Bobo Roshi

Bobo-roshi.
txt
<html>

<head>
<meta http-equiv="Content-Type"
content="text/html; charset=utf-8">
<title> Bobo-rshi </title>
<style type="text/css">

</style>
</head>
<body bgcolor="#666666" text="#ffcc99"

link="#d9d9b8" vlink="#d9d9b8" alink="#d9d9b8">
ZEN MESTEREK ZEN MASTERS 
<a href="../index-2.html" target="_parent"> Zen foldal </a> 
<a
href="https://terebess.hu/index.html" target="_top"> vissza a Terebess Online
nyitlapjra</a>
<img src="https://terebess.hu/zen/mesterek/Bobo-roshi.jpg"
width="554" height="445" border="0"> 

Bobo-rshi

[Cf. The character (kai = open/ing = cunt)
is supposed to be read bobo in most senry ().]
(English:) Friar Fuck; Master of Fuck 
(Magyar:) Likbart; Rsben-mester; Pinabubus tant*
<blockquote>
*Hungarian translations Terebess
Gbor 

Pgina 1
Bobo-roshi.txt
</blockquote>
<div align="center">
<TABLE WIDTH="76%" BORDER="1" cellpadding="5" cellspacing="0">
<TR>
<TD width="48%"><div align="center"><img src="https://terebess.hu/zen/magyar.gif" width="36"
height="25" border="0"> 
Tartalom</div></TD>
<TD width="52%"><div align="center"><img src="https://terebess.hu/zen/angol.gif" width="36"
height="25" border="0"> 
Contents </div></TD>
</TR>
<TR>
<TD>
Janwillem van de Wetering: 
Az res tkr - Tapasztalatok egy zen kolostorban 
Szentendre, 1999 
Fordtotta: Farkas Tnde 
<blockquote>
 <a href="#m">Rszlet a knyvbl, 158-162. oldal
</a>
</blockquote></TD>
<TD> <a href="#a">Bobo Rshi, Friar Fuck</a> 
by Donald Richie (1924-2013)

<a href="#b">The Bobo-roshi</a> 
by Janwillem van de Wettering (1931-2008)

sans-serif"><a href="#c">Bathroom Dialogues 2</a> 
by Henry Miller (1891-1980)

sans-serif"><a href="#d">the tale of bobo-roshi</a> 
by tbuckner 
sans-serif">PDF: <a href="Luke-Bowman-thesis.pdf"
target="_blank">Mystical Eroticism in Bataille, Miller, and Ikkyu
</a> 
by Luke Bowman 
Thesis, University of Dayton, 2013
</TD>
</TR>
</TABLE>
Pgina 2
Bobo-roshi.txt
</div>
 
 <a name="a" id="a"></a><img src="https://terebess.hu/zen/angol.gif"
width="36" height="25" border="0">
Donald
Richie (1924-2013) 
Bobo Rshi, Friar Fuck 
In: Zen Inklings: Some Stories, Fables, Parables, and Sermons
(Buddhism & Eastern Philosophy), Tokyo: John Weatherhill, 1982, pp.
3ff.
<blockquote>
Not long ago in
Kyoto, there was a priest known as Bobo Rshi, Friar Fuck. A model trainee for
twenty years, Bobo was getting nowhere in his practice and one day, confused and
disheartened, he decided to visit the Shimabara pleasure district. At the
instant of his first orgasm in years, Bobo underwent a wrenching satori. His
experience was recognized as genuine and, it is said, he continued to visit
Shimabara every once in a while to deepen his understanding of Zen.
Appropriately, Bobo Rshi's grave is marked by a giant stone phallus.

