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Archive for the ‘meditation’ Category

book cover A Flower Does not talkShibayama begins by giving us the literal explanation of the phrase.

“Nature as used here is not something one has acquired after he was born, but it is the ‘true innate Nature with which one was primarily born.’  It is the Absolute Nature at the very foundation of existence (page 27).”[1]

So, when you hear someone say “it’s just my nature” to be like that or do that they are wrong.  It is their education, upbringing, culture, etc. that has made them behave like that.  And that is great!  Why?  Because that means we can change it if we want to.  Just like when growing up I learned to love chopped liver on crackers because my dad was Jewish and his mom always made it for him when he was young and so he made it for us.

Now some of you may be saying YIKES! I’m a vegan or a vegetarian or I never eat that kind of stuff, no kidneys, no brains, and no hearts!  It’s not in my nature…so what is?

Shibayama goes on to say,

Zen does not say to “know” this absolute fundamental Nature, but it says to “see” into the Nature. This religious experience of “seeing into one’s Nature” is called kensho in Japanese. By this one attains his religious personality. In Christian terminology, one is saved by God. In Buddhist terminology, it is “to attain to Buddhahood.” The fourth maxim can therefore be paraphrased: “By the fact of religious experience one attains his Buddhahood (page 27-28).[2]

He goes on to say that “the term Buddha is used in its original Sanskrit meaning, namely, ‘an enlightened one.’ In The Song of Zazen by Hakuin, the term Buddha comes in its first line where he says, ‘All beings are primarily Buddhas (page28).’”[3]  He is asking us to think outside the box.  To go beyond our ordinary consciousness to our “true/innate nature.”

Even when we do something foolish or mean or unjust that does not mean our true/innate nature has been modified or damaged.  So, we are always given a second, third, fourth or hundredth chance to get it right, to do it better, to remember our true nature is Buddha nature—loving kindness, compassion for self and others, for perfect health, happiness, and joy.

Take time out of your busy schedule today to discover your “true nature” through some time in quiet meditation.  Focus on your breath.  Let go of all goals, rules, laws, and past negative thinking and open your mind to the truth of who you are. When you get up from your meditation…act like it!!

[1] Shibayama, Z. (1970) A Flower Does Not Talk Zen Essays. Charles E. Tuttle Co.: Vermont & Tokyo Japan

[2] Ibid.

[3] Ibid.

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Diane Ackerman in her book An Alchemy of Mind, The Marvel and Mystery of the Brain writes, “The brain is not the mind, the mind inhabits the brain (page 4).”[1]

Shibayama writes, “The Mind here does not refer to thought or emotion, nor does it refer to human psychology which is an object of scientific research. It is not the consciousness, nor the psyche which is dealt with by psychiatrists, either. When we go beyond all these, wash them off, and transcend their limitations, for the first time we can reach the Mind which is also called the Buddha Mind, the Absolute Mind, the Spirituality, or the truth (page 26).”[2]

And so, when we mediate we give ourselves the opportunity to transcend our human thoughts that we created through study, reading, our culture, and experiences and move into touching the greater Mind.

He shares a story about Zen Master Sekito who was training a monk and while walking through the forest they came across a dense thicket that they could not walk through. The student asked Sekito for the knife. “Sekito unsheathed his big mountain knife, and without a word thrust out the knife with the sharp edge toward him.  The companion was frightened, and withdrew his hand crying, “Stop the nonsense! Let me have the hilt.” Sekito’s reply was sharper than the edge of the knife.  He said, “What is the use of the hilt? The monk could not utter a word in reply (page 26-27).”[3]

Shibayama finishes by writing, “We are apt to stick to the hilt which is of secondary importance, and miss the Truth altogether.  Sekito is urging us to get hold of the fundamental Truth direct.  Here we see the truth of direct pointing (page 27).”  It is the blade that does the work that cuts through our wrong thinking and fears and anxieties.  Remember the axiom, “The truth will set you free.” Where is your freedom?  Hidden in a job, an education, a scripture, a political party, or religion?

Then there is the power of meditation.  Each day as you take the opportunity to sit and calm the “monkey mind” you’ll find that soon you’ll be able to transcend the brain/mind and tap in to the greater mind, the Buddha Mind, the Absolute Mind. And when you do you’ll discover who you really are and you will experience the power and peace that has always been within reach when you make that direct connection.

Which mind are you pointing to?

brain-perception

[1] Ackerman, D. (2004) An Alchemy of Mind The Marvel and Mystery of the Brain. Scribner: NY

[2] Shibayama, Z. (1970) A Flower Does Not Talk Zen Essays. Charles E. Tuttle Co.: Vermont & Tokyo Japan

[3] Ibid.

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In Chapter 2 Abbot Zenkei Shibayama writes about the characteristics of one aspect of Zen called satori and how it shows up in other religions.  It is such a joy to read about the inclusivity of the teachings and practices of Zen Buddhism regardless of whether you consider yourself a Buddhist, Jew, Muslim, Christian, or of no faith at all.

