A Pivotal Day

Today is a pivotal day, a turning point in my path of practice. As some of you may have heard, I am taking up the role of Guiding Teacher at Empty Hand Zen Center in New Rochelle, New York. I write this post from the plane, as I travel from California to New York. I’ve packed all of my belongings – the books, altar items, and the clothes of a nun. I’ve sent those things ahead, boxes traveling across the mountains and plains on their way to the eastern shores of the US.

However, even if those things did not arrive at the Zen Center, I’d still have everything I need. For, as the poet Basho so eloquently put it,

I set out on a journey of a thousand leagues, packing no provisions.

That is to say, I meet that which arises in the moment, with a fresh eye, not reliant on the physical supports but on the ability to respond.

I’ve bowed the many bows, given and received many hugs, and even shared some tears with my local Dharma family. It’s a big family – the students, faculty and staff of the Institute of Buddhist Studies, the Graduate Theological Union, the nuns of Aloka Vihara and Karuna Buddhist Vihara, and the residents and students of San Francisco Zen Center and of Berkeley Zen Center. The many streams of Buddhism are related, all part of the Great Ocean, but they need to remain independent of each other in order to nourish the land.

In the end, what does this move mean for you, the readers of Jakuen Zen?

For some it means that you were my local sangha, and are now my long-distance sangha. We continue to practice together, but it will be a practice of staying in tune with each other’s words and voices, more than with each other’s bodies. It may mean that the blog becomes more important, a taste of the teachings of the moment as seen from afar. In a way, reading any sort of dharma is like this. It is a window into another person’s practice. You can look in the window and relate it to your own experience, and you may or may not be living something similar.

For some it’s not much of a change, you were part of the mahasangha (“greater,” as in broader, sangha) and you will continue to be.

For still others, you may find that we are now local sangha, sharing the space between the brick walls of the Zen Center, sitting, standing, or walking. With the local sangha, we will carry out the traditional forms as they find their expression in our particular place and time. Our practice will be inevitably informed by American culture and the English language, but it will also find expression in Latino culture and in Spanish. I hope that we will find the points of contact with tradition to be many and varied. And I’d like to take practice out of the zendo (meditation hall), and into the world through service and dialogue with those who are looking for connection.

EHZC Zendo

Empty Hand Zen Center Zendo

Generally, for everyone, this change means that there will be many more opportunities to practice with me. By taking up the Guiding Teacher role, I am committed to the life of a temple priest –  sitting zazen and chanting daily, offering Dharma talks several times a week, and leading workshops on Zen arts such as sutra copying and gardening.

Given this opportunity for greater focus, I plan to continue writing and to begin to offer online study groups. Please pay a visit to www.ekanzenstudycenter.org for future blog posts and more information about how to study with me.

Finally, I want to share gratitude for my teachers Shosan Victoria Austin and Sekkei Harada Roshi, both of whom have shown unwavering confidence in the Dharma as it expresses itself through me. It is my pleasure to repay the teachings by continuing to share the practice of Zen. I may not be packing any provisions, but I am prepared to pick the fruits and be nourished by them.

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Who’s Effort?

Virya paramita, or the practice of the perfection of effort, is the fourth in a series of six practices of an awakening being. It tends to balance the aspects of wisdom and compassion, and it is in close relationship to the third practice, kshanti, patience or allowing. The subject of effort is one which also relates particularly to the relationship between body and mind.

To further explore this topic, have a listen to this unedited talk, given on Memorial Day 2015 at Empty Hand Zen Center.

The Opportunity of Now

The third topic in this series of six posts about the bodhisattva practices known as the paramitas is kshanti or patience.

deercropped

Overall, I think of kshanti as an aspect that balances the others. Generally one can see the first two paramitas – giving and ethics – as compassion in action, and the last two – meditation and wisdom – as equally expressions of wisdom. Balancing compassion and wisdom, the two broadest areas of Buddhist practice, are the two paramitas in the middle of the list – patience and effort. Effort, or virya, is our topic for next time. For now, I would like to say a few words about kshanti.

Kshanti is the practice of patience. You might say that it has two primary aspects. The first aspect is that of forbearance. This may be closest to its original meaning, when the teaching was developed, around the beginning of the Common Era. This means that when you practice kshanti, you cultivate the ability to endure hardships. You practice being present with even the most difficult things in your life, receiving them in a way that doesn’t reject them or turn away.

This way of practice brings to mind a teaching by Shantideva, the 8th Century Indian sage whose teaching was very encouraging. Shantideva taught, “If you can do something about it (your problem), why be discouraged? If you can’t do something about it, why be discouraged?” One can equally say, either way, why be impatient? Either way, you don’t turn away.

frog in India

The second aspect of kshanti is allowing. That is to say, the patience you are practicing is specifically patience with what is. It is a practice of acknowledging what is, as it is, without judging whether it is good or bad. It is the practice of allowing what is to be what it is.

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And how is it? It is changing, always changing. Nothing remains in one state forever; nothing is permanent. In fact, each moment is a completely new state, the result of innumerable conditions that have arisen and dissolved.

Thus, many centuries after the teaching of kshanti was first expounded, Zen turned it, bringing forth another aspect. Putting the two sides of kshanti together – not turning away from what is, and seeing it as a new expression in each moment – Zen Masters understood that each moment is an opportunity. In deed, each moment is an opportunity to awaken to the true nature of things, to see how your life is teaching you about suffering and freedom from suffering. Each moment is an opportunity to awaken, if you are able to truly be present with what is. This is the opportunity of now.

