--- In [email protected], "ryhorikawa" <[EMAIL PROTECTED]> 
wrote:
>
> --- In [email protected], "Bill Smart" <[EMAIL PROTECTED]> wrote:
> 
...snip...
> Shikan-taza?! So you're a Soto-Zen dude, huh? :-)
> 
Maybe yes, maybe no ;-).  My first teacher was a elderly Japanese 
Roshi (Zen Master) with Soto lineage.  He employed both shikan-taza 
and koans in his teaching.  When he died I moved to a younger Roshi 
in the same zendo to whom he had given inca (seal of 
approval/accomplishment giving the recipient the `official' 
authority to teach).  This younger Roshi had already received inca 
from a Roshi in the Renzai lineage.  Since I did not reside full-
time at the zen center and could only receive dokusan (private 
interview) 3 or 4 times a year, my practice was to work on a koan 
until I believed I was ready to demonstrate my understanding, and 
then to do shikan-taza until I could return to the center for 
dukusan.  The second Roshi died about 7-8 years ago before I 
completed my koan studies.  I have not tried to find another (or 
another has not tried to find me? ;-) ).  Now I just sit shikan-taza.

> Is a logical mind  the realm of the "profane"?/ of phenomenal 
existence? Is the  
> empty mind the realm of the "sacred"?/ of emptiness? Is the 
logical mind in 
> "opposition" to empty mind?  Is an "emptied" logical mind 
an "empty mind"? Is 
> it possible to have a logical mind that is empty (but still 
logical)? What does it 
> mean to quiet the mind?  Can one have a quiet logical mind?

These are all very good questions.  I certainly don't have absolute 
answers.  In my experience you can have an `empty' mind: empty of 
the sense of self, of logical discrimination, of conscious picking 
and choosing.  That mind is a quiet mind.  I think of that as 
your `original mind' – like a blank background on which all of these 
other things take place or a mirror in which these other things 
appear.  You're the Japanese language expert!  What does `shikan-
taza' really mean?  I thought it meant `clean sheet [of paper]', or 
something like that.

> The notion of a human teacher in Buddhism is problematic, isn't 
it? ...snip...

Thanks for sharing those.  I liked them.  I've also heard that 
having a good teacher is not nearly as important as being a good 
student.  I can't quote the thought word-for-word but the jist of it 
is: `A sincere student can become enlightened with a false zen 
master, but even a true zen master can't help enlighten an insincere 
student.'
 
> Isn't the "mind", then, the teacher?
> 
> What is the function of an external teacher in Zen?

An external teacher is theoretically not necessary, but in my 
opinion one is almost a requirement.  It's too easy to deceive 
yourself into thinking you're on the right track when actually you 
are not.  Zen literature is full of tales of even the most famous 
zen masters going to an elder to have their enlightenment 
authenticated.  Usually this also entails some period of refinement 
of their experience, even if that is only a few days of discussion.


> I don't know, that's why I'm asking... I can certainly throw out 
answers I think 
> are "correct" but in all honesty they'll be parroted  answer from 
the many 
> books I've read and not anything based on personal experience.:-)


I liked the point you made above.  There are many times I don't 
remember if I've read or heard things I think might be original 
thoughts.  Even if I can't remember a source for them they might 
just be parts of many ideas I've heard before but have now re-
combined.  Don't know.  Don't really care.  

Gassho...Bill!





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