of the Buddha-Dharma?”
The master again raised his fly whisk straight up.
The monk gave a shout. The Master also gave a shout . The monk hesitated and the Master struck him.
The Master then said, “Everyone, those who live for the Dharma don’t shrink from forfeiting body and life. Twenty years ago when I was with my late master Obaku, three times I asked him specifically about the fundamental meaning of the Buddha-Dharma and three times I received the favor of his stick. It was as though he brushed me with a sprig of mugwort. Now once more I would like a blow like that, who can give it to me?
A monk stepped forward and said, “I can.”
The Master held out his staff. As the monk tried to take it the Master struck him.
5
The Master ascended the high seat in the hall. A monk came forward and bowed.
The Master gave a shout.
The monk said, “Venerable priest, you had better not spy on people!”.
The Master said, “Then say, at which place did it fall?”
The monk gave a shout.
Another monk asked, What is the great meaning of the Buddhist Dharma?”
The Master gave a shout.
The monk bowed.
The Master said, “Do you say that was a good shout or not?”
The monk said, “The thief₁ in the grass has been completely defeated!”
The Master asked, “What was the fault?”
The monk replied, “A second offence is not permitted.”
The Master gave a katsu.
6
That same day the head monks of both halls had met and simultaneously gave a shout. A monk asked the Master, “Was there a guest and a host or not?”
The Master said, “Guest and host were perfectly clear.” He continued, “Everyone, if you want to understand the ‘guest and host’ that I speak of, then ask the head monks of the two halls.”
The Master stepped down from the high seat.
1 The expression “thief” or “robber” is often used. It is an expression of praise for a master who is able to, without being noticed, snatches away the treasure of the practicioner. The thing he protects, values, the most important of which becomes his shackles. Different to the first dialogue, where the monk showed his activity without any argument, directly and immediately. Rinzai had nothing to add. The monk in the second dialogue tries to show he doesn’t have anything for Rinzai to take away, and caught up in intention he argues on an intellectual base. Kindly Rinzai gives him another shout at the end.
There is a similar dialog between Joshu (778-897) and Yangyang Zhunzhe (jp. Genyo Sonja b. unknown).
The monk came and asked, “How is it if one doesn’t have a single thing?”
Joshu said, “Put it down.”
“But I don’t have anything,” the monk objected.
“In that case, carry it around with you longer,” Joshu said.
A scholar asked: "The three vehicles and the twelve sections of the Buddhist canon reveal the Buddha - Beings or not? "
The master replied, "The rampant weeds were never dug up."
The scholar said," How could the Buddha deceives people?"
The master said," Where is Buddha?" The scholar was speechless.
The master said, “I think you wanted to try me out here in front of the government officials. Get out of here, quickly! You are preventing the others from asking their questions."
Then he continued, "Today's Dharma session is on the Great Matter. If there are any questions, come up quickly and ask. But if you open your mouth even a little, you are already far from it. Why? Don't you know that the Buddha said, 'The Dharma is separate from words, it is not linked to causes and it is not conditional'
"Because your faith is inadequate, we got caught up in words today. I fear that the councilor and officials were confused and their Buddha-natures darkened. It is best if I go now. "
The master gave a shout, then said, "For those people with little faith, the last day will never come. You stood for a long time. Take good care of yourselves."
Edit: changed "katsu" -> "shout" due to popular demand.
[ the recorded sayings of laymen Pang, Ruth Fuller Sasaki ( rinzai priest) ]
AT THE BEGINNING of the Chen-yuan era [785-804] of T’ang, the Layman visited Ch’an Master Shih-t’ou.* He asked the Master: “Who is the man who doesn’t accompany the ten thousand dharmas?”
Shih-t’ou covered the Layman’s mouth with his hand. In a flash he realized!
ONE DAY SHIH-T’OU said to the Layman: “Since seeing me, what have your daily activities been?”
“When you ask me about my daily activities, I can’t open my mouth,” the Layman replied.
“Just because I know you are thus I now ask you,” said Shih-t’ou.
Whereupon the Layman offered this verse:
My daily activities are not unusual,
I’m just naturally in harmony with them.
Grasping nothing, pushing nothing away,
In every place there’s no hindrance, no conflict.
Who assigns the (official) ranks of vermilion and purple?
