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Posts Tagged ‘Buddah’

Emerson: “There is no planet, sun or star could hold you if you but knew what you are.”

Shodo Hashodo-harada-roshi-sanzenrada Roshi in his beautiful book, Moon By The Window, wrote:

“In a dualistic world we will fumble and fall. When we see with the eyes of the Buddha, we know the joy of the Dharma [teachings] in daily life. We become one with the heavens and earth, and there is no longer any division between inside and outside (page 169).”[1]

We are made up of stars and light and when we use the talent, energy, compassion, and love of which we were born all things are possible.  We have sent spaceships to Mars, found cures for diseases that in the past had destroyed civilizations, we have created music, and dance, and poetry, and literature that has moved millions.  It is possible to be one with each of these things as we travel through life on planet Earth. I know because I have done it at a Cherokee Indian Fire Walk with Unity Minister Edwene Gaines on a dark night in an Alabama forest during one of her workshops

That is who we are. That is what we are. Shodo Harada Roshi goes on to write, “We have to throw away our small way of thinking and live in a place where we hold on to nothing whatsoever. It’s here that we discover the Buddha, and there is nothing sturdier than the strength that comes from this discovery.  The Buddha discovered that he was a part of the “all” as he awoke under the Bodai tree and taught us that through our direct experience we could realize that as well (page 169).”

As Louise Howard and Chris Riddell illustrate in their book Buddhism for Sheep: “Train your mind iBuddhism for Sheept is the source of everything.”[2] As we sit in zazen (meditation) we are training our minds to “throw away our small way of thinking and to hold on to nothing.” Then and only then can we know what we are—a piece of the heavens and the earth.

As Emerson said, “know what you are.” Sheep or not sheep…that is the question.

Shokai

[1] Floris, O. Inspiration & Wisdom from the pen of Ralph Waldo Emerson. www.odeliafloris.com (page 25)

[2] Harada, S. (2011) Moon by the Window, The Calligraphy and Zen Insights of Shodo Harada. Boston, MA: Wisdom Press.

[3] Riddell C.,  Howard, L. (1996) Buddhism for Sheep. London, England: Ebury Press

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Ralph Waldo Emerson “We are always getting ready to live, but never living.”[1]

What does that quote mean to you?

In Zen we have a practice of sitting zazen or meditating and Katageri Roshi, one of the most recognized Zen Buddhist priests in America, wrote this about the junction of these two ideas: living and buddha-nature. He says, “Don’t attach to thoughts and emotions, just let them return to emptiness. Just be present there and swim in buddha-nature (page xiii).” [1]

Just be “present” be ready to live each and every moment.  As I found my mind wandering in meditation this morning I realized that I had just squandered away several minutes of my life!  I just gave up the “present moment.” I missed the experience of the feel of the cushion beneath me, of hearing the breath of those near me, of the sounds of the cars driving by on the road, and of the birds chirping in the trees.

I forgot to live!  What I was doing was getting ready to live later on by creating a conversation with someone in my head that may or may not even happen in the future. I was “getting ready to live” but not really living.

The Teachings of Ptahhotep tells us to “Follow your heart as long as you live (page 21).”[2] But if you are living in the future with thoughts and fears, or living in the past with memories and regrets you are not actually “living.” What is your heart telling you to do right now?  What are you doing right now? What are you thinking right now?  Are you getting ready to live or are you actually living?

“Swim in buddha-nature” means to be fully present in the now moment. I love the picture that comes into my mind when he uses the word “swim.” I can see myself in the swimming pool at my grandmother’s house and since I could not swim on top of the water I had to always swim under the water there I was surrounded by buddha-nature above, below, and around me: swimming in buddha-nature.

I was really living!  I had to be perfectly present in that moment in order to hold my breath, keep my eyes out for others swimming in the pool who might not see me below, and still keep swimming.  I had to keep my mind on how long I could hold my breath, and when I was close to running out of air, and when it was time to start swimming to the top!  One time I did not realize how deep I had gone and I panicked and thought I was going to drown! But alas, I was swimming in buddha-nature” and made it safely to the top before I ran out of breath.

Don’t be following what Emerson said, “We are always getting ready to live, but never living.” Don’t be that person! Be the one that is swimming through life with happiness and glee! Following your heart with each breath—in each moment.

Let me know how that “living” is going!

Shokai

[1] Okumura, S. (2012) Living by Vow Wisdom Publications: Boston, MA

[2] Hillard A.G. Williams, L. & N. Damali Editors. (1987) The Teachings of Ptahhotep The Oldest Book in the World. Blackwood Press: Atlanta, GA.

