Thursday, March 3, 2011
Tuesday, February 22, 2011
The Mind of Wisdom: Diamond Sutra ch. 2-5
A talk given at Unity Grapevine 2/21/11
also at buddhafrog.podbean.com
In the past few months the Zen community has, like other spiritual communities in the past, been shaken by revelations of scandals involving unethical sexual relationships between students and teachers. These situations involved violations of multiple precepts over an extended period of time by Teachers who claim to represent the Buddhist tradition. Most recently a well-known Zen teacher disrobed (the equivalent of giving back the precepts) but did not give up the title of Roshi, which indicates a transmitted teacher of the Buddha-dharma. In a letter signed by 44 members of the American Zen Teachers’ Association, he was recently asked to undergo therapy and take various other steps to make amends to those who were harmed by his actions. You can read their letter on the “Sweeping Zen” site.
The Zen Buddhist community as a whole is struggling to find a way to respond to these situations in an appropriate manner that is fair and respectful to all parties involved and incorporates Buddhist principles of wisdom and compassion.
Our thoughts and actions in response to this situation can incorporate the Buddha’s teachings on wisdom and compassion.
The Diamond sutra describes how a bodhisattva can think and act in order to liberate themselves from guilt and to forgive others when harmful mistakes are made.
“At that time the Venerable Subhuti stood up, bared his right shoulder, put his knee on the ground, and folding his palms respectfully, said to the Buddha, “World-Honored One, it is rare to find someone like you. You always support and show special confidence in the bodhisattvas. World-Honored One, if sons and daughters of good families want tot give rise to the highest, most fulfilled, awakened mind, what should they rely on and what should they do to master their thinking?”
The Buddha is asked by his disciple Subhuti to describe how a bodhisattva should act and think. What is a bodhisattva?
Thich Nhat Hanh writes, “Bodhisattvas are compassionate people whose interest is to relieve their own suffering and the suffering of their fellow beings. “Bodhi” means awakened and “sattva” means being. A Bodhisattva is an awakened being who helps other beings to wake up.”
The bodhisattva is a concept from Mahayana Buddhism. It represents an important innovation in early Buddhist thinking. The Mahayana emphasizes personal experimentation, discovery and verification of truth. The bodhisattva was frequently a layperson, and their orientation was often mystical or transcendental, holistic and devotional. Mahayana Buddhism emphasizes the value of together-action as opposed to individual liberation. In the word Mahayana, “maha” means big and “yana” means vehicle. Mahayana Buddhism teaches that all beings must be saved together. This is why it’s called the Big Vehicle.
The dharma is frequently compared to a raft. Enlightenment is the other shore. To attain enlightenment we must embark upon a journey across the river. So how will we get across the river? There is a choice: We can cross the river alone as individuals, or we can cross together as a group.
Back in the days when the Mahayana began to emerge as a new form of Buddhism, the proponents wanted to come up with what we would call “a favorable marketing image” to distinguish it from the original Buddhist teachings. So the image they selected was a big vehicle, like a big raft, and it was meant to show the inclusive nature of the new teachings. The earlier teachings emphasized individual liberation, so the Mahayana followers referred to them as the little vehicle teachings.
Either way we are going to use the teachings as the raft. Our goal is to cross the river and get to enlightenment, which is the other shore. Now if you were a single individual looking for individual liberation, you could take a pretty small raft across the river. You might be able to build a raft the size of your zabutan, and if the waters were not too choppy, you could make it across to the other side on the little vehicle.
The four noble truths and the eight fold path will enable you to achieve individual liberation. They are important to either style of Buddhism. Mahayana teachings have a slightly different emphasis.
Suppose that you are a bodhisattva and you want to take the whole sangha across with you. You are not just worried about yourself, because you want all your friends to be liberated too. So you get together with your sangha and you make a raft the size of all our cushions strapped together and you all take that big raft across to the other side together. That is what is meant by the “big vehicle” or Mahayana teachings. This is the style of teachings found in the Diamond sutra, the prajna wisdom teachings.