The Shambhala Dictionary of Buddhism and Zen defines the word satori as a Zen term for the experience of awakening (enlightenment or kensho).

Shibayama goes on to write: When Zen is seen in such a broad sense, Zen means the Truth, or the Absolute; it is not limited to Buddhism alone, but is the basis of all religions and all philosophies. In this sense, Zen does not remain simply the core of Buddhism, but it works to deepen and revive any religion or philosophy.  For instance, there can be Christian Zen, or Taoistic Zen; there can be Zen interpretations of Christianity or of Taoism (page 16).

And if you take a look at all the worlds major religions today they all include some form of meditation and sitting in the quiet for contemplation. Robert E. Kennedy, S.J. is a practicing psychotherapist, a Zen teacher, and a Roman Catholic priest who has written two wonderful books joining the Christian and Zen principles Zen Spirit, Christian Spirit and Zen Gifts to Christians. They are perfect examples of what Shibayama wrote in the 1970’s!

Shibayama also talks about its flexibility.

Due to its transcendental and fundamental nature, Zen is not restricted by any fixed ideas or customs, but expresses itself freely, making creative use of words and ideas. In this way their own culture may be deepened and given new significance and life, based on Truth fundamental for all mankind (page 17).

 

He concludes this section by saying:

Up to this point in this essay I have sought to explain the position of Zen in Buddhism and to indicate the role it can play in religion, philosophy, and culture. They maintain that Zen as the Truth itself, in the broadest sense, should be understood and used by all mankind because it can help build and refine the character of the individual and can deepen thought (page 19).

I too believe this is true.  As we sit and meditate on a daily basis we discover things about ourselves that we might not have without the knowledge of the Buddha’s satori (awakening).  Through my meditation practice I have begun to live a life of peace, love, and compassion, with flashes of creativity and spontaneity that have made my life so much easier, fulfilling, creative, and fun.  Annie Nov. 27.15 (2)I am becoming the person I’ve always wanted to be, the person my dog Annie always knew I was.  Thanks Annie…

 

 

Footnote: Shibayama, Z. (1970) A Flower Does Not Talk Zen Essays. Charles E. Tuttle Co.: Vermont & Tokyo Japan

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Yuanwu starts out as most good Zen teachers do by saying, “Here at my place there is no Zen to explain and no Path to transmit.”  Then they go about quickly explaining the “nothing.”  In this section of his book he, of course, does exactly that!  How great that the ancestors worked so hard to keep us on our toes about “nothing.”bhante-gunaratana

Within each of us is the “fundamental matter that is inherent in everyone (page 67).”[1]  What we might call in Unity that divine spark or goodness within us, that oneness with all things big and small, animal, mineral, and vegetable!  And when we forget that we are a divine spark of all there is we can easily fall into those traps of greed, anger, jealousy, attachments, contrived actions, confusion, and false sentiments, so Yuanwu says!

Who wants to fall into all of those traps? Not me that’s for sure!  So, what can we do?  What does Yuanwu suggest?  “You do not exert any mental effort: you go along freely with the natural flow, without any grasping or rejecting.  This is the real esoteric seal (page 68).[2]

Finally, he writes, “Bearing this esoteric seal is like carrying a lamp hidden in the darkness as you roam through the world without longing or fear—it is all the realm of your own great liberation, continuing forever without interruption (page 68).”[3]  Just this!  We simply deal with whatever comes our way each and every moment in the most appropriate and helpful way we can. Shine your “light” onto the situation and all darkness must disappear. That’s the law.

You can turn up that light at any time by simply sitting and taking time each day to encounter that quiet place in body, mind, and spirit.  H. Emilie Cady in her Unity book, Lessons in Truth wrote: Every man must take time daily for quiet and meditation. In daily meditation lies the secret of power.  No one can grow in either spiritual knowledge or power without it…  No one would ever dream of becoming a master in music except by spending some time daily alone with music (page 7).[4]

Give yourself the present of being alone in the present moment as long and as often as you can.  The more you do that the brighter the hidden lamp in you will shine for all to see.  Be the light that lights up the room, the road, the town, and the world! Stop trying and simply be it! Simply Shine!

[1] Cleary J.C. and Cleary, T. (1994) Zen Letters Teachings of Yuanwu. Boston & London: Shambhala

[2] Ibid.

[3] Ibid.

[4] Cady, H. E. (1902 1st Printing) Lessons in Truth. Unity Village, MO: Unity House

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What a simple word awaken is.  We wake up in the morning, hopefully from a good sleep, we might awaken to a new idea about a project or problem that we are dealing with or even find ourselves in the wake of a big wave at the Jersey Shore.  That’ll wake you up for sure!

So, does that mean being awake is not that difficult of an idea or difficult to do?! We sometimes get into a tither over it when we are sitting or meditating.  We might ponder on the idea of being “awakened” to the truth of Buddhism, as is often said.

Yuanwu writes “In visiting enlightened teachers and questioning them, you must see real nature and awaken to truth (page 65).”  Truthfully, what we really want is to end up in this situation, as Yuanwu says a, “stage where there are no contrived activities and no concerns.”  Sound easy? Nope!

