Master Dogen writes: The ordinary states, the outer ordinary states --- bamboo in the mountains, cypresses in the yard. Partial sage,ultimate sage --- spring flowers, autumn moon.
When you have attained the realm of Zen, there is no Zen; when you clarfy the realm of desire, there is no desire.
There is no one in the whole world who understands Buddhism --- everyone is eating leftovers.
To say it is like something would miss it --- it is not in the company of myriad things. What stages are there? What do you want with the beyond?
Eihei Koroku (translated by Cleary)
Our practice of the Buddha Way is our practice of the Buddha way. Yours is not mine. Each of us must enter the gate ourself. My words to you are like shit. They mean little to nothing, mere tracks of one who has gone before.
When we experience the wind in our face, the shock of a sound, or the smell of a corpse or flower, we are experiencing ourselves. As I paint a picture, it is just a painting of a picture. Quite different from your actual experience.
I urge you to practice the Buddha Way for yourself. What does this mean? Nothing really. Just stop and sit still. Create an opprtunity for you to experience the universe as it is, rather than as you think it is.
Be well.
Organ Mountain Zen
Tuesday, April 11, 2006
Monday, April 10, 2006
Doing and Not Doing
With palms together,
Good Morning Sangha,
Is there time in your day for yourself? A moment where you can stop and be still, opening yourself to everything by not doing?
If we do not create such time and opportunity, we waste away. Living well requires both motion and stillness, doing and non-doing. If we tend to a plant too much it will die. If we tend to it too little, it will also die. We are the same.
How much of each is sufficient? In human terms, what is tending and non-tending?
Very excellent questions. Questions these are for your practice of living your life.
The most important thing is to both answer them, then practice!
Life is short, you have a precious opportunity, get going!
Be well.
Good Morning Sangha,
Is there time in your day for yourself? A moment where you can stop and be still, opening yourself to everything by not doing?
If we do not create such time and opportunity, we waste away. Living well requires both motion and stillness, doing and non-doing. If we tend to a plant too much it will die. If we tend to it too little, it will also die. We are the same.
How much of each is sufficient? In human terms, what is tending and non-tending?
Very excellent questions. Questions these are for your practice of living your life.
The most important thing is to both answer them, then practice!
Life is short, you have a precious opportunity, get going!
Be well.
Sunday, April 9, 2006
Life or Fiction, Which is Your Preference!
With palms together,
Good Afternoon All,
In the world of the everyday, we are prone to easily lose our grip. We think constantly, telling ourselves all sorts of things, creating worlds upon worlds of thoughts and feelings about the ideas we create. At some point we need to clearly understand that this world we create is not real, but rather, a fiction. It is a mental construction and truly means nothing. In fact it can become a hindrance to our life.
When we are living in the fictional world of our thoughts, ideas, and feelings, we are not experiencing our true, actual lives. When we live in a "belief system" that system organizes, colors, and frames our experience. This is not actual experience, this is filtered and distorted thought-as-experience.
How can we truly appreciate our life when we are so busy thinking about it?
When practicing Zazen we are experiencing our self. There is no other self. Just this self, just this moment. All moments past are seen as thoughts in motion. All moments future are thoughts in motion. Zazen clarifies. When we are on the cushion, present in the here and now, witnessing our actual self as it is, then we are Buddha.
Do we need to give up our goals? Do we need to stop thinking?
No! Of course not. What this means is that we practice to see clearly what is what. That is, what is in relation to what? Thoughts are thoughts, that is all. Goals are thoughts made into objectives with a plan to attain them, but they remain mental constructs. We suffer in direct relation to how closely we hold them and how we use them. If we hold them close, are highly invested in them, use them as some sort of litmus test for ourselves to assess our value, then we are giving them far too much power and are, in effect, using them to eclipse our actual, real life in the here and now. We do not need to supplant our actual life with thoughts and beliefs, living in hopes and dreams. We can live in this life, with this self, as it is, and appreciate it for the blessing that it is. We do this when we make sure we are our lives and not our mental constructs. Another way of saying this is to live deliberately with open eyes.
Be well.
Good Afternoon All,
In the world of the everyday, we are prone to easily lose our grip. We think constantly, telling ourselves all sorts of things, creating worlds upon worlds of thoughts and feelings about the ideas we create. At some point we need to clearly understand that this world we create is not real, but rather, a fiction. It is a mental construction and truly means nothing. In fact it can become a hindrance to our life.
When we are living in the fictional world of our thoughts, ideas, and feelings, we are not experiencing our true, actual lives. When we live in a "belief system" that system organizes, colors, and frames our experience. This is not actual experience, this is filtered and distorted thought-as-experience.
How can we truly appreciate our life when we are so busy thinking about it?
When practicing Zazen we are experiencing our self. There is no other self. Just this self, just this moment. All moments past are seen as thoughts in motion. All moments future are thoughts in motion. Zazen clarifies. When we are on the cushion, present in the here and now, witnessing our actual self as it is, then we are Buddha.
