With palms together
Good Morning Everyone,
Right now I am sitting quietly in the dark in my residence.1. I am looking out over the mesa to the mountains in the east. It is dark and the ambient light is not enough to clarify anything. But there it is, in the dark, right in front of my eyes.
Our universe is itself beauty, each and every aspect is a manifestation of its entirety: whole, alive, an quite conditional. As scientist-philosopher Brian Greene suggested, it is an Elegant Universe. Do we take any time at all to notice it? We look, but do we see?
Sitting zazen in the park, I often look out at the trees, the iron fence, and the iron bench. In front of me, beyond the park boundary, there are newly constructed southwestern style apartments. A playground sits behind me. Blue sky is above me and grass beneath me. Do I really see these? How? What are they?
As I squint my eyes as artists sometimes do, I see less detail, but in its place patterns emerge. There is positive space and negative space. A tension between the two arises. Good art always has tension, as does a good life.
We often come to Zen in order to quiet our minds. Wrong idea. Quietism is a disease. Serene reflection is active and dynamic. Students, come to Zen to witness. Come to Zen to see. Seeing enables tension to be seen for what it is, the energy between points that are bound together by that energy. And more. When that energy is realized, the points fall away. What is left is the entire universe residing right there, right now.
Be well.
Organ Mountain Zen
Sunday, October 31, 2010
Tuesday, October 26, 2010
Questions
With palms together
Good Morning Everyone,
People in the Buddhist world seem to argue about a few simple things: is Buddhism a religion, who is the “I” speaking (or writing), and, is there a “self?”
I will offer my own point of view here. First, Buddhism is a religion if its adherents practice it religiously. Religion does not require a God, and the fact that so many (including renowned dictionaries) believe it does leads to such ridiculous arguments as who or what is God. Religion needing God is a theist point of view. What if God is the Whole Enchilada? What if God is not? Does it matter? Will these questions get us any closer to our freedom?
The questions about self and an “I” are, it seems to me, based on a total misunderstanding and a case of simple amnesia. First, remember, there are two truths in Buddhism, the Absolute Truth and the Relative Truth. These are Big Mind, or Buddha Mind, and Small Mind, that is, the mind of our everyday interactions with each other and the space around us. Self arises as a result of our brain’s neurological functioning. It is a Small Mind creation and function. It is an interactional creation between bio-psycho-social and environmental factors. It is as real as a raging river which is composed of many streams coming together and many factors such as slope, rainfall, and gravity. While it is raging it is also constantly changing, thus it is empty of an inherent “self.”
We mistakenly believe that if something is “empty” it has no existence. Not so. If I smack you with my kyosaku it will sting and you will have evidence of it’s existence, my existence, and your existence. Do these existences constantly change? Of course, but just because a raging river flows does not mean it will not bowl you over.
When we practice our “religion” we allow ourselves to see our own true nature. We release ourselves from the grip of the Relative Truth and see the truth of the Absolute. This does not destroy or “conquer” the Relative, but rather, puts it in perspective. Minds do not need taming or conquering. They need open fields, fields with translucent borders, functional, but permeable. They need the faith to roam them without fear. The development of prajna requires this.
Be well.
Good Morning Everyone,
People in the Buddhist world seem to argue about a few simple things: is Buddhism a religion, who is the “I” speaking (or writing), and, is there a “self?”
I will offer my own point of view here. First, Buddhism is a religion if its adherents practice it religiously. Religion does not require a God, and the fact that so many (including renowned dictionaries) believe it does leads to such ridiculous arguments as who or what is God. Religion needing God is a theist point of view. What if God is the Whole Enchilada? What if God is not? Does it matter? Will these questions get us any closer to our freedom?
The questions about self and an “I” are, it seems to me, based on a total misunderstanding and a case of simple amnesia. First, remember, there are two truths in Buddhism, the Absolute Truth and the Relative Truth. These are Big Mind, or Buddha Mind, and Small Mind, that is, the mind of our everyday interactions with each other and the space around us. Self arises as a result of our brain’s neurological functioning. It is a Small Mind creation and function. It is an interactional creation between bio-psycho-social and environmental factors. It is as real as a raging river which is composed of many streams coming together and many factors such as slope, rainfall, and gravity. While it is raging it is also constantly changing, thus it is empty of an inherent “self.”