Actually, our whole planet is like a raft. We may not like everyone, but we all want to get across the river. The Mahayana tells us we can all get there together. In the next section the Buddha teaches us how this can be accomplished with compassion and wisdom.
“The Buddha said to Subhuti, “This is how the bodhisattva- mahasattvas master their thinking…We must lead all beings to the ultimate nirvana so that they can be liberated. And when this innumberable, immeasurable, infinite number of beings has become liberated, we do not in truth, think that a single being has been liberated.”
“Why is this so? If, Subhuti, a bodhisattva holds on to the idea that a self, a person, a living being, or a life span exists, that person is not an authentic bodhisattva”.
The awakened Buddha teaches the assembly about the practices of compassion and wisdom. He tells us that a bodhisattva saves all beings without seeing any beings. What could this possibly mean?
Prajna wisdom is based on the idea of emptiness, which involves the assertion that there is no permanent, single, independent self. That means that we all have to co-exist and inter-be with others. In order to understand what the Buddha meant by “no self”, we will examine three important Buddhist ideas: Impermanence, Inter-being and Non-self.
Impermanence means that everything is always changing. There is no permanent self in the body or mind. You can see this for yourself in meditation, as thoughts and sensations and ideas come and go.
Our thoughts are constantly changing; and our bodies are changing too. We look and think differently than we did a few years ago. When you leave tonight you may feel different than you did when you arrived. Ideally you will feel a little more relaxed and happy. Change is often a good thing, because it allows us to become stronger in our practice and let go of suffering.
Inter-being or dependent co-arising means that we co-exist and interact with everything else around us. So our self is really composed of many non-self elements. In his book on the Heart Sutra, Thich Nhat Hanh uses a sheet of paper to illustrate inter-being and non-self:
Read TNH inter-being examples of rose and cloud from The Heart of Understanding, p. 3
[ Part of what the Buddha is doing in this sutra is to try and break through some of the habitual ways we use words, and subvert some of the ways in which words and ideas subtly distort our perceptions. He often uses words in playful or unexpected ways to show us how thinking can trip us up, especially when it comes to spiritual matters]
Since we are always changing and we depend on others to exist, the Buddha said that there is no permanent, single, independent self.
Consider how your own thinking has been influenced by your family, your society, the teachings you have heard, the experiences you have had, where you have lived, and so on. My experiences are quite different from those of a woman taking part in the revolution in Egypt.
So each of us has certain random factors, or non-self elements that form our personality. Sometimes we start to think that these things are who we are, and we start to use them to define an “I, me, mine” but they are actually just influences, or non-self elements. It is the same way for the things we feel, sense, think, remember, and so on.
Likewise, things that we observe do not exist independently; they are dependent on our mind to perceive them. Our minds are looking at life through all these layers of personal factors as if they were flawed lenses distorting our perceptions of the things we observe. This distorted perception of reality, or the gap between our understanding and the way things really are, is what causes our suffering.
When we realize that everything is impermanent and that we don’t exist as separate entities in the solid, unchanging way we usually imagine that we do, we become less attached to ideas of I, me and mine. We begin to notice some of the ways in which we are alike, and that what happens to you affects me and vice versa. Our sense of the isolation begins to dissolve, and we become more open and sensitive to the needs of others. We start to become less attached to things, and we do not try so hard to cling and grasp and possess them. We could say that in practice understanding and experiencing no-self can lead to no-selfishness (no attachment, and no expectations).
The Buddha uses the example of generosity to illustrate how this works in practice.
“Subhuti, if a bodhisattva does not rely on any concept (of self, attachment, expectation) when practicing generosity, then the happiness that results from the virtuous act is as great as space. It cannot be measured. Subhuti, the bodhisattvas should let their minds dwell in the teachings I have just given.”
The Buddha used generosity to illustrate how a bodhisattva acts with non-attachment.
The Tathagata (which is another name for the Buddha) taught that when a bodhisattva practices generosity (or any of the other paramitas) it will bring the greatest happiness if it is done without attachment, or the expectation of any reward. For example, think of how much fun it is to do things for children. You don’t really need to get something back to feel happy to do something nice for a child.
