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QUÉ ES JUKAI Y TRISARANA ('Triple Refugio')

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QUÉ ES JUKAI Y TRISARANA ('Triple Refugio') QUÉ ES JUKAI y TRISARANA (‘Triple Refugio’) Lo históricamente nuevo y extraordinario de Yamada Kôun Roshi (1907-1989), el maestro zen de Kamakura que autorizó a Enomiya-Lassalle SJ y a otros cristianos – entre ellos a la que suscribe– como maestros y maestras zen, es que nombrara maestros y maestras zen a cristianos sin exigirles que se hicieran budistas y sin siquiera proponerles que pasaran por jukai, que es la ceremonia por la que oficialmente una persona se hace budista. Nunca la recomendó a los cristianos; consideraba que ellos ya tenían sus compromisos que habían adquirido en su comunidad cristiana. La fidelidad al propio maestro es algo fundamental para el budista zen, y Yamada Kôun Roshi sabía muy bien, y lo respetaba, que el maestro principal del cristiano es Jesucristo. Un dicho zen proclama: no pongas otra cabeza encima de la tuya propia. Con esto se atenía a las mejores tradiciones, por ejemplo la de Tendô (1163-1228), el maestro chino de Dôgen. Un día fue a verle un taoísta importante con cinco seguidores, dispuestos a no moverse hasta que hubieran encontrado el Camino. Tendô los atendió con entrega sin exigirles que llegaran a ser budistas. Durante un seminario de formación continuada (kenshukai) en el año 1996, uno de los maestros zen cristianos preguntó a Kubota Ji’un Roshi, sucesor de Yamada Kôun Roshi tras su muerte, qué debía hacer en el caso de que alguna persona de las que acudían a sus cursos quisiera hacerse budista. La respuesta que recibió fue que Kubota Roshi podría encargarse de administrar jukai, puesto que estaba facultado para administrar esta ceremonia que convierte a alguien en budista. Fue a raíz, según las noticias que tengo, de que unos años después una religiosa cristiana norteamericana quisiera tener un rakusu para demostrar ante los budistas su legitimación como maestra zen, que Yamada Ryo’un Roshi, sucesor de Kubota Roshi ha introducido la práctica de jukai para cristianos en Sanbo-Zen (actual nombre de Sambôkyôdan). Implantar jukai para cristianos por ganarse el reconocimiento de algunos budistas o de personas que niegan la posibilidad de que cristianos puedan ser maestros o maestras zen es, en realidad, una motivación utilitarista que no responde a la esencia y profundidad de lo que jukai es propiamente; a mí me parece incluso una falta de respeto frente al budismo. Aparte de que la legitimación como maestro o maestra zen viene dada por un camino muy diferente: el reconocimiento, por parte de un maestro zen auténtico, de la madurez de la persona en el camino del despertar y de su capacidad para guiar a otros. La legitimización se plasma en un documento en el que consta su autorización y en el kotsu, palo o testigo de maestro/a, que se recibe en señal de maestría. El rakusu atestigua solo la conversión en laico budista: upasaka, en el caso de los varones, y upasika en el de las mujeres. El rakusu se recibe en la ceremonia jukai. Otras personas cristianas dicen que por medio de jukai han expresado su fidelidad al maestro zen y a su linaje, al que de esta manera se incorporan. ¿En qué consiste la ceremonia jukai? Un antiguo adagio dice: lex orandi lex credendi: la forma en la que se reza –en este caso sería la forma en la que se celebra la ceremonia– expresa lo que se cree. Por eso vale la pena fijarse en cómo se administra esta ceremonia, aunque es posible que algún detalle varíe. Se pueden descubrir algunas equivalencias sorprendentes con un bautismo cristiano. 1. La aceptación de los preceptos, de los cuales el primero es Trisarana o Triple Refugio en Buda, Dharma y Sangha), el Precepto Puro de los Tres Colectivos (no hacer ningún mal, hacer todo bien, salvar a todos los seres) y las Diez Graves Prohibiciones (no matar, no robar, no abusar del sexo, no mentir, no dar ni tomar drogas, no hablar de las faltas de los demás, no engrandecerse a base de rebajar a otros, no escatimar los bienes del Dharma, no dejarse llevar por la ira, no difamar los tres tesoros.1 En el bautismo cristiano, en lugar de refugiarse en el Triple Tesoro, el bautizado se incorpora a la vida trinitaria de Padre, Hijo y Espíritu Santo. 2. En China en el rito shòu jiè (jukai) y en Corea del Sur sugye (jukai) se graba con un incienso encendido una marca en el antebrazo mientras se canta el Trisarana2. En la línea zen norteamericana Rochester se sumerge una varita en agua bendecida y se toca con ella la cabeza de la persona que está siendo recibida en la comunidad budista. Presencié personalmente esta segunda forma cuando Yamada Koun Roshi inició a una persona que quiso ser budista. 