Tuesday, June 30, 2009

First Reason

From WoodenZen
After the rain


"First Reason" number 91 of 200 from Robert Aitken's book Miniatures of a Zen Master.

The initial reasons we use to take up a new practice are not important. We start where we are.

Chögyam Trungpa said that when we develop a tenderness towards ourselves we get the opportunity to see both our potential and our personal foibles. Developing an appreciation for what is the mixture and texture of our very own lives is the grounding necessary to just start. Start, the first reason quickly becomes a memory.

I can not remember why I stepped on the path of Zen. I dabbled on the 70's reading Alan Watts, Ram Dass, Shunryu Suzuki, Philip Kapleau and others. Got the opportunity to meet the Dalai Lama in San Francisco, on his first visit to America. Lots of reading and discussion. No sitting zazen practice, no work with a teacher. That started much later. But in both cases I can not remember how I got interested and at this point I'm frankly just not interested in figuring out why.


Any error or confusion created by my commentary on
Miniatures of a Zen Master
is solely a reflection of my own delusion and ignorance.
Any merit generated by this activity is solely the result of
Aitken Roshi's clear teaching and is dedicated to
all Buddhas and Bodhisattvas throughout space and time.

Monday, June 29, 2009

Be Decent

"Be Decent" number 90 of 200 from Robert Aitken's book Miniatures of a Zen Master.

Decent and decency are words not usually associated with Zen practice.

Being decent reminds me of being upright. The ten grave precepts. To be decent is something that comes with time, with maturity. We have to continuously mentor ourselves and be reminded to be decent. Decency is a synonym to kindness with a little more formality.

In our book group yesterday, someone referred to my confession of my occasional lack of kindness as me being judgmental. The reaction would have been the same had I used the term decent. I have to agree that to sit here and talk about some past interaction and measure the level of decency would indeed be a form of self-judgment. And yet, when in the midst of life, we can feel in our skin whether or not we are being decent. The more we practice the less we can hide from that fact.



I want to mention again my Dharma friend Robert Thurman and his most excellent podcast. Listening today as I circumnavigate the cemetery on my lunch time walk and was deeply moved. Buddhism is unabashedly about reality.

"If science proves some belief of Buddhism wrong, then Buddhism will have to change. In my view, science and Buddhism share a search for the truth and for understanding reality. By learning from science about aspects of reality where its understanding may be more advanced, I believe that Buddhism enriches its own worldview." Dalai Lama



Any error or confusion created by my commentary on
Miniatures of a Zen Master
is solely a reflection of my own delusion and ignorance.
Any merit generated by this activity is solely the result of
Aitken Roshi's clear teaching and is dedicated to
all Buddhas and Bodhisattvas throughout space and time.

Sunday, June 28, 2009

Déjà vu

"Déjà vu" number 89 of 200 from Robert Aitken's book Miniatures of a Zen Master.

Today, déjà vu.

Déjà vu, is a feeling, sometimes a jarring feeling. It not something that can be conjured up. Déjà vu feelings arise suddenly and unexpectedly.

I tend not to have this experience often. I have grown in my practice to see these paranormal experiences and feelings as normal and ordinary. Not magical at all. If I take feelings or experiences as magical, I miss being present in the moment. I still smile and wonder.

Today treatment of this miniature feels a bit light weight. The rhythm of live undulates. Show up and the sometimes the sparks grow to flames and sometimes not.  

Busy day up today. My turn to fix Sunday breakfast, Zen book group this morning, woodworking clutch this afternoon, Mary makes a new dish for dinner. Kale, Mushroom and Tomato Saute with Polenta (via Whole Food Recipe appliction for the iPod Touch). More stuff added to my todo list. PalouseZen.org and KestrelCreek.com both are down. What is with technology, so undependable.



Any error or confusion created by my commentary on
Miniatures of a Zen Master
is solely a reflection of my own delusion and ignorance.
Any merit generated by this activity is solely the result of
Aitken Roshi's clear teaching and is dedicated to
all Buddhas and Bodhisattvas throughout space and time.



Saturday, June 27, 2009

Dumbing Down

"Dumbing Down" number 88 of 200 from Robert Aitken's book Miniatures of a Zen Master.

The word teishō refers to a presentation of the Dharma, usually by a Zen Master during a sesshin. To call it a lecture or talk is "dumb down" the Way. Some mystery and wonder enlivens the practice. There is no need to equate the Way of Zen with Sunday School.

When I first started practicing formally with the group I now practice with, I thought there was too much romanticism with Medieval Japanese culture. Now, I see that we are a bit to casual with the practice and too quick to attempt to make it comfortable and familiar with out first seeing intimately.

Tomorrow, déjà vu.


Any error or confusion created by my commentary on
Miniatures of a Zen Master
is solely a reflection of my own delusion and ignorance.
Any merit generated by this activity is solely the result of
Aitken Roshi's clear teaching and is dedicated to
all Buddhas and Bodhisattvas throughout space and time.

Friday, June 26, 2009

A Loaded Word

From WoodenZen
One Summer Morning

"A Loaded Word" number 87 of 200 from Robert Aitken's book Miniatures of a Zen Master.

We venerate the Three Treasures
And are thankful for this meal -
The work of many people
and the sharing of other forms of life.

This is the informal gatha changed before each meal at the retreats I've attended in Spokane. Aitken Roshi states that it may have originated at San Francisco Zen Center and may have ended with "and the suffering of other forms of life."

