Avoiding Distractions in Zen
How can we use Zen Principles to remain on the Dharmic Path?
In Jikai Lex Hixon’s beautiful book on Zen Buddhism, entitled Living Buddha Zen, he points out that Mother India accomplished a fifty-two generation march from the time of Shakyamuni Buddha to her present perch in Japan, carrying with her the profound teachings of the eternal dharma. Buddha dharma thus lived for twenty-eight generations in India, passed into China and thrived there for twenty-two generations, then began its recent life-phase in Japan that is presently two generations old. This salient fact of history explains the unmistakable Indian flavor and atmosphere that infuses Zen Buddhism, indicating as well its close similarity with Hindu darshanas such as Yoga and Advaita Vedanta.
The Five Vehicles of Zen
Refreshingly candid, Zen Buddhism refuses compromise much like a lotus leaf sheds water. As the accompanying chart on the following page shows, a beginner on the path of Zen is apt to enter the gate via Bonpo Zen, becoming preoccupied with health in much the same way that present day hatha practitioners are doing. Fixating on body and brain rather than mind and spirit, many wander off the path, disillusioned by their own shortsightedness.
There is another gateway that presents itself to the beginner early on as well, called Gedo Zen. Practitioners here are assuming that, in the name of some immature eclecticism or universality, they can practice the precepts and teachings of Zen while simultaneously entertaining teachings from other traditions. Unless and until this orientation is corrected, the famous “one-taste bowl” experience leading to the perfect innate sense of Enlightenment free of admixtures can never dawn on the mind. In Shojo Zen, a small vehicle is granted the seeker. The focus here is a still underdeveloped idea in the mind of the seeker that the goal of life is to escape from cycles of rebirth. Though this is an important phase in spiritual practice wherein latent karmas get exposed and expunged, greater realization is still in store for the sincere aspirant. Daijo Zen is the “great vehicle” of Zen practice. It observes the intrinsic unity of all things, even right into the everyday life of average beings in the world. It is only surpassed by the “Supreme Vehicle” called Saijojo Zen, where the famous arrival of the integration of way, path, and goal prevails.
Eight Famous Distractions in Zen Practice
With these five stages and their corresponding vehicles — inferior to superior — in mind, the dedicated Zen practitioner can more easily watch out for the many distractions that are bound to rise up along the pathway. One of the most prominent of these is the imposition of Buji Zen.
Much like in Advaita Vedanta, with its declaration of Mahavakyas that proclaim the absolute identity of the individual soul (jivatman) with the Supreme Soul (Paramatman), an early disclosure of the presence of Buddha Nature (Bussho) within the practitioner can give way to a premature assumption of Enlightenment. This plays havoc with the need for spiritual practice, for the foolish seeker lamely concludes that he/she is already enlightened — even when feet have barely been set on the path!
One of the signs of such deceit in a beginner is an outflow of words that are mere repetition of what has been heard or read from masters and scripture. This form of pretense has a name as well, called Yako Zen .True realization of the marvelous dharma and its workings is still absent in such minds.
Buji Zen and Yako Zen may be likened to a sort of “dating period” with actual Zen, where many wrong moves and much clumsiness are involved. Many of the impositions to follow emerge out of such early incompetence, especially when the lack of a Zen Master, or Roshi, is concerned. Both Zembyo and Bonno represent fitting examples here. Zembyo is “Zen Sickness.” It inflicts practitioners who still have to encounter their emotional body and all the internal impressions lurking there. This is where the seeker finds out that thoughts are not the only problem in meditation, but that feelings, emotions, sensations, imagination, and brooding all figure into the puzzle. Along with this melange of undesirables comes another set of insinuations in a dubious form termed Bonno. Worldliness ranks high in this league of interlopers, followed by those all-too-familiar six passions, the desires that foster them, and the suffering that follows them. These proceed from a false reading of the world, which is why a competent spiritual guide is necessary so that otherwise insurmountable differences can be reconciled.
A case in point here is that imposition Zen masters call Makyo, or “diabolical phenomena.” The negativities of the world are legion enough without the mind dwelling on them and turning them into veritable hallucinations. The mind is a delicate mechanism, and treating it carefully is a crucial part of Zen practice. The advice of the master is to be followed so that such aberrations can be avoided. However, there is also what is termed Katto, which translates as “thicket of creeping vines.” Too much verbiage is not good, what to speak of failing to extract from wise words their essential meaning.
Finally there are two obstacles that occur at a more advanced level. They are Goseki and Hasan. Goseki can be recognized in those who cling to a few early spiritual experiences. Instead of moving on to plunge deeper they remain at the surface level. Hasan brings forward authentic enlightenment experiences, long-awaited, but its imposition manifests as an “interruption” in one’s practice that needs to be ongoing in order to achieve higher and better levels of enlightenment.
This brief list of known distractions stand in the way of the natural state of awareness evinced by such profound words as Bussho, Gedatsu, Ku, Shunya, and Satori. Using exquisite care and gradual progress one’s Buddha Nature can be duly realized.
