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Archive for the ‘sickness’ Category

Bhikkhu writes:

This wisdom is not a mere pile of experience or a chance spark of intuition, but rather an uncovered lamp, a timeless light revealed by the removal of obstructions from the mind.  By this light perfected ones see the universe as it is and walk in confidence through perils, letting go utterly of all that causes distress or worry (page 69).

Buddha quote anger, goodness truth generosity

Buddhist words of wisdom. 

What a beautiful way to look at wisdom.  This wisdom is discovered and uncovered by our time on the “cushion” as the Buddhist meditator and student would say.  It is uncovering the power of silence and study and love.  Bhikkhu goes on to write, “Wisdom even in a lesser, modest degree is a shield against the blows of circumstance and a sustaining force amid loss and disappointment.  The Buddhist way is not to ignore troubles but to probe straight into them with a contemplative mind—in fact use those very troubles as catalysts and teachers (page 70).”

And in doing so we see our wisdom appear in our actions and words, in our faces as we grow old, in our wrinkles, and gray hair and more. Thank goodness for Miss Clairol!! He goes on to write: “All we know for sure about our future is that our hand will be less steady and our eye less keen (page 73).”

So, what are we waiting for, let’s begin our trip to enlightenment today, right now this moment, since this moment is all there really is.  Let us begin our travel toward continuous and constant demonstrations of peace, love, and compassion for self and all others through mindfulness and meditation. The catalyst that precedes all actions, of course, is our thoughts!

Bhikkhu suggests, “Rather than waiting for an unguaranteed future, we should practice now, using whatever time we have available, trying even in our busy hours to maintain mindfulness. Our business is to live now, through whatever circumstances our karma provides, as clear-headed seekers of the good and the worthy (page 73-74).”

Bhikkhu quotes the ancient King Pasenadi of Kosala in a conversation with the Buddha, “Since old age and death are coming upon me what else can be done but to practice Dhamma [the Buddhist teachings], to live calmly, to do good and to make merit? (page 75)”

Regardless of how old or young you are what does your daily practice look like? What teachings are you living by? How would others describe your daily encounters with them? Ask yourself this question: Are you making a positive difference in other’s lives uplifting, supporting, and helping them with your words and deeds. Or are you doing the exact opposite?  It all depends on you NOT them. Bhikkhu ends the chapter with these words: “…today is the moment when we must do what is needful.” Are you?

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On the second page of this chapter Bhikkhu writes this question, “How did we ever fall to this bondage (page 2)?”[1] It made me stop to think about my life and the bondages I have created for myself.  The bondage of perfection, hope, fear, lack, hopelessness, and suffering. As I read I wondered if I could ever break these chains.

He answered my question when he wrote, “The Pali word ‘Dhamma’ (Dharma in Sanskrit) means true nature, the fundamental, liberating facts of reality and the course of practice that leads to deliverance from all suffering. But the path of Dhamma is a way without extremes.”  And so, I thought about my day and wondered how often I have gone to extremes and how those extremes affected my day.

cartoon-b-c-words-slip-outExtreme #1:  Woke up as usual at 5:15 to get ready to go to Zen and the coffee was not made and ready for me to enjoy in my morning ritual—reaction anger and not so nice words.

Extreme #2:  I love apple pie so I bought a nice one and baked it in my oven. Wow did that smell delicious! I proceeded to eat a piece after supper, then for breakfast, lunch, and dinner and an evening snack the next day.  Hmmmm

Now I know these are not “cardinal sins” as they say in Catholicism but they sure did not make my life devoid of suffering or bondage.  And they were definitely not the way “without extremes.”

He goes on to write: The Dhamma beautifully encompasses the twin problems of thoughtful people: how to get along serenely day to day in the toils of the world, and how to overcome the world and all its suffering forever (page 5).”[2]  He points often in this chapter to our “ignorance” as a catalyst to our suffering.  He writes “When ignorance is destroyed and craving withers away, greed, hatred, and delusion cannot come to be, and suffering, cut off at the roots, must expire and disappear.  Then there can no longer be any mental affliction, or spiritual uncertainty, or confusion.  The perfected one sees the universe just as it is, and experiences what the Buddha called ‘that unshakable deliverance of the heart (page 7-8).’”[3]

“We can achieve deliverance by consciously cutting through the bonds we have tied around ourselves, by resisting and ultimately destroying greed, hatred, and delusion, by making a final end of ignorant craving. However sharp the hunger, however keen the pain, nobody gets out of the jungle of troubles without making a sustained, personal effort (page 9).”[4]

And finally, he writes, “The Buddhist goes by way of Dhamma—the middle—way and does the walking alone, stumbles and gets up again, picks off the thorns, gets in the open and stays there with determined effort—no slave to false hope, no listless idler, and yet no superman: just a thinking being who has become convinced that the fearful storms of the universe are born in and burst out of his own heart and that nobody can quell them but him. (page 9-10).[5]

I wish for you a beautiful middle way, a forest with less and less thorns, and fewer and fewer storms all overcome by your budding unshakable heart.