Sharing vs. suffering. In this context this is a big deal. The switch softens the gatha and in a way attempts to let us off the hook. We live and other forms of life suffer and die both directly and indirectly. Sharing makes it seem as though all those cows enjoy been paraded to the slaughter house. Or, less dramatic, do you think the eggs in the pasta with buy were produced by happy chickens? Not likely. Even the wheat we eat in our bread, I can tell you as I live next to a 800 acres of wheat, that in the process of planting and harvesting hundreds of sentient beings are killed, some quite horribly.

This switching suffering for sharing is a white wash, an extension of double speak. Sharing doesn't quite feel as upright as it once did.


Any error or confusion created by my commentary on
Miniatures of a Zen Master
is solely a reflection of my own delusion and ignorance.
Any merit generated by this activity is solely the result of
Aitken Roshi's clear teaching and is dedicated to
all Buddhas and Bodhisattvas throughout space and time.

Thursday, June 25, 2009

No Zazen for Children

"No Zazen for Children" number 86 of 200 from Robert Aitken's book Miniatures of a Zen Master.

I don't know. I have no children. I am supremely unqualified to say. Other than, once long ago, I was a child.

I have an idea that I would have benefited from zazen as a child. It is just an idea but maybe I wouldn't have benefited. I see my Zen practice as primarily made up of zazen and precept study/practice. As a child I was indoctrinated into the Christian cosmology by traditional Sunday school and traditional prayer. Till I was six or seven, all this was just absorbed, then I rebelled. I see a corollary here. Likely I would have taken the same path if it had been indoctrinated into a Zen practice instead of Christian practice.

I know someone who lives with two Zen Masters who are in the form of children. I'm sure that he would not agree with Aitken Roshi.

Aitken Roshi suggests that maybe one should wait till they are thirty-five before "beginning Zen practice". Yamada Koun Zenshin (1907—1989) was Aitken's teacher and was married to pediatrician Dr. Kazue Yamada. Kazue started all this by saying to Aitken "Don't let them even try. Send them outside to play."

Do we think Aitken Roshi and Dr. Yamada are suggesting no religious practice of any type till thirty-five and just play? Does this imply that one could be too old to practice Zen?

Dogen's Fukanzazengi (The Way of Zazen Recommended Universally) does not qualify any age at which to start practice.

My simple understanding of the historical context of Zen practice was that children stayed with their families till adolescences before going to live in the Zen monasteries. Male children only. So children did not routinely have a Zen practice. In those days, children would have had the opportunity to see Zen practitioners in their communities and it would have been natural to be curious. I can envision the children playing at imitating the monks but it probably was a boy thing. Cultural crap being what it is.

I am fifty-two and am only still beginning to practice Zen. I hope to continue beginning. I can not see when it would too early to begin beginning.


Any error or confusion created by my commentary on
Miniatures of a Zen Master
is solely a reflection of my own delusion and ignorance.
Any merit generated by this activity is solely the result of
Aitken Roshi's clear teaching and is dedicated to
all Buddhas and Bodhisattvas throughout space and time.

Wednesday, June 24, 2009

The Way of Yao

From WoodenZen
Wallen Road Rapeseed Field

"The Way of Yao" number 85 of 200 from Robert Aitken's book Miniatures of a Zen Master.

Dungshen Laingjie or as we more commonly no him as Tozan Ryokai, was the founder of what became the Soto school of Zen. He lived 806-869. We have him to thank for the Zen territorial map called the Five Ranks.

According to Aitken Roshi, Tozan encourages us to 'make the way of Yao' our own. Yao was one of the mythological emperors in the 'Three August Ones and Five Emperors' which according to legend ruled China between c. 2850 BC to 2205 BC. While Yao's and his son's, Shun, lives were complicated, they were moral and benevolent and are held up as examples even today.

Yao encouraged everyone in his kingdom to be playful and creative, to dance and sing with each other. Good advice even today!


I want to let all my friends know that Jack Duffy has started releasing the audio recordings of his sesshin Dharma talks. Here is the link to download. http://mountainlamp.org/audio/index.html I'm helping him with the this, so if you see problems or have suggestions let me know and I'll pass them on.


Any error or confusion created by my commentary on
Miniatures of a Zen Master
is solely a reflection of my own delusion and ignorance.
Any merit generated by this activity is solely the result of
Aitken Roshi's clear teaching and is dedicated to
all Buddhas and Bodhisattvas throughout space and time.

Tuesday, June 23, 2009

Dangerous Work

"Dangerous Work" number 84 of 200 from Robert Aitken's book Miniatures of a Zen Master.

My feelings for this book have taken on a new flavor. Maybe just flavor du jour.

These miniatures are encouragements and come in different flavors. Some are shared as fellow dinners at the table of the Way. Some are instructions from a master to whoever will listen. Some of these miniature share the foibles of discovery what this menu we call life contains.

Today's miniature is framed like two chefs conferring about their apprentices. Maybe a bit of inside baseball. I totally don't get it. "The moonlight of wisdom is indeed lunar." What is this and why would Soen Roshi refer to is a "dangerous"? And what the hell does Aitken Roshi mean by "This teaching of etymology should gave the master pause."?

I'm sure that if you are not reading along, on page 94, it is difficult to get the flavor.

Some days the soup is too salty, some days it lacks punch, some days are 'a good day'. 

Today is a good day. Let's rest in our confusion.


Any error or confusion created by my commentary on
Miniatures of a Zen Master
is solely a reflection of my own delusion and ignorance.
Any merit generated by this activity is solely the result of
Aitken Roshi's clear teaching and is dedicated to
all Buddhas and Bodhisattvas throughout space and time.