The hills’ and mountains’ last speck of dust is extinguished.
Supernatural power and marvelous activity —
Drawing water and carrying firewood.
Shih-t’ou gave his assent. Then he asked: “Will you put on black robes or will you continue wearing white?”
“I wish to do as I please,” replied the Layman. So he did not shave his head or dye his clothing.
*Shih-t’ou Hsi-ch’ien (700-790), was a Ch’an master of great renown.
Wherever the Layman dwelt there was much coming and going of venerable priests, and many exchanges of questions. According to the capacity of each the Layman responded as an echo to a sound.
Windrakes " echos of sound" : Ok I am officially anti Rinzai due to my passive indoctrination of one Redditor's strong opinion that I simply had to note the translator of this piece was an ordained Rinzai Priest named Ruth Fuller but whatever we are social learners I guess. I am sure she is a nice lady, actually I have no idea I just hate that I have been swayed without my own reserach... but htis is more about me and my lack of motivation to take this up in any really way other then complaining on Reddit... to Layman!
Has anyone actually tired " not grasping not pushing" sense phenomena as Layman purports to do? I know many would like to call this mediation but it is not, I mean what can you call it? it is just as it it sounds " grasping nothing, pushing nothing" Try it... You immediately see that all you are experiencing is your own mind. Make it quiet? Nope. Make it faster...Nope. Higher? Nope. Lower...Nope. Do? Nah! Don't do? What? It's not a religion, it's not a theo
... keep reading on reddit ➡An Eight-Week Course starting on April 18, Taught by Hokuto Sensei
As practitioners of Rinzai Zen Buddhism, we all have a profound debt to the “Mountain Monk” who gave his name to one of the two great schools of Zen that have come to America by way of Japan. Still, many Zen students are intimidated by the compilation of his teachings called the Rinzai Roku, or The Book of Rinzai. His words seem as austere and uncompromising as the sheer face of a granite cliff — where and how to grab hold?
Over the eight weeks of the course, Hokuto Sensei and class participants will examine Master Rinzai’s words as a way of approaching Zen practice and bringing forth one’s own Dharma light. Each 90-minute class will combine meditation, a close reading of selected passages of the Rinzai Roku, and discussion.
https://zenstudies.org/event/online-meeting-master-rinzai-and-knowing-yourself/
About the Event:
Rinzai Zen is an intensely yogic path harnessing body, breath, subtle energetics, and mind within a direct approach to awakening. Join us for this comprehensive introduction to the Rinzai Zen way. Instruction will transmit techniques of recognizing intrinsic clarity, formal seated meditation, and internal energetic cultivation. Afterward, you will have the tools you need to begin your own daily practice of Zen.
https://www.dharma-gates.org/events/the-rinzai-zen-path-an-introduction
Once day the Master happened to go to Kahoku Prefecture. The governor, Councilor Wang, invited the Master to take the high seat.
At the time Mayoku₁ came forward and asked, “The Great Compassionate One has one thousand hands and eyes. Which is the true eye?”
The Master said, “The Great Compassionate One₂ has one thousand hands and eyes. Which is the true one? Speak! Speak!”
Mayoku pulled the master off the lecture seat and sat on it himself.
The Master came close and asked, ”How do you do?”
Mayoku hesitated.
The Master without further ado pulled Mayoku off the high seat and sat on it himself.
After Mayoku left, the Master stepped down from the high seat.
1 Mayu Baoche (Mayoku Hōtetsu) 8-9th century Dharma successor of Baso (Matsu Daoye) 709-788
Dogen's lineage, going back to Wushi:
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Wushi Jiechen 無示 介諶 c.1080-1148)
-
Wannian Tanguan 萬年 曇貫 c.1100-1170)
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Xuean Congjin 雪庵 從瑾 c.1117-1200)
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Xuan Huaichang 虛庵 懷敞 c.1125-1195)
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Myōan Eisai 明菴 栄西 1141-1215)
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Ryōnen Myōzen (1184–1225)
Here is the interesting bit:
-
Myoan wrote a book: https://terebess.hu/zen/mesterek/eisai.html seems to have some/all of it
-
Xuean Congjin wrote instructional verses on koans... this might have part of it? https://terebess.hu/zen/mesterek/XueanCongjin.html
There's a Rinzai center near me as well as a monastery part of the Plum Village tradition. I've only been involved in the Rinzai center but I'm somewhat familiar with Thich Nhat Hanh's books. How is Japanese zen different from the kind practiced in the Plum Village tradition?