We mistakenly believe that if something is “empty” it has no existence. Not so. If I smack you with my kyosaku it will sting and you will have evidence of it’s existence, my existence, and your existence. Do these existences constantly change? Of course, but just because a raging river flows does not mean it will not bowl you over.
When we practice our “religion” we allow ourselves to see our own true nature. We release ourselves from the grip of the Relative Truth and see the truth of the Absolute. This does not destroy or “conquer” the Relative, but rather, puts it in perspective. Minds do not need taming or conquering. They need open fields, fields with translucent borders, functional, but permeable. They need the faith to roam them without fear. The development of prajna requires this.
Be well.
Monday, October 25, 2010
Announcements
With palms together
Good Morning Everyone,
Announcements:
Clear Mind Zen Temple is establishing new practice times. We will practice Zazen in the Zendo at 7:00 AM on Tuesday, Wednesday, and Thursday. Zen in the Park at 9:00 AM on Monday and Friday. The evening schedule is 7:00 PM Monday through Thursday. The Temple is closed on Saturday. Sunday Zazen is at 9:00 AM. Zen Discussion Group is Friday at 4:00 PM. Tai Chi Chih is offered in the Zendo on Wednesday at 4:00 PM.
The Temple is open at all other times by appointment and Roshi is available for private instruction.
Lastly, we will be practicing sesshin in honor of the Buddha's Enlightenment the first weekend of December. Our space is limited. Please email me your reservation. Thank you.
Be well.
Good Morning Everyone,
Announcements:
Clear Mind Zen Temple is establishing new practice times. We will practice Zazen in the Zendo at 7:00 AM on Tuesday, Wednesday, and Thursday. Zen in the Park at 9:00 AM on Monday and Friday. The evening schedule is 7:00 PM Monday through Thursday. The Temple is closed on Saturday. Sunday Zazen is at 9:00 AM. Zen Discussion Group is Friday at 4:00 PM. Tai Chi Chih is offered in the Zendo on Wednesday at 4:00 PM.
The Temple is open at all other times by appointment and Roshi is available for private instruction.
Lastly, we will be practicing sesshin in honor of the Buddha's Enlightenment the first weekend of December. Our space is limited. Please email me your reservation. Thank you.
Be well.
Sunday, October 24, 2010
Expectations
With palms together
Good Morning Everyone,
With life as it is, comes life as it is. When we expect it to be different than it is, we suffer. Yet, this isn’t quite true, is it? Suffering is a result of expectations held close, not expectations themselves. We go through life with expectations based on assumptions about the world. We must have such assumptions in order to get out of bed in the morning. It would be a challenge to get out of bed if I did not assume it is safe to do so, or that the world would not treat me fairly, or that if there was not going to be a certain amount of predictability in it. The world as we know it would come to a halt. It isn’t these that are the cause of suffering, but our investment in them.
When we encounter an unexpected change in our day, what does it feel like? How do we respond to it? Does it cause us a certain amount of anxiety? How much anxiety? Do we get angry or annoyed?
Holding on to an idea about how things should be creates suffering not the idea. Thoughts are just thoughts and feelings are just feelings. We practice to experience them as completely as possible, but then to let them go. If we do not we carry them into the next moment and, as a result, that moment suffers from its intrusion, and we suffer with it.
Do not hold onto expectations: hold them with an open hand.
Be well.
Good Morning Everyone,
With life as it is, comes life as it is. When we expect it to be different than it is, we suffer. Yet, this isn’t quite true, is it? Suffering is a result of expectations held close, not expectations themselves. We go through life with expectations based on assumptions about the world. We must have such assumptions in order to get out of bed in the morning. It would be a challenge to get out of bed if I did not assume it is safe to do so, or that the world would not treat me fairly, or that if there was not going to be a certain amount of predictability in it. The world as we know it would come to a halt. It isn’t these that are the cause of suffering, but our investment in them.