Yunyan asked Daowu, ‘How does the Bodhisattva Guanyin use those many hands and eyes?’ Daowu answered, ‘It is like someone in the middle of the night reaching behind her head for the pillow.’ (BCR 89)
Generosity and kindness can become automatic, like a person reaching out in their sleep to adjust a pillow.
We can learn to practice compassion for others without thought or expectation of reward, as something that we simply do naturally.
The understanding of emptiness and practice of compassion can lead to our own liberation, and to the liberation of others.
“The Buddha said to Subhuti, In a place where there is something that can be distinguished by signs (words), in that place there is deception. If you can see the signless nature of signs, then you can see the Tathagata (the Buddha)”.
The enlightened Buddha describes the understanding of the emptiness of form as a key to liberation. We can use this understanding as a way to let go of our own guilt and to help us forgive others who have done things that were harmful to us.
The Buddha warns us not to get attached to signs. This means we should not rely on words, forms, thoughts, concepts, or ideas of how things should be. It is more important to see how things actually are. It is useful to recall that things are always more complex than they look on the surface; and it is important to realize that things that sometimes appear to be enduring and separate are actually impermanent and interconnected.
Let’s examine the effects of interconnection. For example, many of us have some guilt about things we did in the past that we would have liked to do differently. Maybe we said the wrong thing to someone and they have not spoken to us since. Or perhaps we did something hurtful and it’s too late to go back and fix it. In cases like this, it is sometimes helpful to look deeply at all the causes and conditions that led up to what we did. If we examine carefully we will probably find that we are not 100% to blame. Some of the causes and conditions that created the event may have been beyond our control. So it becomes a little easier to have compassion for ourselves, and to forgive ourselves.
When we observe how this applies to us, we can start to see how it applies to others as well. When we learn how to forgive ourselves, it becomes easier to forgive others. We can begin to imagine some of the difficulties in their lives that may have led them to act in certain ways. Maybe they were having a bad day, or perhaps they had something going on in their lives that we were not aware of. There is a wonderful YouTube video about this called “Got Service”…
(describe)
We can also bring the effects of impermanence into our thinking to help us realize that although someone harmed us, they can still change and do things differently next time. So we are less likely to think of someone as a “bad person”, and more likely to think of them as someone who was having a bad day. We will recognize that situations and people can change, and that change includes positive aspects, like potential for growth and freedom of action.
To these insights, we can add the understanding of no-self or non-self, to help us detach from the little I, me, mine; and observe that the ego is not something that we constantly have to defend and promote. There can be a tremendous amount of freedom in this realization that we don’t have to constantly worry about what happens to the ego self. “Self” is just an idea, because things are always changing anyway. We eventually realize that all we have to worry about is what’s happening right now, this moment, because that’s all we ever really have for sure.
The prajna wisdom teachings on emptiness include the understanding of impermanence, inter-being, and no-self. Taken together they help us to realize a greater freedom in our relationships with others. Inter-being can help us to forgive ourselves and others when we fail to live up to our goals and expectations. Impermanence tells us that we can change. And No-self reminds us to be less selfish in our relationships with others.
In the case of the Zen scandal, when we apply the idea of interbeing, we can see that there may have been many causes and conditions for the Teacher’s behaviors. This does not mean that we condone their actions. It simply helps us to understand why the events may have happened and helps us to forgive, and then take measures to see that these events are less likely to happen again. We can look at the cultural context, the sangha environment, the people involved, their histories and personalities, and so on, before we rush to make a judgment. This lets us step back a little from immediately blaming someone 100% for what happened.
Knowing there is impermanence, we can see that people can change and we can work to support everyone involved so that they can heal and make positive changes.
Recalling no-self creates the freedom to place ourselves in the role of the other people involved and try to see things from their perspective.
The Zen ethics violations are an example of how we might use the Buddha’s teachings to combine wisdom and compassion. There are many smaller examples that occur every day in our own lives. These might include putting others first, volunteering to do some chores or help someone else, forgiving our own mistakes (both large and small) and being more considerate and less judgmental toward others.
