NOTE: The word “right” is the usual translation of the Sanskrit word “samma,” but that is a bit rough. The word samma does not have the understanding of right versus wrong. It has the meaning of integral or whole. Some have used the word “sound” as a translation. As in, “that is a sound decision.” This more closely reflects the sense of skillfulness that arises from the Path.

Right View – Our way of being in the world can be a way that increases our suffering, reduces our suffering, or liberates us from suffering. It is our fundamental view of the world, of our experience, that makes the difference. The Buddha taught that the view which would liberate us from suffering, rather than make it worse or mitigate it temporarily, is the view of emptiness. When Buddhists speak of emptiness it simply means empty of inherent existence, empty of the ability to arise completely independently. This makes sense intuitively. All things arise due to causes and conditions. They cannot come into being or cease to be without reliance on causes and conditions. Then, from this standpoint, you can begin to see why the corollary to emptiness is impermanence, the fact that people and things are always changing. The conditions of each instant are shifting and moving, in ways that you can see and in imperceptible ways. The ability to accept change, and understand that it is inevitable and neutral, is the starting point for sound leadership. That is, sound leadership accepts that change will occur. Sound leadership incorporates this fact in planning and makes the most of change.

Example: State governments requiring electric companies to develop wind turbine farms.

V838 c. NASA

Right Intention – Naturally, it is not enough to know how to view the world. You must put it into action, but action stems from intention; it starts with our motivation. A great practitioner once famously said that he wakes up every day and cultivates his motivation. This is because actions and speech reflect intention, even when you don’t want them to. So it is important to establish right intention, which stems from the fundamental acceptance of change and the vow to work in harmony with it. This is not passivity, but rather seeing clearly what actually is, so that you can respond most skillfully. Right intention is based in the ability to respond, rather than react. Sound leadership flows from the motivation not to ignore or resist change, but to respond in a skillful manner.

Example: Establishing Virgin Galactic even while developing Virgin Atlantic.

Right Speech – The extent to which your words express acceptance of what is, and an intentional response, is the extent to which those words express right speech. There is a lot that can be said about right speech, but the Buddha offered five simple guidelines. He said that right speech is timely, truthful, kind, and not spoken from ill will. These aspects of right speech remind you that words are meaningful, and it is important to consider their impact, both on yourself and on those who hear them. Sound leadership knows the impact of speech and uses it skillfully, to express an understanding of impermanence and an intention to harmonize with it. It uses speech to bring clarity to any situation.

Example: “Let us not look back in anger or forward in fear, but around in awareness.” – James Thurber

Right Action – Based upon a sound view of emptiness and impermanence, and a sound intention to live in accord with that view, your actions must also be in accord with the Way. As with speech, right action will provide clarity and harmony. Thus, right action is usually associated with ethical action. It involves finding a skillful way to operate in the world, guided by what is most fundamental. It acknowledges ambiguity, and does not use it as an excuse to set aside the necessity to respond. This is why the Buddhist precepts, or moral guidelines, are not commandments but rather vows, expressions of your underlying intention. Sound leadership recognizes ethics as an integral aspect of life. It acts in harmony with life.

Example: After finding a handful of bottles poisoned, Johnson & Johnson pulled Tylenol off the shelves.

Right Livelihood – This teaching is specifically about work. It is based on the understanding that, in emptiness, each instant contains within it the causes and conditions for the next instant. So this is the teaching that the work that you do has consequences, and it is important to consider those consequences and ensure that they create harmony in the world. Sound leadership recognizes that work is not different from other action. Sound leadership takes responsibility for its results.

Example: If you are a fisherman, not fishing a particular species into extinction.

Right Effort – This is the teaching of sustainability. The Buddha practiced asceticism to the point of death, and then realized that this kind of effort would not lead to liberation from suffering. So he taught the Middle Way. This is the way of wholehearted engagement, because anything less than that is not enough. Yet, it is also the way of embracing limitations, because your effort should not damage your capacity. It must be sustainable, or it misses the mark, risking the full rewards due to shortsightedness. Sound leadership knows that effort must be balanced in order to be effective.

Example: Staying home sick, instead of vomiting at a fancy dinner.

Right Mindfulness – While much of the Eightfold path is focused on activity, right mindfulness is about finding the still point in each moment. It is discovering the inherent steadiness of the mind, and the way that can be a foundation for everything else. This teaching is typically associated with meditation, stripping away momentary distractions to encounter the essence of what is already there. It is pausing to gather the mind, living in the present moment. Sound leadership values steadiness and a clear head.

Example: Phil Jackson teaching the Bulls basketball players to gather themselves before a game.