[1] Nyanasobhano, B. (1998) Landscapes of wonder Discovering Buddhist Dhamma in the world around us. Somerville Massachusetts: Wisdom Publications

[2] Ibid

[3] Ibid

[4] Ibid

[5] Ibid

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Bhikkhu Nyanasobhano writes in his introduction:Landscapes of Wonder book cover

The faith of the Buddhist grows out of experience fortified by instruction.  The Buddha shows how to make the journey out of suffering to emancipation, and if we feel quickening of interest we can take steps ourselves to investigate and to test what we have learned. This collection of essays is about finding the right direction and then moving forward with mindfulness and deliberation (page xi).

I hope that sharing these ideas and my musings about them will help you discover the power of your practice, to allow it to enlighten and brighten your life, to help bring you to a place of peace, love, and compassion for self and others each and every day.

This journey is never an easy one because we are required to look within, to set aside time to mediate, contemplate, and to push through our fears, anxieties, old beliefs, and doubts.  However, with determination, concentration, and support from the author and others on the path all things are possible!

Bhikkhu goes on to write:

Fortunately the teaching of the Buddha is universal, giving us the chance not just to admire what others have admired but to make our own search—to observe, meditate, and discover through our own efforts (page xii).

Thus, it does not matter if you were raised in a non-religious household or a religious one of any denomination or teaching truth is truth no matter where it comes from.  In your life I know that you have discovered what you believe through actions propelled from book learning, intuition, help from another, or seemingly by accident.  It does not matter how it came the important thing is that it did.  It gave you that cosmic AH HA! Or Yikes—Or Oh my god!  It could have felt like you were hit with a hammer, a banana, or a cream pie, but hit you were!

I hope our wandering through this wonderful book will give you many cosmic experiences! Good luck with that…

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gold-face-buddha-with-three-pure-precepts-2

Photo by Mitch Doshin Cantor founder of the Southern Palm Zen Group

The power of peace is a deadly assault weapon it kills hatred, it kills fear, it kills amorous, it kills the feelings of not being good enough, not smart enough, not rich enough …the power of peace, love and compassion is more powerful than any hatred in the world it can break down any walls that anyone wants to build.

So if we really want to make a difference in this world let us join together in peace, love, and compassion.  Let us take our intelligence and drive and put it behind food, shelter, and electricity for those in Puerto Rico and around the world who are dying and suffering from natural disasters, wars, and starvation caused by global warming.

Let us put it behind creating a country where all people have the right to vote. Let us get rid of mass incarceration in America, mass discrimination in America, mass drug addiction in America and most of all mass hatred in America!

We can do it through the only way possible…through peace, love, and compassion. Inside each and every person is a little child crying and screaming for the love of their parents the feel of a hug and a kiss on the cheek. That’s all we really want in life.  We simply want someone to love us!

Can you be that love for someone today?

Metta (Loving-Kindness) Sutra
By Shakyamuni Buddha

May all beings be happy.
May they be joyous and live in safety.
All living beings, whether weak or strong, in high or middle, or low realms of existence, small or great, visible or invisible,
near or far, born or to be born,
May all beings be happy.
Let none deceive another nor despise any being in any state; let none
by anger or hatred wish harm to another. Even as a mother at the risk of her life watches over and protects her only child, so with a boundless mind should
one cherish all living things, suffusing love over the entire
world, above, below, and all around without limit;
so let each cultivate an infinite goodwill toward the whole
world.

‘The Southern Palm Zen Group (Boca Raton)

www.floridazen.com

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In his chapter on “Training in Zen” Shibayama writes:

…they first start with an extremely intense religious quest; then comes hard, strong-willed search and discipline, which will be followed by spiritual crises, or a sense of the abyss; and finally, they experience the moment of awakening.  These are the inner processes they generally go through (page 39).images

I know if you are reading this that you too have gone through some or all of these steps. I too have done so and when I’ve had that moment of awakening I think that my life will have changed dramatically and only the good can come and I will be able to “walk on water.”  Alas, when I tried I was soon over my head in it and had to swim to shore.  This is not failure but the reality of being in a human experience.

To fail and then to get up again and go back to the reading and meditation and mindfulness strengthens my determination and quickens my compassion for others who are struggling and swimming against the tide in this physical world of challenges and joys.

Life is like a roller coaster and sometimes we are on the up-hill ride slowly moving and creeping to the top of the tracks and then all of sudden we feel the elation and before we know it we’re on the down hill portion of the roller coaster speeding faster and faster as the wind blows our hair and we can hear ourselves screaming.

Not to worry what you learned through these two experiences will help you grow in to the Buddha that you are.  Shakyamuni Buddha lived a life of luxury that many could never experience and he left it to find the truth about life.  During those times he had great ups and downs in the physical, psychological, and emotional challenges of being alive.  But in his final awakening he discovered the middle way.  Not grasping upon awakening or experiencing Samadhi but simply allowing yourself to relax and focus on your breath and the peace that you can hold in body, mind, and spirit. He realized that everything is one.

To be in the moment, to realize that we are and can experience being one with all the good that is in the universe is available to everyone.  It gives us the clarity, drive, and ability to go out into the world and make a difference, to fulfil our Buddhist promise to live a life of peace, love, and compassion toward self and others.

The beginning of the universe is now, for all things are at this moment being created, and the end of the universe is now, for all things are at this moment passing away. (Watts, 1958, p. 52) ~ Alan Watts, Zen teacher

Just a thought to ponder on while you wile away the minutes and hours of your day on your spiritual quest.

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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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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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