Subhuti asked how a bodhisattva should act and think. The Buddha taught him that a Bodhisattva acts with wisdom and compassion. He illustrated this with the example of generosity. Then he taught about the emptiness of form.
Subhuti learned from his dialogue with the Buddha that a bodhisattva acts to save all beings, without thinking of any beings that are saved. He learned that a bodhisattva acts compassionately without attachment or selfishness.
We will frequently encounter opportunities to apply prajna wisdom teachings of inter-being, impermanence, and no-self in our own lives.
The next time you need to let go of guilt or you find yourself judging someone, try asking yourself how inter-being, impermanence and no-self can help you let go of judgment and offer compassion and forgiveness to yourself and others with ease and generosity.
Tuesday, January 18, 2011
Embodying the Way of Wisdom
@Unity Grapevine 1/17/11
The book of koans, or public cases used by Zen students for meditation practice, contains a very short story titled Joshu’s “Wash Your Bowls” (Koun, 2004, p.40).
A monk asked Joshu in all earnestness, “I have just entered this monastery. I beg you, Master, please give me instructions.” Joshu asked, “Have you eaten your rice gruel yet?” The monk answered, “Yes, I have”. Joshu said, “Then wash your bowls.” The monk attained some realization. (Koun, 2004, p. 40)
According to Koun’s commentary, Zen Masters do not like to speak of abstract concepts such as enlightenment, nirvana, sunyata and so on (Koun, 2004). So the Master is using concrete terms to ask the monk if he has attained a sense of his true nature (Koun, 2004). The monk replies “Yes, I have” indicating that he is already enlightened (Koun, 2004). So in telling him to go and wash his bowls, the Master is showing that enlightened monks are expected to act like ordinary responsible people (Koun, 2004). Moreover, they are expected to maintain an unattached awareness and to respond with appropriate actions according to their circumstances in the present moment (Koun, 2004). We will soon see how the Buddha himself embodies this important message in the introduction to the Diamond Prajanaparamita sutra.
First let’s take a moment to see what meals are like in the monastic community. The bowls you see in front of you are called Oryoki bowls. They are used by Zen monks when they eat a formal meal. These particular bowls are from Zen Mountain Monastery, which is an American Monastery in the Japanese Soto Zen tradition. Soto Zen uses a very formal eating process in which everyone (at least theoretically) does the same things in the same order. It is very meticulous and ritualized. Before the meal there are chants that everyone participates in. Sometimes you get quite hungry before the chants are completed!
When you are receiving your meal, you do everything in a certain order, place your bowls and utensils in specific places, fold your napkins in certain ways, and so on. Servers come around and offer food; and you take only exactly as much as you need, signaling when you have enough. If you take too much you will still have to finish it, because at the end of the meal you are responsible for cleaning your own bowls at your place. In the Korean tradition, the food is all placed in the center of the room, and everything has a proper position and alignment on the serving mat. Everyone takes turns helping to serve the meal. The teacher approves everything before the meal begins.
When you are first learning to eat oryoki-style meals, it is helpful to sit between two senior students, so that you can look over and see what they are doing and follow them. Otherwise it is quite difficult to remember all the steps. The meal is taken very mindfully in a spirit of together-action. The ritual nature of the practice serves to create a beautiful sense of harmony and unity. To me it feels very much like taking communion. When everyone is finished, the servers go around the room with tea, and then with water, which everyone uses to wash out their bowls so that they will be ready for the next meal. The rules and customs observed by the sangha help to assure that community life remains simple and harmonious.
The Diamond Sutra is the Buddha’s response to his disciple Subhuti’s question about how to correctly practice the Dharma. The sutra begins by telling us something about the day on which the Buddha gave this teaching. It describes a very ordinary day in the monastic community. The sutra opens with the assertion “Thus have I heard” (Soeng, 2000, p. 72). When a sutra begins in this manner it indicates that it is considered an authentic oral transmission of the Buddha’s teaching, as recalled and recorded by one of his students (Pine, 2002). In this case, it is traditionally believed that the teaching was recorded by the Buddha’s cousin, Ananda, who was born on the day of the Buddha’s enlightenment (Pine, 2002). Ananda is said to have repeated many of the sutras from memory so that they could be verified and recorded at the First Buddhist Council in 383 BCE (Pine, 2002). Other authors place the date of the sutra as much as 700-800 years after the time of the Buddha’s teaching (Soeng, 2000).
