r ZENBOW

The ze,,. Medifo.t,011 Ce,.fcr c~RocJ.csfe.r PHILIP KAPI.EIH/1 S,,;,.;n,A.J Diree,for 7 Arnold Po.rlcJ Roc.Aesfe'j N, ~J l'l,c7

I NOVEMBER/DECfilIBER 1968 TEL. (716) 473-9180 VOL. I, NO. 6

SENSE! AND ROSH! and abilities, and who therefore must be shown the degree of respect demand­ Philip Kapleau ed by his role and function. Since World War II a number of Zen­ One of the first questions asked me related Japanese words have crashed the upon my arrival in Rochester was, "How English language barrier, among them do we address you'?" I replied that it satori, mondo, koan. Two new candi­ didn't matter to me in the least, but -, dates for the English dictionaries are this did not resolve the dilemma. sensei (pronounced sin-say) and roshi Younger and older members both felt that (pronounced raw-shi, with a soft~)­ "Mr. Kapleau" was too formal and "Philip" Before we glibly begin tossing off not respectful enough. One or two be­ these words, we would do well to famil­ gan calling me Roshi, a practice I quick­ iarize ourselves with their meaning ly discouraged. Several thought the and usage in the country of their Southeast Asian custom of addressing a origin. monk as Venerable Sir might be a suit­ able form of address. In practice, how­ Sensei is made up of the Chinese ever, it proved too quaint for American ideogram meaning "first" and the ideo­ tongues and ears and was soon dropped. gram meaning "to be born"--hence the As a compromise I suggested Sensei, and first born, senior, one deserving re­ it took hold. But it's far from satis­ spect, etc. A common English rendering factory. Mail still comes addressed to is "teacher," but sensei can also be "Mr. Sensei," and recently an old friend translated as "instructor," nprofes­ wrote, "I hear you've changed your name sor," "doctor," "master." Unlike the from Kapleau to Sensei. 11 English word "teacher," though, sens ei can be used with great flexibility. The word Sensei could turn out to be Thus a student at the primary, high a useful addition to the English lan­ school, and even college level can guage, but until it becomes anglicized address his teacher or professor as and all its connotations understood, it Sensei. Instructors anci'professors will be a source of confusion as much call each other Sensei, as do doctors as a term of convenience. and other professional people. Pa­ tients speaking directly to or about While sensei belongs to the everyday their doctor will refer to him as Sen­ language of Japan, roshi is a term sei. Once I observed two American largely restricted to the Zen sect. girls demonstrating Max Factor make- Literally it carries the meaning of up in a Tokyo department store. Their "venerable teacher," i.e. , one who com­ young Japanese assistants repeatedly mands respect and reverence by reason of addressed them as Sensei. A sensei, great age or impressive dignity. The then, is anyone who is in a superior abbot of a monastery, the chief priest position by virtue of special knowledge of a temple, or a lay teacher beyond the age of, say, sixty could be addressed

''Tfte mind of the Ze11 o..de.pt i~ to..vf-reo..dy lik.e o. dro..wn how.'' I as Roshi and the honorific would imply own master, Readers of THE THREE PILLARS nothing more than great respect. Both OF ZEN will recall Roshi Harada's comment the words roshi and osho, the latter upon the enlightenment of Yaeko Iwasaki: a more popular designation for the head "Are there even a handful today (19 35) of a temple, are usually rendered into who understand all this?" To extrapo­ English as "master." But it is well late that there are no highly developed to bear in mind that the term "master" roshi in Japan nowadays would be in­ has many meanings, most of which have correct; what is true is that genuine disappeared from American usage. Here masters have been rare in all ages and are a few listed in the RANDOM HOUSE times. DICTIONARY OF THE ENGLISH LANGUAGE: Not many Westerners are aware, I be­ "a person with the ability or power to lieve, that roshi is essentially an use, control, or dispose of something; honorific employed by a teacher's own­ an employer of workmen or servants; disciples and followers, and not a title the male head of a household; a person or degree bestowed on one upon comple­ whose teachings one accepts or fol­ tion of a prescribed course of study or lows; a master of Zen; a man eminent­ in recognition of certain high spiritual ly skilled in something, as an occupa­ accomplishments. This explains why no tion, art or science; an old master; Japanese (in Japan) would ever call him­ characteristic of a master, showing self roshi or sign his name that way. mastery. 11 To most Americans the word 11mas ter," I think, conjures up the In a structured society such as the meaning of "old master" or "past mas­ Japanese where it is often better to ter" in the sense that Rembrandt and be polite than 'right' and where it is Beethoven are old masters. However, easy to give offense by not according when a Japanese renders the words an individual the degree of respect de­ roshi and osho into English as "mas­ manded by his position and function, it ter," the meaning he attaches to the is always safe to err on the side of word is likely to be "the head or generosity in dispensing honorifics. chief priest of a temple," and not Accordingly, to show respect a student one who has thoroughly mastered Zen might address his teacher as Roshi-san experientially. or, more respectfully, Roshi-sama or, The Japanese have a word, meijin even more respectfully yet, go-Roshi­ (pronounced ma'y-j{n), which is close san, or, most respectfully, go-Roshi­ in meaning to "old master" or "past sama. Which of these respectful forms master. '' A meij in is not only an ex­ he thought proper would depend, not on pert who has mastered the techniques the Roshi 's spiritual stature but on the of his art and digested all the facts degree of familiarity between them and pertaining to his specialty; he is as his own sense of propriety about such well a man of spiritual Insight and matters. wisdom who has experienced the empti­ That the use of the term roshi and ness and impermanence of all things, other honorifics is in the main a reflec­ and whose life style reflects such tion of a disciple's respect toward his Knowledge. In this sense it is doubt- teacher and not necessarily a measure of _ful whether there are any Zen meijin the latter's accomplishments can be seen (i.e., genuine masters) in Japan today, in the following incident. Many years or elsewhere for that matter. In his ago I was in a conversation with some POINTS TO WATCH IN TRAINING (Gaku-doyo­ Japanese Zen acquaintances who, it seemed jin-shu), written in 1234, Zen master to me, were deliberately downgrading my Dogen deplores the fact that there are teacher by referring to him as Harada­ no masters of Buddhism in Japan. Dogen's san (the ~ roughly corresponding to definition of a genuine master is one 11 the English "Mr. ) and upgrading their who is fully enlightened, who LIVES by own by calling him so-and-so Roshi. what he knows to be the Truth, and who Afterward when I asked a good Japanese has received the transmission from his friend about this seeming rudeness, he