Sunrise c. NASA

Right Awakening – The teaching of Buddhist wisdom is that this very life can be one of awakening to your innate freedom and the abundance of the world. It is within your capabilities, if you are willing to live in the present moment and respond skillfully, in harmony with the natural function of cause and effect. Wisdom is not something that can be given to you, yet it is manifest in relation to others. In Zen it is sometimes expressed as “not one, not two.” Wisdom is both an individual experience and a group function, and it is based in true discernment. Sound leaders are like great conductors, they help to make a symphony by energizing many individuals.

Example: Cooperative competition all over Silicon Valley.

Photo from the film “Zen” c. 2009

Paul Haller, the former Abbot of City Center, once told me during a ceremony at Tassajara, “Enter the Way and let it undo you.” This was a profound admonition; one that felt completely in accord with the life I seemed to be living. For many people practice feels like this, undoing the sense of you and losing your way to take up a greater Way. It can seem like losing the story line of your life. The people, places and things that together comprise the whole don’t seem to hang together the way they used to. In fact, they don’t seem to hang together at all, becoming more of a random walk than a sprint to the finish line. At times painful and confusing, Dogen Zenji’s path of studying the self to forget the self requires a fair amount of courage. It requires the ability to remain present for all that arises in life and to respond, not from a place of well worn, fixed identity but from a place of real intimacy, honesty and compassion.

This is not a surprise, given that many people in America today hope for a better life. Some might think, “I am not going to give anything up. I came here with nothing, and now it’s my turn to have more.” Others feel, “Life is fine just as it is. Why give up anything?” Some might think, “I grew up here and I deserve at least as much as my parents had.” Others think, “I don’t have enough love in my life, so I can’t renounce any of it.”

However, this is not the kind of renunciation that is most helpful on the path. In Buddhism, the teaching is that there is really only one kind of renunciation that leads to liberation. This one thing that we are truly asked to renounce is our fixed view. That is, if you are willing to entertain some doubt, some skepticism, some inquiry about all the thoughts and feelings that you experience, then you have the opportunity to discover something completely different. You grant yourself the opportunity to experience things as they are, and relinquish things as you think they are, things as you want to force them to be, things as they might one day be if only everyone were to accept your understanding.

This mind of inquiry enables you to transform your fixed views of self and your fixed views of other. It sheds light on the dark shadows of your mind where the fiercest of the fixed views live. It loosens your grip on the things to which you have been clinging, preventing the “rope burn” that comes from holding tightly onto that which cannot remain the same. And if there is anything that is obvious, it’s that things cannot stay the same.

Then, with presence in the moment, having engaged the mind of inquiry, you will begin to experience your oneness with all things. You can begin to see the way in which you are actually interconnected, and not a separate entity governed completely by your own thoughts. Seeing this interconnectedness, you naturally begin to have compassion, for yourself as a changing being and for everything else, because it is also related to you. Just as described in the koan, wherein the monk asks another monk, “What is compassion?” The reply is, “It is like groping for the pillow in the dark while you are sleeping.” That is, it is something so natural you are not even conscious of it. However, this is true only when you are grounded in the truth of interconnectedness. Otherwise, you operate from the sense of scarcity, feeling that more for someone else means less for you, and less for you means you are less than them.

It reminds me of a nun who was the teacher of my dharma brother. She came for a visit to the monastery and, having heard what a wonderful teacher she was to him, I decided to give her a gift. It was tiny present, a glass monk less than 2 cm tall. I wrapped it in tissue paper and presented with a smile and a bow. The nun also smiled and bowed, and thanked me profusely. This is typical Japanese graciousness. The lesson came later. The following week I received a package from the nun, who had sent a beautiful tea cup and some candy. Then another month later, another package with sweets and cards. A few months later, a pretty handkerchief. And the gifts kept coming for many months to come. The lesson was quite clear. Even the smallest bit of generosity was returned many times over in this teacher’s form of renunciation. Truly this was a great teacher! Harada Roshi summed it up saying, “The person who gives a gift is practicing non-attachment.” Her renunciation was so profound that she could practice non-attachment over and over at the slightest prompting.

But how can we practice this in every day modern life, where we are dealing with plenty of people who are not on the same page? Really, it starts with questioning the ways we think and holding them up to the light of the Dharma. When we begin to relinquish the idea that we have to defend our thoughts, or even hang on to them, then a new, more peaceful way of being can begin to unfold. A friend of mine revealed his renunciation the other day, as we were sitting at the dinner table. He told me about his job in the technology industry, where he sits in front of computer most of the day and earns a pretty good living. “But,” he said, “one day I hope to give that up, and have a job where I can help people.” That would have been fine, but my friend had to chuckle at himself. Then with a wry smile he said, “It is a luxury for me even to be able to say that.” You see, he is from a place where most people will only ever have one job, and they have no choice about it. They will tolerate any conditions just to have the job, and they will do that job their whole life. So, for him, it was a luxury even to express the desire to change jobs. What a wide view he had!