The story continues, “At one time the Buddha was staying at Anathapindika’s garden in Jeta Grove in the city of Shravasti” (Soeng, 2000, p. 72). The Jeta Grove was initially a forested hunting preserve belonging to Crown Prince Jeta (Pine, 2002). The wealthy merchant Sudatta, also known as Anathapindika, or “the benefactor”, purchased the garden from the Prince by covering the 200 Acre area in gold (Pine, 2002). The Prince was so impressed with Sudatta’s sincerity that he donated the rest of the Forested Jeta Grove to the Buddha; and the two wealthy patrons joined together to build a monastery for the Buddha’s disciples (Pine, 2002). The Buddha traveled from town to town teaching most of the year, and during the summer rainy season he would return to the Garden monastery to give Dharma talks (Pine, 2002).
Next we read that “With [the Buddha] was a large gathering of 1,250 monks and bodhisattva-mahasattvas” (Soeng, 2000, p. 72). The monks were disciples of the Buddha, including the followers of the Kashyapa brothers and others that the Buddha had converted (Pine, 2002). The bodhisattva-mahasattvas (the great awakened beings, or spiritual warriors) were those monks, nuns, and householders who had taken the bodhisattva vows (Pine, 2002; Soeng, 2000).
The sutra tells us “Early in the morning when the meal time came the Buddha put on his robe and holding his bowl, entered the great city of Sharavasti where he begged for food” (Soeng, 2000, p.72). It is quite remarkable to see an honored teacher, who was to become the founder of a great religion going into the city to beg for his meals. The Buddha was setting an example for his followers by living according to the Vinaya, the code of rules for monastics (Pine, 2002). According to the custom, the monks arose early to meditate, and then went out begging while the householders were preparing the mid-day meal (Pine, 2002).
“Having finished begging from door-to-door, [the Buddha] came back to his own seat in the garden and took his meal” (Soeng, 2000, p.72). Sharavasti, or the “city of wonder” was the capital of Kaushala, in Northern India (Pine, 2002; Soeng, 2000). As such, it was an urban center with an emerging merchant class (Pine, 2002). Typically the monks went from door-to-door in Sharavasti, stopping at each house in an evenhanded and unbiased way to ask for food (Pine, 2002; Nhat Hanh, 1992). Besides helping the monks to cultivate humility, the practice of begging allowed them to share the dharma with the lay people; and the practice of giving helped the householders to gain merit (Pine, 2002). Then the monks returned to partake of their alms at noon, and did not eat again until the following day (Pine, 2002). They spent their afternoons and evenings in meditation, or listening to the teachings of the Buddha (Soeng, 2000).
The final line of the section states “When this was done, he put away his robe and bowl, washed his feet, spread his seat, and sat down, mindfully fixing his attention in front of him.” (Soeng, 2000, p.72). The Buddha mindfully prepares to begin his meditation by cleaning his bowls, like Joshu’s student in the koan was instructed to do (Pine, 2002; Koun, 2004). Since the Buddha and his disciples did not wear shoes or sandals, he washed the dust off his feet (Pine, 2002). Then he arranged his seat and sat down (Soeng, 2000). The seat from which the Buddha delivered his sermons was a large stool known as the “Lion’s seat” (Pine, 2002). He settled himself on his seat, and became mindfully attentive; in other words, he entered a meditative state of concentration (Pine, 2002).
So far, the Buddha has not said a single word. So why is this section of the sutra important? This section of the sutra is not merely Buddhist boiler plate. It is depicts the Buddha’s daily practice, which is the embodiment of all the Buddha’s teachings. In other words, everything that follows in the rest of the sutra is being demonstrated right here in the Buddha’s actions. The Buddha is teaching us without words and concepts, by showing us directly how an enlightened Buddha behaves. Like a true Zen Master, the Buddha gives us a very concrete example of the teaching. Let’s take a look at exactly how he does this.
