With palms together,
Good Morning Everyone,
This morning we explore the Second Grave Precept: Do Not Steal. To accept what is not given speaks to a breakdown in social and personal boundaries. It suggests a profound disrespect for the property rights of others. But more than that, it points to our own greed.
Stealing takes so many forms it is easy to violate this precept without care. Accepting more change than you are entitled to at a cash register for example. Accepting a mistake on the sale price of an item at the department store, for another example. These are forms of stealing. One does not have to hold someone up or slip something into one's pocket in order to be a thief.
This precept asks us to be diligent in our dealings with people, things, and money. A borrowed, but never returned book, for example is a kind of stealing. Loans are time-limited. And so on. So, it is our responsibility to do our own due diligence in returning things borrowed in a timely manner.
It would seem of late that our society is leaning toward gain regardless of the ethics involved as a base value. When we commit to a disciplined spiritual path, this can no longer be the case.
May you be a blessing in the universe.
Organ Mountain Zen
Friday, December 26, 2008
The First Grave Precept
With palms together,
Good Morning Everyone,
The other day, I addressed the The Pure Precepts. This morning I would like to talk about the first of the Ten Grave Grave Precepts, do not kill. This precept is first among the Ten Grave Precepts. It is a very challenging precept for many reasons. Like most precepts its paradoxical. We must live, in order to live we must eat, in order to eat we must kill, yet here it says: do not kill. How can this be?
Moreover, even as we breathe or walk we kill. As we drink water we kill. Even if we are vegetarian, we kill. So how can we follow this precept?
Killing is more than simply taking a life, although that is its meaning. This precept is about the wanton killing of beings for no purpose, but to kill them. We are asked not to kill for the joy of killing, as a game, or a sport. We should try to avoid killing unintentionally, as well.
To meet this precept we must act mindfully around all beings. We should not kill for any reason but to sustain ourselves. So, we often frame this precept in the positive, that we vow to respect all life. This leads us to consider the many ways we may nurture life, to be in-service to life, and to appreciate life.
Each of us is responsible for our own decisions regarding this precept. some of us eat only vegetables and grains. Others allow fowl or fish. Still others allow for red meat. The what is less important than the appreciation we give to the being who gave its life that we may live. It is so easy to be mindless about the food we eat. Not recognizing the many hands and many lives that went into its preparation. Zen is about noticing and appreciating. This is the first grave precept.
On a personal note: Last night we were blessed with the arrival of our daughter, her partner, and our grandson Tate. We were also blessed with the presence of our son, his partner, and granddaughter Olivia. Lastly, we were blessed by the Hanukkah lights, the first of many during this festival of lights. Our other son is to arrive sometime this afternoon and so, for the first time in many, many years we will have all our heartbeats under the same roof.
Be well
Good Morning Everyone,
The other day, I addressed the The Pure Precepts. This morning I would like to talk about the first of the Ten Grave Grave Precepts, do not kill. This precept is first among the Ten Grave Precepts. It is a very challenging precept for many reasons. Like most precepts its paradoxical. We must live, in order to live we must eat, in order to eat we must kill, yet here it says: do not kill. How can this be?
Moreover, even as we breathe or walk we kill. As we drink water we kill. Even if we are vegetarian, we kill. So how can we follow this precept?
Killing is more than simply taking a life, although that is its meaning. This precept is about the wanton killing of beings for no purpose, but to kill them. We are asked not to kill for the joy of killing, as a game, or a sport. We should try to avoid killing unintentionally, as well.
To meet this precept we must act mindfully around all beings. We should not kill for any reason but to sustain ourselves. So, we often frame this precept in the positive, that we vow to respect all life. This leads us to consider the many ways we may nurture life, to be in-service to life, and to appreciate life.
Each of us is responsible for our own decisions regarding this precept. some of us eat only vegetables and grains. Others allow fowl or fish. Still others allow for red meat. The what is less important than the appreciation we give to the being who gave its life that we may live. It is so easy to be mindless about the food we eat. Not recognizing the many hands and many lives that went into its preparation. Zen is about noticing and appreciating. This is the first grave precept.
