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Tetsuzen Jason M. Wirth - Engaging Dōgen’s Zen: The Philosophy of Practice as Awakening

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Tetsuzen Jason M. Wirth Engaging Dōgen’s Zen: The Philosophy of Practice as Awakening

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How are the teachings of a thirteenth-century master relevant today? Twenty contemporary writers unpack Dogens words and show how we can still find meaning in his teachings. Zen Master Dogen, the thirteenth-century founder of Japanese Soto Zen Buddhism, is widely regarded as one of the worlds most remarkable spiritual thinkers. Dogen influence on both Japanese and Western Zen Buddhism cannot be overstated. His writings, emphasizing the nonduality of practice and enlightenment are vastly subtle, endlessly sophisticatedand renownedly challenging to read on ones own.This unique collection of essays opens up for the reader new pathways for connecting to and making use of Dogens powerful teachings. Some of Soto Zens leading scholars and practitioners offer a masterfully guided tour of Dogens writings, organized around two key texts: Shushogi, which is a classical distillation of the whole of Dogens teachings, and Fukanzazengi, Dogen universal instructions for Zen meditation. Along the way, the reader will gain an enriched understanding of the Zen practice and realization, of shikantaza or just sitting, and of the essence of Mahayana Buddhismand a much deeper appreciation of this peerless master.Includes essays from Kosho Itagaki, Taigen Dan Leighton, Tenshin Charles Fletcher, Shudo Brian Schroeder, Glen A. Mazis, David Loy, Drew Leder, Steven DeCaroli, Steve Bein, John Maraldo, Michael Schwartz, Tetsuzen Jason M. Wirth, Leah Kalmanson, Erin Jien McCarthy, Dainen David Putney, Steven Heine, Graham Parkes, Mark Unno, Shudo Brian Schroeder, and Kanpu Bret W. Davis.ReviewA rich and invaluable collection reflecting Dogens unique wisdom. (Roshi Joan Halifax, Abbot, Upaya Zen Center )Engaging Dogens Zen is a wonderful collection of essays inquiring into the meaning of Dogens teaching and practice in the twentieth first century, written by a number of sincere practitioner scholars engaged in an examination of Shushogi and Fukanzazengi. I recommend this book to all Zen practitioners and all people who are interested in Buddhism and spirituality presently and in the future. (Shohaku Okumura, author of Realizing Genjokoan )The right foot of mental clarity rests on the left thigh of continuous practice. The left foot of poised engagement rests on the right thigh of tradition. Even while just sitting, Dogen says we can walk the Way of the Buddhas. The remarkable essays in this volume, all personal expressions of thoughtful practice and compassionate engagement, collectively serve as a field guide to that Way, bringing philosophical insight, experience, and discipline to what Dogen called the oneness of bodymind, the true sense of feeling whole. (Thomas P. Kasulis, author of Intimacy or Integrity )From the AuthorTetsuzen Jason M. Wirth is Professor of Philosophy at Seattle University, a Soto Zen priest, and founder and co-director of the Seattle University EcoSangha. His recent books include Commiserating with Devastated Things: Milan Kundera and the Entitlements of Thinking (Fordham 2015), Schellings Practice of the Wild (SUNY 2015), The Conspiracy of Life: Meditations on Schelling and His Time (SUNY 2003), a translation of the third draft of The Ages of the World (SUNY 2000), the edited volume Schelling Now (Indiana 2004), and the co-edited volume (with Kanpu Bret W. Davis and Shudo Brian Schroeder) Japanese and Continental Philosophy: Conversations with the Kyoto School (Indiana 2011). He is the associate editor and book review editor of the journal Comparative and Continental Philosophy. He is currently at work on a book titled Zen and Zarathustra. He lives in Seattle, WA.Shudo Brian Schroeder is a priest in the Soto Zen lineage of Yashiki Chijo, abbot of Yokoji (Ishikawa Prefecture, Japan), and Professor of Philosophy and director of Religious Studies at the Rochester Institute of Technology (RIT). He has published numerous books and articles on Continental philosophy, Buddhist philosophy, the history of philosophy, environmental philosophy, and philosophical theology. He is director of the Idunno Zen Buddhist Community at RIT, a founding member of CoZen, and an active member of the Rochester Zen Center. He is also co-director of the Society for Phenomenology and Existential Philosophy and past co-director of the International Association for Enviromental Philosophy. He holds a Ph.D. in Philosophy from Stony Brook University and a M.Div. from the Princeton Theological Seminary. He lives in Rochester, NY.Kanpu Bret W. Davis is Professor of Philosophy at Loyola University Maryland. His publications include several books and dozens of articles, written in English and in Japanese, on such topics as Heidegger, the Kyoto School, and Zen. He received a Ph.D. in philosophy from Vanderbilt University and spent thirteen years studying and teaching in Japan, during which time he studied Buddhist thought at Otani University, completed the doctoral program (with thesis in progress) in Japanese philosophy at Kyoto University, and undertook formal practice of Rinzai Zen as a member of Chishokai, a group of lay practitioners at Shokokuji (one of the main Zen training monasteries in Kyoto), whose members have included Kyoto School philosophers Nishitani Keiji and Ueda Shizuteru. Since 2005 he has served as leader of The Heart of Zen Meditation Group at Loyola University Maryland. In 2010 he received formal recognition as a teacher (sensei) and head of a Zen center (docho) from Kobayashi Gentoku Roshi, abbot of Shokokuji. He lives in Baltimore, MD.About the AuthorTetsuzen Jason M. Wirth is Professor of Philosophy at Seattle University, a Soto Zen priest, and founder and co-director of the Seattle University EcoSangha. His recent books include Commiserating with Devastated Things: Milan Kundera and the Entitlements of Thinking (Fordham 2015), Schellings Practice of the Wild (SUNY 2015), The Conspiracy of Life: Meditations on Schelling and His Time (SUNY 2003), a translation of the third draft of The Ages of the World (SUNY 2000), the edited volume Schelling Now (Indiana 2004), and the co-edited volume (with Kanpu Bret W. Davis and Shudo Brian Schroeder) Japanese and Continental Philosophy: Conversations with the Kyoto School (Indiana 2011). He is the associate editor and book review editor of the journal Comparative and Continental Philosophy. He is currently at work on a book titled Zen and Zarathustra. He lives in Seattle, WA.Shudo Brian Schroeder is a priest in the Soto Zen lineage of Yashiki Chijo, abbot of Yokoji (Ishikawa Prefecture, Japan), and Professor of Philosophy and director of Religious Studies at the Rochester Institute of Technology (RIT). He has published numerous books and articles on Continental philosophy, Buddhist philosophy, the history of philosophy, environmental philosophy, and philosophical theology. He is director of the Idunno Zen Buddhist Community at RIT, a founding member of CoZen, and an active member of the Rochester Zen Center. He is also co-director of the Society for Phenomenology and Existential Philosophy and past co-director of the International Association for Enviromental Philosophy. He holds a Ph.D. in Philosophy from Stony Brook University and a M.Div. from the Princeton Theological Seminary. He lives in Rochester, NY.Kanpu Bret W. Davis is Professor of Philosophy at Loyola University Maryland. His publications include several books and dozens of articles, written in English and in Japanese, on such topics as Heidegger, the Kyoto School, and Zen. He received a Ph.D. in philosophy from Vanderbilt University and spent thirteen years studying and teaching in Japan, during which time he studied Buddhist thought at Otani University, completed the doctoral program (with thesis in progress) in Japanese philosophy at Kyoto University, and undertook formal practice of Rinzai Zen as a member of Chishokai, a group of lay practitioners at Shokokuji (one of the main Zen training monasteries in Kyoto), whose members have included Kyoto School philosophers Nishitani Keiji and Ueda Shizuteru. Since 2005 he has served as leader of The Heart of Zen Meditation Group at Loyola University Maryland. In 2010 he received formal recognition as a teacher (sensei) and head of a Zen center (docho) from Kobayashi Gentoku Roshi, abbot of Shokokuji. He lives in Baltimore, MD.