Monday, June 22, 2009

The Disadvantage of Being an Old-Timer

"The Disadvantage of Being an Old-Timer" number 83 of 200 from Robert Aitken's book Miniatures of a Zen Master.

In this miniature there is the problem of familiarity. As the routine of the dojo embeds, the surprise and mystery of dojo activities wanes. Old-timers have to be on guard for this. This is where a certain amount of forgetfulness is helpful. This is the students perspective, teachers see things differently.

I go to sesshins with the Three Treasures group from Seattle. The whole time it has been just about the same people doing the same routine in the same place (some of them in the same beds). We eat the same meals, go on the same walks, see the same sights. At the Wednesday evening meal we get the same chocolate chip cookie, the only sweet the whole week. Same, same, same.

This fall sesshin will be different. The group is experimenting with a new location. In the mountains instead of on the beach. Camping instead of sleeping in dorms. The whole thing will be shook up.

One of the big disadvantages of being an old-timer is seeing the lack of first-timers. I'm seeing a influx of people at our weekly sittings and book discussion groups. I'm encouraged by this.





Any error or confusion created by my commentary on
Miniatures of a Zen Master
is solely a reflection of my own delusion and ignorance.
Any merit generated by this activity is solely the result of
Aitken Roshi's clear teaching and is dedicated to
all Buddhas and Bodhisattvas throughout space and time.

Sunday, June 21, 2009

Beliefs

"Beliefs" number 82 of 200 from Robert Aitken's book Miniatures of a Zen Master.

Beliefs, as a way of knowing things is pretty lame. One step up from ignorance. Belief is part way between ignorance and blind faith and together these 'ways of knowing' subvert reality by either ignoring it or piling on superfluous layers of imagined crap.

A more natural way of knowing is what I would call resting. Resting as in being comfortable in not knowing. Not having to understand. Not grabbing at experience and try to make it something tangible. To describe it to others in a blog post.

Have the confidence of not knowing. Knowing that you don't know. Relax into that "Don't Know Mind".

Zen Master Seung Sahn in a dialog with as student (Diana) in 1978 had this to say about belief. He refers to "true belief" and here he is talking about the absolute reality and not what we usually mean by belief.

SS: You want to believe something; this is already a mistake. So, put it all down and true belief will appear by itself (laughs). Very simple. The mind that wants something cannot believe in anything. Throw away this wanting mind. Try!

D: Try what? Can you try to believe?

SS: No! No! I didn't say try to believe. Only try. Only try means only go straight don't know; don't know means that your ideas about this world disappear. When your ideas disappear then you and this world become one. So in true belief there is no believing in something or not believing in something because it has already become one. If you and Buddha become one, how do you believe in Buddha?!

This is one mind, try mind, go straight don't-know mind and put-it-all-down mind. But many people hold their thinking: "What does he think about me? I think this about him." Holding this creates opposites when originally there was no problem.


Now for something completely related. The Faith-Mind Inscription or Poem on the Trust in the Heart.
Hsin-hsin Ming
Faith Mind Inscription

By Third Ch'an Patriarch Chien-chih Seng-ts'an

The Great Way is not difficult for those who have no preferences.

When love and hate are both absent everything becomes clear and undisguised.

Make the smallest distinction, however, and heaven and earth are set infinitely apart.

If you wish to see the truth then hold no opinions for or against anything.

To set up what you like against what you dislike is the disease of the mind.

When the deep meaning of things is not understood the mind's essential peace is disturbed to no avail.

The Way is perfect like vast space when nothing is lacking and nothing is in excess.

Indeed, it is due to our choosing to accept or reject that we do not see the true nature of things.

Live neither in the entanglements of outer things nor in inner feelings of emptiness.

Be serene in the oneness of things and such erroneous views will disappear by themselves.

When you try to stop activity to achieve passivity your very effort fills you with activity.

As long as you remain in one extreme or the other you will never know Oneness.

Those who do not live in the single Way fail in both activity and passivity, assertion and denial.

To deny the reality of things is to miss their reality; to assert the emptiness of things is to miss their reality.

The more you talk and think about it, the further astray you wander from the truth.

Stop talking and thinking, and there is nothing you will not be able to know.

To return to the root is to find the meaning, but to pursue appearances is to miss the source.

At the moment of inner enlightenment there is a going beyond appearance and emptiness.

The changes that appear to occur in the empty world we call real only because of our ignorance.

Do not search for the truth; only cease to cherish opinions.

Do not remain in the dualistic state -- avoid such pursuits carefully.

If there is even a trace of this and that, of right and wrong, the Mind-essence will be lost in confusion.

Although all dualities come from the One, do not be attached even to this One.

When the mind exists undisturbed in the Way, nothing in the world can offend, and when such a thing can no longer offend, it ceases to exist in the old way.

When no discriminating thoughts arise, the old mind ceases to exist.

When thought objects vanish, the thinking-subject vanishes, as when the mind vanishes, objects vanish.

Things are objects because of the subject (mind); the mind (subject) is such because of things (object).

Understand the relativity of these two and the basic reality: the unity of emptiness.

In this emptiness the two are indistinguishable and each contains in itself the whole world.

If you do not discriminate between coarse and fine you will not be tempted to prejudice and opinion.

To live in the Great Way is neither easy nor difficult, but those with limited views are fearful and irresolute; the faster they hurry, the slower they go, and clinging (attachment) cannot be limited; even to be attached to the idea of enlightenment is to go astray.

