Heart Sutra, Part Two
Daiho-roshi
O Shariputra, form is no other than emptiness, emptiness no other than form, form is exactly emptiness, emptiness exactly form. Feeling, thought, impulse, and consciousness are likewise like this.
This phrasing is a core teaching arising from our practice. These words are only words: take them to mean nothing at all! They are simply the words we use to describe what we experience and “attain” on the cushion, walking, eating, and/or working in everyday Zen. When we practice with our breath and are deeply here, we see clearly the impermanence of everything.
As we go through our day and notice our breath enter and leave; we experience the comings and goings of mind, feeling, body, consciousness, and so on. Nothing lasts, nothing. Yet everything is here, always.
It is important to see that both sides of this couplet are true: form is emptiness and emptiness is form. If we reside in the first half we are like the monk in the koan sitting on top of that hundred-foot pole, residing in emptiness, nihilistic and worthless. “Getting” that form is emptiness does not mean that it does not matter or that it won’t smack you upside your head. It simply means is like a river flowing, whatever the it of it is.
Emptiness is form is a statement of perfect faith. What goes, will come again. The out breath is only half of the story, as is death, as is life, as is pain, as is pleasure. Moreover, each of the aggregates is the same.
We must trust in the processes of the universe, and when we let our ego-self go, we rise and fall on the waters of form/no form, tranquil or stormy, with perfect equanimity. And we take the next step. We always take the next step. We have vowed to do so.
Organ Mountain Zen
Friday, May 14, 2010
Thursday, May 13, 2010
Heart Sutra, Part One
When Kannon, the Bodhisattva of Compassion, was practicing the deepest wisdom, he clearly saw that the five aggregates are empty thus transcending distress and suffering.
Kannon, Avalokiteshvara, Kuan yin: all are names for the personification of compassion. This is the aspect of being that listens to the cries of the universe and replies with him or her self. We just don’t sit there; we are compelled to act to relieve the suffering of others. This is a key principle of Zen.
Even Bodhisattvas, awakened beings, practice zazen. This sutra teaches us that when they practice deeply and as they see into the essence of existence they see a single truth: all existence lacks a permanent foundation. All is one and all is process. Constantly changing, constantly moving.
As human beings we often miss this because of our perspective. We are often in a mental world, a dualistic world, a time-focused and time obsessed world. Self and other appear different, separate, yet, shift the perspective, change the paradigm, and there it is, revealed to us, our true nature.
If we were oak trees, our lifespan would be a very long event relative to that of a human being. Yet, even so, we would each still be born, grow, and die. Nothing remains forever.
To practice the deepest wisdom is to live the deepest wisdom, not just think it or even be aware of it or awake to it. The “deepest wisdom” must be us, revealed through the oneness of our actions. In doing so, we “transcend” suffering.
This is to say we still experience pain, of course, but we take care of the pain as it is and as it arises. If I cut my finger; I take care of the cut. My dog is hurt; I take care of my dog. I break a glass; I sweep it up. Nothing special, this is just the seamless activity of living and dying.
So each of the basic elements that comprise our human life: form, feeling, thought, impulse, and consciousness are also without an independent self-existence. They are “empty.” To realize this in our lives is to relieve our suffering in the deepest sense. Form comes and goes, as do feelings, as do thoughts, and so on. None of these exist independently of each other, each must have each other in order to arise and when the conditions for their existence are no longer there, they release, making room for others to arise. For us to become invested in maintaining a thought or a feeling or even our lives beyond our natural life spans or independent of each other is a sort of greed, certainly folly, and always results in suffering.
Kannon, Avalokiteshvara, Kuan yin: all are names for the personification of compassion. This is the aspect of being that listens to the cries of the universe and replies with him or her self. We just don’t sit there; we are compelled to act to relieve the suffering of others. This is a key principle of Zen.
Even Bodhisattvas, awakened beings, practice zazen. This sutra teaches us that when they practice deeply and as they see into the essence of existence they see a single truth: all existence lacks a permanent foundation. All is one and all is process. Constantly changing, constantly moving.
As human beings we often miss this because of our perspective. We are often in a mental world, a dualistic world, a time-focused and time obsessed world. Self and other appear different, separate, yet, shift the perspective, change the paradigm, and there it is, revealed to us, our true nature.
If we were oak trees, our lifespan would be a very long event relative to that of a human being. Yet, even so, we would each still be born, grow, and die. Nothing remains forever.
To practice the deepest wisdom is to live the deepest wisdom, not just think it or even be aware of it or awake to it. The “deepest wisdom” must be us, revealed through the oneness of our actions. In doing so, we “transcend” suffering.
