{"id":11832,"date":"2023-04-10T08:01:29","date_gmt":"2023-04-10T14:01:29","guid":{"rendered":"https:\/\/www.patheos.com\/blogs\/wildfoxzen\/?p=11832"},"modified":"2023-04-22T09:28:00","modified_gmt":"2023-04-22T15:28:00","slug":"a-black-lacquer-person-runs-through-the-night-the-sudden-awakening-of-keizan-jokin","status":"publish","type":"post","link":"https:\/\/www.patheos.com\/blogs\/wildfoxzen\/2023\/04\/a-black-lacquer-person-runs-through-the-night-the-sudden-awakening-of-keizan-jokin.html","title":{"rendered":"A Black Lacquer Person Runs Through the Night: The Sudden Awakening of Keizan Jokin"},"content":{"rendered":"\n<\/head>

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Sudden, great awakening is the life blood of the Zen school, both Soto and Rinzai. In this post, I\u2019ll share one such great awakening \u2013 that of the important Soto ancestor, Keizan Jokin Zenji (1264-1325) \u2013 and make a few comments. May awakening stories like this one inspire your process to awaken fully and live congruently as such.<\/span><\/div>\n

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Keizan is up for me these days because <\/span>Tetsugan Sensei<\/span><\/a> and I are working through the last eight chapters of his <\/span>Denkoroku<\/span> (<\/span>The Record of the Transmission of Illumination<\/span>) with our <\/span>Vine of Obstacles Zen<\/a> group of training students<\/span>. This includes the last six generations in China and the first two in Japan. We also use the <\/span>Denkoroku<\/span> in advanced koan study, as is typical in the Harada-Yasutani line, but it is such a powerful and beautiful text, that we wanted to share it with all of our students now.<\/span><\/div>\n<\/div>\n