Just let things be in their own way and there will be neither coming nor going.

Obey the nature of things (your own nature), and you will walk freely and undisturbed.

When thought is in bondage the truth is hidden, for everything is murky and unclear, and the burdensome practice of judging brings annoyance and weariness.

What benefits can be derived from distinctions and separations?

If you wish to move in the One Way do not dislike even the world of senses and ideas.

Indeed, to accept them fully is identical with true Enlightenment.

The wise man strives to no goals but the foolish man fetters himself.

There is one Dharma, not many; distinctions arise from the clinging needs of the ignorant.

To seek Mind with the (discriminating) mind is the greatest of all mistakes.

Rest and unrest derive from illusion; with enlightenment there is no liking and disliking.

All dualities come from ignorant inference. They are like dreams or flowers in air: foolish to try to grasp them.

Gain and loss, right and wrong: such thoughts must finally be abolished at once.

If the eye never sleeps, all dreams will naturally cease.

If the mind makes no discriminations, the ten thousand things are as they are, of single essence.

To understand the mystery of this One-essence is to be released from all entanglements.

When all things are seen equally the timeless Self-essence is reached.

No comparisons or analogies are possible in this causeless, relationless state.

Consider movement stationary and the stationary in motion, both movement and 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, feeling, knowledge, and imagination are of no value.

In this world of suchness there is neither self nor other- than-self.

To come directly into harmony with this reality just simply say when doubt arises, 'Not two.'

In this 'not two' nothing is separate, nothing is excluded.

No matter when or where, enlightenment means entering this truth.

And this truth is beyond extension or diminution in time or space; in it a single thought is ten thousand years.

Emptiness here, Emptiness there, but the infinite universe stands always before your eyes.

Infinitelfy large and infinitely small; no difference, for definitions have vanished and no boundaries are seen.

So too with Being and Non-Being.

Don't waste time with doubts and arguments that have nothing to do with this.

One thing, all things: move among and intermingle, without distinction.

To live in this realization is to be without anxiety about non-perfection.

To live in this faith is the road to non-duality, because the non-dual is one with trusting mind.

Words!

The Way is beyond language, for in it there is no yesterday, no tomorrow, no today.



Any error or confusion created by my commentary on
Miniatures of a Zen Master
is solely a reflection of my own delusion and ignorance.
Any merit generated by this activity is solely the result of
Aitken Roshi's clear teaching and is dedicated to
all Buddhas and Bodhisattvas throughout space and time.

Saturday, June 20, 2009

Whitman and Dogen

"Whitman and Dogen" number 81 of 200 from Robert Aitken's book Miniatures of a Zen Master.

Walt Whitman and Dogen both pondered the question of our lives. In the long poem, Song of Myself, Whitman eventually comes to see the question as full of contradictions and yet is unsurprised and unapologetic.
...
Do I contradict myself?
Very well then I contradict myself,
(I am large, I contain multitudes.)
...  
Song of Myself - Walt Whitman
1855
Dogen speaks to this same contradiction in the Genjokoan.
...
To study the buddha way is to study the self. To study the self is to forget the self. To forget the self is to be actualized by myriad things. When actualized by myriad things, your body and mind as well as the bodies and minds of others drop away. No trace of realization remains, and this no-trace continues endlessly.
...
Actualizing the Fundamental Point (Genjokoan) - Dogen 1233

To study the self is to forget the self. As I sit, I see the transitory nature of what ever I can call self. These constellations of senses (which includes thoughts) or sense moments prove to be unsubstantial. They arise, play out and disappear and all that is left is the field on which this and that all played on.

What is the nature of that field? "I am large, I contain multitudes" begins to point in the general direction.


Any error or confusion created by my commentary on
Miniatures of a Zen Master
is solely a reflection of my own delusion and ignorance.
Any merit generated by this activity is solely the result of
Aitken Roshi's clear teaching and is dedicated to
all Buddhas and Bodhisattvas throughout space and time.




Friday, June 19, 2009

In Charge of Nature

"In Charge of Nature" number 80 of 200 from Robert Aitken's book Miniatures of a Zen Master.

Paraphrasing, 'though we forget sometimes, we know in our hearts that human beings are not in charge of nature.'

"In charge", who are we kidding? We're not even in charge of our own individual human nature.





Available rakusu rings. Lace wood, Walnut, Madrone burl



Any error or confusion created by my commentary on
Miniatures of a Zen Master
is solely a reflection of my own delusion and ignorance.
Any merit generated by this activity is solely the result of
Aitken Roshi's clear teaching and is dedicated to
all Buddhas and Bodhisattvas throughout space and time.

Thursday, June 18, 2009

Breath Counting

"Breath Counting" number 79 of 200 from Robert Aitken's book Miniatures of a Zen Master.

When I first start actually regularly sitting, and not just reading and thinking about Zen, breath counting was my practice. I was surprised at how difficult and subtle a practice breath counting was.

Counting the breaths helped me with composure and centering. It felt like a beginners practice and as a beginner I benefited from counting breaths. I was never successful at staying with breath counting for any length of time over two or three cycles of ten breaths.

Once I met my teacher and started working with him, he set me on a koan path and we never talked of breath counting.

Coming back to breath counting this morning, I notice I have built up some zazen composure and was able to stay with counting my breath for the entire sitting period. Only drifted off a few times but only for a single breath before catching those sneaky thoughts as they tempt me to follow them rather than my breath. Good stuff this breath watching. I see what competes with and overlays my luminous mind.