Yuanwu goes on to say, “As soon as you have the slightest wish to be unconcerned, a concern has already arisen (page 66).”  There is a great enlightenment story told by Shodo Harada in his beautiful book Moon by the Window (page 25). The story below describes Master Reiun’s enlightenment experience.

Master Reiun was enlightened at the sight of a peach blossom and wrote:
peach blossom For thirty years no guests came by;
The leaves fell and the branches became bare. Seeing one peach bloom,
The time has come,
There is no doubt left whatsoever.

 

For thirty years Reiun worked on obliterating every deluded thought and view. While tending to this internal housecleaning, day in, day out, he welcomed the autumn and spring so many times he lost count.  With the sight of the peach flower, in bloom at that very moment, thirty years were swept away. Reiun’s huge Mind, freed of judgements and opinions, provided no quarter for doubts to arise.

As Bodhidharma said, “One bud opens its petals and naturally grows into fruit.” Our zazen gives blossom to the flower of Mind.  This is the true source of joy.

So, with all those years of work and worry it simply took the sight of a peach blossom to experience the flowering of his big Mind.  So, without fretting or worrying simply continue sitting in the quiet of the morning or evening and maybe it will arrive and maybe not—experience the joy in either or neither.

Let me know how that goes!

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Wow, what a wonderful opportunity it has been to be working through this great book by Yuanwu!  The tips and suggestions are practical ones that help us live a life with limited “entanglements.”

He writes, “Cut off the myriad entanglements, and make yourself free and untrammeled, and reach the stage of great peace (page 64).”[1]  What a fantastic idea!  Regardless of where you reside be it in the city, the country, or as we say in our prison ministry “behind the fence” there are just way too many entanglements in our lives.  Most of them are created by ourselves.  Some of them are put upon us by our bosses, rules, laws, and relationships for sure. But wherever they come from we have the ability to decide to focus on them or not.

Out and back he says!  When you feel yourself being drawn out and away from your peace, right thinking, and joy you have the ability to bring yourself back.  Just like the YouTube videos that I show in my classes.  Sometimes I look at them and like them so much I go “back” to them again and again.  I invite my students to keep going back to them until the principles are made part of how they think and behave.

What videos are you playing in your head each day?  When you are sitting do you go back and forth between calmness and fidgeting and mind wandering.  Yuanwu says, “If you are suddenly dragged off by it, you have leaked and tarried.  You must continue to concentrate so that your mind does not wander off.  After a long time, it will fuse into one whole. This at last is where you find rest (page 65).”[2]

So, do not chastise yourself when your mind wanders and draws you away from your peace, contemplation, or mindfulness.  Hold on to his words that you must continue to concentrate, bring yourself “back” from wherever you have gone and simply start again. No judging, name calling, or condemnation. Just out and back, out and back ad infinitum if need be.

ed65327f41c183ef9f685e38097f454dThis brings to mind the last time I was on a swing—out and back I went over and over. Sometimes my feet had to touch the ground so I could give myself a little push which propelled me into the air toward the open sky and clouds.  How free I felt, how filled with glee I felt as I flew through the air, out and back, out and back into the “stage of great peace.”  Free at last from my entanglements! So just keep swinging out and back and watch what happens!

[1]Cleary J.C. and Cleary, T. (1994) Zen Letters Teachings of Yuanwu. Boston & London: Shambhala

[2] Ibid.

Picture from Printrest Etsy Tina Tarnoff

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Yuanwu in the next section of his book entitled “Completing the Task” talks about learning the teachings, learning to concentrate, and enabling thepic Zen letters Teaching of Yuanwu book “embryo of sagehood” to grow and mature. I really like the term: embryo of sagehood.  I find myself thinking about the word sage and wonder if there is anyone alive today that I could say was speaking and acting like a sage.  Someone that we all can look up to, someone we desire to emulate, someone we might consider a living, breathing, sage.

It could even be you!

He goes on to write: Then even if you encounter bad conditions, you will be able to melt them away with true insight and power of concentration, and fuse everything into one whole, so the great changes of birth and death will not be enough to disturb your heart (page 64).[1]

Having a practice of contemplation, mediation, and sitting is a way to live that kind of life where even the thoughts of “birth and death” do not undo our calm. Sooner then we might expect our practice will provide us with the ability to have “true insight” into our lives, and our actions, and will help us live in peace regardless of the chaos that seems to be happening around us.

Yunwu says “Nurturing your enlightenment over many years, you become a greatly liberated person who is free from contrived actions and obsessive concerns.”  This may come in only fleeting moments or thoughts or situations but the longer we practice the more often we will find ourselves in this space where the sage within us lives.   It is up to us to “nurture enlightenment.”  It is up to us to wait in silent repose free from the drive of getting it, expecting it, or yearning for it.  It will come if we simply quietly wait in the silence with no expectations.

Then one day “true insight” will appear and you’ll go in and wash the dishes…

[1] Cleary J.C. and Cleary, T. (1994) Zen Letters Teachings of Yuanwu. Boston & London: Shambhala

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