3. Se recibe un rakusu, una pieza de tela cuadrada que se cuelga del cuello, hecha de trozos de tela, imitando el vestido que el Buda se hizo de restos de tela que fue recogiendo en los lugares donde se cremaba a los muertos. Lo suyo es que la persona misma se confeccione su rakusu. Se viste de Buda. 4. En la parte de atrás lleva el nombre budista del recién iniciado o iniciada. En EEUU la ceremonia jukai es un rito de paso que marca la entrada en una comunidad budista. Se recibe un nombre budista y la persona se compromete a seguir los preceptos. En la Diamond Sangha, fundada en Honolulu por Robert Aitken Roshi y su mujer Anne Hopkins Aitken, normalmente se practica jukai, aunque algunos miembros, por ser de otra religión, no pasan por esta iniciación. A estos no se les considera formalmente budistas. Aitken Roshi recibió la transmisión de Yamada Kôun Roshi. En la línea Soto y la White Plum Asanga, a la que pertenece Bernard Glassman (EEUU) y que deriva de Maezumi Roshi, consiste como dice literalmente el nombre jukai, en recibir los preceptos. En el Rochester Zen Center, fundado por Philip Kapleau en 1966 y extendido no solo por América del Norte sino también por varios países europeos, se reciben los preceptos como en la línea Soto y la White Plum Asanga. Durante la ordenación el maestro zen unge a los participantes con agua bendita. Para esto usa una varita especial con punta de agujas de pino. De esta manera se establece una alianza especial entre la persona iniciada, el maestro zen y el linaje espiritual del mismo. A continuación el discípulo recibe un rakusu, una pieza rectangular que se lleva colgada del cuello por practicantes zen, a veces cristianos, que han recibido los preceptos (jukai), hecha de dieciséis (o más) pedazos de tela que se cosen juntos durante el periodo de preparación para la ceremonia. Es una pieza que imita en pequeño el vestido hecho de remiendos del Buda. 1 Cf. ANA MARÍA SCHLÜTER, Guía del caminante. Zendo Betania, Brihuega 2003 y 2011. 2 Diccionario de la sabiduría oriental. Budismo, Hinduismo, Taoísmo, Zen. Ed. Paidós, Barcelona/Buenos Aires/México 1993. Tengo la impresión de que, al menos en algunos casos, entre las personas cristianas que se acercan a jukai, existe un considerable desconocimiento además de falta de discernimiento y reflexión. Basándose en motivaciones inadecuadas se puede ir a parar a ello con “buena conciencia”. ¿Es lo mismo asumir un determinado camino espiritual y pertenecer a la comunidad religiosa de la que ha surgido? ¿Es lo mismo practicar zen y ser budista? Yamada Kôun Roshi y H. M. Enomiya-Lassalle no lo veían así. Su enfoque incluso fue recogido por el Concilio Vaticano II3 al recomendar a los cristianos que asumieran los caminos ascéticos y contemplativos de antiguas culturas en las que el Espíritu Santo haya obrado antes de la proclamación del Evangelio. Para pertenecer a la comunidad de quienes siguen y confiesan a Jesucristo como su Maestro, hay un hecho fundamental: la experiencia de la relación personal con él. Parece que este aspecto se ignora, o no está nada claro, cuando se aborda la cuestión de la ceremonia jukai en el caso de un cristiano. Quizá es fácil de olvidar cuando el nombre de “cristiano” no corresponde a una realidad experiencial, y más cuando se trata de “herejes criptón (‘ocultos’)”, como decía Karl Rahner4, que desenmascaró la fe de muchos cristianos, dejando en evidencia el autoengaño, o incluso la falsedad, cuando la manera de vivir no corresponde, o está a veces incluso en flagrante contradicción, con el Evangelio. El cristiano convencido de que el Espíritu obra en todos los hombres y mujeres sinceros, sean de la religión que sean, a la vez que cultiva el gran don que ha recibido en su propia tradición agradece los dones suscitados por él en los seguidores del Buda y se toma en serio lo que, ya hace medio siglo, afirmó el concilio Vaticano II: “Reconozcan, guarden y promuevan aquellos bienes espirituales y morales, así como los valores socio- culturales que en ellos existen.”5 En Zendo Betania no se hace la ceremonia jukai. Sin embargo, la importancia de los preceptos en el camino del zen es válida para todos, budistas y cristianos, y el enfoque específico de los preceptos según el budismo zen supone un enriquecimiento para el cristiano. En Zendo Betania, la Guía del caminante, teishos de Kiun An sobre los preceptos (el Triple Refugio, el Precepto Puro de los Tres Colectivos, el Precepto de las Diez Graves Prohibiciones), aborda los preceptos desde la perspectiva de un diálogo intra-religioso. Cuando una persona es aceptada como discípulo o discípula por Kiun An, se compromete a practicar con su maestra en el círculo los demás discípulos o 3 “Decreto Ad Gentes” §18, en: Concilio Vaticano II.
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