[1] [1] Floris, O. Inspiration & Wisdom from the pen of Ralph Waldo Emerson. http://www.odeliafloris.com

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I opened up one of my favorite books by Kazuaki Tanahashi, Zen Chants Thirty-Five Essential Texts with Commentary, looking for some sage advice today and sure enough I got it!

Setting Out The Bowls

We now set out
utensils of the Tathagata.
May the three wheels in boundlessness[1]
be equally liberated![2]oryoki style eating

In Buddhist monasteries you may sit and eat in oryoki style which is sitting on the floor with your bowls of food in front of you.  The word oryoki roughly means “that which contains just enough.”[1]  When you are ordained you receive these three bowls nested together with chopsticks and wrapped in a napkin. Additionally, you carry these with you wherever you travel.  This allows you to dine sitting anywhere.

When was the last time you took a meal where you focused your time and energy on the eating.  Where you did not fill the plate to over flowing and eat way too much—but just enough to be satisfied.  If you focus your attention on the food and savor the textures and the flavors and the smells your food will taste better, it will satisfy you more, and the process will ultimately have you eating less.

You will be liberated from indigestion that is caused by the ruminations controlling your mind from the day or the week of that nasty boss, or the bills, or the fears and anxieties of everyday living.  You can focus on the boundlessness of that liberation and know that through silence comes liberation, whether the silence is during a meal, during your meditation, walking the dog, or at break during your workday.

Our lives are filled with noise from the TV, radio, cellphone, traffic, people talking, children crying, or the chatter inside our heads.  Silence is a “utensil” that you can use to clear your mind and body of irritations, “stinkin thinkin,” and more.  Silence can bring you liberation from the self-talk and exaggerations that we create about our life and its circumstances.  Liberate yourself from hyperbole, and critical thinking, and see how peaceful your life can be.  See how filled with gratitude, love, and compassion it can be. Then watch your physical ails slowly disappear into nothingness.

Remember you are boundless and limitless only if you think you are! Create your own “three wheels” of peace, love, and compassion in your body, mind, and spirit then watch what happens in your life—liberation!

Let me know how it goes!

ingassho

Shokai

[1] The Shambhala Dictionary of Buddhism and Zen  (1991) Shambhala Press:Boston
[2] The three wheels of boundlessness:
The Four Noble Truths
Emptiness
Buddha Nature
[3] Tanahashi, K. (2015) Zen Chants Thirty-Five Essential Texts with Commentary. Shambala: Boston & London

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I just spent 5 days at a silent retreat (Sesshin) at the Brevard Zen Center in Coco Beach and I was surrounded by like-minded people.  People who decided to take time off to focus on their practice, on stillness, on quiet contemplation, and on quieting the mind and body.  I know that not everyone has the luxury of taking extended periods of time out of their family and work lives; however, if you can even take one day I recommend it highly.

Being around like-minded people can be an invigorating experience, or a hellish experience depending on which “mind” you are choosing to focus on.  If you feel sometimes like an angry, unhappy person with a mind that’s always focusing on the negative you surly do not want to be around “like-minded people.”  Today would be a good day to discover the happy, upbeat, positive, helpful people that you, at times, envy and sometimes dislike, and sometimes may even try to emulate.

I’ve had many people in my life ask, “What are you so happy about all the time, smiling, laughing, and joking?  Don’t you know there are terrible things going on in the world or at work or at home?” Of course, I do know that life is not always a panacea; however, I’d rather create a life like Pollyanna then a life like the Wicked Witch of the West any day!  Life is what you make it, unless of course you let outside circumstances or outside people like the Wicked Witch of the West make it for you?  The choice is up to you.

I often relate a story about one of my congregants who came home from work and found a man in her house who proceeded to rape her and stab her 62 times.  She lived and they caught the man and put him in prison.  Her life seemed to be falling apart from that day forward until, as she says, she decided to forgive him and move on with her life.  So she went to the prison, faced him, and forgave him.  From there she began to heal to be able to live a normal life.  She saved herself and spent the rest of her life living around “like-minded people” those who can forgive, and love, and reach out to others in times of need to help console and hold them up with love and compassion.

She is an inspiration to me and my role model for unconditional love.  Till that time my love came with conditions.  I have been lucky enough to have jobs like my work as a Unity minister, a hospice chaplain, a college professor, and a Zen Buddhist priest which has allowed me to be surrounded by like-minded people.