When we encounter an unexpected change in our day, what does it feel like? How do we respond to it? Does it cause us a certain amount of anxiety? How much anxiety? Do we get angry or annoyed?
Holding on to an idea about how things should be creates suffering not the idea. Thoughts are just thoughts and feelings are just feelings. We practice to experience them as completely as possible, but then to let them go. If we do not we carry them into the next moment and, as a result, that moment suffers from its intrusion, and we suffer with it.
Do not hold onto expectations: hold them with an open hand.
Be well.
Saturday, October 23, 2010
Care
With palms together
Good Morning Everyone,
Last night I was so tired from an exhausting day that I could only manage the service chants and one period of zazen. We had one student at the Temple and I asked for her permission to cut the second period and set aside the Teisho period. She graciously agreed and we closed.
In the moment, I felt badly for depriving a student of a second period and withholding a teaching in order to take care of myself. It was a passing thought. We must take care of ourselves in order to take care of others.
This is a challenge for many and it seems that challenge is related to a need to be needed. When we cannot stop caring for another in order to care for ourselves we are in need of being needed and ironically, are not really caring at all. True care requires us not to need to care. Being in service to others is not about us, its’ about others. If I am caring for others, not for them but out of my need to care, then what is the true object of my care?
Be well.
Good Morning Everyone,
Last night I was so tired from an exhausting day that I could only manage the service chants and one period of zazen. We had one student at the Temple and I asked for her permission to cut the second period and set aside the Teisho period. She graciously agreed and we closed.
In the moment, I felt badly for depriving a student of a second period and withholding a teaching in order to take care of myself. It was a passing thought. We must take care of ourselves in order to take care of others.
This is a challenge for many and it seems that challenge is related to a need to be needed. When we cannot stop caring for another in order to care for ourselves we are in need of being needed and ironically, are not really caring at all. True care requires us not to need to care. Being in service to others is not about us, its’ about others. If I am caring for others, not for them but out of my need to care, then what is the true object of my care?
Be well.
Friday, October 22, 2010
Prajna
With palms together
Good Morning Everyone,
Prajna is translated as “wisdom.” Hui-Neng teaches that it is the same as Samadhi and that this Samadhi is one practice. Prajna is the same as zazen. It is the same as kinhin, samu, and oryoki. Prajna and enlightenment are one. Yet, enlightenment is not true enlightenment if it is a singular manifestation. In the Mahayana tradition we must turn our attention to others. Master Dogen in the Shushogi teaches that there are four wisdoms for the benefit of others. These are charity, kind speech, benevolent deeds, and cooperation. He says, “These are the practices of the vow of the bodhisattva.”
Recently I have been challenged by the fact that there have been so many changes coming from so many directions and encounters with people who have abused my friendship that when I took a look at this teaching again, I was dumbstruck. I did not feel particularly charitable, my words were decidedly not kind (at least those flying around in my head) and I did not feel much like doing good things or cooperating. In short, and in retrospect, I felt selfish.
But, my practice was my center and in spite of everything, I opened the Temple and offered Zen at the appointed hour. Two students came and we practiced zazen together, had tea, and listened to the words of Master Dogen.
I believe in my practice as I have evidence that it works. It took this bitter and angry Viet Nam vet and taught him it was OK to open his heart. While I may not always be so open, I am always on the path. The practices of Zen are there for each of us to try. If they are helpful, keep them. If they are not, discard them.
Be well.
Good Morning Everyone,
Prajna is translated as “wisdom.” Hui-Neng teaches that it is the same as Samadhi and that this Samadhi is one practice. Prajna is the same as zazen. It is the same as kinhin, samu, and oryoki. Prajna and enlightenment are one. Yet, enlightenment is not true enlightenment if it is a singular manifestation. In the Mahayana tradition we must turn our attention to others. Master Dogen in the Shushogi teaches that there are four wisdoms for the benefit of others. These are charity, kind speech, benevolent deeds, and cooperation. He says, “These are the practices of the vow of the bodhisattva.”
