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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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Bhikkhu Nyanasobhano starts this chapter with an interesting thought, “…a fundamental purpose of many of us is the search for love, especially romantic love.  This is often the floor to which people fall after the collapse of other dreams (page 31-32).[1]

All of us have fallen into this trap and why not?  Every ad on TV shows people in love, loving their spouses, children, pets, cars, clothes, and more.  Its hidden message is you’ll “love” our product it will make you happy and fulfill your dreams.  It’s like grasping for the gold ring on the merry-go-round at the boardwalk.  If you don’t catch it—you are mad and sad.  If you do catch it—you quickly realize that it is not made of gold at all but of brass with little or no intrinsic value in it.

He says, “We must know ourselves before we presume to know another and demand quotas of romance, tenderness, and attention. If love is to refresh us and uplift us at all it must be realistically considered and fantastically worshipped.  Through the day-to-day practice of basic virtues, it should be made better, made sound, made right. To do that we should examine all its aspects in ourselves and discard the unhelpful—the admixtures of conceit, greed, self-importance, etc (page 36-37).”[2]

To love and be loved is the greatest gift of all and with his advice you can experience it in its simplest form without clinging, grabbing, or fearing.

Love is never the poorer for being accompanied by wisdom.  …the perfection of love means ultimately, the perfection of one’s own character (page 39).  No good thing prospers long in ignorance.  The better we understand this flawed universe the more skillfully we can live, and the happier we will be. We love best when we do not love out of desperation (page 41).[3]

And to find this wisdom Jay invites us to live our lives by using the Buddhist Eightfold Path shown below from his blog. I hope you’ll check it out at:

https://bluejayblog.wordpress.com/2015/09/13/leaders-on-the-eightfold-path/

8 fold Path bluejayblog

Since there is “nothing higher to live for” just imagine what all of our relationships would look like if we all walked the Eightfold Path!  Love in all its flavors, iterations, names, and relationships would be a pleasure and although we may see a little bump in the road now and then it would only be a bump and not a mountain or a crater!

Try it and let me know how it goes!

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

[2] Ibid.

[3] Ibid.

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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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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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Shibayama’s first paragraph in this section reads:

The real life and spirit of Zen is an experiential fact.  It does not rely on letters, that is, on written or verbal expressions which function within the dualistic limitations.  From the very beginnings of human self-consciousness, human beings have been making the mistake of confounding the experiential fact and its expressions in letters which are just the conceptual shadows of the fact. We are liable to believe that the experience itself exists in letters and words. Zen, which insists that the direct, genuine experience is basic, regards letters and verbal expressions as of secondary importance (page 23).[1]

Don’t get me wrong in this part or in Part 3 I am not suggesting that you don’t read and study and learn about Buddhism and Zen in particular.  It is good to understand and know the philosophy by which Buddhists live and how they relate to the outer world in a Buddhist way. But the words we read are empty and temporary and do not in and of themselves make this a better place in which to live or make you a better person.  When we demonstrate our knowledge of the teachings by our own “direct actions” and not by reciting a koan or a sutra or something we read in a book we are demonstrating the life and spirit of Zen.

 

Peace Pilgrim

One of my favorite people that ever walked on planet Earth was life’s perfect example of living the spirit of Zen and she was not a Buddhist: The Peace Pilgrim.  From 1953 until 1981 when she died she walked around the world to share her message of peace and to stop the proliferation of nuclear arms. She did not rely on letters!  She believed “when enough of us find inner peace, our institutions will all become more peaceful and there will be no more occasion for war (page xi).”[2]  In those few years she walked 25,000 miles for her vow: “I shall remain a wanderer until mankind has learned the way of peace, walking until I am given shelter and fasting until I am given food.”  She walked those 25,000 miles without a penny in her pocket.

 

 

She was a great example of Shibayama’s teaching that we demonstrate our knowledge by our own direct actions. Her “real life” was demonstrated in her actions as she walked as a “prayer” and as a chance to inspire others to pray and work with her for peace.  Peace in all ways she suggested: within ourself, as we express it toward others, and how our peaceful actions can encourage our communities, states, and countries to work toward peace.

She was the spirit of Zen that did not rely on letters but her “direct genuine experience” of walking and sharing her peace and love with everyone she met as she walked those 25,000 miles.

Ask yourself today are you simply reading about Zen or are you living Zen and how many miles would you walk expressing your vow?  Do you even have a vow?

 

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

[2] Friends of Peace Pilgrim publication, first published in 1982, http://www.peacepilgrim.org

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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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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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