Rereading The Power of Now chapter 3 and came across this and thought it may help those struggling on this journey. As Eckhart explained this quote by Master Rinzai, it helped me focus into the present moment, as well as with Eckhart Tolle's explanation of The Power of Now. He explained how the past was the memory trace of a previous "Now" and the future is a future time concept of a "Now". I hope this can help some of you. This was explained in chapter 3 of The Power of Now.
Part I From the High Seat
I
Governor Wang and the government officials asked Master Wang to give a lecture. The Master took the high seat in the Dharma Hall and said:
“I, this mountain monk, always follow the custom of the world today, and that's why I have taken this seat. If I followed the tradition of the Patriarchs strictly on the Great Matter, I would not speak; but then you would have no place to put your feet on. Since Governor Wang asked me so urgently today, how could I keep the ultimate essence a secret?
Well, is there an experienced warlord here who lines up his troops and hoists his standard? Let him bring his evidence here before the meeting! "
A monk asked, “What is the ultimate purpose of the Buddha-Dharma?"
The master uttered a shout: "Ka!"
The monk bowed.
The master said, "This one can hold his own in debate."
Another monk asked, “Master, what house does the song you sing belong to? What school do you continue?"
Master said," When I was with Master Huangbo, I asked a question three times and was hit three times."
The monk hesitated. The master gave a katsu, then hit him and said, "You can’t drive nails into the empty space."
Daichi Zenni gave monthly talks on the Shōbōgenzō Zazengi, or Principles of Zazen, from the Treasury of the Eye of True Dharma, Book 11, composed by Eihei Dogen Zenji in 1243.
https://preview.redd.it/9cggjm7iyxv61.jpg?width=768&format=pjpg&auto=webp&s=3a516ad492240e53a13a3fbe7908607a0be9f7fa
Daichi Zenni is Abbot of Tahoma Zen Monastery and serves as Harada Roshi’s primary translator
Her life opened then and she began Zen training, first at Shofukuji, and since 1982, at Sogenji.
Daichi Zenni has lived and practiced at Sogenji continuously. She has served at Harada Roshi’s translator and in 2016 Harada Roshi instructed Chisan to begin to teach formally, holding sesshin at Tahoma and at Water Moon Dojo.
This is the Rinzai Zen subreddit. Zen Buddhist posts are welcome here. Naturally specifically Rinzai Zen posts.
I will begin by posting chapters from my translation of the Record of Rinzai. These (and hopefully other users' posts) are for everyone's own edification. Feel free to make comments and suggestions.
Note on rules:
Spammers and people pushing something will be removed without warning. Intellectual debate is fine and has its place. However, users who consistently post interpretation of koans will be asked to stop. Repeat offenders will be removed.
In a letter from a lay person to Rinzai Master Hakuin Ekaku, the question "which is better, Koan Practice or Pure Land Practice?" was posed.
Hakuin's response included the following:
"The Buddha has said that for the valiant man, becoming a Buddha is in an instant of thought; for the indolent man, Nirvana will take three asankheya kalpas [billions upon billions of years]. It should be known that those who think the "Mu" Koan and the recitation of the Buddha's name are two different things belong to the class of evil heretics."
I am curious what the forum makes of Hakuin's comment?
It can be gathered from any assortment of Hakuin's letters that he was not above the sectarian squabbling that was prominent in Japan among the various Buddhist schools and practices during his time.
Further more, one doesn't need to read that much more of Hakuin's letters to get a sense of the blistering assessments he regularly levied against his rival contemporaries in other schools (much less the practicioners within his own school.)
But reading a response in his letters such as this - equating what is a perceptively "simple" practice from the Jodo Shin-Shu sects with the arguably more "complex" practice of the Rinzai sect is rather remarkable (especially for Hakuin). Please note, he was not without critique of the Jodo Sects as this excerpt, out of context might, imply.
Thoughts?
It is a Rinzai centre that was founded in 1979. Their main teacher was the Venerable Myokyo-ni, who trained for 12 years at Daitoku-ji under Sesso Roshi and Sojun Kannon Roshi.