On a personal note: Last night we were blessed with the arrival of our daughter, her partner, and our grandson Tate. We were also blessed with the presence of our son, his partner, and granddaughter Olivia. Lastly, we were blessed by the Hanukkah lights, the first of many during this festival of lights. Our other son is to arrive sometime this afternoon and so, for the first time in many, many years we will have all our heartbeats under the same roof.
Be well
Three Pure Precepts
With palms together,
Good Morning Everyone,
This morning I would like to talk to you about the Three Pure Precepts. In Zen Buddhism, these three precepts are core. These are: Cease doing evil; Do good; Bring about abundant good for all beings. It takes a lot of personal work to enact these precepts, even more to make them our own.
The reason these precepts are so challenging is that they point to a way of being as a Buddhist that is selfless and always in service.. In contemporary society this is difficult as we are constantly reminded to acquire, protect our acquisitions, and let others be responsible for themselves. But this is not the Zen way.
The Zen way is to release the self of its grip on us by practicing to realize its true nature as empty, with no permanent existence at all. We are dust made into form and will return to dust again. When we break through and realize this truth we can see that all that is left is our function as human beings.
True human beings function out of compassion for others. We are social beings who live in groups. We are dependent upon each other for our existence, as well as our self-worth.
The child cries; we take care of her. The dog wants out, we let him out. The community needs help, we help. We do these without real self reference. We do them in reference to the other. To actually meet the needs of the other. This is the Zen way.
To follow this Way is a challenge. We must first become aware of ourselves and our internal responses to others. We must then work with these responses, turning them from a internal focus to an external focus. We must be willing to see without our own basic assumptions clouding the picture.
Some of those basis assumption have to do with what we are taught about others. Strangers are suspect, Homeless are lazy and willfully homeless. Mentally ill people are dangerous or just plain faking it to get people to feel sorry for them. People should work for a living and not be dependent. Me first, others second. I do not have enough myself. And so on.
While some or all of these may contain some degree of truth, they are judgments, mental constructs, that inhibit our willingness to step out of ourselves and work for the common good. Moreover, such concerns should not be the concern of the bodhisattva. ; Our vows are to cease doing evil, do good, and create abundant good for all beings. We don't get to decide in what situations we will cease doing bad things or do good things. We decide to become the embodiment of these precepts.
Now, does this mean that we give dollars to everyone with their hand out? Not necessarily. Compassion doesn't work that way. Our help is real help. Help that is pragmatic; help that works to actually benefit beings. Giving alcoholics money to buy booze is hardly helpful. A bodhisattva with a clear mind will see the big picture and act accordingly, naturally.
As it states in the Shushogi, "Those who receive the precepts verify the unsurpassed, complete, perfect enlightenment verified by all buddhas of the three times, the fruit of buddhahood, adamantine and indestructible. Is there a wise person who would not gladly seek this goal?"
Be well.
Good Morning Everyone,
This morning I would like to talk to you about the Three Pure Precepts. In Zen Buddhism, these three precepts are core. These are: Cease doing evil; Do good; Bring about abundant good for all beings. It takes a lot of personal work to enact these precepts, even more to make them our own.
The reason these precepts are so challenging is that they point to a way of being as a Buddhist that is selfless and always in service.. In contemporary society this is difficult as we are constantly reminded to acquire, protect our acquisitions, and let others be responsible for themselves. But this is not the Zen way.
The Zen way is to release the self of its grip on us by practicing to realize its true nature as empty, with no permanent existence at all. We are dust made into form and will return to dust again. When we break through and realize this truth we can see that all that is left is our function as human beings.
True human beings function out of compassion for others. We are social beings who live in groups. We are dependent upon each other for our existence, as well as our self-worth.
The child cries; we take care of her. The dog wants out, we let him out. The community needs help, we help. We do these without real self reference. We do them in reference to the other. To actually meet the needs of the other. This is the Zen way.
To follow this Way is a challenge. We must first become aware of ourselves and our internal responses to others. We must then work with these responses, turning them from a internal focus to an external focus. We must be willing to see without our own basic assumptions clouding the picture.
Some of those basis assumption have to do with what we are taught about others. Strangers are suspect, Homeless are lazy and willfully homeless. Mentally ill people are dangerous or just plain faking it to get people to feel sorry for them. People should work for a living and not be dependent. Me first, others second. I do not have enough myself. And so on.