<blockquote>
Cf. Lust
for Enlightenment: Buddhism and Sex by John Stevens, Shambhala
Publications. Kindle Edition. 
</blockquote>
</blockquote>
 
 <a
name="b" id="b"></a>Janwillem van de Wettering (1931-2008)
 
The Bobo-roshi 
PDF: <a href="EmptyMirror.pdf" target="_blank">The Empty Mirror:
Experiences in a Japanese Zen Monastery</a> (1972) 
<blockquote>
Han-san relates
the following story [note: In Japanese, "bobo" is apparently a word
for intercourse, and of course "roshi" means master]: 
Bobo-roshi is a
Zen master, but different. If you like I'll tell you what I know, but I don't
know if it's all true; I only know about him by hearsay and I have only met him
once. He seems to be an ordinary man but he laughs a lot and he has a very deep
voice and he dresses strangely. He never wears the Zen robes but usually dresses
in a simple kimono, like artists do, and sometimes he wears western clothes,
jeans and a jersey, like you do. They say he has spent years in a Zen monastery,
in the southern part of Kyoto. It's a severe monastery, the rules are applied
very strictly, more strictly than here. For instance, I believe they get up at 2
Pgina 3
Bobo-roshi.txt
a.m. every day. He is supposed to have been a very diligent monk, rather
overdoing things even, making extra rules for himself and all that. But he
didn't understand his koan and the master was hard on him; whenever he wanted to
say something the master would pick up his bell and ring him out of the room. He
was treated that way for years on end. He was doing extra meditation, sleeping
in the lotus position, trying everything he could think of, but the koan
remained as mysterious as ever. I don't know how long this situation lasted, six
years, ten years maybe, but then he had enough. I don't think he even said
goodbye, he just left, in ordinary clothes, with a little money he had saved, or
which had been sent to him from home. 
Now you must
realize that he had been a monk a long time and didn't know anything about
civilian life. He had never climbed the wall at night [i.e. sneaked out of the
monastery as many did for less, umm, spiritual pursuits]. He was a real monk,
sober, quiet, always in command of himself. And there he was, in a sunny street,
in a busy city, thousands of people all about, all doing something, all going
somewhere. He wandered about the city and found himself in the willow quarter,
perhaps within an hour of leaving the monastery gate. In the willow quarter
there are always women standing in their doors, or pretending to be busy in
their gardens. One of the women called him, but he was so innocent that he
didn't know what she wanted. He went to her and asked politely what he could do
for her. She took him by the hand and led him into her little house. They say
she was beautiful; who knows? Some of these women aren't beautiful at all but
they are attractive in a way, or they wouldn't have any earnings. 
She helped him
undress - he must have understood then what was going on. She must have asked
him for money and he must have given it to her. Then she took him to her bath,
that's the custom here. Your shoulders are massaged and you are dried with a
clean towel and they talk to you. Slowly you become very excited and when she
feels you are ready she takes you to the bedroom. He must have been very excited
after so many years of abstaining. At the moment he went into her he solved his
koan. He had an enormous satori, one of those rare satoris which are described
in our books, not a little understanding which can be deepened later but the lot
at once, an explosion which tears you to pieces and you think the world has come
to an end, that you can fill the emptiness of the universe in every possible
sphere. When he left the woman he was a master. 
</blockquote>
<a name="c" id="c"></a>Henry Miller (1891-1980)
 