Breath counting for me is 'breath in', 'breath out' while saying quietly to myself 'one', then repeat with 'two', and 'three' and so on. Keep eyes open and feel the sensations of the breath on the nose, throat, chest and abdomen. Listen carefully for the thoughts that will surly creep in. Don't entertain them and keep counting the breaths.

This could be said to be the beginners beginning practice as counting breaths is richer and deeper than how I've described it. It is surprising where it leads. Eventually the counting stop and the breathing continues.

For a richer understanding of Zen breath practice, check out Dosho Mike Port's blog post "Snow and Breath". In the post Mike points to breath.
  1. With practice, one can get pretty competent counting the breath and stay with the experience of breath for long periods.
  2. Dainin Katagiri said "Zazen is not to follow the breath."
  3. Dogen said only to "breathe softly through the nose" in his zazen recommendations for everyone.
  4. Rujing, Dogen's teacher said "Breath enters and reaches the tanden [hara], and yet there is no place from which it comes. Therefore, it is neither long nor short. Breath emerges from the tanden [hara], and yet there is nowhere it goes. Therefore it is neither short nor long."
  5. Dosho Mike Port said "...breath is not inside or outside. Breath is right in the midst of the functioning of zazen. You think that by zazen you will become the breath. At that time, breath is already outside. When you feel breath by zazen you feel breath inside. But this isn’t real breath. Next moment it disappears. Real breath is blooming from moment to moment, not in the idea, but in the midst of the process of zazen."
  6. Will says "counting your breath starts you on the path to what Katagiri, Dogen, Rujing and Port describe." Dive in and join the fun!



Any error or confusion created by my commentary on
Miniatures of a Zen Master
is solely a reflection of my own delusion and ignorance.
Any merit generated by this activity is solely the result of
Aitken Roshi's clear teaching and is dedicated to
all Buddhas and Bodhisattvas throughout space and time.

Wednesday, June 17, 2009

Shin-jin Datsu Raku

"Shin-jin Datsu Raku" number 78 of 200 from Robert Aitken's book Miniatures of a Zen Master.

Shin-jin Datsu Raku is "body and mind fall away." What are this body and mind being fallen away. These refer to attachments, distractions and the neuronal gossip of life in our bodys with our own minds. Three quotes to help clearify. One attributed to the Buddha, one to Aitken Roshi and one by Yongey Mingyur Rinpoche via Tricycle's Daily Dharma email newsletter.
____
The Buddha said, “Luminous is this mind, brightly shining, but it is colored by attachments that visit it. This unlearned people do not really understand, and so do not cultivate the mind. Luminous is this mind, brightly shining, and it is free of the attachments that visit it. This the noble follower of the way really understands; so for them there is cultivation of the mind.”
____
Aitken Roshi said, “It may seem to us that there are things more important than counting the breaths, breathing Mu or the salient point of a particular koan. But in fact all these thing are simply distractions.”
____
"The neuronal gossip that keeps you from seeing your mind in its fullness doesn’t really change the fundamental nature of your mind. Thoughts like “I’m ugly,” “I’m stupid,” or “I’m boring” are nothing more than a kind of biological mud, temporarily obscuring the brilliant qualities of Buddha nature, or natural mind." 
Yongey Mingyur Rinpoche

Oh! Time for breakfast.



Any error or confusion created by my commentary on
Miniatures of a Zen Master
is solely a reflection of my own delusion and ignorance.
Any merit generated by this activity is solely the result of
Aitken Roshi's clear teaching and is dedicated to
all Buddhas and Bodhisattvas throughout space and time.

Tuesday, June 16, 2009

Put God on the Shelf

"Put God on the Shelf" number 77 of 200 from Robert Aitken's book Miniatures of a Zen Master.

What can we do about this question of God? The question of God in Zen is like the question of a supernova in proctology. Put ideas of God aside. Without saying God or no God, doubt is resolved by being intimate, dancing with life, practicing the never ending practice.



Yesterday, we looked at a small part of Dogen's Genjokoan. "To study the self is to forget the self. To forget the self is to be actualized by myriad things." In a recent podcast, Jay Rinsen Weik gave some practical instructions on how to study the self and work with what comes up.

"Well, the interesting thing is, that where that difficulty is, when you're honest, is the edge of our practice.  That's where the edge is for you."
- Rinsen
Looking at the specifics of the edge of what we can accept is the way deeper into the practice. We don't want to hear that. We want everything to comfortable and familiar. We know that coasting is antithesis of practice. And yet, we don't hear enough encouragement to do this edge practice. For me and probably others, there is a strong pulling towards the results of a deeper more energetic practice and a deep confusion about the practical mechanics of the transitions needed to move towards a deeper practice.

Well folks, here is the skinny. When I get frustrated by the clutter at home and blame my life partner, when her TV watching habit annoys me, when all the undone chores of home-ownership weight me down, these define the current edge of the comfortable and small me. This is my work, my way into a deeper practice. Going off to some long retreat is not the way into a deeper practice. Doing retreats from time to time can help me be prepared to plunge deeper, but it is only when I get to that edge and step into what has been named difficult, only then will I actually penetrate deeper.

Thank you Rinsen. May all beings be happy. May all beings be safe.
 


Any error or confusion created by my commentary on
Miniatures of a Zen Master
is solely a reflection of my own delusion and ignorance.
Any merit generated by this activity is solely the result of
Aitken Roshi's clear teaching and is dedicated to
all Buddhas and Bodhisattvas throughout space and time.

