tag:blogger.com,1999:blog-30368803689181603182024-03-13T16:33:28.590-05:00Mind Makes EverythingDomun Sunimhttp://www.blogger.com/profile/12860214039285231089noreply@blogger.comBlogger53125tag:blogger.com,1999:blog-3036880368918160318.post-34604658200411187742014-09-27T15:52:00.000-05:002014-10-07T15:15:50.089-05:00Zen and Neuro-scientist atheists<div class="separator" style="clear: both; text-align: center;"><a href="http://3.bp.blogspot.com/-8nyzKWz5NRs/UHzIHm_yCkI/AAAAAAAAAJ8/Mb5y0388Dhw/s1600/buddhaBackSm.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="http://3.bp.blogspot.com/-8nyzKWz5NRs/UHzIHm_yCkI/AAAAAAAAAJ8/Mb5y0388Dhw/s320/buddhaBackSm.jpg" /></a></div>Recently I listened to a podcast where the guest was Sam Harris, a noted skeptic/atheist/neuroscientist. It has always seemed to me that Buddha was a skeptic as it is alleged he said "Question everything." A favorite quote when I started developing an interest in Buddhism and ultimately Zen.<br/><br/>
I have already laid out one opinion on the results obtained in neuroscientific community test <a href="http://mindmakeseverything.blogspot.com/2012/09/about-that-thought-part-2.html">here</a> and will expand on it in this post. In this interview Mr. Harris was discussing his experience with meditation and following the thoughts, paying attention to their arising and ceasing. From the discussion, it was apparent that he probably has had some insight. This experience is apparently in his new book, along with a discussion on free will. Can't say for sure as I haven't read the book and most likely won't. What struck me about this discussion, is his certainty on everything he was talking about. He is so sure about there being no free will and what has been learned through the experiments within his field.<br/><br/>
As an aside, some of what they covered is in my <a href="http://mindmakeseverything.blogspot.com/p/mind-makes-everything-book.html">book</a>. Ideas like, did I choose my favorite color? Did I choose who I am attracted to? How much impact do genes have? Parental influence? Friends? Teachers? the list of influences can seemingly go on infinitely. Buddhists have a name for this too, Karma. Not a complete definition but great for these purposes.<br/><br/>
All that is wonderful. What is proper use of the mind anyway? We use it for work, to figure things out, etc. For the spiritual in Zen we look for the truth. Not the truth as in actions happen and then we make up a story about it. The truth in this very moment. We also work to keep don't know mind. After all, enlightenment is not what you think.<br/><br/>
How many of us have had some moment where we get some insight, and then we quickly try to codify it with the mind? And then it disappears! With experience, we know to not hang on to individual events or moments. We continue the practice, we continue to return to this very moment, the truth of this very moment. What is the truth? What are you seeing, hearing, touching right now?<br/><br/>
So many of the studies the scientists do are fascinating. They can be read and digested and we can move along with our day. As Zen practitioners, we can continue to practice, to return to the truth of the present as it is. Continue to practice don't know mind. We can actually discover these things for ourselves in a very experiential and life-transforming way.
<br/><br/>Regarding free will: In a story related to me, Zen Master Seung Sahn used to say "You don't have a choice! Until you realize you don't have a choice, then, you have a choice."Domun Sunimhttp://www.blogger.com/profile/12860214039285231089noreply@blogger.comtag:blogger.com,1999:blog-3036880368918160318.post-83565207137312319102014-09-20T15:35:00.001-05:002014-09-20T15:35:31.756-05:00What Percentage of Thoughts Do You Believe?<div class="separator" style="clear: both; text-align: center;"><a href="http://1.bp.blogspot.com/-ZIDZTzj392Y/UELRtGGEQUI/AAAAAAAAAFQ/m5JNfq3hjAw/s1600/BuddhaCarmel.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="http://1.bp.blogspot.com/-ZIDZTzj392Y/UELRtGGEQUI/AAAAAAAAAFQ/m5JNfq3hjAw/s320/BuddhaCarmel.jpg" /></a></div>In a previous <a href="http://mindmakeseverything.blogspot.com/2014/06/zen-master-so-sahn-and-work.html">post</a> we got on the topic of thoughts and delusion. It included the following line from the Mirror of Zen:<br />
<blockquote>
If you know that the arising thought is already delusion, you are already free.</blockquote>
How does this work in real life? Can we use the mind to determine which thoughts are true and which are false? There is a great Koan about this: <br />
<blockquote>
Master Ruìyán Shīyan used to call to himself every day, “Master.”<br />
He would answer, “Yes?” <br />
“You must keep clear.” <br />
“Yes!” <br />
“Never be deceived by others, any day, any time.”<br />
“Yes!” <br />
“Yes!”<br/>
The question being "Which one is the true master?"