Bathroom Dialogues 2 
<a href="https://www.youtube.com/watch?v=TK1iY1Ys6zo" target="_blank">https://www.youtube.com/watch?v=TK1iY1Ys6zo</a><
a href="https://www.youtube.com/watch?v=TK1iY1Ys6zo"></a> 
<a href="http://theclubdiogenes.blogspot.hu/2013_09_01_archive.html"
target="_blank">http://theclubdiogenes.blogspot.hu/2013_09_01_archive.html
</a>
<blockquote>
Pgina 4
Bobo-roshi.txt
huh, here's a
wonderful zen story. it's huh, about, huh, a monk called roshi bobo, which in
english means master of fuck. now the title shouldn't throw anyone and may not
mean exactly what people think. huh, but there's one thing you can say about the
master of fuck, that this fuck is an extraordinary one like none that ever was
before. and the whole story concerns a young man fifteen years of age whose
parents sent him to a zen monastery to become a monk and of course to receive
enlightenment. umm... he was a fairly bright young man, good looking, obedient
and huh, as far as anyone can see huh... good material. but umm, after a few
years, huh, nothing seemed to happen, he didn't seem to be getting anywhere.
five years past, nothing, ten, and even his masters began to despair of him.
finally after fifteen years he decided that he didn't have it in him, he didn't
have what it takes, and, he would go out and enjoy earthly, huh, life, you
know... be a man of the world, if he couldn't be a monk. so he slipped out one
night with his bag and baggage and huh, he wandered in to the red light
district. and there he encountered a girl... seemed to him like a geisha, and he
went to bed with her, immediately. well, it was his first experience with a
woman, and umm... instead of being awkward though, and embarrassed and shy, and
so on... he seemed to be very adept, his senses were highly attune from his zen
training. he was aware of her body, the touch, the smell... everything! even
when the clothes dropped to the floor... created a sensation in him. so, in the
midst of this huh, marvelous, huh, experience, he suddenly has what he couldn't
get in the monastery; the experience of satori. he saw things as they are and
were and always will be, once and forever, clearly, you know... which is, huh,
really what enlightenment is all about, don't ya know! the important thing was
he had allowed himself to go to the very end of doubt and despair. had he not,
you see, this would never had happened. but he went to the very end of the
tunnel and saw the light. and huh, this is, of course, huh, something does not
happen to people in psychoanalysis. they may be adapted to our corrupt world
when they're finished, but they never reach satori, do you see... and they never
see things as they really are, in my opinion. and of course, there's another
aspect to it, huh, and a very wonderful one... it's like william blakes idea of
going, of reaching heaven through hell. it doesn't matter what road you take to,
huh, reach paradise. and beside that even, one might say that paradise is not
even just around the corner but right under your nose, if you, you know, if you
happen to be lucky and aware enough, you know... and i think that's the great
burden of it, that one should, huh, one should, how shall i say... accept his
doubts completely, as the buddha once advised, you know... accept despair and
anguish and frustration and see it through. don't go to a doctor, don't go to an
analyst above all, heh, heh heh... 
<blockquote>
Cf.
Henry Miller's Zen aesthetics and critique of modernity, pp. 72-76. 

In:
"Zen Buddhism as Radical Conviviality in the Works of Henry Miller, Kenneth

Rexroth, and Thomas Merton" 
by Manuel Yang 
<a
Pgina 5
Bobo-roshi.txt
href="http://www.academia.edu/7437373/_Zen_Buddhism_as_Radical_Conviviality_in_t
he_Works_of_Henry_Miller_Kenneth_Rexroth_and_Thomas_Merton_"
target="_blank">http://www.academia.edu/7437373/_Zen_Buddhism_as_Radical_Convivi
ality_in_the_Works_of_Henry_Miller_Kenneth_Rexroth_and_Thomas_Merton_ </a>
 