Monday, June 15, 2009

Zazen for the Mentally Unstable

"Zazen for the Mentally Unstable" number 76 of 200 from Robert Aitken's book Miniatures of a Zen Master.

Zenkei Shibayama Roshi said, "Zazen is for the person whose mental health is especially vigorous." In other words zazen is not for wimps. Anyone who has done a traditional sesshin can confirm this.

Yesterday I went to a talk by Reverend Zensho Roberson, a priest in the Soto Zen Order of Buddhist Contemplatives from St. Maries, Idaho. Beautiful. The short zazen period was impressive in its stillness. The room was crowded and there was a wide level of sitting experience. Kinhin was a bit awkward but it worked. Next time I'll record the talk and maybe suggest we chant "On Opening the Dharma" and do "Great Vows" at the end. We were a bit informal but it worked. Thank you to the cosmos!

Zensho Roberson talked eloquently and concretely about Dogen's instruction from the Genjokoan.

To study the buddha way is to study the self. To study the self is to forget the self. To forget the self is to be actualized by myriad things. When actualized by myriad things, your body and mind as well as the bodies and minds of others drop away. No trace of realization remains, and this no-trace continues endlessly.

There is a ton to work with just in these few sentences.

I found a surprisingly geeky resource for studying the Genjokoan. Eight English translation of the Genjokoan all together in a single document. What is especially geeky about this setup is that for each stanza in each translation there is on the right direct links to the same stanza in all of the other translations. So any stanza can be easily and quickly be compared and contrasted with any other translation. Super cool.



Any error or confusion created by my commentary on
Miniatures of a Zen Master
is solely a reflection of my own delusion and ignorance.
Any merit generated by this activity is solely the result of
Aitken Roshi's clear teaching and is dedicated to
all Buddhas and Bodhisattvas throughout space and time.

Sunday, June 14, 2009

The Attitude toward Dr. Suzuki

"The Attitude toward Dr. Suzuki" number 75 of 200 from Robert Aitken's book Miniatures of a Zen Master.

Dr. Suzuki (1870-1966) was a scholar and lay-student of Shaku Soen. He was a prolific writer and translator. He influenced many of the important characters of the 50's and 60's. Here I'll do some name dropping. Carl Jung, John Cage, Erich Fromm, Huston Smith, Gary Snyder, Frederick Franck, Thomas Merton, Allen Ginsberg, Jack Kerouac, Alan Watts and our friend Robert Aitken.

Dr. Suzuki was not without his detractors. Some felt his empasis on satori and kensho as being the end all of Zen was wrong. Together they just mark the beginning, "if that."

In today's miniature, Maezumi Roshi is quoted as often saying, "I never passed my first koan."

I love this juxtaposition of the emphasis on satori and Maezumi's "I never passed my first koan." I would rather be a mature practitioner than pass all the koans, achieve satori and have kensho experiences. None of these are required.

And yet satori happens. My practice is mine and will be what ever it is.
 


Any error or confusion created by my commentary on
Miniatures of a Zen Master
is solely a reflection of my own delusion and ignorance.
Any merit generated by this activity is solely the result of
Aitken Roshi's clear teaching and is dedicated to
all Buddhas and Bodhisattvas throughout space and time.

Saturday, June 13, 2009

What Happens after Death

"What Happens after Death" number 74 of 200 from Robert Aitken's book Miniatures of a Zen Master.

What happens after death? We don't really know, but we'll find out soon enough. Does this answer satisfy? Maybe.

There is the phenomenal side of our death. The circumstance of our death will be whatever it is. Most of the time we don't wonder about how we will die, what the process will be. We only wonder about after...

What about before? Why is that we don't wonder and worry about before our birth? Won't after life be just like before life? While we might be, to varying degrees, anxious about our death, we are not at all anxious about our birth? In fact, I've never before this considered that my birthing might have been an anxiety producing event. Imagine, being before conception and consider 'what happens in life?' Where does this get you?

Confused and uncertain? Good!
 


Today I added a link that opened up a small collection of audio talks by my teacher, Jack Duffy. These were recorded at various sesshins. Have a listen and if there are questions or problems, let me know.



Any error or confusion created by my commentary on
Miniatures of a Zen Master
is solely a reflection of my own delusion and ignorance.
Any merit generated by this activity is solely the result of
Aitken Roshi's clear teaching and is dedicated to
all Buddhas and Bodhisattvas throughout space and time.

Friday, June 12, 2009

My Damned Mother

"My Damned Mother" number 73 of 200 from Robert Aitken's book Miniatures of a Zen Master.

In this miniature, Aitken Roshi points out how our self-righteousness prevents us from experiencing the support our circumstances present for zazen. There are two things going on here.

First, biggest problem is self-righteousness or the desire to be the right self or the thought that it is right and true that I am or have a self. This is the first mistake, the root cause of suffering and delusion. All other hindrances follow.

Second, we take for granted the vast circumstances that have come to gather in order for us to be. To have the opportunity to practice is the greatest blessing.


<Echo_Chamber>


This is a video response to a hecklers assertion that Atheists find life meaningless and have nothing to celebrate.  At the end of this short video Neil deGrasse Tyson gives a wonderful and impassioned answer to what everyone can celebrate. Even me.

</Echo_Chamber>
 


Any error or confusion created by my commentary on
Miniatures of a Zen Master
is solely a reflection of my own delusion and ignorance.
Any merit generated by this activity is solely the result of
Aitken Roshi's clear teaching and is dedicated to
all Buddhas and Bodhisattvas throughout space and time.