The first paramita is generosity. We practice generosity by giving and receiving. According to Red Pine, the symbol that represents generosity in this sutra is the begging bowl (Pine, 2002). When the Buddha went door- to-door begging for alms in Sharavasti, he was offering others an opportunity to give. In Buddhism receiving is also considered a practice of generosity, because giving is a social interaction that requires both a giver and receiver (Wright, 2009). The Buddha also practiced generosity when he offered teachings on the Dharma, because that teaching led to liberation from suffering for many people, and it continues to do so today (Wright, 2009).
The highest form of generosity is based on prajna wisdom, which includes an understanding of the interdependence of all things (Wright, 2009). Since everything is interrelated with everything else, it is not possible to say (except conceptually) that there is some single, independent, permanent entity that exists either as a “giver”, “gift” or “receiver” (Wright, 2009). Everything arises in dependence on everything else. In Buddhism, this is called co-dependent origination (Wright, 2009).
The second paramita is ethical conduct, or morality. According to the Noble Eightfold Path, we can practice ethical conduct when we act appropriately in our thinking, speech, actions, and livelihood. For those following the bodhisattva path, morality is based on the practice of the precepts (Schuhmacher, 1994). When the monks followed the Vinaya rules, they were living according to a more elaborate monastic code of morality derived from these same basic ethical teachings (Pine, 2002). The Vinaya rules are a little like oryoki—they are very detailed and methodical, and they were designed to be conducive to creating harmony in community. In order to practice morality moment-to-moment, it is important to have a strong meditation practice; because morality depends on mindfulness, altertness, and attention (Foster, 2010). The essence of ethical conduct is to refrain from harming, do what is beneficial, and help other people (Loori, 1996).
In the Diamond sutra, ethical conduct is represented by the Buddha’s robe (Pine, 2002). In the Buddha’s time, the monks typically had three robes; a casual inner robe of 5 panels or “patches”, a 7 panel robe for meditation, and a 9 panel formal robe for going into the city on the daily alms rounds (Pine, 2002). The rakusu or kesa is also considered to be the Buddha’s robe, and it is given when the precepts, or ethical vows, are taken. (Pine, 2002).
The third paramita is patience or forbearance. Like the Buddha, we can practice patience in performing our own daily routines. The sutra symbolizes patience by the practice of begging (Pine, 2002). When the Buddha and his followers went out to beg, he usually stopped at about seven houses a day (Pine, 2002). When the monks went from door to door, they were not allowed to skip any houses because the house was small, or the food there was not so good, or the people there were miserly or unkind (Pine, 2002). This taught the monks how to cultivate humility and patience in their relationships with all of the householders (Pine, 2002).
Patience helps us to deal with a variety of difficult people or situations without getting caught up in negative reactions, such as anger or despair (Wright, 2009). If we do not respond to such provocations, we can break the cycle of negative karma so that we do not create suffering for ourselves or others (Foster, 2010).
The fourth paramita is effort or zeal. We practice effort when we are mindful and thorough in our actions. In the sutra, effort is embodied in the Buddha’s careful preparations, such as taking his noon meal, putting away his robe and bowl, washing his feet, and arranging his seat (Pine, 2002). Effort consists of diligence, perseverance, and the constant longing to improve (Foster, 2010). It is the kind of determination that brings us back to practice when we inevitably encounter difficulty, doubt, or failure. One Japanese proverb describes this mind as “Seven times fall down, eight times get up.”
We practice meditation through right mindfulness and concentration. Meditative concentration is indicated in the sutra when the Buddha takes his seat, focuses his attention, and gazes at a spot in front of himself with lowered eyes. In many of the sutras, the Buddha speaks from a condition of deep samadhi, or complete absorption (Pine, 2002). In keeping with the practical theme of this sutra, the Buddha gives his talk from a condition of ordinary mindfulness (Pine, 2002).