This is to say we still experience pain, of course, but we take care of the pain as it is and as it arises. If I cut my finger; I take care of the cut. My dog is hurt; I take care of my dog. I break a glass; I sweep it up. Nothing special, this is just the seamless activity of living and dying.
So each of the basic elements that comprise our human life: form, feeling, thought, impulse, and consciousness are also without an independent self-existence. They are “empty.” To realize this in our lives is to relieve our suffering in the deepest sense. Form comes and goes, as do feelings, as do thoughts, and so on. None of these exist independently of each other, each must have each other in order to arise and when the conditions for their existence are no longer there, they release, making room for others to arise. For us to become invested in maintaining a thought or a feeling or even our lives beyond our natural life spans or independent of each other is a sort of greed, certainly folly, and always results in suffering.
Wednesday, May 5, 2010
Life Unfolds
With palms together,
Good Morning Everyone,
This morning, awake early, I am considering my practice. I have decided stop attending the Discussion Group and Torah Study at Temple Beth El and am committing to expanding my street practice to six days a week, each beginning at 9:00 AM.
I am re-working a teaching I prepared years ago addressing Post-traumatic Stress and will use it as a foundation for offering a one-day retreat I will call, “The Zen of Trauma: Practice for Life.” Over the next few days, I will post segments of the teaching, and then place the entire piece on Clear Mind Zen’s various websites and blogs. I would like to offer the retreat in about six weeks.
Life events are often very much like a kyosaku. Something happens that, making no mistake about it, opens our eyes, and causes us to be present. I experienced a small version of this last night and spent much of the evening with myself facing myself as a result. I noticed how needy I was for distraction: I walked a bit, took a short drive, washed clothes, and sat still. It was in that latter posture that I was able to settle down.
Our practice is this: notice, do; notice, do; notice, do. In each, we make small adjustments, take our breath to our heart, and live deeply in the moment.
Be well.
Good Morning Everyone,
This morning, awake early, I am considering my practice. I have decided stop attending the Discussion Group and Torah Study at Temple Beth El and am committing to expanding my street practice to six days a week, each beginning at 9:00 AM.
I am re-working a teaching I prepared years ago addressing Post-traumatic Stress and will use it as a foundation for offering a one-day retreat I will call, “The Zen of Trauma: Practice for Life.” Over the next few days, I will post segments of the teaching, and then place the entire piece on Clear Mind Zen’s various websites and blogs. I would like to offer the retreat in about six weeks.
Life events are often very much like a kyosaku. Something happens that, making no mistake about it, opens our eyes, and causes us to be present. I experienced a small version of this last night and spent much of the evening with myself facing myself as a result. I noticed how needy I was for distraction: I walked a bit, took a short drive, washed clothes, and sat still. It was in that latter posture that I was able to settle down.
Our practice is this: notice, do; notice, do; notice, do. In each, we make small adjustments, take our breath to our heart, and live deeply in the moment.
Be well.
Tuesday, May 4, 2010
Mokusho
With palms together,
Good Morning Everyone,
It is 43 degrees outside and I see evidence of the sun rising over the mountains. We will sit at Veteran’s Park at 10:00 AM, although I am thinking of placing street practice Monday through Friday at 9:00 AM beginning next week. In this way, all of our street Zen practices will begin at the same time (and place) and these will integrate with Sunday Zen Services at Mokusho Dharma Center, also beginning at 9:00 AM.
Yesterday morning I completed the filing forms and mailed them to the State in order to become a State of New Mexico Non-profit corporation and I have an appointment to look at a space this afternoon for the Dharma Center.
The space is near the Federal Building in downtown Las Cruces that will make it especially convenient for people. Disciple KoMyo in California has made us a few gifts for the new Center: a set of Taku and a Han. We will install the Han at our July sesshin.
Mokusho Dharma Center plans to offer daily zazen, personal Zen instruction, weekly Zen Services, monthly Zazenkai, and quarterly Sesshin. In addition we will offer Yoga and body shaping classes several times a week.
I am getting very excited about opening a new Dharma Center here in Las Cruces and look forward to working with you to bring about abundant peace in the world around us.
Be well.
Good Morning Everyone,
It is 43 degrees outside and I see evidence of the sun rising over the mountains. We will sit at Veteran’s Park at 10:00 AM, although I am thinking of placing street practice Monday through Friday at 9:00 AM beginning next week. In this way, all of our street Zen practices will begin at the same time (and place) and these will integrate with Sunday Zen Services at Mokusho Dharma Center, also beginning at 9:00 AM.
Yesterday morning I completed the filing forms and mailed them to the State in order to become a State of New Mexico Non-profit corporation and I have an appointment to look at a space this afternoon for the Dharma Center.