Buddha quote anger, goodness truth generosity

I hope you are surrounded by those people who will love you unconditionally and have a life filled with peace, joy, love, and happiness.  A life filled with people that lift you up and not tear you down.  This is my wish for you that you meet your good today and it is filled with like-minded people who will celebrate the uniqueness of you and see the good in your heart! Let me know how that goes.

In gassho, Shokai

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When deciding what to write about I had trouble coming up with something special so I turned around to my bookshelf, as usual, and a very weathered and yellowed book by Les Kaye jumped out at me: Zen at Work, A Zen Teacher’s 30-Year Journey in Corporate America.  I quickly flipped through the pages looking for that ever present yellow marker and my eyes caught a chapter entitled “True Nature.”

Wow, it would be great to meet my true nature today and thus I read on…

The point of Zen practice is to let go of ideas about boundaries and to feel our limitless true nature.  When we express our limitless true minds, we understand that there are no boundaries and no center (page 16).[1]

And so how do we live this “limitlessness?”  Kaye and I have created a list of does and don’ts.

Begin with these ideas in mind:

DON’T_jones-gap-stream-1

  • Don’t be afraid
  • Don’t grasp after it
  • Don’t look for a road map
  • Don’t cling to it
  • Don’t get sidetracked by comfort, pleasure, or desire

DOsmoky-mountain-stream-copy1 Morningjoy weblog

  • Do remember we really have “nowhere to go”
  • Do open yourself to the limitless Big Mind
  • Do let Big Mind be your guide
  • Do let your limitless true nature express itself
  • Do know that wisdom IS your true nature
  • Do realize your inherent completeness

Picture these ideas as stepping stones in a mountain stream. The first stream is filled with boulders and rushing water that keep you from crossing and moving toward your limitlessness. The second stream is filled with rocks that allow you to cross easily and discover your limitlessness.  Which stream are you in?

In gassho, Shokai

[1] Kaye L. (1996) Zen at Work A Zen Teacher’s 30-Year Journey in Corporate America. NY, NY: Three Rivers Press

[2] B&W Picture http://listeningwiththeeye.squarespace.com/galleries/recent-works-2012/ from my teacher Mitch Doshin Cantor’s work

[3] Morningjoy.wordpress.com picture Mountain Vistas Weblog

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“All the great prophets taught that you will find a sense of peace and purpose in stillness.  They all wanted you to be able to find peace within yourself (page 42).”

~Russell Simmons (Success through Stillness)

Stillness can be seen sometimes out my office window when not a single leaf is moving on the trees. Sometimes I see stillness in my dog Annie as she lays contentedly next to me sleeping in her little bed.  At times she is so still that I have to look at her stomach to see if she is still breathing!

I find stillness in my mind and body when I am sitting each morning meditating.  I even have felt stillness as I’ve sipped my morning coffee savoring the taste of it on my tongue, feeling the warmth of it moving down my throat while breathing in the fragrance of the coffee and the hazelnut creamer.

Stillness can be found anywhere and anytime if you are looking for it. Even at the Fourth of July fireworks celebration you can be so focused on the beauty of the fireworks and the sound of them that your entire being is one with them.  You are so connected that you don’t hear the screams of the children or the barking of the dogs.

Stillness is not a thing—it is a place that we go when our minds are focused so thoroughly on one thing that time has stopped and space and eternity is everywhere in that moment of stillness.  When I was a child I loved to read the Nancy Drew mysteries.  I was there in the stillness of the book and the moment.  I was Nancy walking, running, jumping, solving the mystery.  I sat still for hours on the couch or on my bed engrossed in the book. There were many days when my mother would literally have to walk into the room and shake me to get my attention.  She was so exasperated that I did not respond to her calling my name to come in for supper.

Stillness, what is it really?  What mysteries does it hold? Oh, the places you will go! There is no time in stillness.  Stillness can last a nanosecond or an hour without differentiation.  We welcome stillness sometimes when things are getting too busy at work, school, or home.  We crave it when we are stuck in activity, thinking, emotions, and the adrenaline rush!

Such is a time to hold up a big STOP sign in your mind.  Such is a time to take hold of your breath and breathe three times slowly simply counting one on the in breath and two on the out breath. To find stillness in the breath, to live between the heart beats, where eternity lives is divine.

Take charge of your life, find time every day, as often as possible for a “stillness break” instead of a coffee break or an ice cream break!  Meet the peace within yourself. You’ll be glad you did—so will everyone around you, I’m sure!

Let’s meet in the stillness where we will definitely find our good today! See you there! I await your presence!