</blockquote>
</blockquote>
 
 <a
name="d" id="d"></a>the tale of bobo-roshi
 
<a
href="http://www.thenonist.com/index.php/weblog/permalink/the_tale_of_bobo_roshi
/"
target="_blank">http://www.thenonist.com/index.php/weblog/permalink/the_tale_of_
bobo_roshi/ </a> 
posted by <a href="http://thenonist.com/index.php/member/97/"
target="_blank">tbuckner</a> on 09/15
<blockquote>
janwillem van
de wetering is dutch; the w's are spoken as v's, just so you know. he's about
the same age as ringo starr, and somehow or other decided to go to japan in 58
at the age of 18 to join a zen monastery, where he remained for a year and a
half. he was a odd fit, a gaijin and rather old for a neophyte; most of the
other monks were sent there by their families as boys of ten or so. the abbot'
or head dude of a zen monastery is the roshi (master). van de wetering was
surprised when a jesuit priest came to visit the roshi, but the jesuit and the
roshi were friends, and zen and the jesuits had a lot in common. like jesuits,
the zen monks rose earlier than roosters and meditated, and spent much of the
day working around the monastery while thinking deep thoughts about getting
beyond deep thought. as everybody now knows, zen uses nonsensical koans as an
intellectual catapult to a place if insight and instinct beyond intellect. the
roshi gives you a koan and periodically you go in and try to answer it. if
you're wrong he gives you a whack with a slapstick and you go back to the
problem. you're stuck there until you solve the koan, and when you do, the roshi
gives you a new one to work on. eventually, he decides you've learned enough.
maybe you'll go start your own monastery. 
in my book the
essence of the zen understanding is the answer, mu! basically a nonsense
answer, but it's a way of saying, i see! it's the question that's the problem!
we should never have asked that question in the first place! it only leads to
confusion! it only makes you crazy! how many angels can dance on the head of a
pin? mu! free will or destiny? mu! pascal's wager? mu! 
van de wetering
was shocked to hear the other monks (remember, they were mostly younger than he)
whispering among themselves about somebody called bobo-roshi. in english, it
translated as master fuck. bobo-roshi, they told him, was the roshi of another
monastery, and obviously they wouldn't say that to his face; and that wasn't his
real name. i forget; let's call him joe. 
joe the monk
Pgina 6
Bobo-roshi.txt
was a very conscientious, hard-working zen monk. he worked and he read and he
meditated and he read and he worked and he meditated. years went by, and he just
couldn't get his koan. everybody agreed he was an admirable man, a top-drawer
monk, but he stayed stuck on his first koan. he would go see the roshi, and
emerge disappointed, and go back to work. other monks progressed, and left, and
he was by far the oldest monk in the place, a grown-ass man, but still stuck on
his first koan. a failure. 
so one day he
went to the roshi and said, i am sorry, i've failed. i know i am a
disappointment to you. i must leave. he changed into regular clothes, packed
his things, and walked into the city, at loose ends. he had some money, but he
didn't know what to do with himself. 
so joe the
ex-monk wandered about, had something to eat, looked at the shops, and somewhere
along the way concluded that there was one thing he might as well investigate,
now that there was nobody to tell him not to. joe encountered a prostitute, went
up to her place, plunked down his money, and lost his virginity. at the moment
of ejaculation, a light went on in his head (or maybe a better analogy is an
engine roaring to life when the carburetor gets unclogged?) he threw his clothes
on and ran back to the monastery. the roshi was waiting at the gate. 
after that,
things went smoothly for him. he grasped his koans with great speed, progressed
rapidly, and was now roshi in his own monastery. hearing this story, janwillem
asked his fellow teenage monks, so if he's so good, why don't you study under
him? horrified, they replied, Oh, no! he's too strict! 
van de wetering
reports that when he left, he was required to see the roshi first, and feared
the roshi would be angry at him. but the roshi said: you are like a sword that
has been tempered in a fire. no matter what you do now, you will cut to the
core. 
</blockquote>
 