-2- assured me: "On the contrary, they were which can be Englished as Venerable most polite. Had they presumed to speak Great Teacher. For some reason, I was of YOUR teacher as roshi, that would have startled to hear the roshi addressed as been an impoliteness." Venerable Great Teacher and wondered what led this man, gratuitously it "But if they were in the presence of seemed to me, to so address him. vfuen my teacher and were speaking to him di­ I privately inquired as to his reasons rectly, 11 I persisted, 11 they would address he told me, "Why not? When a fine him as Roshi-san or Roshi-sama, would teacher like ours reaches a venerable they not?" age, shouldn't he be so honored by his own disciples?" Oddly enough, this "Yes, very likely." trial balloon--not this man's first, "Then why don't they refer to him as by the way--never got far ; a few mem­ Roshi when not in his presence?" bers did attempt to sail along with it during the next few meetings, but most 1 ' Because that would be impolite." continued to address the roshi as they Period. had previously. This, by the way, is just the reverse To an outsider this last may smack of the normal Japanese custom of using of excessive devotion and respect, yet honorifics when speaking of the other it is perfectly understandable. Every fellow's wife or children or things, and true disciple thinks his teacher best-­ using plain forms when speaking of one's for him if no one else--and accordingly own wife, children or what have you. wants to show his respect and apprecia­ Even for a westerner with long residence tion. The more one advances in his in Asia the subtlety and complexity of practice and gains in purity and under­ the oriental notion of respect is ex­ standing the greater his respect to­ ceedingly hard to grasp, so if all this ward his teacher, which really is no sounds enigmatic to a Western mind, per­ more than an indication of his greater haps a third incident will shed light. respect for himself. When the roshi of the same zazen group would be away for long periods of time, If the honorific roshi is no infal­ his teaching duties would be taken over lible indicator of a teacher's wisdom by his eldest disciple, a man of ac­ and capability, how can a prospective knowledged Insight and teaching capabil­ Zen student judge the competency of a ity. Normally during the roshi's pres­ would-be teacher? There is in fact a ence the group members addressed this 'certificate'--really a calligraphic man as Sensei, but as soon as the roshi acknowledgment--which a roshi gives a departed and the disciple became the disciple whose enlightenment he has teacher, the group began calling him sanctioned, but it is far from tanta­ Roshi-san. No sooner had the roshi re­ mount to a teaching certificate. How turned, however, than this man would can it be when in Zen it is said that again become Sensei to all but a few only AFTER a first enlighMnment does bewi.ldered Westerners who found them­ one's training really begin? Nor is sel ves unable to follow such delicate it truer to say that a student who has Asian twists and turns. finished training in koans--some five hurtdred, on the average--and likewise One further incident might be re­ receives acknowledgment (inka) auto­ lated in this connection. A certain matically becomes a roshi and, by ex­ member of this zazen.group worked in the tension, a bona fide teacher. This is Japanese Foreign Minis try and his duties like saying that graduation from medical involved, among other things, sensitive school automatically makes one a doc­ protocol. Whenever a question arose tor. And let us not forget there are· among our group as to proper decorum, medical schools and there are medical invariably he was consulted. One day schools, just as there are bright grad­ this member suddenly began addressing .uating students and dull ones. The the roshi as Ro-dai-shi, an expression truth is, it is possible to pass through