Seeing it in that light, it’s easy to understand why sitting zazen is so important to Zen practice. For it is in sitting that you find the capacity to encounter your life. It is in zazen that you learn that you can face whatever is in this moment. It is in zazen that you find, again and again, that the opportunity of now is always available.

InstagramCapture_4e3ca6e3-519b-4a10-8a24-d68608f9034b

So I hope to encourage you to practice patience and, to do that, I will  share a quote from Shunryu Suzuki Roshi, the founder of San Francisco Zen Center. “If you become too serious, you will lose your way. If you are just playing a game, you will lose your way. So, little by little, with patience and endurance, we must find our way for ourselves.”

Finally I would add, moment by moment, we do find our way for ourselves. The question is, which way?

To Live and Be Lived

Ethics, or sila in Sanskrit, is the second of the six paramitas or practices of an awakening being called a bodhisattva. Ethics is at the very root of the Buddhist tradition. In fact, much of Shakyamuni Buddha’s teaching was an exhortation to turn toward wholesome actions and states of mind, and away from unwholesome actions and states of mind. In this he was extraordinarily successful, convincing even murders, petty thieves, and ruthless political leaders to take up a path of morality, peace and freedom. The Buddha taught many people to consider the consequences of their actions, so that they might realize how much of the difficulty they experience is a direct result of their own unskillful behavior.

This is the teaching of karma, the fundamental law that each and every intentional thought, spoken expression, and action has a consequence at some point in the future. It is a fairly complex teaching, which takes into account factors such as forethought, one’s motivation, and celebration or remorse afterward. However, at its heart, it is simply about doing good and not doing bad, offering compassion instead of aggression, helping and not harming.

3559084-Ruins_Sarnath

Sarnath, the site of the Buddha’s first teaching

Thus when the Buddha began teaching, monks and nuns committed to only 10 precepts or rules of conduct. Later, as difficult situations arose, more rules were added until the list reached a length in the hundreds. Even later, as the path of practice called the Mahayana emerged, some Dharma teachers began to emphasize the ways in which compassion spontaneously emerges from the experience of inter-connectedness. So, with that understanding, in Zen the precepts became vows rather than rules. They became expressions of intention to act from the realization of non-separation. Thus, some of the Mahayana schools reverted back to 10 precepts, though they are a different 10. These together with the refuges and the pure precepts are known as the 16 Bodhisattva Precepts. They are:

The three refuges

I take refuge in Buddha.

I take refuge in Dharma.

I take refuge in Sangha.

The three pure precepts

I vow to refrain from all evil.

I vow to do all that is good.

I vow to live and be lived for the benefit of all beings.

The 10 grave precepts

I vow not to kill.

I vow not to take what is not given.

I vow not to misuse sexuality.

I vow to refrain from false speech.

I vow to refrain from intoxicants.

I vow not to slander.

I vow not to praise self at the expense of other.

I vow not to be avaricious.

I vow not to harbor ill will.

I vow not to disparage the Three Treasures of Buddha, Dharma and Sangha.

 

rakusu

rakusu – the robe of one who has taken the 16 Bodhisattva vows

For today, I’d like to focus on the third of the pure precepts. Taken as a whole, the three pure precepts carry a strong message. They imply that it’s not good enough to simply refrain from harmful actions and to perform skillful actions. To be truly skillful, one must also commit to a life of service. That is what it means to “live and be lived for the benefit of all beings.” This vow is the foundation of the bodhisattva way, a commitment to everyone’s welfare and an acknowledgment of the way in which their welfare is intrinsically tied to our own.

One my experiences as a hospice chaplain clearly demonstrates this dynamic. On one particularly intense day, I was told that one of my colleague’s patients might be close to death. Knowing that my fellow chaplain was out of town, I went to visit the dying woman and offer her spiritual support, though I felt I had little left to give.

When I arrived, I heard from the nurses that the patient was feeling a bit better, but that I was still welcome to pay her a visit. She was lying on a couch in her darkened room, seemingly asleep when I walked in. She awoke as I knelt by her side and gently spoke her name. I introduced myself, and told her that I was with the hospice team. The woman began speaking gently to me, but what she said was incoherent. She was a bit confused, as is common with folks near the end of life. Still, I asked permission to take her hand and continued talking to her.

At some point she seemed to wake up a bit more and asked “why here?” I replied, “I’m just here to bring you blessings.” “Ah, blessings. Blessings. Blessings!” She continued to repeat the word over and over again until I realized that she was offering me blessings. She had received my blessings and she was returning them, not just politely, but with enthusiasm. She held my hands strongly, looked into my eyes, and spoke emphatically, giving me her blessings. I had to smile and laugh and, after thanking her, I walked out of this woman’s room with much more joy than I had when I came in. This gift, from a woman who didn’t have much to give, was invaluable. She was a bodhisattva.

This is the kind of ethics that a bodhisattva practices, the kind of ethics that begins and ends with the recognition that we belong to each other in ways we cannot fully know. It is the kind of ethics that emerges from the wisdom that a skillful person doesn’t see oneself as separate from action or separate from others.

As Dogen wrote in Shoaku Makusa, a fascicle whose title translates as “Refraining from Unwholesome Action,”

…one moves from the aspiration for “refraining from unwholesome action” toward the practice of “refraining from unwholesome action.” As unwholesome action becomes something one is unable to do, the power of one’s practice suddenly appears fully.

What is the power of one’s practice? The power to give and receive joy, the power to live and be lived, the power to benefit all beings. That’s a pretty awesome power, if you ask me.

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