In gassho,

ingassho

Shokai

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Consider movement stationary
and the stationary in motion,
and both the state of movement and the state of rest disappear.
When such dualities cease to exist
oneness itself cannot exist.
To this ultimate finality
No law or description applies.
For the unified mind in accord with the way
all self-centered striving ceases.
Doubts and irresolutions vanish
and life in true faith is possible.
With a single stroke we are freed from bondage;
nothing clings to us and we hold to nothing.
All is empty, clear, self-illuminating,
with no exertion of the mind’s power.
Here thought, feelings, knowledge, and imagination
are of no value. [1]

Faith in Mind is filled with opportunities for us to read and contemplate on the Buddhist principle of the dangers of picking and choosing. These verses help us look at the dualities in our lives and thoughts and the bondage that is created by them.

In the Shambhala Dictionary of Buddhism and Zen (1991) it says this about Seng-ts’an the author of Faith in Mind:

Hardly any details are known of the life of the third patriarch [Seng-ts’an]. There are however, many legends about him and his meeting with Hui-k’o. According to one of these legends Seng-ts’an was suffering from leprosy when he met the second patriarch. Hui-k’o is supposed to have encountered him with these words “You’re suffering from leprosy; what could you want from me?” Seng-ts’an is supposed to have replied, “Even if my body is sick, the heart-mind of a sick person is no different from your heart-mind (page191).” [2]

Which brings us right back to the importance of remembering the difficulties that accumulate in our lives when we are picking and choosing. “For the unified mind in accord with the way all self-centered striving ceases and doubts and irresolutions vanish and life in true faith is possible. With a single stroke we are freed from bondage…”

Unity minister and teacher H. Emilie Cady in her wonderful book, Lessons in Truth, named her very first chapter “Bondage or Liberty, Which?” She writes:

Every man must take time daily for quiet and meditation. In daily meditation lies the secret of power. Watch carefully, and you will find that there are some things, even in the active unselfish doing, that would better be left undone than that you should neglect regular meditation.

No person, unless he has practiced it, can know how it quiets all physical nervousness, all fear, all oversensitiveness, all the little raspings of everyday life—just this hour of calm, quiet waiting alone with God. Never let it be an hour of bondage, but always one of restfulness (pages 23-25). [3]

As you can see meditation is practiced in some form in all religions around the world. Use of a meditation practice to help us quiet the mind is a healthy self-loving process. In the quiet mind we stop the picking and choosing and are free of its bondage. Those musings have no value at all when we are sitting in the silence. As Seng-ts’an says, “Here thought, feelings, knowledge, and imagination are of no value.”

And so our lives become easier and more fulfilling. Self-love and neighborly love can be found without picking and choosing in our time of quiet meditation. As Seng-ts’an said, “Even if my body is sick, the heart-mind of a sick person is no different from your heart-mind.”

Shambhala Dictionary defines the “heart-mind thus:”

In Zen it means, depending on the context, either the mind of a person in the sense of all his powers of consciousness, mind, heart, and spirit, or else absolute reality—the mind beyond the distinction between mind and matter, self-nature, or true nature (page 118).” [4]

The heart-mind melds together in meditation without picking and choosing, simply sit and watch what happens as your “true nature” quietly appears and disappears.

In gassho,

ingassho

Shokai

[1] Osho (2014) Hsin Hsin Ming, The Zen Understanding of Mind and Consciousness. Osho International Foundation

[2] Shambhala Dictionary of Buddhism and Zen, 1991. Boston: MA

[3] Cady, H. E. (1995) Complete Works of H. Emilie Cady. Unity Books. Unity Village: MO

[4] Shambhala Dictionary of Buddhism and Zen, 1991. Boston: MA

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Hearing this simply perceive the source!
Make no criterion: if you do not see the way,
You do not see it even as you walk on it.
When you walk the way, you draw no nearer, progress no farther:
Who fails to see this is mountains and rivers away.
Listen, those who would pierce this subtle matter,
Do not waste your time by night or day!

These are the last seven verses of the Sandokai. We will be looking at the meaning for each of us in these very simple yet profound words. Shohaku Okumura goes on to write in his book, Living by Vow, about the importance of these last verses as we use them in our practice and in our daily lives.

All doctrines, theories, and descriptions using words and concepts are distorted images of reality from our own point of view. When we realize this, even a distorted copy can be useful. However, if we mistake the distorted map for the true reality, we stray, making up our own standards of judgment (page 247).[1]

“Making up our own standards of judgment” would often put us outside of what we know about Zen Buddhism and the way of life prescribed in its teachings and precepts. It will bring our focus into the material and physical worlds and out of the world beyond things and thoughts and the precepts by which we live our lives as Buddhists.