-3- -.,. all the koans on a shallow enlightenment Asians, more understanding in such --many have done so--but this does not matters than Westerners, do not cate­ mean there is no gain in other direc­ gorically reject a teacher whom they tions from koan practice. As Roshi discover to be less than Buddha-like, Harada says in THE THREE PILLARS OF ZEN, for they know a man may be a fine "A one-sided realization (i.e. , shallow teacher and yet have not purged himself enlightenment) may remain a one-sided of all defilements. They accept his realization even though a number of shortcomings philosophically, which is koans have been passed," another way of saying they recognize and accept that each man has his own In Zen, as in other traditions, a dis­ load of karma to expiate. A Japanese ciple is deemed capable of teaching when long experienced in Zen once told me: his teacher says he is. This naturally "I know my roshi has character flaws, places a great deal of power and respon­ yet of the teachers I ' ve had he is sibility in the hands of a roshi. If he the only one who has taught me real is wise and compassionate, his seal of Zen and' I am exceedingly grateful to approval is the public's safeguard. If him. But, alas, his karmic load is he is not, his approval means little. It heavy." is doubtful whether any first-rate roshi would allow a student of less than ten In her book INITIATIONS AND INI­ years' training to hold himself out as a TIATES IN TIBET, Alexandra David-Neel, fully-qualified teacher. But not all who spent many years in Tibet, writes: roshi or sensei are first rate. We must "In spite of many hyperbolical ex­ not forget that even acco'tnplished roshi pressions used in their speech to or are human beings with human failings, concerning him, the veneration of a though clearly they have far fewer than Tibetan disciple is really given to the ordinary man. Unfortunately, when the knowledge of which the master is certain roshi become old--and up to the guardian. With few exceptions, the seventy is regarded as still 'young'-­ disciples are fully aware of the short­ they go 'soft.' They become, as the comings of their lama, but respect Japanese say, grandmotherly and sugary. keeps them from confiding to another They may even develop a "one-more-notch­ their discoveries in this direction. in-the-belt" complex and begin to sanc­ Besides, many things which would appear tion as kensho experiences which are reprehensible to a Westerner do not borderline, or which if genuine are so shock them in the least." It is ques­ weak that unless supported and nourished tionable whether the Tibetans, any by regular zazen they may fade and die-­ more than the Japanese, keep such dis­ like a new-born chick deprived of its coveries entirely to themselves. Nat­ mother or incubator--and the student urally they do not bruit them about, may find himself with a stronger ego but on occasion they do speak of them than the one he temporarily banished, among close friends, more in sorrow for now pride in having kensho has been than in anger. added. Granted that there are roshi with Other roshi--again with obvious feet of clay, none, I'm sure, has been lacks--when they reach an advanced age guilty of conduct as heinous as that begin to find fault with their disci­ of the master in the Buddha's time (re­ ples. They may, for instance, grant a counted in the Angulimala sutra) who disciple permission to teach and then to avenge himself on a disciple he sus­ arbitrarily withdraw that permission pected of improper advances toward his when the disciple shows too much inde­ wife persuaded him that the only way pendence, not unlike a father who sets he could achieve rebirth in heaven was his son up in business and then with­ to slay a thousand men. The obedient draws his capital and moral support but innocent disciple, lacking one more when the son refuses to go along with victim to accomplish his grisly mis­ his father's ideas. sion, pursued the Buddha, who foiled his diabolic purpose and eventually- ·