So it is with this heart and mind of renunciation that I invite you to take up the path of relinquishing that which you do not need and cannot hold on to anyway. Maybe then you will find your pillow in the dark.

It was New Year’s Day at Tassajara, the monastery in the mountains just inland from Carmel, California. I was walking alone toward the western edge of the land on which the monastery sits. There the creek is fairly shallow and narrow. It was a bright day but I didn’t have a lot of time, so I had chosen a short walk. Arriving at the stream, I stood there for a moment, taking in the warm sunshine. Then, a small fish seemed to jump right out of the stream – hop, hop, hop – landing right at my feet. It was grey with dark stripes and pink spots all lined up on its side. I looked at it for a second before realizing that it was lying there dying, gasping for air.

I recognized the need to do something to help the fish. So I knelt down and tried to pick it up, but the fish struggled with all its might and wouldn’t let me get a hold of it. I tried again and again, but the fish wouldn’t allow it. What to do?! Suddenly, I had the idea that I’d try to scoop the fish back into the water, helping just enough to let it swim away on its own. So I cupped my hands together and, gathering a bit of water and a bit of fish, I pushed it away. It worked! The fish landed in a bit more water and, with a swish or two of its tail, was hurtling itself down the stream. I cheered and wished the fish well.

In the next moment it seemed to me that this was just a small detail, and I looked around for other fish in the creek. After several minutes I still hadn’t seen even one more, though the water was clear to the bottom. There was only the one little fish. Then the message was instantly clear to me, and I laughed out loud and started yelling again, “Yes, yes, I will! Yes!” I grinned from ear to ear, and couldn’t contain the feeling of joy in my heart, because for me the message was so clear. The message I heard was that it is my job to help free all beings, just as in the first of the Four Bodhisattva vows. In each and every moment I have the intention and the opportunity and the responsibility to carry out that vow. And in each and every moment I am in exactly the right place to fulfill the vow, if only I am awake enough to see it and to be of service without interfering. Wow! This tiny, fierce fish was my personal messenger and I had received the message, loud and clear. I couldn’t prevent the fish’s suffering, but I could help it to perform its natural function, and thereby ease its own suffering.

So I invite you to consider the messengers in your life, and the messages that they are offering. May you all discover your oneness with the stream.

Text: To give up your self without regret is the greatest charity. Using the mind to look for reality is delusion. Not using the mind to look for reality is awakening.

Commentary: How does one give up one’s self? And without regret? Consider whether there is a self who is completely one with all things in the moment. No separation between self and other, no hard feelings. The phone rings and you answer it. Just like the monk in the koan who turns his head when called. The eyeball does not see itself.

In Dogen’s Genjokoan we see the echos of the second and third sentences. “Carrying the self forward” is “using the mind to look.” “Myriad things come forward” is “not using the mind to look.” Causes and conditions simply perform their natural functions, yet the mind tends to draw a circle around some of them and call it a self. What a pity!

“It is not possible for the ego to intervene in the Dharma. This means that it is enough to become the Dharma. In order to become the Dharma, you must forget the ego. In order to forget the ego, you must sit. That is all there is to it.”

Commentary: Becoming that which you are already are, is like turning from old woman to young. The salty water pervades skin, flesh bones and marrow. Don’t think that forgetting is passivity; don’t think that forgetting is activity. Is there anyplace where this sitting cannot take place?

“The Great Way that has been singularly transmitted by buddhas and ancestors is giving the prediction [of buddhahood]….the prediction is given to beings who have not yet aroused [the wish for enlightenment];…the prediction is given to beings with a body; the prediction is given to beings without a body; the prediction is given to all buddhas. We should not learn that we become buddhas after receiving the prediction; we should not learn that we receive the prediction after becoming buddhas. At the time of conferring the prediction, there is becoming buddha; at the time of conferring the prediction, there is practice. For this reason, there is the prediction in being buddhas; there is the prediction in going beyond buddhas.”

Commentary: Are you a being without a body? Our practice and our life’s experience is itself the expression of buddhanature and it’s actualization, but do not think that there is nothing to discover. Each moment is leaping directly into the fire, so why worry about the cold? It will still be cold when all is said and done.

The first monk says, “That’s as close as any of us will ever get to being free from dust.”

