Tag Archives: Buddhism

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.

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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?

Gifts that Pass Through Your Hands

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Pleasant Hill view

At the time of the dawning of the Mahayana the paramitas were described as six lights on the awakening activity of a Buddhist practitioner. This was near the beginning of the Common Era (CE), and it was a period in which the Mahayana was neither a school nor a sect of Buddhism. Instead, it was a clarification of the path of a practitioner whose aspiration is to turn all beneficial karmic activity into the ultimate gift, the gift of awakening. The Mahayana was an exposition of the practice of a bodhisattva.

The Sanskrit paramita is often translated as “perfection,” though to understand it as a final objective is to miss the mark. The paramitas are actually mutually interdependent activities that inspire and inform any being dedicated to awakening, just as much as they benefit others. Thus, to expect that the paramitas might one day be completed is to forget the virtuous circle of practice in which the giver also receives, in which the giver is also the gift.

Perhaps for that reason the first of the paramitas is dana (pronounced like “Donna”). This word means giving or generosity, and it is said to encompass all of the other paramitas which are: sila or morality, kshanti or patience, virya or energy, dhyana or concentration, and prajna or wisdom. In fact, it can be said that each paramita is a complete practice because each paramita includes all of the others. Taken as whole, I see the first two paramitas as based in compassion, the last two as based in wisdom, and the entire path balanced by allowing what is and applying oneself wholeheartedly.

Returning to dana paramita, it was traditionally understood that the laity gave material goods and the monastics gave the teaching of Dharma. In many ways this is a balanced approach when monastics are renunciates who depend on others for their food, clothing, medicine and lodging. However, over time this distinction was blurred as monastics came to own land and other material goods, and lay practitioners became respected as disciples and teachers. In China, for example, alms collection was not as well received as in India, and Ch’an monasteries began tending rice paddies to sustain themselves. Also at that time, roughly estimated to be the 8th and 9th Centuries, Layman Pang and his daughter Ling Zhao became renowned as examples of profound and playful Dharma.

jizos 2006

Today when I think about giving, the underlying intention seems at least as important as the thing given. Giving might be motivated by a desire for one’s own benefit – such as to accumulate merit, or to influence someone to like you or to give you something in return. It might be motivated by a wish for another’s well being or progress on a spiritual path. Or it might be motivated by the wish to benefit everyone.

However, it is not until I see that the gifts I give are not mine that dana paramita can be practiced.  Even the teachings or material objects which I seemingly produce temporally arise out of interconnectedness, and therefore cannot truly be seen as my own. Knowing this I can give because all of life is a gift. I can give because these gifts must pass through my hands. I can give because I understand that karma is the only gift that persists, the only true legacy anyone leaves.

So please let the many gifts pass through your hands that they might awaken the whole world.

Stepping into a New Stream

I had the pleasure of giving the Saturday morning Dharma talk at Hartford Street Zen Center about a week ago.

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I spoke that day about the teaching of “no self” and the way it has arisen in both Eastern and Western culture. The nun Vajira, Greek philosopher Heraclitus, monk Nagarjuna, visionary Mahatma Gandhi, and Episcopalian priest Rev. Charles Freer Andrews all get a mention.

If you’d like to listen to the talk, you can hear it here:

 

Boundless Sacred Spaces

During the time of the Buddha Shakyamuni, ceremonial space was defined by nothing more than four stones. Once placed and ritualized, the stones described a sacred space called a sīmā. It was a place in which the actions of the monks were considered not just valid, but also resonant with something much greater than them. This makes sense intuitively, because of the monks’ practice of wandering to collect alms and to teach. They needed to be able to create a sacred space without having to construct a building.

Ryoanji Zen garden in Kyoto

Ryoanji Zen garden in Kyoto

However, this practice is also a teaching about the role of intention. It is an example of the way in which the life of the Buddha is a role model for each person’s ability to set an intention that is in accord with the Dharmakaya, the function of perfection in all things. For me it seems that the Buddha knew that our experience of the world, when fully met with the body and mind, could resonate with so much more. That is why he gave the injunction not to simply believe his teaching, but to live it.