The sixth and final paramita is prajna or wisdom. Prajna is included in the title of the Diamond sutra, because it is the secret key to the most effective practice of all the other paramitas. We practice prajna wisdom when we remain detached from our ego-centered sense of self throughout the practice of the other five perfections (Pine, 2002). When we as a community, and (in the larger sense) as a society, are able to recognize our mutual interdependence, and begin to act on this basis, we will be able to create a healthy atmosphere of mutual support (Atkin 1997).
The fullest expression of this detachment from an ego-centered perspective is the relinquishment of any sense of duality between self and other (Aitken, 1997). The very purest way to embody six paramitas is to practice them while maintaining this enlightened mind, or prajna wisdom, moment-to-moment in all our daily activities, as the Buddha demonstrated. This is the most significant message of the Diamond prajnaparamita sutra.
Practiced with prajna, the paramitas of the Way of Wisdom can help to cut through negativity, simplify our lives, and liberate us from suffering. These six practices comprise the Buddha’s teaching on how to attain anuttara samyak sambodhi, or complete perfect enlightenment, in this very lifetime. They are generosity, ethical conduct, patience, effort, meditation, and wisdom.
I would like to close with an example of one of the many simple ways in which we might begin to embody the Buddha’s Way of Wisdom in our own daily lives. Last year I went to a program with Claude Anshin Thomas in Dallas. Although they are spelled differently, our dharma names are translated the same way, and they mean peaceful heart-mind. Claude Anshin Thomas is a Vietnam Vet who became a Soto Zen Priest and established the Zaltho Foundation, a non-profit organization that works to promote peace and non-violence. You can read his fascinating story in the book “At Hell’s Gate”.
One of the things that I still remember vividly from that workshop is an exercise that we were invited to try at lunchtime. We all sat facing each other at long rows of tables, concentrating on the food, eating in silence, and attempting to mindfully chew each bite of food fifty times! Most of us discovered that, with the exception of the tofu, it was very challenging to actually chew anything so many times! Many also discovered that they enjoyed the flavor of the food much more when they ate slowly, and that they ate less than usual. In our culture we often eat rapidly, with a lot of distractions, and you may want to experiment with this exercise at home this week and see what effect it has on your meal. Or perhaps, if you are more intrepid, you might arrange to attend a sesshin or workshop where you can practice eating oryoki-style. In any case, remember to eat mindfully, and be sure to wash your bowls!
Thank you for your mindful attention! Hopefully you will find the Buddha’s teachings on the Way of Wisdom beneficial for your own practice. Please feel free to share your questions and comments with the rest of the community.
Monday, January 3, 2011
Wednesday, September 8, 2010
What is Zen Meditation?
In Zen Buddhism the fundamental practice is zazen, or sitting meditation. In zazen we observe the mind and cultivate awareness of sensations, thoughts, and feelings without getting caught up in them or characterizing them as good or bad. Another facet of Zen practice is bringing this nonjudgmental awareness into each moment of daily life. Without criticism, analysis, evaluation, or diagnosis of ourselves or others, we simply allow our innate inner wisdom to dictate the most beneficial response in any situation.
As children we often display an innate non-verbal wisdom that responds spontaneously and naturally to each situation. Growing up, we are encouraged to adopt the standards and beliefs of our family, peer group, communities, society, and nation. We lose the sense of the boundless possibilities that are available in each moment as we assimilate concepts, images, social conventions, religious dogmas, marketing memes, and political rhetoric; develop our own distorted thinking patterns, behaviors, memories, judgments, biases and self-restrictions; and acquire various other forms of mental conditioning.
Meditation helps us to strip away this conceptual overlay, and discover that underneath our surface differences there exists a boundless and open awareness, clarity and freedom; a common spiritual heritage that we share with every sentient being on the planet. The direct experience of our deep connection with everyone and everything arising in the universe in this very moment naturally compels us to adopt more compassionate thoughts, words, and actions. By learning to stay present in each moment, we can realize our unlimited capacity to respond to life’s challenging situations with compassion, humility and inner peace.