</blockquote>
This is an excellent koan because it is so easy to identify with. Especially if we think that one of our thought streams is more reliable than the other(s).<br/><br/>
The responses to the question "What percentage of thoughts do you believe?" are interesting. Most people [in a small survey] asked , respond with a question like "What do you mean?"<br/><br/> I asked a friend of mine who is respected along the Zen path this question. His response was fairly specific - and it was below 50%. <br/><br/>As taught in the <a href="http://mindmakeseverything.blogspot.com/2013/01/classwork-dropping-ashes-on-buddha.html">Dropping Ashes on the Buddha</a> class, the thoughts are always going to be there. It is simply our attachment to them that causes us so many problems.<br/><br/>
As a practical means, it is easy to find thoughts that turned into actions that caused harm to ourselves or others. It is easy to find false beliefs regarding what we think we want, what we think will make us happy, and even what we even think of ourselves.<br/><br/>
So we, as Zen students, pay attention to the thoughts that arise. We see where they come from and where they go. We learn to stop buying into them. Then we may know who is the true master.Domun Sunimhttp://www.blogger.com/profile/12860214039285231089noreply@blogger.comtag:blogger.com,1999:blog-3036880368918160318.post-77401793780017836552014-07-27T19:25:00.001-05:002014-07-27T19:25:48.125-05:00You Already Have Everything You Need to Wake Up!<div class="separator" style="clear: both; text-align: center;"><a href="http://4.bp.blogspot.com/-M9N1fZ0uYjk/UfsQVq4RtqI/AAAAAAAAAQw/CMavsUHUBXk/s1600/BDU+Seal.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="http://4.bp.blogspot.com/-M9N1fZ0uYjk/UfsQVq4RtqI/AAAAAAAAAQw/CMavsUHUBXk/s320/BDU+Seal.jpg" /></a></div>I currently teach three courses at <a href="http://fmzo.org">Buddha Dharma University</a>. They are:
<blockquote>
<ul></ul>
<li><a href="http://mindmakeseverything.blogspot.com/2013/01/classwork-dropping-ashes-on-buddha.html">Dropping Ashes on the Buddha - Zen Master Seung Sahn</a></li>
<li><a href="http://mindmakeseverything.blogspot.com/2012/08/the-mirror-of-zen.html">The Mirror of Zen - Zen Master So Sahn</a></li>
<li><a href="http://mindmakeseverything.blogspot.com/2012/09/the-sutra-of-perfect-enlightenment.html">The Sutra of Perfect Enlightenment</a>
</blockquote>
Here is the amazing thing: <b>The source material for each one of these classes contains everything needed to wake up!</b> That's right - any one of these texts is enough. Add the value of the lectures pointing to the most important parts and voila, people should start waking up left and right!
<br/><br/>What I am saying is, when I first put these courses together and foisted them upon the students at Buddha Dharma University, I think I was a little naive. Being a mostly self-taught, self-practicing student of Buddhist texts (by far the most useful for those trying to wake up, IMHO), I thought it would be useful to pass along some of my experience along with the teachings of past masters who really knew how to help students wake up.
<br/><br/>One of the things I find most interesting is many responses to homework questions comparing and contrasting different teachings that students have run into in their Buddhist quests. Another thing that is interesting is some responses will be pointing out how the teachings they have studied earlier in their quests are better than the teachings in the class. I have been told how Tibetan Buddhism is better. I've also been given the teachings of Dogen as answers to questions (along with reasons I should include Dogen in my lectures).