Thus, though we may be pushed and pulled by our karma and by the barrage of thoughts and feelings present in everyday life, each one of us is also an aspect of the function of perfection. Therefore, we are truly much more than we can possibly know. Discovering our ability to abide in this experience is the practice of a lifetime, and it can only be found by living it. Study is very helpful, but by itself cannot lead to the ultimate, just as reading a menu will not satisfy your hunger.

Recently I was asked to participate in an inter-faith panel discussion on creating sacred spaces. I began by talking a bit about the sīmā, and about the Buddhist understanding of body and mind as completely interpenetrating. To use Zen parlance, body and mind are not one, not two. They are not identical to each other, and yet they are completely inseparable. Extending it a bit further, this is also true of the relationship between us and our environment. That is, we are profoundly influenced by our environment, and we are profoundly influencing it. Extending this even further,  our environment is interacting with its environment, in ever larger and larger circles until the entire universe is included in each activity of a mundane life.

Image of the Moon, NASA, April 26, 2015 photo of the day

Image of the Moon, NASA, April 26, 2015 photo

 

From this vantage point, it is easy to see why Bodhidharma told Emperor Wu that there was nothing holy about building temples and supporting the Dharma. (See the second koan in the Book of Serenity for more on this.) If everything is interacting with everything else then, from the perspective of the absolute, one thing is not more important than another.

However,  we should not understand this to mean that there is no such thing as a sacred space. We should not confuse the absolute perspective with the relative perspective. We should not fall into thinking that one trumps the other. In fact, it is because this absolute teaching is true that any space can be made sacred by our intention to enact wisdom and compassion. That is to say, since we are part of the function of the Dharmakaya then we can invoke it with our practice, with our intention, with our bodies and voices and candles and incense. We can invoke it with a bow. We can invoke it by including the stones in our ritual.

Examining it from another perspective,  since we are beings with an inherent connection to the Daharmakaya, we can feel the resonance. It’s as if each one of us is a radio, and there is a signal being sent throughout the universe. If you can receive it, then you must be a part of the system.When you receive it, you demonstrate that you are part of the system. Have you ever felt the sacredness of place –  a temple, a church, a zendo, a mosque, a sutra, a scripture? You received the signal. It is a temporal arising of resonance due to the expression of intention, due to the expression of wisdom and compassion.

V838 c. NASA

V838 c. NASA

And that’s where it gets interesting, because it means that our ability to invoke the Dharmakaya in the world begins with invoking it in ourselves. It means that the sacred space starts from within this body and mind, when we set ourselves on the path of following through on our intention to experience the Dharmakaya. So the most important thing we can do in order to create sacred spaces is to find the sacred space within us, the part of us that wants to receive the signal, the part of us that knows there is more to life than meets the eye.

Speaking to this phenomenon in his fascicle on “Awakening the Unsurpassed Mind,” Dogen teaches,

Therefore the present building of shrines, fashioning of Buddhas, and so on, is indeed awakening the mind for enlightenment. It is awakening the mind to directly arrive at attainment of Buddhahood, and is not to be destroyed along the way. This is considered unfabricated virtue; this is considered unmade virtue. This is observation of true suchness; this is observation of the nature of things; this is absorption in the assembly of Buddhas; this is attaining the mental command of the Buddhas. This is the mind of supreme perfect enlightenment; this is the function of sainthood; this is manifestation of Buddha. Outside of this, there is nothing unfabricated, unmade.

So I encourage you to find the sacred spaces within, and to bring them into expression in the world because the world needs sacred spaces. And please find the sacred spaces in the world that resonate with the sacred spaces within you, because that’s what they are meant to do. We all need to find our sacred spaces.