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Archive for the ‘Zen’ Category

Shibayama writes next about The Four Maxims:

  1. Transmission outside scriptures
  2. Not relying on letters
  3. Pointing directly to one’s Mind
  4. Attainment of Buddhahood by seeing into one’s Nature (page 19-20)[1]

First, we’ll write about number one: Transmission outside scriptures.  In our previous chapter we talked about the satori experience.  Notice that he uses the word “experience” here not knowledge, not understanding, not wisdom, but the palpable “experience” of the teachings of Zen.  If you’ve never had an actual “satori” experience in this life or if you may have had one or more than one in this life time that’s nice.

What is important as a student of Buddhism is to begin to bring the Zen principles or your “satori” experience into your daily life.  We do this by taking the opportunity to “be” peace, love, and compassion without thinking—simply be it!

He writes:

It is therefore the satori experience that can give life to these scriptures.  It is impossible to attain satori by reading the sutras on the scholastic level.  Once an experience is expressed in a conceptual form, it assumes its own objectivity which can be independently treated.  Thus there is the danger of misunderstanding the concept as the experiential fact itself, and the experience itself will be forgotten and finally be dead.  Zen is flatly against such a tendency and strongly warns us that we should not be attached to any of the scriptures which are likely to be lifeless records (page 21).[2]

Thus, we are put into a conundrum how do we live our principles if he’s telling us there is the “danger of misunderstanding the concept” and confusing it with the experience itself.  As we look back on this idea we see the Buddha simply holding up a lotus flower and his disciple Mahakasyapa was immediately enlightened.

Dew drops on a lotus leaf(1)Our friends from Buddha Groove write beautifully about this:

Historical records show that the flower the Buddha held up at the sermon was a lotus flower, which is associated with Buddhism to this day. The lotus is known for its great beauty, but it is also unique in that it requires thick mud and muck in which to extend its roots so that it can grow and eventually yield flowers. It is because of this thick mud and muck—not in spite of it—that the beautiful lotus blooms.[3]

Thus, it is our experiences in life living the principles of Buddhism in peace, love, and compassion toward all—not just humans—but to all living things on earth including the earth itself that Buddhism is all about! Live it, love it, be it…

Let me know how it goes!

[1] Ibid.

[2] Ibid.

[3] https://www.buddhagroove.com/the-flower-sermon/

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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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A Flower Does not TalkThe preface of this book is incredible as it reads like he wrote it just yesterday. Although this book was published in 1970 it holds so many wonderful truths about Zen and life I know you will be blessed by your time spent with it.

If we look at the current world in which we live we can see the ever-growing importance of living a life set forth by Buddhist principles that are laid out in this book and the many others that I have shared with you over the years.

He writes in his preface:

The whole world today, both East and West, seems to be going through a period of convulsion, a time of travail, as it seeks to give birth to a new culture. There cannot be one simple cause for the tensions in so many parts of the world, but one of the major factors may be that while remarkable progress has been made in the use of new scientific knowledge, we human beings have not developed sufficiently spiritually and ethically to meet the new conditions.

It is most urgently required, therefore, that we must work to create a new human culture by striving for a truer understanding of humanity and a higher level of spirituality. We must attain a higher level of personality so that we can cope with the brilliant scientific achievements of modern times.

Zen presents a unique spiritual culture in the East, highly refined in its long history and traditions, and I believe it has universal and fundamental values that can contribute toward creating a new spiritual culture in our time.  The important point about Zen is, however, that we should understand it, experience it, and live it in the varying circumstances of our everyday life.  Small and insignificant as my existence and work as a Zen Roshi may be, I believe that they contribute to the infinite (page 5-6).[1]

Although I too am small and insignificant I also believe that sharing his writings and my musings about them will contribute to the infinite in a positive, uplifting, and helpful way.

Thus, I begin with the poem for which the book was named in the hopes that you will be uplifted in some way by his words.

A Flower Does Not Talk

Silently a flower blooms,
In silence it falls away;
Yet here now, at this moment, at this place,
   the whole of the flower, the whole of
   the world is blooming.
This is the talk of the flowers, the truth
   of the blossom;
The glory of eternal life is fully shinning here.

And fully shining in you…In gassho, Shokai

[1] 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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