-4- liberated him from his homicidal ~1EMORIAL SERVICE FOR CHESTER CARLSON course. Perhaps the moral of this story is not to wish for rebirth in A memorial service was held at the heaven--an un-Zennish aspiration in Arnold Park zendo on Tuesday, September any case. 24, for Chester Carlson, a Life Member of the Center, who was stricken fatally Again we return to the question: how with a heart attack in New York City does the serious Zen student find a com­ on September 19. The service, conducted petent master? In Buddhism as in Hin­ by Philip Kapleau, included an account duism there is a saying, "When the of Chet's engagement with the Center student is ready the teacher will ap­ 11 through his benefaction and attendance pear. The question that inevitably at sesshin, and acquainted some of the follows is, "Yes, but how will I know 30 members present with the character him?" A rabbi when asked how one went of this remarkable man. about finding the right marriage part­ ner replied, "It is more important to Chet~ indeed, exemplified the aims BE the right one than to find the right of the Zen disciple: he was flexible one." The same may be said with re­ without being compromising, unassuming spect to finding a spiritual teacher. without losing his crisp curiosity and The individual who spontaneously cries transcendent humor, persistent in his out, "o help me, I need help!" has al­ practice although he suffered the dif­ ready taken his first step in the di­ ficulties of arthritis. Some of us who rection of the right master. knew him despaired of ever reaching the Zen tradition sanctions an aspirant's egolessness, in one life, that Chet courting many teachers before asking seemed to be born with. for the helping hand of one. But which Many who read about him as the inven­ one? The one who arouses awe and re­ tor of the Xerography process did not spect, who inspires such feelings of realize that he and his wife, Dorris, confidence, trust and devotion that one were also involved in a spiritual search willingly bows down before him and, that encompassed daily meditation before childlike, opens himself to receive the it became popular, as well as the giving teaching; the one who invokes trust, of encouragement and generous financial stimulates faith and banishes doubt and aid to sponsor meditation facilities for suspicion. A master may have deep en­ others. The Carlsons' founding grant to lightenment, many followers and a fine the Zen Meditation Center of Rochester, reputation, but unless he sets the as well as their support of the New York blood racing and the spine tingling of Zen Studies Center and the San Francisco a would-be disciple so the latter can Zen Center, have certainly furthered say, "He is the teacher for me, the zazen in the West. one I've been searching all over for," in the end the relationship will come Two years ago Chet attended the Pacem­ to nought. ) in-Terris Conference in Switzerland, sponsored by the Center for Democratic Finally, what a perceptive observer Institutions, which he also supported. said about the bonds of matrimony ap­ During one of the meetings while he was plies equally to the master-disciple in conversation with Erich Fromm, the bond: "Before entering into it one psychoanalyst, Chet asked Dr. Fromm if should keep both eyes open; after, 11 mental health could be achieved through only one. Zen. "It's the only way," Fromm re­ torted. Chet Carlson is the first member of On the way to Self-perfection a man the Center to pass on. In life an in­ must not loiter for an instant. If he ventor and student of the Way, he is should stop for a moment working on him­ in death a continuing inspiration to self he will slip back. those who knew him. -Attar A.F.

-5- CLEAN UP OF FIRE CONTINUES meditation has begun again. Three gen­ erous members have volunteered their After having volunteered hundreds of homes for sesshin until the Center is hours throughout August and September restored. Others have responded with to scrape off wallpaper, strip old checks and offers of equipment and sup­ paint, apply new paint, install new fix­ plies. tures, shellac and polish newly-sanded Presently an inventory of the dam­ floors, the Center's loyal members have aged and destroyed contents is being come back to the Arnold Park house since compiled for insurance purposes and an the October 4 fire to shovel out heaps architect has been consulted to draw up of charred lath, smoking plaster and preliminary plans for rebuilding. When splintered glass. They have done all we know how much money will be avail­ this with the same diligence and good able from insurance and contributions, cheer that marked the earlier operation. the work will go forward. The fire may Women have soaked the soot-stained well turn out to be a blessing in dis­ sheets at home, scrubbed the blackened guise, for with the support of members dishes and pots and contributed various and friends the Center can be rebuilt delicious casseroles for lunch so that closer to our needs and desires. A the monastics and male helpers might neighbor has observed recently that the give full time to the extensive clean-up Center, Phoenix-like, is recreating it­ of the house. self from the ashes of its own de­ "No situation can become favorable struction. We concur, for beyond ac­ until one is able to adapt to it and ceptance there has been gratitude, not does not wear himself out with mis­ resistance, and a creative response. taken resistance, 11 says the I CHING. This acceptance, with its non-attach­ ment to results, is the aim of the Zen ON GIVING THANKS disciple. At the Center, acceptance has included a move to the four-car Thanksgiving (gratitude) leads to garage with its heated workroom, which wisdom and tenderness. How so? The has been converted to a kitchen. Us­ supreme outward gesture of gassho or ing old boards, tables and chests spared bowing down when done easily, is a re­ from the fire, we are developing new flection of a heart casting off the ideas in kitchen design. (It has been shackles of conceit and envy and self­ jokingly said that we are one of the pre-occupation. few religious groups trained in disa~­ ter relief.) The repeated performance of these gestures strengthens humility and The zendo and its contents were fosters self-effacement, bringing us spared; in only one corner was the floor closer to people and things. Our damaged by the firemen's hoses, and built-in wisdom and tenderness can then that, slightly. A full schedule of flmv outwardly, embracing everything.

ZEN BOW is published every other month by the Zen Meditation Center of Rochester, 7 Arnold Park, Rochester, New York 14607. Adviser: Philip Kapleau. Editor: Paterson Simons. Staff: Ingeborg Eibl, Maree Wilcove. Voluntary subscription rate: $3.00 a year.

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