While some or all of these may contain some degree of truth, they are judgments, mental constructs, that inhibit our willingness to step out of ourselves and work for the common good. Moreover, such concerns should not be the concern of the bodhisattva. ; Our vows are to cease doing evil, do good, and create abundant good for all beings. We don't get to decide in what situations we will cease doing bad things or do good things. We decide to become the embodiment of these precepts.
Now, does this mean that we give dollars to everyone with their hand out? Not necessarily. Compassion doesn't work that way. Our help is real help. Help that is pragmatic; help that works to actually benefit beings. Giving alcoholics money to buy booze is hardly helpful. A bodhisattva with a clear mind will see the big picture and act accordingly, naturally.
As it states in the Shushogi, "Those who receive the precepts verify the unsurpassed, complete, perfect enlightenment verified by all buddhas of the three times, the fruit of buddhahood, adamantine and indestructible. Is there a wise person who would not gladly seek this goal?"
Be well.
Wednesday, October 22, 2008
Relax and Be Free
With palms together,
Good Morning Everyone,
This morning was a chilly 45 degrees according to my thermometer as we headed out the door to meet friends Eve and Allen for a brisk morning walk. Actually, I needed less brisk, but then there was a morning breeze with that chilled air, so we naturally had a quick pace. Somewhere along the way I asked Allen to slow down. It was a rest/easy walk day for me.
In practice it is important to know the aim of your practice. Its part of the discipline. This is the meaning of that old saying, "When sitting, sit; when walking, walk: above all don't wobble". We do not sit zazen then in the middle of a sitting period decide to begin chanting practice. Likewise, if running a long, slow run, we don't in the middle decide to do speed repeats. Each practice has its place and its purpose.
Many of us are impatient, however, and think more is better. In training this leads to injury or burnout. In Zen practice, the same: we become so goal focused that we are caught in the goal. Like tugging on a Chinese puzzle, the harder we try to get free, the tighter the weave holds us in place. Relax and we are free.
Be well.
Good Morning Everyone,
This morning was a chilly 45 degrees according to my thermometer as we headed out the door to meet friends Eve and Allen for a brisk morning walk. Actually, I needed less brisk, but then there was a morning breeze with that chilled air, so we naturally had a quick pace. Somewhere along the way I asked Allen to slow down. It was a rest/easy walk day for me.
In practice it is important to know the aim of your practice. Its part of the discipline. This is the meaning of that old saying, "When sitting, sit; when walking, walk: above all don't wobble". We do not sit zazen then in the middle of a sitting period decide to begin chanting practice. Likewise, if running a long, slow run, we don't in the middle decide to do speed repeats. Each practice has its place and its purpose.
Many of us are impatient, however, and think more is better. In training this leads to injury or burnout. In Zen practice, the same: we become so goal focused that we are caught in the goal. Like tugging on a Chinese puzzle, the harder we try to get free, the tighter the weave holds us in place. Relax and we are free.
Be well.
Tuesday, October 21, 2008
Team Zen
Good Morning Again,
A Team Zen Update: This morning I did a hard hill repeat workout (8 repeats) in the desert on sandy trails and steep hills. I completed 1.75 miles in total. My modest training schedule is as follows: Sunday, long run; Monday easy walk; Tuesday, desert hill repeats with a trail run base; Wednesday, easy walk; Thursday, interval run; Friday, easy walk; Saturday, off.
Shortly I will add a little biking, easy kick boxing, and some free weight training again, but I need to get a base established first. (Our garage is almost ready to act as a gym.)
I plan to increase my distance, repeat numbers, and interval numbers by 10% or so weekly, with the goal of completing the 15 mile portion of the Bataan Death March in March 2009.
For those of you who don't know, we had a "Team Zen" at the Zen Center for a couple of years and did local races. We made t-shirts that had "Stillness in Motion" printed on the backs. It was a lot of fun.
Fitness Training is an excellent Zen practice as it requires focused attention in repetition. The practitioner places his/her complete attention on the body and breath, integrating that with the physical environment while in motion. Some, while doing long distance running, get a sense of "zoning out" which is not exactly a good thing, nor is it good Zen. Zen training, whether seated Zen or Zen in motion, requires moment-to-moment attention. It is not about an altered state, but about waking up and being present.
