Baian Hakujun Daioshō

(Hakujun Kuroda, 1889-1979)

Haku´un Ryoko Yasutani

(1885-1973) Harada-Yasutani-School


(Taizan Maezumi 1931-1995)

Koryu Osaka, Roshi


Dokutan Sozan
(a.k.a. Dokutan Toyota)


Some background on the Maezumi Roshi Lineage as told by Bernard Tetsugen Glassman Roshi:

„Maezumi Roshi received ShiHo (Dharma Transmission) (1955) from his father, Hakujun Baian Kuroda Roshi, with a Lineage Chart from the Japanese Soto Sect. He also studied and received Inka (Seal of Approval) in the Sanbô-Kyôdan family from Haku’un Yasutani Roshi (1971). In addition, after doing koan study with Koryu Roshi in Tokyo (he lived in the Shakyamuni Kai center while studying at the Soto University, Komazawa), he received Inka from Koryu Osaka Roshi (March 1972) in the Shakyamuni Kai family. [...]

When I started to train with Maezumi Roshi at the Zen Center of Los Angeles in 1966, he was called Sensei and was doing koan study with Yasutani Roshi whenever Yasutani came to the United States to lead sesshin. I did sesshin with Yasutani Roshi at ZCLA in 1966 and started to work on the koan Mu with him. At that time ZCLA students did zazen, studied Zen texts, and did koans with Yasutani Roshi when he was in town. Maezumi Roshi didn’t begin teaching koans himself till 1971, after he received Inka from Yasutani Roshi.

In 1970, Koryu Roshi decided to come to ZCLA so that Maezumi could finish the studies with him begun when he lived in Koryu’s dojo.  I started studying with Koryu Roshi in 1970, passed my first koan, Mu, with him in May 1970 and then went to Japan for a month to continue studying with him, passing my first 100 koans with him during that time. I consider Koryu Roshi to be my heart teacher and Maezumi Roshi my root teacher.

My training at ZCLA from 1966 to 1971 was in in meditation practices and Zen text studies with Maezumi Sensei and koan studies with Yasutani Roshi and Koryu Roshi in the traditions of the Sanbo-Kyodan and the Shakyamuni Kai, respectively. In 1969 Yasutani Roshi asked Maezumi Sensei to come to Japan and finish his studies with him. Maezumi asked me to lead ZCLA while he was in Japan, which consisted of my giving dharma talks and private interviews. In April 1970, Maezumi returned to ZCLA for 2 months to lead sesshin (retreat). On April 8, 1970 I received tokudo (ceremony of becoming a novice Zen priest) from him.

In 1973 we had our first 3-month practice intensive (ango) and I was asked to be Head Trainee (Shuso). Maezumi Roshi’s brother, Junyu Kuroda Roshi, came from Japan to train me in basic Soto Sect practices  such as oryoki (meal serving and chanting), gakki (memorial services), liturgy, etc. This was our first introduction into basic Soto Sect practices, which not only focus almost exclusively on priestly functions, but whose main focus is conducting funerals. We were never trained in conducting funeral services at ZCLA. Our major practices remained meditation (zazen), koan study in the traditions of the Shakyamuni Kai and of the Sanbô-Kyôdan, and the study of Zen texts and some liturgical training. In these early years, I also began translating some of these texts into English with Maezumi Roshi.

In 1977, Maezumi Roshi and I formed the White Plum Asanga with the assistance of Dennis Genpo Merzel. We started to formulate rules and procedures for the various positions Maezumi Roshi was using for his training of students. Little by little this group of seniors grew and we started to formulate a more structured organization to substitute for the Japanese Soto School organization, Shumucho.

After Maezumi Roshi died (May 1995), I  became Abbot of ZCLA. I remained in this position until 1999, when I installed Wendy Egyoku Nakao, Sensei, as the Abbot. She has remained in this position until today, doing a wonderful job of moving ZCLA through its transition phases. The White Plum Asanga, now changed to an affinity group of teachers, consists of teachers, both priest and lay, that were trained in a combination of some of the Japanese Soto School practices, some of the practices of the Shakyamuni Kai family, some of the practices of the Sanbô-Kyôdan family, and practices developed by Western teachers within the Asanga. In the White Plum tradition, we use the term Sensei or Zen Teacher for those who have had Dharma Transmission. We use the term Roshi or Zen Master for those that have received Inka…“

Source | Quelle:

For all predecessors go to the full genealogy >