The real act of Zen

Just a couple of days ago Zen master Brad Warner made one of those ‘food for thought’ comments (at least in my book he did).  He wrote in his blog:

“People imagine you could teach Zen via the Internet because they imagine that Zen is an intellectual philosophy, they imagine that the words are the philosophy. But they aren't, not anymore than the words in a blog about basketball are the real act of playing basketball”(to read this particular blog Click here) .

I choose to take what Warner said this way, that the essence of Zen transcends discursive thinking.  But more, the Internet, like reading a book about Zen, can only get you so far.  Sometime in your life, if you wish to master Zen, authentically, you have to live the life of a rustic, while racking every fiber of your being to try to understand what pure Mind is, hopefully, one day, to stand in its presence, face to face.

Now, let me take this one step further.  You can’t learn Zen in a monastery or from a Zen teacher, either.  Yes, it is true that you will learn something.  You will learn rituals, perhaps how to make a robe, to be obedient, trusting and a lot of other things that go together to make up an institution.  However, none of this will grant you an insight into pure Mind which is the chief aim and heart of Zen.  Even if the Zen teacher has gained a profound insight into pure Mind such an insight cannot be transferred.  Even the Buddha could not transfer his awakening to another.

The aforementioned, of course, hints at a sharp distinction between the institution of Zen and the realization of Mind, itself, which transcends the precincts of the institution.  Incidentally, it is not off base to mention that Soto Zen master Manzan Dohaku (1636–1715) was of the firm belief that an individual does not need an enlightenment experience to receive Dharma transmission.  In other words, in institutional Zen you don’t have to be enlightened to be a Zen master.

Just like there is a huge difference between philosophical Taoism and religious Taoism, Zen Buddhism, it can be argued, developed outside of the institution and was only later ‘institutionalized’.  This means for the serious practitioner of Zen that a radical transformation has to take place within them, which doesn’t necessarily depend on the institutions of Zen.  In other words, it is not required that you go to China, Korea or Japan to uncover pure Mind.  However, if you wish to be a part of the institution of Zen you can’t do it on the Internet, by reading books, or sitting in zazen in some cabin ten miles away from your nearest neighbor.  You must join an institution of Zen whether it is AZI, Sanbo Kyodan, or some American Zen institution.

Comments

[V]

zen has spawned an era of anti-intellectual mental midgets who think and declare the mere study of the teachings "Goddamn Dogma!"

Zen, ole boy, is a 2$ whore infected with AIDS, cute, and rotten to the core.

[Jamie G.]

Thank you for this post... thank you for this blog!

[James]

Yes, I suspect that much of the "anti-internet" sanghas stems from a perhaps hidden desire to maintain their position as "Abbot" of some prestigious temple. And/or a desire to maintain their institution and steady line of devoted students.

Such a position of importance can easily go to a person's head and push them to seek maintaining such a situation regardless of what it might mean for others.

I don't see how online sanghas and online interaction with ordained teachers threatens traditional "brick and mortar" sanghas. They both administer to different groups of practitioners.

Some feel the need for physical interaction like those who attend school on a campus. Versus those who attend online classes.

Indeed no one needs a savior, a "master" or any other being to wake up. They are all helpful and useful but are still, in the end--fingers pointing at the moon. No one can do the waking up but us.