<br/><br/>One of the reasons I am part of the Five Mountain Order is because of the teachings of Zen Master Seung Sahn. In one of the sections in Dropping Ashes on the Buddha, he says "If someone tells you that the words Coca-Cola have power in them and you really believe that, then Coca-Cola will work for you." <br/><br/>Does it mean we chant Coca-Cola? No, it means we do not need to attach to any dogma. We don't need to compare Soto to Rinzai to Korean Son to Dharma Punks to Yoga to Bobism. It simply means keeping the mind that is before thought, paying attention to Situation, Function and Relationship, to being here now, to clearing away everything that is preventing us from seeing reality as it is.Domun Sunimhttp://www.blogger.com/profile/12860214039285231089noreply@blogger.comtag:blogger.com,1999:blog-3036880368918160318.post-67710317627419829632014-06-17T19:09:00.000-05:002014-06-17T19:09:24.954-05:00Zen Master So Sahn and "The Work"<div class="separator" style="clear: both; text-align: center;"><a href="http://2.bp.blogspot.com/-C6t6stZr17Q/UDbmDi8dZxI/AAAAAAAAAEQ/322yoNQ-rmE/s1600/mirrorOfZen.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="http://2.bp.blogspot.com/-C6t6stZr17Q/UDbmDi8dZxI/AAAAAAAAAEQ/322yoNQ-rmE/s320/mirrorOfZen.jpg" /></a></div>There are some popular "Enlightened" people out there. One of them is Byron Katie. After her experience (maybe realizing Mind Makes Everything), she came up with a means of dealing with thoughts, which she called "The Work." Essentially it boils down to investigating individual thoughts with the following four questions (paraphrased here).
<ol>
<li>Is it true?</li>
<li>Can you absolutely be sure it is true?</li>
<li>How do you feel when you think that thought?</li>
<li>Who would you be without that thought?</li>
</ol>
Then there is the idea of a turnaround to point to a true thought based on the original false thought.<br/><br/>
Ms. Katie has turned these questions into big business. Spending time on Oprah, selling many books, and charging people thousands of dollars to spend a weekend with her and/or her trained people. Does she have something? Something that could help people wake up? <br/><br/>
In <a href="http://mindmakeseverything.blogspot.com/2012/08/the-mirror-of-zen.html">The Mirror of Zen</a>, Zen Master So Sahn picked several bits from the Zen cannon that he though best summed up Korean Zen. A favorite of mine is: <blockquote>If you know that the arising thought is itself unreal delusion, you are already free. pg. 51.</blockquote>
The passage continues with <blockquote>What need is there for employing skillful means? Freed from any delusion, you are already enlightened.</blockquote>
Of course, there is always going to be need for skillful means. If all it took were reading those words to wake up, we wouldn't need any Zen teachers! Delusion runs deep. Delusion and Karma are astonishingly difficult to cut through.<br/><br/>
Zen is waking up to our true nature, which involves cutting through delusion. The four questions are for investigating thinking and seeing how we delude ourselves. They also rely on thought. This is using delusion to cut through delusion. Which is also mentioned in the <a href="http://mindmakeseverything.blogspot.com/2012/09/the-sutra-of-perfect-enlightenment.html">Sutra of Perfect Enlightenment.</a> These ideas have been around for centuries, here they are being packaged in a different form.<br/><br/>Can "The Work" be useful for Zen students? It can be useful in a self-help kind of way. If we are hung up on money, relationships, other aspects of being a human being living on this planet. Just remember it is using delusion to cut through delusion.<br/><br/>
Question four asks "Who would you be without that thought?" Zen Master Seung Sahn, and other Zen masters before him, asked students to keep the great question "What are You?"
Domun Sunimhttp://www.blogger.com/profile/12860214039285231089noreply@blogger.comtag:blogger.com,1999:blog-3036880368918160318.post-55381197499138796152014-05-03T17:46:00.000-05:002014-05-03T17:46:30.745-05:00What is Buddha?<div class="separator" style="clear: both; text-align: center;"><a href="http://1.bp.blogspot.com/-ZIDZTzj392Y/UELRtGGEQUI/AAAAAAAAAFQ/m5JNfq3hjAw/s1600/BuddhaCarmel.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="http://1.bp.blogspot.com/-ZIDZTzj392Y/UELRtGGEQUI/AAAAAAAAAFQ/m5JNfq3hjAw/s320/BuddhaCarmel.jpg" /></a></div>Here is another Koan Study. It is a very old Koan and goes something like this:<blockquote>Zen Master Dongshan was asked by a monk, "What is Buddha?" to which he replied "Three Pounds of Flax.<br/>
Sometime before Zen Master Yunmen had been asked by another monk, "What is Buddha?" to which he replied "Dry shit on stick."<br/>
Question 1: What is Buddha?<br/>
Question 2: What does three pounds of flax mean?<br/>
Question 3: What does dry shit on stick mean?<br/>
Question 4: Three pounds of flax, dry shit on stick, which is the best answer?</blockquote>
Let's look at question 1 - What is Buddha?