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Click here<\/a> to read an ad-free version of this post and to support my Zen teaching practice at Patreon, including translations and writings like this.\u00a0<\/em><\/strong><\/span><\/h4>\n<\/div>\n \n I\u2019ve previously posted about Keizan, of course, including <\/span>Keizan\u2019s \u201cAnswers to Ten Questions from the Emperor,\u201d<\/span><\/a> comprised mostly of a translation by <\/span>Kokyo Henkel Osho<\/span><\/a>, the current tanto (head of practice) at <\/span>Green Dragon Temple<\/span><\/a> (aka, Green Gulch Farm). That post also includes a slightly different telling of Keizan\u2019s awakening as well as his instructions for working with the mu koan.<\/span><\/div>\n <\/div>\n<\/div>\n \n In this post, too, I\u2019ll use translation by Kokyo, this one from <\/span>Tojo Shoso Denki Shusei<\/em> (<\/span>Dongshan Lineage Various Ancestors Transmission Record Collected Works<\/em>). Here\u2019s the story:<\/span><\/div>\n <\/div>\n<\/div>\n \n \u201cOne morning Tetsu Gikai went up in the Dharma<\/a> Hall and raised the case of \u2018Ordinary mind is the Way.\u2019<\/span><\/div>\n<\/div>\n \n Keizan suddenly realized great awakening and said \u2018I got it.\u2019<\/span><\/div>\n<\/div>\n \n Gikai asked, \u2018What have you realized?\u2019<\/span><\/div>\n<\/div>\n \n Keizan said, \u2018A black lacquer person runs through the night.\u2019<\/span><\/div>\n<\/div>\n \n Gikai said, \u2018That\u2019s not yet it, say more.\u2019<\/span><\/div>\n<\/div>\n \n Keizan said, \u2018At tea-time, I drink tea; at meal-time, I eat rice.\u2019<\/span><\/div>\n<\/div>\n \n Gikai smiled and said, \u2018This person in the future will arouse the ancestral wind.\u2019\u201d<\/span><\/div>\n <\/div>\n<\/div>\n \n Zen stories that end with a smile are the best!<\/span><\/div>\n <\/div>\n<\/div>\n \n In this case, it\u2019s the \u201che did get it\u201d smile of Tetsu Gikai. For more about this important ancestor, see <\/span>\u201cSeven Stumbles, Eight Blunders: The Life of Tetsu Gikai.\u201d<\/span><\/a><\/div>\n<\/div>\n \n <\/div>\n In this version of Keizan\u2019s awakening, old Gikai gave a dharma talk on a koan that also has been very important for many Zen students, including me. It occurs in <\/span>The No Gate Barrier<\/span>, case 19, and goes like this: <\/span><\/div>\n <\/div>\n \u201cZh\u00e0ozh\u014du asked Nanquan, \u2018What is the Way?\u2019 Quan said, \u2018Ordinary mind is the Way.\u2019 Zhou asked, \u2018Is it possible to direct oneself towards it then?\u2019 Quan said, \u2018To intentionally try to do that is scheming.\u2019 Zhou asked, \u2018If not intentionally trying, how can you <\/span>know<\/span> the Way?\u2019 Quan said, \u2018The Way does not belong to knowing or not knowing. Knowing is delusion, not knowing is blankness. If you truly reach the Way of no intention, it\u2019s like the great empty universe, a vast open thusness. How could you make an effort of right and wrong?\u2019 At these words Zhou had a realization.\u201d<\/span><\/div>\n <\/div>\n<\/div>\n \n Zen stories about an awakening to ordinary mind are the best!\u00a0<\/span><\/div>\n <\/div>\n<\/div>\n \n In Zen, you see, \u201cordinary\u201d is ordinary and<\/span> it is \u201cthe great empty universe, a vast open thusness.\u201d Thusness might not seem<\/span> ordinary, but that notion that there\u2019s a difference is delusion. The collapse of the distinctions of thusness and the ordinary is awakening.<\/span><\/div>\n <\/div>\n<\/div>\n \n It is also notable that two of the most common times for people to openly accord with awakening are in interactions with their teachers (like in Zhaozhou\u2019s case) and during dharma talks (as in Keizan\u2019s case). In this one post, we cover \u2019em both. So you\u2019ve got that going for you too.<\/span><\/div>\n<\/div>\n \n <\/div>\n Now back to our main focus \u2013 Keizan\u2019s awakening. After he hit on it, Keizan reported to Gikai, \u201cI\u2019ve got it!\u201d That kind of confidence is also common. When you see <\/span>it<\/span>, you know you\u2019ve seen <\/span>it<\/span> \u2013 and that confidence should encourage one to show <\/span>it <\/span>to their teachers, for starters. If it doesn\u2019t encourage the process of verification within relationship, then it\u2019s probably more delusion than awakening.<\/span><\/div>\n<\/div>\n \n <\/div>\n Gikai asked Keizan what he had realized and Keizan said something unusual: \u201cA black lacquer person runs through the night.\u201d<\/span><\/div>\n<\/div>\n <\/a><\/div>\n \n In his research into the \u201cblack lacquer person\u201d (kunlun<\/em>, \u5d11\u5d19), Kokyo found that the ancient Chinese were familiar with people with black skin, possibly from Africa and also the islands in the Indian Ocean, and considered them exotic and to have occult powers. Black skin, at least sometimes, also had a negative connotation and although caution is needed not to just project present bias back in time, there may have been what we\u2019d now call racism (or xenophobia) involved.<\/span><\/div>\n<\/div>\n \n <\/div>\n In Keizan\u2019s use of the term, though, the significance is transmuted into the paragon of awakened action \u2013 a black, nondual person acting freely in the dark night. It\u2019s like a person reaching back in the night for a pillow.<\/span><\/div>\n <\/div>\n<\/div>\n \n This may represent a taste of the first rank, biased within the true.<\/span><\/div>\n <\/div>\n <\/a><\/div>\n<\/div>\n \n Zen stories about an awakening that flip contemporary prejudices on their butts are the best!<\/span><\/div>\n<\/div>\n \n <\/div>\n Gikai, though, pushes Keizan further with \u201cThat\u2019s not yet it, say more.\u201d Keizan responded, \u201cAt tea-time, I drink tea; at meal-time, I eat rice.\u201d<\/span><\/div>\n <\/div>\n<\/div>\n \n A clear expression of the second rank, true within the biased.<\/span><\/div>\n<\/div>\n \n \n <\/div>\n<\/div>\n<\/div>\n \n <\/a><\/div>\n But don\u2019t worry about which expression is what \u2013 it really isn\u2019t much about the words. Keizan\u2019s whole-body presentation is what Gikai would be attending to when pushing or verifying him.<\/span><\/div>\n<\/div>\n \n <\/div>\n And with that, Gikai smiled and verified Keizan, \u201cThis person <\/span>in the future<\/span> will arouse the ancestral wind.\u201d<\/span><\/div>\n<\/div>\n \n <\/div>\n This verification also included encouragement \u2013 \u201cin the future\u201d \u2013 for Keizan to continue on the Way. I hear Gikai here saying, \u201cYou\u2019ve got a good clear taste, and now the work is to continue deepening and actualizing this awakening timelessly.\u201d<\/span><\/div>\n \n\n <\/a><\/p>\n<\/div>\n<\/div>\n \n D\u014dsh\u014d Port began practicing Zen in 1977 and now co-teaches with his wife, Tetsugan Zummach Sensei, with Vine of Obstacles Zen<\/a>, an online training group. D\u014dsh\u014d received dharma transmission from Dainin Katagiri R\u014dshi and inka sh\u014dmei from James My\u014dun Ford R\u014dshi in the Harada-Yasutani lineage. He is also the author of Keep Me In Your Heart a While: The Haunting Zen of Dainin Katagiri<\/a><\/i>. D\u014dsh\u014d\u2019s translation and commentary on The Record of Empty Hall: One Hundred Classic Koans,<\/em><\/a> was published in 2021 (Shambhala). His\u00a0third book, Going Through the Mystery\u2019s One Hundred Questions<\/em><\/a>, is now available. Click here<\/a> to support the teaching practice of D\u014dsh\u014d R\u014dshi.<\/div>\n<\/div>\n<\/body><\/html>\n","protected":false},"excerpt":{"rendered":"*** ** ***Sudden, great awakening is the life blood of the Zen school, both Soto and Rinzai. In this post, I\u2019ll share one such great awakening \u2013 that of the important Soto ancestor, Keizan Jokin Zenji (1264-1325) \u2013 and make a few comments. May awakening stories like this one inspire your process to awaken fully and live […]<\/p>\n","protected":false},"author":182,"featured_media":11835,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[68,65,73,18],"class_list":["post-11832","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-uncategorized","tag-awakening","tag-keizan","tag-kensho","tag-zen"],"yoast_head":"\nA Black Lacquer Person Runs Through the Night: The Sudden Awakening of Keizan Jokin<\/title>\n<meta name=\"description\" content=\"Sudden, great awakening is the life blood of the Zen school, both Soto and Rinzai. 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