<a name="m" id="m"></a><img
src="https://terebess.hu/zen/magyar.gif" width="36" height="25"
border="0">
Janwillem
van de Wetering: 
Az res tkr - Tapasztalatok egy zen kolostorban 
Szentendre, 1999 
Fordtotta: Farkas Tnde 
<blockquote>
 Szatori a fznegyedben 
[Rszlet a knyvbl, 158-162. oldal:]
-
Adj egy kis kvt - mondta Han-szan. - Az 
ilyen szabad napban tulajdonkppen nem sok 
Pgina 7
Bobo-roshi.txt
rmm telik. Mit is kezdhetnnk vele? Mg este 
sincs, s nekem mr fj a fejem. A tbbiek itt 
kvlyognak a kolostorban szerteszt, s az elljr 
gyel rjuk. maga persze egy kortyot sem 
ivott, csak gy tett, mintha is benne lenne a mkban. 
Igazbl azonban arra vigyz, nehogy tl 
sok mocskot kelljen holnap feltakartani.
Mgis, mit szeretnl csinlni? - krdeztem - 
Felvenni a civil ruhdat, s tmszni a falon?
Nem - felelte Han-szan. - Az nem volna helyes. 
Hagyomny, hogy a kolostor falain bell kell 
szrakoznunk, s az elljr mindig megszmll 
bennnket: megvagyunk-e. Unalmas az let itt a 
kolostorban. Ha lenne merszem, Bobo-rosi tantvnyul 
szegdnk. Az egszen ms cg.
A
rosi mestert jelent, a bobo pedig az egytthls 
durva megnevezse.
Bobo-rosi?
sans-serif">Han-szan fellt, sz nlkl kivett egy szl cigarettt 
a dobozombl s rgyjtott. Ilyet se csinlt 
mg: azeltt mindig megkrdezte, szabad-e.
Igen - mondta. - Mg sohasem hallottl rla? 
Pter ismeri, de jellemz Pterre, hogy nem szlt 
rla. Azt hiszem, az elljr egsz jl ismeri. 
Bobo-rosi is zenmester, de egszen msfajta. Ha 
akarod, elmeslem, amit tudok rla. Persze nem 
biztos, hogy minden igaz, n magam is csak hallomsbl 
ismerem, s egyszer lttam. Olyan, mint 
egy akrmilyen ember, de sokat nevet azon a klnlegesen 
mly hangjn, s furcsn ltzik. Sohasem 
visel zenkpenyt, hanem ltalban kimont, 
mint a mvszek, s nha farmert s pulvert, 
akrcsak te. Azt mondjk, vekig egy zen kolostorban 
lt, Dl-Kiotban. Ez a kolostor nagyon 
szigor, minden szablyt betartanak, szigorbban, 
mint nlunk. Pldul ott jszaka kettkor 
kelnek, azt hiszem, minden nap. lltlag nagyon 
buzg szerzetes volt, olyan, aki inkbb tbbet vllal, 
sajt szablyokat is elr magnak, satbbi. De 
nem rtette meg a koanjt, s a mester nagyon 
kemnyen bnt vele. Valahnyszor csak mondani 
akart valamit, a mester csengetett, s ezzel elkldte. 
vekig ez ment. Bobo-rosi a szksgesnl 
jval tbbet meditlt, ltuszlsben aludt, mindent, 
de mindent megprblt, de a koan ppoly 
megfejthetetlen maradt, mint addig. Nem tudom, 
mennyi ideig folyt ez gy, taln hat vig, taln tzig, 
mindenesetre egyszer aztn elege lett. Azt hiszem, 
mg csak bcst se vett, egyszeren lelpett, 
civil ruhban, egy kis pnzzel, amit sszesprolt 
vagy amit otthonrl kldtek neki.
sans-serif">Elkpzelheted: hossz vekig szerzetes volt, 
semmit se tudott a kls letrl. Nem mszklt t 
a falon jszaknknt. Igazi szerzetes volt: csendes, 
jzan, mindig fegyelmezett. Most pedig ott llt a 
napsttte utcn, egy ismeretlen nagyvrosban, 
ezernyi tevkeny, srg-forg, siet ember kztt. 
Kborolt a vrosban, s elrkezett a fznegyedbe, 
taln egy rval a kolostor elhagysa utn. 
A fznegyed asszonyai az ajtjukban llnak, vagy 
gy tesznek, mintha a kertjkben dolgoznnak. 
Az egyik ilyen n megszltotta, meg, amilyen 
naiv volt, azt sem tudta, mirt hvja. Odament s 
udvariasan megkrdezte, miben lehetne a szolglatra. 
A n kzen fogta s bevezette a hzacskba. 
lltlag szp volt. Ki tudja? Nmelyik rosszlny 
egyltaln nem szp, de valami vonzerejk 
mgiscsak kell legyen, klnben nem keresnnek 
egy fillrt sem.
Nos,
az asszony levetkztette. Akkor mr biztosan 
felfogta, mirl is van sz. lltlag pnzt 
krt tle, pedig oda is adta. Akkor aztn bevitte 
a frdbe, ez itt gy szoks. Masszrozzk a vllad, 
tiszta trlkzvel trlgetnek, beszlnek 
hozzd. Az ember rettenetesen felizgul, s amikor 
gy
gondoljk, hogy kszen llsz, akkor visznek 
a hlszobba. Gondolhatod, ennyi v nmegtartztats 
utn is mennyire izgatott lehetett! s 
abban a pillanatban, amikor egyeslt a nvel, 
megoldotta a koanjt. Egszen klnleges szatorilmnye 
volt, olyan, amilyent a nagyknyv megr: 
nem csupn egy kis megrts, amit ksbb elmlythetnk, 
hanem nagyon sok egyszerre, robbansszeren, 
mintha darabokra szakadnl, s 
azt hinnd, hogy a vilgrt az utols szgletig 
kpes volnl betlteni. Amikor a ntl elment, 
mr mester volt. Nem vizsgltatta azonban meg a 
szatorijt ms mesterekkel, hanem sok-sok ven 
t nem is rintkezett a zen szektval. Jrta az orszgot, 
s mindenflvel foglalkozott. Teheraut-sofrknt 
dolgozott egy hatalmas kamionon, kiktmunks 
is volt, s pincr egy kisvendglben, 
nha pedig a koldusok kz vegylt egy-egy 
nagyvrosban. Azt mondjk, hogy sohasem felejtette 
Pgina 9
Bobo-roshi.txt
el szatorija s a szex kapcsolatt, s mindig 
sok bartja meg bartnje volt.
sans-serif">Aztn visszajtt ide Kiotba, s kibrelt egy flig 
romos hzat. Most ott van a tantvnyaival; 
mind fura figurk, akik semmit sem adnak a hagyomnyos 
kolostori iskolzsra. Azt csinlnak, 
amit akarnak, nem kvetnek szablyokat. pedig 
a maga modorban foglalkozik velk, de zen 
mdszerrel, koanokkal s meditcival. A tbbi 
mester elismeri Bobo-rosit, hisznek a teljes megvi- 
lgosodsban, s ha jl tudom, sohasem brljk. 
Termszetesen
akadnak olyan fiatal szerzetesek, 
akik azt hiszik: az hzban minden nap nnepnap. 
Lehet, hogy gy van, de n nem hiszek ebben.
sans-serif">Nvekv meghkkentsggel hallgattam Han-szant, 
s j idbe telt, mg meg tudtam szlalni:
Akkor tnyleg igaz, hogy a zenkikpzs szabad?
sans-serif">Han-szan kedvetlenl nzett rm.
Szabad? Ht mi az, hogy szabad? A fiknak 
ott is meg kell dolgozniuk a betev falatrt. Ez 
mr ktttsg. Aztn meditlniuk is kell, mgpedig 
biztosan nem csak egy fl rcskt, s akkor, 
amikor kedvk tartja. Meglehet: Bobo-rosi a kurvanegyedben 
lte t a szatorit, de eltte hossz 
veken t tanult. A vz hirtelen kezd forrni, de 
eltte mr j ideig melegednie kell. Bobo-rosi veken 
t vndorolt, mieltt tantani kezdett volna, 
s azt hiszem, ez is sok fegyelmet kvetelt. Az 
hzban valsznleg ugyanolyan kemny az 
let, mint nlunk, ppen csak ms mdon. Semmit 
nem kapsz meg ingyen, ennyit mr megtanultam. 
Lehet, hogy ott nnepeket lnek, n meg tmszom 
a falon. s a mi mesternk is meg tud tantani 
sok mindenre.
</blockquote>