I would be interested in hearing about your training. Maybe we can reestablish a team and find a race in the future to do together.
Be well.
A Team Zen Update: This morning I did a hard hill repeat workout (8 repeats) in the desert on sandy trails and steep hills. I completed 1.75 miles in total. My modest training schedule is as follows: Sunday, long run; Monday easy walk; Tuesday, desert hill repeats with a trail run base; Wednesday, easy walk; Thursday, interval run; Friday, easy walk; Saturday, off.
Shortly I will add a little biking, easy kick boxing, and some free weight training again, but I need to get a base established first. (Our garage is almost ready to act as a gym.)
I plan to increase my distance, repeat numbers, and interval numbers by 10% or so weekly, with the goal of completing the 15 mile portion of the Bataan Death March in March 2009.
For those of you who don't know, we had a "Team Zen" at the Zen Center for a couple of years and did local races. We made t-shirts that had "Stillness in Motion" printed on the backs. It was a lot of fun.
Fitness Training is an excellent Zen practice as it requires focused attention in repetition. The practitioner places his/her complete attention on the body and breath, integrating that with the physical environment while in motion. Some, while doing long distance running, get a sense of "zoning out" which is not exactly a good thing, nor is it good Zen. Zen training, whether seated Zen or Zen in motion, requires moment-to-moment attention. It is not about an altered state, but about waking up and being present.
I would be interested in hearing about your training. Maybe we can reestablish a team and find a race in the future to do together.
Be well.
A Refuge Weekend
With Palms Together,
Good Morning Everyone,
Our weekend went well in the mountains. As we arrived there was a person there looking at the property. The refuge is still for sale, technically, as there is a real estate contract in place, but we will only accept a very good (close to asking price) offer for the place and I would have many regrets selling it. On the other hand, it does require a degree of work we are no longer able to commit to (or do) on a regular basis. Its nearly six acres of fenced forest with a meadow, a wood burning cook stove requiring chopped wood, and water to be pumped from holding or collection tanks to the gravity feed tank on the ridge behind the house. The vegetation nearly took over the place this summer. I am anticipating fence repair as trees inevitably fall across fences in the winter. This means getting out the chain saw. Goodness.
On the upside, son Jason and daughter-in-law Maggie did a great job doing much of the work. Jason got the 4 wheeler going and used it to flatten out much of the rampaging Russian thistle. He then got out the scythe and began swinging it. Maggie and Jason both chopped wood. Maggie and I rolled some cut rounds down off the ridge that Ken Roshi had cut a couple of years ago to age.
We did lots of laundry. Judy cooked. Olivia played and played. She is one fearless and rambunctious 3 year old.
In between I had time to do sitting-in-the-recliner meditation. Every once in a while I would light a stick of incense, bow, and sit unobtrusively in the recliner and settle my attention. Occasionally, this would result in a nap.
At the conclusion of the visit, Maggie, Olivia and Judy left very early. Jason packed up and winterized; I cleaned the house, mopped, and polished the floors. He loaded up the ATV on a trailer (he wants to do some work on it here in Cruces and (of course) ride it in the desert) and we drove down off the mountain and across the desert.
Last night we practiced meditation at Temple Beth El. It is a smaller and smaller group. I am considering ending it so that I can free up Monday evening for regular Zen Meditation at Clear Mind Zendo. What do you think?
Be well.
Good Morning Everyone,
Our weekend went well in the mountains. As we arrived there was a person there looking at the property. The refuge is still for sale, technically, as there is a real estate contract in place, but we will only accept a very good (close to asking price) offer for the place and I would have many regrets selling it. On the other hand, it does require a degree of work we are no longer able to commit to (or do) on a regular basis. Its nearly six acres of fenced forest with a meadow, a wood burning cook stove requiring chopped wood, and water to be pumped from holding or collection tanks to the gravity feed tank on the ridge behind the house. The vegetation nearly took over the place this summer. I am anticipating fence repair as trees inevitably fall across fences in the winter. This means getting out the chain saw. Goodness.