The second monk says, “I can only hope to find peace in the midst of dust.”

The dialogue is brief yet, like all koans, it says a lot and raises a few questions. So let me offer a bit of commentary.

The tone of sarcasm from the first monk is inescapable. Clearly her world is thickly covered in dust. Do I detect a note of despair? The second monk is not clear either. Looking for peace is like crying out for thirst in the midst of water. Yet he won’t just conjure a drink, will he? Both are right that dust is inescapable. But how to be peace in the midst of the world’s dust? By seeing dust as no-dust!

California Sunrise 12/21/12

This koan harkens back to the dialectic in the Platform Sutra of Huineng. It was the late 7th Century at a monastery in China. The Head Monk was expected to become the successor to the Abbot. Demonstrating his practice, he wrote this poem:

The body is the Tree of Wisdom.

The Mind is like a mirror bright.

Polish it, polish it at all times.

So that the dust will not alight.

Hearing the above poem, Huineng wrote the following demonstration of his practice:

The Tree of Wisdom does not exist.

There is no stand for the mirror bright.

Originally, there is not one thing.

So where could dust possibly alight?

In the end it was Huineng who became the 6th Chinese Ancestor. The Head Monk didn’t have it all wrong. He’s right that we must practice constantly in order to manifest our inherent wisdom. However, it’s his way of practice that’s a bit off. Practicing in order to get rid of the dust in our lives – be it difficult relationships, money problems, fear of losing a loved one or a cherished belonging, or despair over the state of the world – is a mistake. It ignores the fact all things are expressions of the truth.

The fundamental teaching of Buddhism is that it’s possible to find complete peace and equanimity in the midst of a mundane life, which is inevitably full of problems and joys. For me, this is what makes the Four Noble Truths the inspiration of a lifetime. There is suffering (truth #1), and there is a path to the cessation of suffering (truth #4), not by getting rid of things, but by transforming that which causes suffering into that which manifests awakening. This is the true practice of the direct, embodied experience of emptiness, impermanence and the world as it is.

A few days ago I met someone who has a fervid belief in one of the Christian traditions. Inexplicably, as he was describing his faith he stopped and declared, “You must accept things as they really are.” How right he is! So, please, wash your car and see yourself as the pure activity of washing car, an expression of the perfection of a mundane life.

This is an important point to remember these days, when I often encounter people who worry about the state of the world and the people in it. They read the newspaper, watch television and talk to their neighbors and co-workers about unspeakable acts of violence and terrible natural disasters. They hear of murder and rape, and of theft on a scale so large that it becomes unimaginable. They talk of hurricanes, and earthquakes, and floods, and all manner of disease. They say to one another, “These things are wrong. The people who do these things are evil and the world is getting darker every day.”

Yet this is the same world that Shakyamuni Buddha spoke of when he said, “I and all beings are fully awakened on this day,” a day that is now celebrated as Bodhi Day, December 8th. He was not speaking of some world outside of this one. The beings that the Buddha spoke of are all beings; those of the past, present and future; those with and without understanding; those male, female and something else; those who are good and those who are bad.

So how do we discover this teaching for ourselves, right in the midst of so much troubling news? How do we learn to see the Buddha in every face, no matter how contorted or stunningly beautiful? In the 13th Century Dogen Zenji, a Japanese Zen Master, said “Without exception everyone is a vessel. Do not ever think that you are not a vessel,” expressing the same understanding as the Buddha, but in a different way. That is, Dogen was pointing at each and every being as an expression of the great teachings of impermanence, emptiness and freedom from suffering. But you might say that you don’t feel free from this realm, that you are completely trapped in this world full of troubles and people with intent to kill. In one sense that is true; you are a function of millions and millions of conditions that happen in each instant, each dependent on the others. You exist only to the extent that you interact with the world around you, within you. Yet it is precisely because of this state of being caused and created by the myriad things that you are also completely free of them in each moment. That is, as an expression of the fully interconnected universe you are, in essence, stillness in the midst of motion. There is nothing you have to do to make this true. However, that truth explains why we sit zazen, the form of meditation which allows for transcendence of the moment through complete presence in the moment.