Thursday, June 11, 2009

Simone Weil

"Simone Weil" number 72 of 200 from Robert Aitken's book Miniatures of a Zen Master.

I had never heard of Simone Weil before Aitken Roshi mentioned her.  Ms. Weil was quite a social and political activist, ultimately dying in an expression of her convictions. She was a writer/activist who "knew about the value of folk stories as purveyors of truth."  Reading this miniature, I sense Aitken Roshi's affinity toward her and I can see how his practice parallels her's.

In each of our lives there are many unknown characters. These characters and their activities manifest Indra's Net. While we are interconnected in this way, it is still of value for a Zen student to explore, on a more relative level, some of these characters. We are often not aware of those who's activities shape us.  Sometimes we underestimate or overestimate how much we reflect those who have influenced us.

Any teacher of my teacher's teacher is a teacher of mine. No? 



Peppler, Gradizar, Hooper, Johnson - these men and their activities shape who I've become and contiune to work on me. These men will never know how their activities have panned out. Just as I will not know how my activities will pan out.



Any error or confusion created by my commentary on
Miniatures of a Zen Master
is solely a reflection of my own delusion and ignorance.
Any merit generated by this activity is solely the result of
Aitken Roshi's clear teaching and is dedicated to
all Buddhas and Bodhisattvas throughout space and time.

Wednesday, June 10, 2009

No Almighty God

"No Almighty God" number 71 of 200 from Robert Aitken's book Miniatures of a Zen Master.

The shift of Buddhism from the rich Indian views of a spiritual dimension to the down-to-earth Chinese attitude is fundamental, and modern students of Zen in the Western hemisphere must thus unlearn the notion that realization relates solely to something unworldly.
-Robert Aitken



Any error or confusion created by my commentary on Miniatures of a Zen Master
is solely a reflection of my own delusion and ignorance.
Any merit generated by this activity is solely the result of
Aitken Roshi's clear teaching and is dedicated to
all Buddhas and Bodhisattvas throughout space and time.


Tuesday, June 9, 2009

Study Practice

"Study Practice" number 70 of 200 from Robert Aitken's book Miniatures of a Zen Master.

Zen practice starts with zazen. No matter what we think or expect, zazen works us, lives us. Slowly, without our knowledge, we develop a spirit of concentration and presence. This spirit or what I like to call 'sense tone' becomes stronger not only while in classical zazen but also during our kinhin or walking meditation practice. This walking becomes infused with this same sense tone.

Taizan Maezumi said, "Kinhin is simply another way to do zazen."

My practice started to move when this occurred. At one recent sesshin I was just walking kinhin, around and around, following the person in front of me, hoping my sore legs would loosen up and suddenly I noticed I had been in deep concentration exactly like when I had been when sitting zazen. Realize that there is no 'purpose' to Zazen or kinhin, yet kinhin is an extension of zazen. Muster all the same energy and focus for your kinhin as you do for your zazen. Why wasn't this explained to me and emphazied when I was as a beginner. This is a downfall of my particular sangha or my own lack of inquisitiveness.

This "life as an extension of zazen" can at first be easily practiced in the quite and supportive environment of sesshin. Sitting, advances to walking which advances to sutra recital which turn to the opportunity to have 'eating practice'. Each step advancing and building.

Then comes work practice. Here we must actually communicate and interact with others. To do this with that same 'sense feeling' or the equanimity of zazen is hard. So easy for the mind to buck and run like a wild horse. But such is practice. Notice where you are, ask who is present, watch mind make mind-world and come back to practice. Let all that be as it is. Use what ever upaya available to drop into your zazen whether that is counting your breath, asking 'who hears', mindfully naming your experience or just being present to whatever is arising.

This has been a too long introduction to today's miniature. Study Practice.

Study practice fits right in with sitting practice, walking practice, sutra recitation, eating practice, work practice and study practice. Now I see that study practice is zazen extended. Approach study practice with the same energy and commitment as a sitting practice.

Early in my practice I only read modern Zen texts. Stuff like Three Pillers of Zen, Beginner's Mind, Alan Watts, Thich Nhat Hahn and Joko Beck. There is nothing wrong with these authors. They can help us frame the Buddhism and our practice into our Western culture. Yet something happens when we look directly at the classical texts and wiggle around the those antient words. There is a place for both 'pop-culture' Zen texts like Robert Aitken's book Miniatures of a Zen Master and also 'classical' Zen texts like Shodoka: Song of Freedom. I'm leaning towards classical Zen with modern commentary.

Right here I vow to "step up my game" and extend my zazen into my study.


Pico Iyer wrote a sweet article on simplicity that carries the sense of equanimity in just being present. Recommended.
The Joy of Less - Happy Days Blog - NYTimes.com



Any error or confusion created by my commentary on Miniatures of a Zen Master
is solely a reflection of my own delusion and ignorance.
Any merit generated by this activity is solely the result of
Aitken Roshi's clear teaching and is dedicated to
all Buddhas and Bodhisattvas throughout space and time.

Monday, June 8, 2009

Yaza

"Yaza" number 69 of 200 from Robert Aitken's book Miniatures of a Zen Master.

Today, it is  back to work after a three day silent Zen Mediation retreat with my friends from the Spokane Zen Center. Retreats have a different flavor from a sesshin. I prefer the atmosphere of a full on serious sesshin. Some of the retreats I've been on have been a bit too casual with more talking and distracting activities that necessary.