On the upside, son Jason and daughter-in-law Maggie did a great job doing much of the work. Jason got the 4 wheeler going and used it to flatten out much of the rampaging Russian thistle. He then got out the scythe and began swinging it. Maggie and Jason both chopped wood. Maggie and I rolled some cut rounds down off the ridge that Ken Roshi had cut a couple of years ago to age.
We did lots of laundry. Judy cooked. Olivia played and played. She is one fearless and rambunctious 3 year old.
In between I had time to do sitting-in-the-recliner meditation. Every once in a while I would light a stick of incense, bow, and sit unobtrusively in the recliner and settle my attention. Occasionally, this would result in a nap.
At the conclusion of the visit, Maggie, Olivia and Judy left very early. Jason packed up and winterized; I cleaned the house, mopped, and polished the floors. He loaded up the ATV on a trailer (he wants to do some work on it here in Cruces and (of course) ride it in the desert) and we drove down off the mountain and across the desert.
Last night we practiced meditation at Temple Beth El. It is a smaller and smaller group. I am considering ending it so that I can free up Monday evening for regular Zen Meditation at Clear Mind Zendo. What do you think?
Be well.
Thursday, October 16, 2008
Becoming a Sage
With palms together,
Good Morning Everyone,
Yesterday we spent the morning with friends at the hospital. Our friend, Ken Kessen, underwent another major oral surgery to remove areas of his mouth affected by cancer and other issues. Please keep him and his wife, Deana, in your thoughts and prayers.
Being with friends as they struggle is something we are becoming quite familiar with. I think it is a sign of our particular age and place in the life-cycle. I was talking with someone at Temple yesterday who is witnessing her parents age and deteriorate in these, their final years. She said she wished God had set things up so that we live until we go out like sparklers. I understand the sentiment. Some of us are for sure fortunate if we die in our sleep with little to no warning. Yet, on the other hand, a process of dying has its advantages, as well.
While I would not wish long periods of painful suffering on anyone, I do think, aging itself is a stage of life that can be useful to all. We learn so much from each other about the nature of life, about friendships and family, and about our relationship with our bodies. In essence, we have the opportunity to become sages.
Events in our lives, painful events, can lead us to curse God and life itself. We ask the eternal questions, all beginning with "why?!" Yet, there are no answers really, at least none that are satisfying. It is in our nature, though, to ask. We want to make sense of our experiences. Yet, the sense we can make is limited to our tools, our senses, our brain, etc. Some things are just out of their scope.
When we encounter such things, it is best, in my opinion, to see them for what they are, processes of life, rather than part of some plan of an Infinite being. When we experience without judging the experience, knowing all experience is passing, I think we can more easily attend to the experience itself. Attending to experience is the essence of life. That, friends, may be its true meaning: it is the essence of being a sage.
May we all be free from suffering,
Good Morning Everyone,
Yesterday we spent the morning with friends at the hospital. Our friend, Ken Kessen, underwent another major oral surgery to remove areas of his mouth affected by cancer and other issues. Please keep him and his wife, Deana, in your thoughts and prayers.
Being with friends as they struggle is something we are becoming quite familiar with. I think it is a sign of our particular age and place in the life-cycle. I was talking with someone at Temple yesterday who is witnessing her parents age and deteriorate in these, their final years. She said she wished God had set things up so that we live until we go out like sparklers. I understand the sentiment. Some of us are for sure fortunate if we die in our sleep with little to no warning. Yet, on the other hand, a process of dying has its advantages, as well.
While I would not wish long periods of painful suffering on anyone, I do think, aging itself is a stage of life that can be useful to all. We learn so much from each other about the nature of life, about friendships and family, and about our relationship with our bodies. In essence, we have the opportunity to become sages.
Events in our lives, painful events, can lead us to curse God and life itself. We ask the eternal questions, all beginning with "why?!" Yet, there are no answers really, at least none that are satisfying. It is in our nature, though, to ask. We want to make sense of our experiences. Yet, the sense we can make is limited to our tools, our senses, our brain, etc. Some things are just out of their scope.
When we encounter such things, it is best, in my opinion, to see them for what they are, processes of life, rather than part of some plan of an Infinite being. When we experience without judging the experience, knowing all experience is passing, I think we can more easily attend to the experience itself. Attending to experience is the essence of life. That, friends, may be its true meaning: it is the essence of being a sage.
May we all be free from suffering,
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