He goes on to write:

By just sitting and letting go of thought, we can be within reality. Just sitting allows us to put our entire being on the ground of reality. But usually we make up our own standards and create our distorted version of reality. Therefore, we need to constantly practice letting go. When we place ourselves on the ground of reality, we will find the path we need to walk. Otherwise, we will be lost in the map made by our minds (page 247-48).[2]

So instead of letting our idle minds, fears, and distortions of reality control our life let us focus on the words of the Sandokai and remember that even when we are on the path we may “fail to see this.” So how about ensuring that you sit daily to help “ground” yourself even if it is only 10 minutes. Then each day you will get closer and closer to piercing “this subtle matter.” Closer to finding your way into peace, love, and compassion. Closer to living the life of the Buddha and those teachers and followers who have been able to “perceive the source.” And through that perception make this life a grand experiment where we “walk the talk” and “talk the talk” and “live the talk.”

What a beautiful life that would be. What a wonderful world that would be. So let’s try it each day, moment by moment, why not? What have we got to lose—fear, anxiety, greed, ego, illness, and anger? “Do not waste your time by night or day” on those things.—Let’s make our life “moment by moment” one filled with love for the dharma and all its myriad things both visible and invisible “without making any criteria” and your life will be transformed. Without preferences you might say—simply perceive the source.” Then move toward it with each step. Good luck with that!

“Who fails to see this is mountains and rivers away.”

craggy-gardens

In gassho,

ingassho

Shokai

[1] Okumura, S. (2012) Living by Vow, A Practical Introduction to Eight Essential Zen Chants and Texts. Wisdom Publications: Somerville, MA

[2] Ibid.

PHOTO: http://listeningwiththeeye.squarespace.com/galleries/color/craggy-gardens.jpg

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Light is also darkness, but do not move with it as darkness.
Darkness is light; do not see it as light.
Light and darkness are not one, not two,
Like the foot before and the food behind in walking

Again Shohaku Okamura describes the light and darkness thus in his book Living by Vow (2012): “Light and darkness are always together. We cannot understand our life through only one aspect (page 241).”[1]

Remember the line says, “Light and darkness are not one, not two, like the foot before and the foot behind in walking.” When we try to make this differentiation or discriminate between the two we give power and focus to one or the other.

Sekkei Harada in his beautiful book Unfathomable Depths (2014) writes:

“Nowadays, the word discrimination has a bad connotation, but discrimination against certain things or other people is not the sense meant here. Difference simply exists, so it is not possible to say that differences are truly good or bad, or to make comparisons. What this means is that in the face of the utter distinction of each of the myriad dharmas, all thoughts and illusions come apart and disappear (page 121).”[2]

As in life there are dark moments and light moments in juxtaposition on all planes: mental, physical, emotional, spiritual, and psychological and we use our thoughts and actions to discriminate between them. And eventually they all “come apart and disappear.”

It is how we see these juxtapositions of life that make us who we are and make our lives what they are. We use discrimination to put life into neat columns of good and bad, light and dark, up and down. And that just makes life more complex because how do we know what is really good or bad since the word itself holds no power or life.

If someone brings you a delicious cake for your birthday and you enjoy a piece or two that is good! If you eat the entire cake yourself and it makes you sick, that is bad. So is the word “cake” inherently good or bad? Who’s to say? When we use our power of “discrimination” which column would we put the cake in?

If I ruminate over that situation long enough I might just decide to make a change for the better (never eat a whole cake again by myself). Does that make the word “ruminate” bad or good? Did the word have weight and measure and life? If we used our power of “discrimination” here which column would we put the word “cake” in now: good or bad?

Harada again writes some powerful ideas:

“When we use the words “good” or “bad,” we tend to think that there actually is something “good” or something “bad.” But there is no difference with regard to things themselves. We use words to discriminate, but within things themselves, there is neither good nor bad, like nor dislike, beautiful nor ugly. These judgments are only within our minds. Things themselves do not change (page 167).”[3]

That is not to say that we need to totally get rid of “discrimination” from our lives that could be dangerous as well. If we can’t discriminate between good food and spoiled food we could get very sick. If we can’t discriminate between healthy relationships and unhealthy ones we could be in trouble as well. And so…we have “light and darkness” not one and not two.