Now all of this may be starting to sound very theoretical. So I’ll offer an example. Take the example of spitting. Once I was walking along the street very early in the morning. It was dark, and I was in a town that I don’t live in, visiting a family member. I was wearing my work clothes, which to many people look like a karate outfit, and I had my hair shaved to something like 1/8th of an inch, what is referred to by folks in the armed forces as “high and tight.” A man was walking toward me in the opposite direction. I could tell that when he looked at me he didn’t like what he saw. I was a bit nervous as he approached, but decided that he didn’t look like he would get violent. Still, he came closer and yelled at me, “Go home, alien,” as he continued to walk past me on my left. Then, out of the corner of my eye I saw him turn his head toward me and spit. Thankfully it didn’t reach me. Yet it left a very strong impression. I have thought about that morning many, many times. And I’ve seen others spat upon. What is an appropriate response? Would it be different if it were a woman? Certainly, when someone spits at you, you might have thoughts of retaliating in some form. Certainly you can be expected to feel some “fight or flight” energy. But, actually, you express and experience the most freedom when you do not do anything. By not attacking the person or groveling to the person, you simply stand still and express your own powerful ability to be the skillful response. You allow that person who spit at you to completely receive their own consequences. You kill them with kindness.

This is not to say that the appropriate response is always to do nothing. Sometimes the most skillful thing is to do or say something. However, even then, you cannot relinquish your potential to express the stillness of the moment. Even then, you do not relinquish your authority to express the freedom that interconnectedness allows. Sometimes kindness expresses itself by not yelling at a spitter, and sometimes kindness expresses itself by stopping someone from shooting more innocent people. I’m reminded of an attack that took place at a Unitarian Universalist Church in Knoxville, Tennessee a number of years ago. The Rev. Chris Buice, pastor of the church, said of the shooter who had been subdued by the churchgoers that day, “He was a victim of his own hatred.”

So, when you learn about people that are doing great harm in the world, you can ask yourself what kind of response you want to offer. You can ask yourself whether you want to respond by offering kindness, freedom and skillful means to everyone you encounter, or by offering worry, and a sense of further separation and judgement. You can ask yourself how to best express your interconnectedness to them and to those that they harm. Then, just be it, knowing that the Buddha has already said that you can, knowing that the Buddha has already said you are.

To some this might seem to be a narcissistic way of thinking, but it’s really necessary if you are to persevere at Buddhist practice. This is because, if you are practicing the study of the impermanent self, then you will encounter over and over again the gap between your intention and your actions. You will be faced, time and time again, with the difference between your ideal and what you are trying to accomplish; between your vision of practice and the actuality of how you think, act and don’t act; between your idea of true self and your mundane reality. If you don’t apply generosity for yourself in those moments, it can be devastating.

Turning this around, it seems to me that this dynamic is also behind the tendency to criticize others. That is, you can look at others and see their gaps, their failure to live up to your ideal or their own ideals. And seeing that happening, you want to criticize them because that’s what you do with yourself. You find that want to be stingy with them for not being the person they could be.

It reminds me of something that occurred when I was new to Tassajara, the Zen monastery and retreat center in Carmel Valley, California. I had been given a job that included bringing in and taking out the garbage cans to prevent racoons from making a mess during the night. So, in the evening, I brought the trash cans to the shack where they were kept. However, in the morning, when I went to take them out again, they were already out. Suddenly I was irritated. I didn’t focus on the fact that someone might have been trying to be helpful, or someone might have been impatient about having them out at a certain time. Instead, I had the thought that someone thought I wasn’t competent to do the full job. Or that someone assumed I’d forget, and didn’t give me a chance to get it right. I sat on my cushion and considered this series of events. I even thought of making a community announcement. It was then that I was struck by the absurdity of it all. To think that I might make an announcement complaining about someone having helped me, however intentionally or unintentionally. Then I had the thought, “Oh Sweetie! Look at what you are thinking. How silly is that?!” So, for me, those moments are now called “Oh Sweetie” moments, the moments of realizing how comparing mind takes my thoughts, feelings, actions and inaction, and creates suffering. And I’ve learned that even just naming them “Oh Sweetie” moments is a form of generosity toward myself, allowing me to hold lightly the so-called mistakes.

In truth there is no gap between our actual and our true self. Whether you are perfectly equanimous or you are “messing up,” your true self is always expressing itself as the you of that moment. It’s just that in the mundane reality of day-to-day life, you can and should discern between skillful and unskillful actions of body, speech and mind. This act of discernment is the second Paramita, Ethics (in Sanskrit “Sila”). It is the activity that helps to reduce the hindrances. In his “Instructions to the Tenzo,” Zen Master Dogen says that the Head of the Kitchen of any practice center must have joyful mind, vast mind, and nurturing mind. While vast mind is expressing the way of sameness, nurturing mind is expressing the way of difference.

Therefore, watching over water and over grain, shouldn’t everyone maintain the affection and kindness of nourishing children?

So, even as you disappoint yourself, please be generous with yourself – just as you would be kind to water and to grain and to children. This is the true gift for all seasons, and one which we would do well to give ourselves and others.