How can we answer this? The story has two answers already presented. Is one of those the right answer? Are they both correct? Or is neither one correct? What does correct mean anyway? <br/><br/>
Easy to get off track! So return to the question - it is asking What is Buddha? The story is a hook and could possibly lead us off track. Digging deeper, there are actually some hints in the answers. For Dongshan, we can assume three pounds of flax was something present in that very moment. Was the monk's clothing, perhaps, made from flax? For Yunmen, what could dry shit on stick mean? There are several stories about sticks and shit from the pre-toilet paper days. Perhaps within his vision was the bathroom area? <br/><br/> These were respected Zen Masters answering students questions. They could have been messing with their students to confuse them. Or they could have been providing true, in the moment answers. I tend to favor the latter.<br/><br/>
If you are sitting across from a person posing this question, in person or on-line, how can you answer? Please think about this for a moment. What is the truth of this very moment? Just seeing, hearing, etc. So there are many answers that will work for this question. They have to be in the moment answers, not speculation, philosophy or even things out of sight. What do you see right now.<br/><br/>
Here are two similar answers, one is acceptable and one is not (which do you think is correct?):
<ol>
<li>I am Buddha sitting here talking to you</li>
<li>Buddha is sitting here talking to you</li>
</ol>
In number 1, there is the concept of "I". I immediately invokes opposites, you, them, not-I, so it cannot be correct. If you want to debate that point, maybe by saying that Buddha instantly makes not-Buddha - another acceptable answer is "Buddha is here talking to me!" So all truth is Buddha. All things have Buddha-nature. Wonderful! <br/><br/>
If you want the answers to 2,3,4 feel free to email me your answers to mindmakeseverything@gmail.com. Koan teachers are also available at the <a href="http://www.fmzo.org/">Five Mountain Zen Order</a>. Question 4 is the most interesting of the remaining questions. Based on the discussion above, how can you answer it?Domun Sunimhttp://www.blogger.com/profile/12860214039285231089noreply@blogger.comtag:blogger.com,1999:blog-3036880368918160318.post-34520209167548945392014-04-26T18:30:00.000-05:002014-04-26T18:30:32.020-05:00Zen and Philosophy II<div class="separator" style="clear: both; text-align: center;"><a href="http://4.bp.blogspot.com/-M9N1fZ0uYjk/UfsQVq4RtqI/AAAAAAAAAQw/CMavsUHUBXk/s1600/BDU+Seal.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="http://4.bp.blogspot.com/-M9N1fZ0uYjk/UfsQVq4RtqI/AAAAAAAAAQw/CMavsUHUBXk/s320/BDU+Seal.jpg" /></a></div>In an earlier <a href="http://mindmakeseverything.blogspot.com/2013/08/zen-and-philosophy.html">post</a>, we looked at Zen and some of the ideas and ideologies that have come out of past masters putting Zen and Buddhism to words. Let's look at philosophy in general.<br/><br/>Philosophy is made by thinking. Just as your entire life, actions, thoughts, and deeds can be summed up as Jim or Cathy. A complex treatise on the human condition can simply be dismissed as Existentialism or Modern Rationalism. In fact, there are people who simply dismiss Zen as Nihilism.<br/><br/>
Elsewhere on this <a href="http://mindmakeseverything.blogspot.com/2014/01/baizhangs-wild-duck.html">blog</a> and on the web there is plenty of discussion regarding Koan practice. In which, a teacher will ask a student a question like "What was your original face before your parents were born?" If the student responds with a philosophical answer (such as "I previously did not exist"), the teacher will not accept it. Why is this? Because waking up is beyond words, beyond concepts, and beyond opposites.
<br/><br/>
In fact, everything involving words, language, and philosophical ideas can be debated. "Enlightened" teachers have tried to put things into words, but it quickly becomes limited. E.g. Describing reality as "everything is perfect as it is" or "everything is exactly as it should be" may be correct using our limited language abilities. Yet, to the thinking, discerning, comparing, judging, mind, this quickly becomes "So the plague, the holocaust, or even a dog getting run over by a car is perfect?"<br/><br/>
Another example is: "There is only now". The mind can simply look at a photograph or an old movie and say "No, there was then." Looking at a building clearly shows a past, too! What about planning for the future? The mind is going, going, going.
