Welcome to this first talk in the series,
Which is an in-depth immersion into the Soto Zen practice of Shikantaza,
Or just sitting,
With attention to the theory and the doctrine behind the practice.
The talks will be based on a close reading and analysis of Fukunza Zenji,
Universal Promotion of the Principles of Zen Meditation,
Which was written in 1227.
In this way,
We can view the actual meditation practice as a lived expression of Zen Buddhist teachings.
In this introduction,
I'll provide some background and then I'll say a few words about the title.
In 1227,
Ehei Dogen,
The Japanese monk and founder of the Soto Zen school,
Returned to his native Japan from a four-year pilgrimage in China,
Where he went seeking the true Dharma I,
A pursuit motivated by his disappointment with the state of affairs regarding Buddhism in his native land,
Which had become highly intellectualized,
Superficial,
Ritualized,
And calcified.
As he wrote in Bendowa,
Wholehearted Practice of the Way,
Written in 1231,
He felt a tremendous sense of responsibility to transmit the true Dharma to his fellow countryfolk.
This task constituted his agenda for the remaining 23 years of his very productive but short life.
As he asserts in a brief note attached to Fukunza Zenji,
Which reads,
In Japan,
It has never been possible to learn of the special transmission outside the scriptures.
The treasure of the true Dharma I.
Not to speak of the principles of Zazen.
They are thus not transmitted here at the present time.
As soon as I returned home from the Land of the Sun,
During the Karoku era,
Students began coming to me for instruction.
So I compiled this Zazenji,
Instructions for Zen Meditation.
I was obliged for their sakes to do this.
First,
Let's talk about the title.
There are many different translations of the title,
Including the Universal Promotion of the Principles of Zazen,
The Principles of Seated Meditation,
Universal Recommendations for Zazen.
Universal here means for everyone.
This is meant to include all of us without exception.
His vision was all-inclusive.
Shogun is very insistent in urging everyone to practice Zazen.
He says that this is all you need to do.
My mantra since the beginning of my own Zen training has been just keep practicing no matter what.
Fukan Zazenji,
Which I mentioned was written in 1227,
Was his first written communication regarding this agenda to promote what he viewed as the authentic practice of the ancestors and patriarchs.
When he arrived back in Kyoto from his journey to China,
It was a short piece written in Chinese.
As he wrote to quote Bandowa once again,
The manner and principle of this Zazen should be based on the Fukan Zazenji,
Which I compiled previously.
This is a very powerful and highly influential piece.
As the translators Norman Waddell and Masao Abe note,
In the introduction to their 1971 translation,
It is doubtful whether any of Dogen's writings has ever exercised a more pervasive or deeper influence upon his followers in the Soto sect,
Which is of course just as he intended it.
While as innovative as Fukan Zazenji was,
It was written in the style of previously existing Zazenji,
Which are short,
Easily memorized texts that describe the method and purpose of Zazen practice.
Fukan Zazenji is a somewhat modified version based on the 12th century Chinese monk Zhongyi's version,
With basically doctrinal additions both at the beginning and at the end of this short piece to assert his own radical,
Non-dualistic,
All-inclusive,
And insistent goal-free view of practice as expressive of realization rather than as simply a tool to obtain realization.
For him,
This is authentic Zazen.
Additionally,
He wanted to make corrections with what he viewed as errors in Zhongyi's views regarding both doctrine and practice.
You see,
Dogen had a problem with Zhongyi who advocated the unity of Zen and Pure Land Buddhism,
Which while both are essentially Buddhist,
They operate under very different doctrinal premises.
The practice errors and ambiguity that Dogen describes refer to Zhongyi's emphasis on Samadhi,
Which means concentration or meditative absorption,
And using Zazen to strengthen mental concentration and to induce trance states.
In contrast,
Dogen also distinguishes his version of Zazen from quietist approaches,
Which he describes derogatively as producing,
Quote,
Dead wood and ashes.
He makes this distinction by describing Zazen practice as shusho ichinyo,
A Japanese term that means practice and realization are one.
That is,
Dogen's Zazen,
Shikantaza,
Which means just sitting or only sitting,
Is already the result,
Not a tool or a means to an end.
As a result of these additions,
Fukan Zazenji is broken up into three sections,
Which include the opening doctrinal statement,
Which will be the focus of these talks,
And will help to make sense of the actual practice.
This section is followed by detailed instructions for shikantaza practice that includes details of an appropriate environment,
Comfortable attire,
Physical posture,
Breath,
And mental positioning.
I will review these recommendations.
However,
Keep in mind that this is not a meditation session.
If you would like to experience the practice in a group,
Feel free to join my Friday live Zen meditation sessions right on Insight Timer.
The importance of Fukan Zazenji finds expression in its regular nightly recitation in many Soto Zen Buddhist temples throughout the world.
With this background in mind,
In the next talk,
We'll take a look at the opening statement of this piece.
The theory or doctrine behind practice involves intention,
So I'd like to conclude today's talk with a question to think about.
What brought you to practice?
Are you seeking something?
Are you trying to get rid of something?
Are you trying to change something,
Or are you simply curious?
Thank you.