Okamura goes on to write:

“[Shitou] He shows us that differentiation between darkness and light is just another kind of discrimination. He discriminates between these two and then integrates them. This is a very practical wisdom, free from both discrimination and nondiscrimination. It is a more natural function of our life (page 244)”[4]

It is not easy to decipher these four lines. So I recommend that you contemplate them and discover how and what they mean to you and how they appear in your life.

Our lives are so much better when we give up our demands and preferences and our ideas of good and bad and just live in the moment fully and lovingly and let go of our addictions and our grasping and groping at life as we try desperately to keep it from slipping away.

In gassho,

ingassho

Shokai

[1] Okumura, S. (2012) Living by Vow, A Practical Introduction to Eight Essential Zen Chants and Texts. Wisdom Publications: Somerville, MA

[2] Harada, S. (2014) Unfathomable Depths Drawing Wisdom for Today from a Classical Zen Poem. Wisdom Publications: Somerville, MA

[3] Ibid.

[4] Okumura, S. (2012) Living by Vow, A Practical Introduction to Eight Essential Zen Chants and Texts. Wisdom Publications: Somerville, MA

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No old age and death, no cessation of old age and death; No suffering, no cause or end to suffering: No path, no wisdom and no gain.

These verses from the “Heart Sutra” remind us of The Four Sufferings in Buddhism:
1. Birth
2. Old age
3. Sickness
4. Death
When we think on these things we suffer. We all want to live a long life and be happy, healthy, and rich! But ruminating over it will not change the situation one bit. We are all born, hopefully we will reach old age, hopefully it will not be filled with sickness, and ultimately it will end in death. So why worry, be happy. Happiness may just be the antidote to that sickness and suffering.

But no matter how we try there will be times when suffering will enter our lives. Some of our family members and friends will die before we do and that will be sad and we will feel pain and suffering. But for some death may be the only escape from the physical and/or mental suffering that a person experiences. For those dying of a very painful disease they might even feel relieved that the pain and suffering will end upon their death. Thus we can live a life empty of futility knowing that there is each and both: “No old age and death, no cessation of old age and death; no suffering, no cause or end to suffering.”
The Four Noble Truths were expounded by the Buddha in his first teaching immediately after his enlightenment. He is to have said this about the “extinction of suffering:”

But what, O monks, is the noble truth of the path leading to the extinction of suffering? It is the Noble Eightfold Path that leads to the extinction of suffering, namely: perfect view, perfect thought, perfect speech, perfect action, perfect livelihood, perfect effort, perfect concentration (page 72).

The origin of suffering has been and will always be desire. If we desire things material, physical, relationships, or to undo the death of a loved one—we will suffer. If we cling to our desires that clinging adds to our pain and suffering. Remember the line is “No suffering, no cause or end to suffering.” In life we will have times of complete joy and accomplishment and times when we do not. Remember these words were spoken by someone who had already attained liberation. I don’t know about you but I have not yet done so. Maybe you have not either. So don’t beat yourself up simply do the best you can, in the moment, with what you have, where you are, and then move forward toward peace, love, and compassion for yourself and all others.

So dealing with our suffering can be a challenge, but not a mountain too high to climb if we follow the Noble Eightfold Path. Let’s live our life each day the best we can, by helping others and working for the good of all concerned. Let’s take one thing at a time. Using mindfulness and love—without clinging to anything—will help us deal with our suffering.

The next line says, “No path, no wisdom and no gain.”

Sekkei Harada writes about this idea in his book Unfathomable Depths, Drawing Wisdom for Today from a Classical Zen Poem (2014).

We also mustn’t be stuck between understanding and not understanding forever. That happens when we cannot transcend and get hung up on something because of it. . . .You have to transcend both what you understand and what you do not understand, and beyond that even transcend what you have transcended (page 175).

No path, no wisdom and no gain!

Things to focus on this week:
1. I will begin each day by sitting in quiet meditation to transcend the four sufferings if even for only a few minutes.
2. I will remind myself that doing this can help free me from suffering.
3. I release my attachment today and every day from my limited thoughts and fears.
4. Lastly, I will keep a journal of the opportunities that have been presented to me so I can keep track of my progress and my opportunities for growth.

In gassho, Shokai

ingassho

[ ] The Shambhala Dictionary of Buddhism and Zen (1991) Shambhala Dragon Editions: Boston, MA

[2] Harada, S. (2014) Unfathomable Depths, Drawing Wisdom for Today from a Classical Zen Poem. Wisdom Publications: Somerville, MA

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