Do we need to give up our goals? Do we need to stop thinking?
No! Of course not. What this means is that we practice to see clearly what is what. That is, what is in relation to what? Thoughts are thoughts, that is all. Goals are thoughts made into objectives with a plan to attain them, but they remain mental constructs. We suffer in direct relation to how closely we hold them and how we use them. If we hold them close, are highly invested in them, use them as some sort of litmus test for ourselves to assess our value, then we are giving them far too much power and are, in effect, using them to eclipse our actual, real life in the here and now. We do not need to supplant our actual life with thoughts and beliefs, living in hopes and dreams. We can live in this life, with this self, as it is, and appreciate it for the blessing that it is. We do this when we make sure we are our lives and not our mental constructs. Another way of saying this is to live deliberately with open eyes.
Be well.
Friday, April 7, 2006
unwanted Advertisements
Hello All,
I have turned on the word verification for the comments section of this blog. We have received a number of unsolicited comments that are ads. This will help reduce this problem, but will add a small step for you to add your comment. I apologize for this inconvenience.
Be well.
I have turned on the word verification for the comments section of this blog. We have received a number of unsolicited comments that are ads. This will help reduce this problem, but will add a small step for you to add your comment. I apologize for this inconvenience.
Be well.
Sesshin
With palms together,
Good Morning Sangha,
We begin our Hannamatsuri Sesshin this evening at the Refuge in the mountains. We gather ourselves to sit in meditation in order to both relieve suffering and prepare ourselves to relieve suffering. In this period we recall the birth of the Buddha, honoring this man with sweet tea and flowers. We will sit for the next few days, eat in mindful silence, work in mindful silence, and practice deeply together the six paramitas of generosity, morality, patience, diligence, meditation, and wisdom.
Our Zen Center practices extended periods of Zazen monthly as a day of mindfullness (Zazenkai) and quarterly as weekend Sesshin. During these periods we practice as monastics with a long sitting schedule, periods of samu (work meditation) and study periods. The time is spent in mindful silence with a minimum of verbal interaction. The purpose is to deliberately slow down both mind and body, cast our senses inward, and develop and deepen our personal awareness to the extent that, paradoxically, this "self" drops away.
As this happens, our true, compassionate nature is given an opportunity to bloom. During this time, my hope is that each of you will practice in some way with us, that you may each be part of the eternal garden of life.
I will, of course, be offline during this time.
Be well.
Good Morning Sangha,
We begin our Hannamatsuri Sesshin this evening at the Refuge in the mountains. We gather ourselves to sit in meditation in order to both relieve suffering and prepare ourselves to relieve suffering. In this period we recall the birth of the Buddha, honoring this man with sweet tea and flowers. We will sit for the next few days, eat in mindful silence, work in mindful silence, and practice deeply together the six paramitas of generosity, morality, patience, diligence, meditation, and wisdom.
Our Zen Center practices extended periods of Zazen monthly as a day of mindfullness (Zazenkai) and quarterly as weekend Sesshin. During these periods we practice as monastics with a long sitting schedule, periods of samu (work meditation) and study periods. The time is spent in mindful silence with a minimum of verbal interaction. The purpose is to deliberately slow down both mind and body, cast our senses inward, and develop and deepen our personal awareness to the extent that, paradoxically, this "self" drops away.
As this happens, our true, compassionate nature is given an opportunity to bloom. During this time, my hope is that each of you will practice in some way with us, that you may each be part of the eternal garden of life.
I will, of course, be offline during this time.
Be well.
Thursday, April 6, 2006
Love and Hate
With palms together,
Good Morning Sangha,
There is a lingering coolnesss, fresh and crisp, in the air this morning at my window as I type. Although the desert sun is rising and quickly warming the air, it is still a delicious taste of spring. It is important to experience directly. Feel the air. Smell the plants. Taste the interior of your mouth in the morning. It is important to do so without commenting mentally about the experiences. It is the commentary that takes us away from the truth. Within split seconds we are in the mental world of ideas, likes, dislikes; the world of labels and categories. While this world has its place and its function, it is a world that separates us from ourselves, internally and externally.
The Buddha taught that hate produces hate. He taught that love produces love. He also taught, more deeply, that both hate anmd love are part of the same thing, that we and the world, the entire universe are one. In this teaching if we attain it, we see that to hate another is to hate ourselves. To love another is to love ourselves.We see in this that every moment, every gesture, is a universal one.
Living in a dualistic world, we create groups of assumptions in our mind/body. We gather experiences, words, feelings, sensations and store them in our consciousness. This store becomes a toxic filter through which we push our each experience through. This is like that, we say, and respond accordingly. What is missed in this process is the fact that this is not that, this is this! Itself.
In our response, we gather steam, we justify ourselves, well these people act like this, they speak such and such, they must be this or that. The response re-enforces the initial belief and that re-enforcement is stored in our consciousness.