...I was going to say something here that was now to kind about my experience at the end of the retreat but instead, I'll self edit and spare everyone that mess. One powerful experience I had on retreat was the sense that the whole sitting, walking, surta reciting, eating and work practice cycle was completely and utterly routine. If felt so natural. Like there was nothing else to do nor had I been doing anything else my whole life. This was utterly not special and as ordinary as ordinary can be.

Yaza is 'extra' sitting usually done at night or very very early in the morning. This was the first retreat that yaza was not encouraged. Not that it was discouraged, it was just not spoken about. We all must be getting old.

This has been too self reflective. No one is at all interest in what I think. That includes me. So why do it? Let's see what tomorrow brings.



Any error or confusion created by my commentary on Miniatures of a Zen Master
is solely a reflection of my own delusion and ignorance.
Any merit generated by this activity is solely the result of
Aitken Roshi's clear teaching and is dedicated to
all Buddhas and Bodhisattvas throughout space and time.

Thursday, June 4, 2009

Important work

"Important work" number 68 of 200 from Robert Aitken's book Miniatures of a Zen Master.

As Zen practitioners, "what important work we are doing." Each morning I get up and sit. At first there were days I did not want to sit. I'd sit anyway. Lately this routine of daily sitting has become so warm and friendly that I'd rather miss breakfast and a shower to make time to sit.

Sometimes lately, I've had the thought that maybe I should cut short my 25 minutes of sitting. I feel the urge to get up and check the bird feeder or just get a head start on my day. When that thought arises, I remember 'what important work I'm doing'. My actions are the ground on which I stand, they are my only true belongings.

Recently I listened to a inspiring audio talk by Genjo Marinello on Case 87 of Hekiganroku. The case involves Zen Master Ummon about how medicine and sickness cure each other. In it at the 6:45 mark suddenly Genjo starts admonishing the Jikijitsu for ending the meditation period too soon. He then points out that the clapping blocks used to start a meditation period were not placed correctly. "Little things become big things if left unattended to." This is the important work of a practitioner. Notice and act appropriately in the moment. This is definitely my experience.



I am off on a short retreat with my friends from the Spokane Zen Community. I'll be back Monday morning to continue the exploration of Miniatures of a Zen Master. Up next is Yaza or "Night Sitting". This has always hooked me at sesshin or on retreat as I am attached to my sleep rhythm.



Any error or confusion created by my commentary on Miniatures of a Zen Master
is solely a reflection of my own delusion and ignorance.
Any merit generated by this activity is solely the result of
Aitken Roshi's clear teaching and is dedicated to
all Buddhas and Bodhisattvas throughout space and time.

Wednesday, June 3, 2009

A World Religion

"A World Religion" number 67 of 200 from Robert Aitken's book Miniatures of a Zen Master.

Senzaki Sensei said "Zazen is not for everyone." Yes, indeed, I can see that. It is the Zen style to be quiet and not proselytize. This seems at first counter to the vow to save all the beings. But embedded with to save all beings is the reassurance that there is no need to hurry or rush. There is plenty of time.

I really like Shinzen Young's take on all practitioners being subtle teachers. He talked about it in one of the videos I posted a couple of days ago. Just by practicing and slowly soaking up the teachings, each of us becomes an example. People around us notice the small and not so small changes in us. This naturally encourages curiosity. Like bees to flowers. The trap is sprung!



Any error or confusion created by my commentary on Miniatures of a Zen Master
is solely a reflection of my own delusion and ignorance.
Any merit generated by this activity is solely the result of
Aitken Roshi's clear teaching and is dedicated to
all Buddhas and Bodhisattvas throughout space and time.

Tuesday, June 2, 2009

Ailments of Old Age

"Ailments of Old Age" number 66 of 200 from Robert Aitken's book Miniatures of a Zen Master.

Current conditions are the result of past actions. Thich Nhat Hanh said "This is like this because that is like that." Aitken Roshi says that "the problem with this truism is that usually by the time it rings true, it's too late."

This motivates me to take care in the now. Not always of course, but more and more. 



Any error or confusion created by my commentary on Miniatures of a Zen Master
is solely a reflection of my own delusion and ignorance.
Any merit generated by this activity is solely the result of
Aitken Roshi's clear teaching and is dedicated to
all Buddhas and Bodhisattvas throughout space and time.

Monday, June 1, 2009

Not Conventional

"Not Conventional" number 65 of 200 from Robert Aitken's book Miniatures of a Zen Master.

There are a wide variety of Zen teaching styles. The differences are mostly emphasis. Some emphasize silent mediation, some koan study, some  chanting or even singing the sutras. In some styles of teaching the arts are important and in others the physical aspects of training are emphasized. Some teaching styles incorporate our modern technologies. Some deemphasize most all technologies. Some are traditional and some lean a bit towards 'new-age'. Some teachers use poetry as a vehicle and some use psychology. Some teachers are a unaccessible because of the size of their following and and some are inaccessible because of the details of modern life.

This doesn't mean that Zen is 'willy-nilly' any thing goes. It is just that teaching styles are widely varied to match the widely varied student. Teaching styles evolve and devolve. Are they any more effective today than in Dogen's time?



Here are a few videos that relate to today's miniature. They are very geeky and in a nice way, technically eloquent. The teacher here is Shinzen Young.










Any error or confusion created by my commentary on Miniatures of a Zen Master
is solely a reflection of my own delusion and ignorance.
Any merit generated by this activity is solely the result of
Aitken Roshi's clear teaching and is dedicated to
all Buddhas and Bodhisattvas throughout space and time.