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About Wisdom Publications

Wisdom Publications is the leading publisher of classic and contemporary Buddhist books and practical works on mindfulness. To learn more about us or to explore our other books, please visit our website at wisdompubs.org or contact us at the address below.

Wisdom Publications
199 Elm Street
Somerville, MA 02144 USA

We are a 501(c)(3) organization, and donations in support of our mission are tax deductible.

Wisdom Publications is affiliated with the Foundation for the Preservation of the Mahayana Tradition (FPMT).

Acknowledgments

The editors would like to express our gratitude to Josh Bartok, Tony Lulek, Ben Gleason, Laura Cunningham, and all of the other hard-working and generous people at Wisdom Publications who helped bring this volume to the light of day. We would also like to thank Nathan Wirth for the use of his beautiful photographs and Kobayashi Rshi for his teaching and for his CoZen calligraphy. We are especially grateful to Ksh ITAGAKI for his teaching and for inspiring this project. Finally, we would like to thank all of the contributors for their generous, patient, and insightful work on behalf of this volume and on behalf of the Dharma more broadly. May all beings flourish.

Zen Master Dgen is widely regarded as one of the worlds most remarkable spiritual thinkers; his influence on both Japanese and Western Zen Buddhism cannot be overstated. Dgens writings, emphasizing the nonduality of practice and enlightenment, are profoundly subtle, endlessly sophisticatedand renownedly challenging to read on ones own.