The space is near the Federal Building in downtown Las Cruces that will make it especially convenient for people. Disciple KoMyo in California has made us a few gifts for the new Center: a set of Taku and a Han. We will install the Han at our July sesshin.
Mokusho Dharma Center plans to offer daily zazen, personal Zen instruction, weekly Zen Services, monthly Zazenkai, and quarterly Sesshin. In addition we will offer Yoga and body shaping classes several times a week.
I am getting very excited about opening a new Dharma Center here in Las Cruces and look forward to working with you to bring about abundant peace in the world around us.
Be well.
Monday, May 3, 2010
Whisk
With palms together,
Good Morning Everyone,
Last night, my son and his fiancé came over for dinner at Mokusho Dharma Center. The condo has been transformed. It is the temporary housing of Mokusho, but is nonetheless, a practice center inside and out.
He picked up my fly whisk (hossu) and set it on his head asking if it helped. I served him Dr. Brown’s Cream Soda and he returned the whisk to its place on the altar.
My hossu was offered to me by my Master, Rev. Hogaku-roshi, at my Dharma Transmission ceremony. I have kept it close, but rarely pick it up, preferring instead the small, well worn, teaching kyosaku of Rev. Dr. Soyu Matsuoka-roshi, my Dharma Grandfather. They are each the same yet different.
Master Dogen cites as his very first koan, the case of Qingyuan’s Whisk. “Where are you from?”
“Caoxi” (the place where Hui Neng taught).
Qingyuan held up his hossu, “Do they have this in Caoxi?”
What is being held up? It is just a stick with horse hair? Is it just a sliver of wood, sanded smooth?
Zen question, always: “”what’s this?!”
Zen answer always, to quote Master Seung Sahn, “Open mouth, big mistake!”
Later in the Case, the master says, “It’s not that I mind saying something, but I fear it will be misunderstood later.” On this point, Master Daido argues this master should be hit.
While silence is thunder, inaction in the face of need, is a grave error: no need to go somewhere to find something. The truth we need is within us always.
Be well.
Good Morning Everyone,
Last night, my son and his fiancé came over for dinner at Mokusho Dharma Center. The condo has been transformed. It is the temporary housing of Mokusho, but is nonetheless, a practice center inside and out.
He picked up my fly whisk (hossu) and set it on his head asking if it helped. I served him Dr. Brown’s Cream Soda and he returned the whisk to its place on the altar.
My hossu was offered to me by my Master, Rev. Hogaku-roshi, at my Dharma Transmission ceremony. I have kept it close, but rarely pick it up, preferring instead the small, well worn, teaching kyosaku of Rev. Dr. Soyu Matsuoka-roshi, my Dharma Grandfather. They are each the same yet different.
Master Dogen cites as his very first koan, the case of Qingyuan’s Whisk. “Where are you from?”
“Caoxi” (the place where Hui Neng taught).
Qingyuan held up his hossu, “Do they have this in Caoxi?”
What is being held up? It is just a stick with horse hair? Is it just a sliver of wood, sanded smooth?
Zen question, always: “”what’s this?!”
Zen answer always, to quote Master Seung Sahn, “Open mouth, big mistake!”
Later in the Case, the master says, “It’s not that I mind saying something, but I fear it will be misunderstood later.” On this point, Master Daido argues this master should be hit.
While silence is thunder, inaction in the face of need, is a grave error: no need to go somewhere to find something. The truth we need is within us always.
Be well.
Sunday, May 2, 2010
Zazen
With palms together,
Good Morning Everyone,
Zazen begins at 9:00 AM this morning and I have readied the Zendo. It is good to do this practice. It invites us to stop and sit down, shut-up and listen, and in so doing, open ourselves to the universe in the most incredible way possible: to just be present.
We still have a year of retreats and ceremonial days. This is the list. Please consider joining us.
2010 Retreat Schedule
April 2-4, Hannamatsuri Zazenkai, Both Sides/No Sides Zendo, El Paso
July 9-11, Obon Sesshin, Mokusho Dharma Center
August 5, Hiroshima/Nagasaki Memorial Day, Veteran's Park
September 3-5, Ohigan Sesshin, Mokusho Dharma Center
October 5 Bodhidharma Day, Veteran's Park
November 20, Founder’s Day, Mokusho Dharma Center
December 3-5, Rohatsu Sesshin, Mokusho Dharma Center
Be well.
Good Morning Everyone,
Zazen begins at 9:00 AM this morning and I have readied the Zendo. It is good to do this practice. It invites us to stop and sit down, shut-up and listen, and in so doing, open ourselves to the universe in the most incredible way possible: to just be present.
We still have a year of retreats and ceremonial days. This is the list. Please consider joining us.