The Master ascended the high seat and said, ”In this lump of red flesh is a True Man₁ of no rank. Constantly he goes in and out of the gates of your senses. You who have not yet confirmed this: Look! Look!"
A monk came forward and asked, “What is this True Man of no rank?”
The Master got down from his seat, seized the monk and cried, “Speak, speak!”
The monk hesitated.
Shoving him away the Master said, “True Man of no rank! What a useless shit wiping stick!₂” Then he returned to his quarters.
1 “True Man” - The Zhaungzhi (Tao Te Ching) was writing by the Taoist Zhuangzi (369-286 BCE) and together with Lao Tsu founded philosophical Taoism. He came from Heinan but there isn’t much known about his life. The expression “True Man” goes back to that book.
2 “Shit wiping stick” - They used a stick or bamboo to wipe after defecation. There are also interpretations that render it simply, “piece of shit.” Morinaga Soko Roshi interpreted it as an already used, and therefore useless, "shit stick."
Edit: fixed "philosophical" "writing" "defecation"
VII
The Master ascended the high seat. A monk asked, “What is the fundamental meaning of the Buddha-Dharma?”
The Master held his fly whisk straight up. The monk gave a shout.
The Master struck him.
Another monk asked, “What is the main point of the Buddha-Dharma?”
The master again raised his fly whisk straight up.
The monk gave a shout. The Master also gave a shout . The monk hesitated and the Master struck him.
The Master then said, “Everyone, those who live for the Dharma don’t shrink from forfeiting body and life. Twenty years ago when I was with my late master Obaku, three times I asked him specifically about the fundamental meaning of the Buddha-Dharma and three times I received the favor of his stick. It was as though he brushed me with a sprig of mugwort. Now once more I would like a blow like that, who can give it to me?
A monk stepped forward and said, “I can.”
The Master held out his staff. As the monk tried to take it the Master struck him.
Part I From the High Seat
I
Governor Wang and the government officials asked Master Wang to give a lecture. The Master took the high seat in the Dharma Hall and said:
“I, this mountain monk, always follow the custom of the world today, and that's why I have taken this seat. If I followed the tradition of the Patriarchs strictly on the Great Matter, I would not speak; but then you would have no place to put your feet on. Since Governor Wang asked me so urgently today, how could I keep the ultimate essence a secret?
Well, is there an experienced warlord here who lines up his troops and hoists his standard? Let him bring his evidence here before the meeting! "
A monk asked, “What is the ultimate purpose of the Buddha-Dharma?"
The master uttered a shout: "Ka!"
The monk bowed.
The master said, "This one can hold his own in debate."
Another monk asked, “Master, what house does the song you sing belong to? What school do you continue?"
Master said," When I was with Master Huangbo, I asked a question three times and was hit three times."
The monk hesitated. The master gave a katsu, then hit him and said, "You can’t drive nails into the empty space."
About the Event:
Rinzai Zen is an intensely yogic path harnessing body, breath, subtle energetics, and mind within a direct approach to awakening. Join us for this comprehensive introduction to the Rinzai Zen way. Instruction will transmit techniques of recognizing intrinsic clarity, formal seated meditation, and internal energetic cultivation. Afterward, you will have the tools you need to begin your own daily practice of Zen.
https://www.dharma-gates.org/events/the-rinzai-zen-path-an-introduction
II
A scholar asked: "The three vehicles and the twelve sections of the Buddhist canon reveal the Buddha - Beings or not? "
The master replied, "The rampant weeds were never dug up."
The scholar said," How could the Buddha deceives people?"
The master said," Where is Buddha?" The scholar was speechless.
The master said, “I think you wanted to try me out here in front of the government officials. Get out of here, quickly! You are preventing the others from asking their questions."
Then he continued, "Today's Dharma session is on the Great Matter. If there are any questions, come up quickly and ask. But if you open your mouth even a little, you are already far from it. Why? Don't you know that the Buddha said, 'The Dharma is separate from words, it is not linked to causes and it is not conditional'
"Because your faith is inadequate, we got caught up in words today. I fear that the councilor and officials were confused and their Buddha-natures darkened. It is best if I go now. "
The master gave a katsu, then said, "For those people with little faith, the last day will never come. You stood for a long time. Take good care of yourselves."