On a particular blog I have been engaging in a set of discussions that have demonstrated this and drove the point home to me in no uncertain terms. The people on this blog site see me as critical, hateful, and unpriestly. I agree. I have spoken within my store of experience, allowing it to distort my perception and not see them for themselves, but rather my creation of them. This creation and my response to it has been poisonous. Polarization is easy, understanding is challenging. Hate is easy, love is challenging. It is very easy to live in a thought world, a world of preconception, distortion, prejudice. It is a whole other matter to reliquish the baggage, as Tanzan, (in my blog note yesterday) and stand directly and openly, doing what the situation actually calls for.
May we each work hard to live directly and with deep compassion for our neighbors and for the strangers among us. We are all we have, you know. It would be wise to nurture this most precious resource.
Be well.
Good Morning Sangha,
There is a lingering coolnesss, fresh and crisp, in the air this morning at my window as I type. Although the desert sun is rising and quickly warming the air, it is still a delicious taste of spring. It is important to experience directly. Feel the air. Smell the plants. Taste the interior of your mouth in the morning. It is important to do so without commenting mentally about the experiences. It is the commentary that takes us away from the truth. Within split seconds we are in the mental world of ideas, likes, dislikes; the world of labels and categories. While this world has its place and its function, it is a world that separates us from ourselves, internally and externally.
The Buddha taught that hate produces hate. He taught that love produces love. He also taught, more deeply, that both hate anmd love are part of the same thing, that we and the world, the entire universe are one. In this teaching if we attain it, we see that to hate another is to hate ourselves. To love another is to love ourselves.We see in this that every moment, every gesture, is a universal one.
Living in a dualistic world, we create groups of assumptions in our mind/body. We gather experiences, words, feelings, sensations and store them in our consciousness. This store becomes a toxic filter through which we push our each experience through. This is like that, we say, and respond accordingly. What is missed in this process is the fact that this is not that, this is this! Itself.
In our response, we gather steam, we justify ourselves, well these people act like this, they speak such and such, they must be this or that. The response re-enforces the initial belief and that re-enforcement is stored in our consciousness.
On a particular blog I have been engaging in a set of discussions that have demonstrated this and drove the point home to me in no uncertain terms. The people on this blog site see me as critical, hateful, and unpriestly. I agree. I have spoken within my store of experience, allowing it to distort my perception and not see them for themselves, but rather my creation of them. This creation and my response to it has been poisonous. Polarization is easy, understanding is challenging. Hate is easy, love is challenging. It is very easy to live in a thought world, a world of preconception, distortion, prejudice. It is a whole other matter to reliquish the baggage, as Tanzan, (in my blog note yesterday) and stand directly and openly, doing what the situation actually calls for.
May we each work hard to live directly and with deep compassion for our neighbors and for the strangers among us. We are all we have, you know. It would be wise to nurture this most precious resource.
Be well.
Wednesday, April 5, 2006
The Present Moment
With palms together,
Good Morning Sangha,
There was once a monk named Tanzan. Tanzan was an older monk and did not pay close attention to the rules. He ate when he was hungry, slept when he was sleepy. He drank wine on occasion even though intoxicants were forbidden.
One day Tanzan and another monk were walking along and they arrived at a stream. There was a young woman at the stream trying to cross without muddying herself. Tanzan simply picked her up and carried her across the stream, placing her back on the ground, he put his palms together, bowed and continued on his way. Sometime later, Tanzan's companion criticized Tanzan for having touched the young woman by carrying her across the stream. Tanzan simply said to his younger brother, "I put her down miles ago, why is it you still carry her with you?"
Each of us has an opportunity each moment to renew ourselves. Carrying the burdens of the past prevents this. In each moment, be a buddha. When you are angry, be angry and let it go. When you are sad, be sad and let it go. When you are happy, be happy and let it go. To experience life fully and completely is being a buddha. To live in the past or in worrry or anticipation of the future is to be asleep.
Be well.
Good Morning Sangha,
There was once a monk named Tanzan. Tanzan was an older monk and did not pay close attention to the rules. He ate when he was hungry, slept when he was sleepy. He drank wine on occasion even though intoxicants were forbidden.
One day Tanzan and another monk were walking along and they arrived at a stream. There was a young woman at the stream trying to cross without muddying herself. Tanzan simply picked her up and carried her across the stream, placing her back on the ground, he put his palms together, bowed and continued on his way. Sometime later, Tanzan's companion criticized Tanzan for having touched the young woman by carrying her across the stream. Tanzan simply said to his younger brother, "I put her down miles ago, why is it you still carry her with you?"
Each of us has an opportunity each moment to renew ourselves. Carrying the burdens of the past prevents this. In each moment, be a buddha. When you are angry, be angry and let it go. When you are sad, be sad and let it go. When you are happy, be happy and let it go. To experience life fully and completely is being a buddha. To live in the past or in worrry or anticipation of the future is to be asleep.
Be well.
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