2010 Retreat Schedule
April 2-4, Hannamatsuri Zazenkai, Both Sides/No Sides Zendo, El Paso
July 9-11, Obon Sesshin, Mokusho Dharma Center
August 5, Hiroshima/Nagasaki Memorial Day, Veteran's Park
September 3-5, Ohigan Sesshin, Mokusho Dharma Center
October 5 Bodhidharma Day, Veteran's Park
November 20, Founder’s Day, Mokusho Dharma Center
December 3-5, Rohatsu Sesshin, Mokusho Dharma Center
Be well.
Saturday, May 1, 2010
Violence
With palms together,
Good Morning Everyone,
Yesterday’s morning street Zen was a challenge. We sat in the cold wind at Veteran’s Park. For some reason the flags were at half mast. Dai Shugyo and I were not prepared for the cold wind. He left after the first sit. I left in the middle of the second sit. Colette was the trooper, sitting through both.
After the first sit, we chatted a bit about the wind and cold. Dai Shugyo asked about the veteran’s retreat. Colette asked about the veteran’s retreat. I asked myself about the veteran’s retreat. I said a few words, and then could not speak. What happened?
The bell of suffering sang and I began to cry in its wake. My heart held the thousands and thousands of surviving soldiers now facing a lifetime of shit: guilt, sadness, rage, drugs, alcohol, and violence. For the sake of what?
My tears were also for myself. They arose out of the nearly inexpressible rage I have felt the need to bridle over my life. My tears were also for those I have harmed throughout my life because of my exposure to violence in childhood and in the service of my country.
I, we, simply must do better. Violence, the considered need for violence, and the ease with which we go to violence to resolve conflict are poisons. We are a very sick world as a result.
The Buddha taught that the antidote to such poison is compassion. I experience deep compassion for those suffering in and from violence. We have been violent together. We are complicit partners in violence. We support and nurture violence. It is part of living and dying.
Being with suffering, which is the heart of the matter, requires us to be with ourselves then. Opening our hearts to our own suffering, embracing our own weaknesses, failures of conscience, silence in the face of horror, and so on, allows us to care deeply for each other and ourselves.
Doing better means, we cease to do violence in this moment. At the same time, doing better means that we stop supporting violence. We must stop enabling a culture of violence to continue without challenge.
This is challenging as it goes against our grain. It therefore requires a sacred vow, a dedicated commitment to be diligent, and a willingness to suffer change.
Consider enacting our Three Pure Precepts:
I vow to cease doing evil.
I vow to do good.
I vow to bring about abundant good for all beings.
I invite each of you to explore within yourselves your own seeds of violence. I invite you to nurture those seeds in such a way as they become seeds of deep joy and love instead.
Be well.
Good Morning Everyone,
Yesterday’s morning street Zen was a challenge. We sat in the cold wind at Veteran’s Park. For some reason the flags were at half mast. Dai Shugyo and I were not prepared for the cold wind. He left after the first sit. I left in the middle of the second sit. Colette was the trooper, sitting through both.
After the first sit, we chatted a bit about the wind and cold. Dai Shugyo asked about the veteran’s retreat. Colette asked about the veteran’s retreat. I asked myself about the veteran’s retreat. I said a few words, and then could not speak. What happened?
The bell of suffering sang and I began to cry in its wake. My heart held the thousands and thousands of surviving soldiers now facing a lifetime of shit: guilt, sadness, rage, drugs, alcohol, and violence. For the sake of what?
My tears were also for myself. They arose out of the nearly inexpressible rage I have felt the need to bridle over my life. My tears were also for those I have harmed throughout my life because of my exposure to violence in childhood and in the service of my country.
I, we, simply must do better. Violence, the considered need for violence, and the ease with which we go to violence to resolve conflict are poisons. We are a very sick world as a result.
The Buddha taught that the antidote to such poison is compassion. I experience deep compassion for those suffering in and from violence. We have been violent together. We are complicit partners in violence. We support and nurture violence. It is part of living and dying.
Being with suffering, which is the heart of the matter, requires us to be with ourselves then. Opening our hearts to our own suffering, embracing our own weaknesses, failures of conscience, silence in the face of horror, and so on, allows us to care deeply for each other and ourselves.
Doing better means, we cease to do violence in this moment. At the same time, doing better means that we stop supporting violence. We must stop enabling a culture of violence to continue without challenge.
This is challenging as it goes against our grain. It therefore requires a sacred vow, a dedicated commitment to be diligent, and a willingness to suffer change.
Consider enacting our Three Pure Precepts:
I vow to cease doing evil.
I vow to do good.
I vow to bring about abundant good for all beings.
I invite each of you to explore within yourselves your own seeds of violence. I invite you to nurture those seeds in such a way as they become seeds of deep joy and love instead.
Be well.
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