This unique collection of essays opens up for the reader new pathways for connecting to and making use of Dgens powerful teachings. Some of Zens leading scholars and practitioners offer a masterfully guided tour of Dgens writings, organized around two key texts: Shushgi, which is a classical distillation of Dgens teachings, and Fukanzazengi, Dgens universal instructions for Zen meditation. Along the way, the reader will gain an enriched understanding of Zen practice and realization, of shikantaza or just sitting, and of the essence of Mahyna Buddhismand a much deeper appreciation of this peerless master.

Contributors

Steve Bein

Kanp Bret W. Davis

Steven DeCaroli

Tenshin Charles Fletcher

Steven Heine

Ksh Itagaki

Leah Kalmanson

Drew Leder

Taigen Dan Leighton

Tetsuun David Loy

John C. Maraldo

Glen A. Mazis

Jien Erin McCarthy

Graham Parkes

Dainen David Putney

Shd Brian Schroeder

Michael Schwartz

Mark Unno

Tetsuzen Jason M. Wirth

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Reflections on Dgens Practice
and Philosophy

KSH ITAGAKI

INTRODUCTION

These four themes, called the Four Main Principles (Yondai Kry), along with their introduction, have been at the heart of St teachings since 1941. However, possibly because these teachings were meant for lay followers, the practices taught in Shushgi have not included the one practice, shikantaza (wholehearted engagement in zazen meditation), which was absolutely central to the founder of the St school, Eihei Dgen. From the time of the original assembly of Shushgi, the principal criticism that Shushgi does not faithfully transmit the essence of Dgens teachings has persisted. For these reasons, the Sacred Teachings of Dgen Zenji (Dgen ZenjiSeikun) (1924), edited by Dr. Nukariya Kaiten, has a fundamentally different emphasis than that of the current Shushgi.

Moreover, the teachings of Keizan Jkin Zenji (12681325), the second founding father of St Zen,based on Keizan Zenjis seminal work, Denkroku (The Transmission of the Light). There is also a second work drawn from Keizan, namely, the Denk Sokun (The Teachings of the Transmission of the Lamp Patriarch), compiled by Shk Mitsuo. From these works we can see that Shushgi is far from a complete exposition of the teachings of the St sect. Possibly because it lacks any discussion of zazen, few Zen practitioners in the West bother to read it. Indeed, few even know of its existence. Nevertheless, Shushgi is significant because it can still act as an introduction to some but not all of the important teachings found in Dgens Shbgenz.

Accordingly, we here at Eishji in Seattle have decided to assemble critical editions of Shushgi in the context of the teachings of the St school. First of all, we planned to conduct an examination of the English version of the current Shushgi included in the St School Scriptures for Daily Services and Practices published by the St Head Office. This plan has come to fruition in the present volume. In the future, we hope to expand upon this work by also taking into account the role of Keizan by examining the Addenda to the St Zen FellowshipShushgi compiled by Kikuchi Daisen Rshi. Finally, we would like to produce a new Shushgi that speaks more directly to the needs of contemporary practitioners in the West both without ceding anything essential to New Age practices of Buddhism and while avoiding the restrictions imposed by the historical and political exigencies of the St school during the Meiji era.

This final aspiration, namely, to create a new Shushgi for a new time and a new context, will be a difficult task. This is because the St Fellowship has traditionally held a common evaluation of the worth, meaning, significance, and functioning of Shushgi for roughly a century. Although Shushgi is largely unknown in the West, it has almost universal acceptance by the St Fellowship of Japanese followers. Despite this, it has all too easily rigidified through time. Even though scholars have made small changes in the text, it remains basically the same as the original version. There seems to be little room for flexibility in this context. Moreover, the traditional and most basic economic foundation of Japanese St temples remains the highly profitable funeral business. Also, since the Edo period (16031867), temples remain in the family This temple system became the established order and was not easily changed. This temple plan and the community of St temples has and continues to have a large influence on the prevailing St fraternity, increasing its rigidity so that any flexibility it might once have had has basically evaporated.

Contemporary Japanese Buddhist Institutions

Two special features of contemporary Japanese Buddhist institutions are funeral Buddhism and temple inheritance. The former was established during the Edo period The custom of temple funerals arose from this requirement. Previously, funerals were held under the direction of the village headman. This was because temple funerals were traditionally held only for monks or nuns there was no tradition of lay funerals. The ceremonies used for monk funerals consequently had to be adapted to create a new lay funeral ceremony.

Having undertaken jukai (the acceptance of the Mahyna precepts) was a prerequisite for receiving a temple funeral. This would not have been a problem for monks or nuns, all of whom were required to accept the precepts as a matter of course, but it posed a problem for laypeople, most of whom had rarely even considered accepting them. For those who had not taken them when alive, it became necessary to take them after death, and this became a new part of the funeral, thus further distorting established monastic ceremonies.

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