Zen Sand: The Book of Capping Phrases for Koan Practice (Nanzan Library of Asian Religion and Culture)

Rating:
Summary: cum grano salis
Review: Sogen Hori deserves credit for undertaking this translation. He has given us the most complete translation of 'Zen capping phrase' material(jakugo). Besides the more well known material from the Zenrinkushu (ZRKS), he has also presented material from the Zengoshu (ZGS). Some Zen temples will insist upon using the latter. Hence, those wishing to undertake training with 'jakugo' - will find all they need - in Zen Sand.

So - why only 'four stars'? The answer, regrettably, is that the supplementary material - introductory chapters, glossary etc., seem to have been put together in haste. It looks impressive - but, it is something of a 'tour de force.' Too many issues are 'fudged' and hopelessly vague. A glaring example of this, is Hori's circular deliberations about the status of the 'jakugo' in the ZRKS. Despite presenting the ZRKS phrases - for use, Hori questions their relevance, suggesting that Hakuin's reforms probably rendered them redundant (p. 82). Only a few lines later, Hori admits that "it is not known what these reforms consisted of, or who was responsible for them." In the next few lines (ibid.), we find Hori swinging back into the affirmative, telling us that - 'Rinzai monasteries every- where' now use the the 'Hakuin-no-kenge' - or koan responses accepted by Hakuin, presumably displacing the ZRKS. But - having told us that such reforms may not have been Hakuin's at all, why put the matter back in Hakuin's mouth? The chances are that the 'fixed' koan responses alluded to here were in fact introduced by Hakuin's successors in the Inzan Ien/Takuju Kosen lines, another matter. Of this, we learn nothing constructive. Sorry! - this is all too vague when it comes to pinning doubts on the suitability - or otherwise, of the ZRKS.

Amorphous distinctions abound. In one place (p.95) we are told that 'Rinzai capping phrase practice is . . .carried on only in Japan,' but elsewhere (p.44) Hori wanted it both ways,referring to this innovation as a return to the 'origins' of the tradit- ion. Alas, a number of Hori's comments cast doubt upon his familiarity with the 'original' tradition. For reasons best known to himself, Hori avers (p.69 )that 'dokusan' was a Japanese innovation, more or less rare in the Chinese Ch'an temples. But the practice of 'ju-shih' or 'entering the master's room for special instruction' was listed in the very 'rule books' (ching-kuei/shingi) brought over from China to Japan. It is even physically evident, in the ground-plans of temples brought over from China, giving prominence to the 'Fang-chang' (Jpn. hojo) or 'Abbot's room,' symbolically modelled on Vimalakirti's 'hut.' Numerous Ch'an records (e.g. Lin-chi,Mu-chou) clearly show this practice in use, and it is puzzling why Hori has ignored its Chinese precedents.

Again, not everyone will agree with Hori, when he suggests (p. 11) that the 'koan' is only indescribable, in the sense that the 'aroma of coffee' is indescribable. This is merely a kind of empirical truism. Surely, the 'vertical' aspect of the koan is indescribable, because the subject-object relationship - as conventionally conceived, no longer obtains. What can be described - is the 'guest' view. None of the T'ang masters would ever try to speak of the 'host' - showing their open hands - or return to their room, to indicate the return of 'function' (guest) to the 'host' (substance). . . Vimalakirti's 'thunderous silence.'

The glossary suffers from kindred weaknesses. Whole pages have been devoted to dynastic founders, statesmen, generals, poets and the 'dramatis personae' of Chinese history, yet key Zen figures, idioms etc. get scant attention. For instance, Lin-chi's 'three essentials' and 'three mysteries'(sangen/sanyo) merit little more than pedestrian comments - viz. (p. 717) "in the early stages of practice, it is better to regard these as 'Zen insight' " - in short, no 'gloss' - no 'explanation' atall. Quite rightly, people will value Sogen Hori's work - for the main entries. But, be warned - this book does not present a comprehensive picture of the Zen tradition. It embodies the post-Tokugawa perception of Rinzai Zen, complete with all its merits - and defects. 'Jakugo' are not the 'be-all-and-end-all' of Zen. Without discretion, the use of 'jakugo' could simply end up as a kind of 'glasperlenspiel.' Stop trying to 'eff' the 'ineffable.'

Rating:
Summary: Pure Gold!
Review: Thank you Victor Sogen Hori for providing us with the most important translation since the Blue Cliff Record. Since it arrived, the book has not left my side. A true treasure of Zen and buddhist wisdom.

Rating:
Summary: From the Inside
Review: Victor Sogen Hori knows of what he speaks. A graduate of Stanford, and a Rinzai priest, he has expanded upon his fine article in Stephen Heine's book on Koan. The first hundred pages is Victor Hori writing about the Rinzai koan curriculum, how koans are used, and some very needed clarification on what satori and kensho are all about. He makes it clear that zen is not about "pure consciousness" and that there is cognitive activity in the so called enlightened state, although not what we would think. Victor Hori's narrative is easy to follow, backed by his experience with various teachers, as well as literary citations. The introduction alone is worth the price for serious practitioners of zen