Recently I have been challenged by the fact that there have been so many changes coming from so many directions and encounters with people who have abused my friendship that when I took a look at this teaching again, I was dumbstruck. I did not feel particularly charitable, my words were decidedly not kind (at least those flying around in my head) and I did not feel much like doing good things or cooperating. In short, and in retrospect, I felt selfish.
But, my practice was my center and in spite of everything, I opened the Temple and offered Zen at the appointed hour. Two students came and we practiced zazen together, had tea, and listened to the words of Master Dogen.
I believe in my practice as I have evidence that it works. It took this bitter and angry Viet Nam vet and taught him it was OK to open his heart. While I may not always be so open, I am always on the path. The practices of Zen are there for each of us to try. If they are helpful, keep them. If they are not, discard them.
Be well.
Thursday, October 21, 2010
Four Vows
With palms together
Good Morning Everyone,
Last night at the Temple we talked about the part in the Shoshogi that addresses the vow to free all beings. The Four Great Vows are very special as they present us with the most fundamental koans.
Beings are numberless; I vow to free them.
Delusions are inexhaustible; I vow to end them.
Dharma gates are boundless; I vow to enter them.
The buddha way is unsurpassable; I vow to realize it.
We vow to free “numberless” beings, yet seemingly have only one lifetime. We vow to end delusions, yet they are “inexhaustible.” We vow to enter “boundless” dharma gates and in the end, realize an “unsurpassable” buddha way. Here’s the thing: If we approach these logically we will never get them. They are not logical in the logical of linearity.
We must step back and let our mind go. Like releasing one’s eyes when looking at a picture in order to see patterns we cannot see with focused eyes.
The vow is, as Daido Loori pointed out, a prayerful one. Such a vow is a unification rather than a petition. So, to “get” these vows we must enter them and to enter them, we must let our body/mind drop away. We begin accepting these vows by first practicing letting self go and casting our mind/heart eye toward all other beings.
We do not practice Zen for ourselves. We practice Zen for the benefit of others. So, we might say, “I am not sitting Zazen, all beings are sitting Zazen.” Our playground is infinite in all directions and includes all times. It contains innumerable beings but does not include a single being. Our delusions are inexhaustible, yet there are no delusions; boundlessness is entered once and ceases to be boundless; and unsurpassable is just this moment.
May we each be a blessing in the universe today.
Good Morning Everyone,
Last night at the Temple we talked about the part in the Shoshogi that addresses the vow to free all beings. The Four Great Vows are very special as they present us with the most fundamental koans.
Beings are numberless; I vow to free them.
Delusions are inexhaustible; I vow to end them.
Dharma gates are boundless; I vow to enter them.
The buddha way is unsurpassable; I vow to realize it.
We vow to free “numberless” beings, yet seemingly have only one lifetime. We vow to end delusions, yet they are “inexhaustible.” We vow to enter “boundless” dharma gates and in the end, realize an “unsurpassable” buddha way. Here’s the thing: If we approach these logically we will never get them. They are not logical in the logical of linearity.
We must step back and let our mind go. Like releasing one’s eyes when looking at a picture in order to see patterns we cannot see with focused eyes.
The vow is, as Daido Loori pointed out, a prayerful one. Such a vow is a unification rather than a petition. So, to “get” these vows we must enter them and to enter them, we must let our body/mind drop away. We begin accepting these vows by first practicing letting self go and casting our mind/heart eye toward all other beings.
We do not practice Zen for ourselves. We practice Zen for the benefit of others. So, we might say, “I am not sitting Zazen, all beings are sitting Zazen.” Our playground is infinite in all directions and includes all times. It contains innumerable beings but does not include a single being. Our delusions are inexhaustible, yet there are no delusions; boundlessness is entered once and ceases to be boundless; and unsurpassable is just this moment.
May we each be a blessing in the universe today.
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