</html>
Pgina 10

Bobo Roshi

Uploaded by

Document Information

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Bobo Roshi

Uploaded by

Copyright:

Available Formats

Bobo-roshi.

<!-- Mirrored from terebess.hu/zen/mesterek/Bobo-roshi.html by HTTrack Website

<body bgcolor="#666666" text="#ffcc99"

Henry Miller's Zen aesthetics and critique of modernity, pp. 72-76.<br>

"Zen Buddhism as Radical Conviviality in the Works of Henry Miller, Kenneth

<!-- Mirrored from terebess.hu/zen/mesterek/Bobo-roshi.html by HTTrack Website

You might also like

Bobo Roshi

Uploaded by

Document Information

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Bobo Roshi

Uploaded by

Copyright:

Available Formats

Bobo-roshi.

<!-- Mirrored from terebess.hu/zen/mesterek/Bobo-roshi.html by HTTrack Website

<body bgcolor="#666666" text="#ffcc99"

Henry Miller's Zen aesthetics and critique of modernity, pp. 72-76.<br>

&quot;Zen Buddhism as Radical Conviviality in the Works of Henry Miller, Kenneth

<!-- Mirrored from terebess.hu/zen/mesterek/Bobo-roshi.html by HTTrack Website

You might also like

"Zen Buddhism as Radical Conviviality in the Works of Henry Miller, Kenneth