<br/><br/>
And now we are off track. We are not in this moment. We are in a past that doesn't fit with our view of how things should be. We are in a future of how we hope things will be. Zen is keeping clear mind. Zen is living in this present moment. But what is this present moment? There is nothing to hang on to. So we put all this philosophy down. Put down all of our ideas of Shoulda, Woulda, and Coulda. Pay attention to what is in front of us to do in each moment. Just seeing, touching, hearing, tasting, smelling. What is our Situation, relationship, and function in this moment.<br/><br/>
If we can put it all down. Return to this present moment without judgment. Maybe we will understand what is being pointed at instead of focusing on the the pointer.
Domun Sunimhttp://www.blogger.com/profile/12860214039285231089noreply@blogger.comtag:blogger.com,1999:blog-3036880368918160318.post-3526382068900545792014-04-19T19:48:00.000-05:002014-04-19T19:48:26.542-05:00Sudden Enlightenment, Gradual Cultivation<div class="separator" style="clear: both; text-align: center;"><a href="http://4.bp.blogspot.com/-aoWFty9dVPw/UEvv_ZqtF3I/AAAAAAAAAFk/w1zD40iBwKw/s1600/SPE.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="http://4.bp.blogspot.com/-aoWFty9dVPw/UEvv_ZqtF3I/AAAAAAAAAFk/w1zD40iBwKw/s320/SPE.jpg" /></a></div>A new quarter has begun at <a href="http://beforethought.com/FMO/">Buddha Dharma University</a>. This semester there are several students taking the class on the <a href="http://mindmakeseverything.blogspot.com/2012/09/the-sutra-of-perfect-enlightenment.html">Sutra of Perfect Enlightenment</a>.<br/><br/>
The Sutra of Perfect Enlightenment is interesting for many reasons. One is because everything one needs to wake up is present in the first two chapters. These basically fall under the category of <i>Sudden Enlightenment</i>. The rest of the Sutra can sort of be categorized as <i>Gradual Cultivation</i>. Though really it is more like painting legs on a snake. It is almost as if each subsequent chapter could be started with "So you didn't quite get the previous chapters, so..."<br/><br/>
That is not to put subsequent chapters in a negative light! How many people read the first chapter, get it, wake up and don't need any more reading? This is only anecdotal evidence - I haven't heard of any. In fact, what happens is upon different readings of the Sutra, different chapters hit home.<br/><br/>
What is Sudden Enlightenment? Have you ever had a moment of before thought mind? Zen Master Seung Sahn used to ask questions like: You, me, this wall, same or different? Have you ever had a moment where, without thinking, that made sense? The Zen cannon is full of stories with the final paragraph being something about enlightenment. E.g. Wonhyo's enlightenment story: <blockquote>He was super thirsty in the middle of the night, felt around with his hands, found some water and drank it - how refreshing. In the morning he woke up and saw it was the skull of a dead animal and very gross. He threw up. Upon seeing the power of the mind he was enlightened.</blockquote>
Of course, we have to take these stories with a grain of salt. Is it true as written? I've read several versions of the story, so most likely no. Did something like that happen? Possibly. Anyway, there are many stories like this and maybe you even have your own.<br/><br/>
So maybe something is attained. There are a couple of issues here. The first is that experiences pass fast. Trying to hold on to them is like trying to hold water in your hands. The second is the mind instantly starts to create a story about what happened. After a time, is the experience remembered? Or the story about it? Again, something is attained. Maybe we begin to see we are all one. (Please don't make this into a concept - it is easy to chew this up with the mind.)
<br/><br/>
So maybe we see the folly of our selfish ways. Even dropping the mind's idea of a separate self. Wonderful! Do our actions change all at once? Are we suddenly calm, peaceful, considerate drivers? Are we happy for others when they get what we want? These are broad examples, it could be more subtle. Do we give freely of our time? Gossip about others? Listen to the thoughts going on and continue to believe them? Think that we have some spiritual weight now?<br/><br/>
Maybe. Maybe not. Instead of focusing on any experience or event. We return to this moment. What is in front of us? Can we help someone? We return to the practice. We may have fundamentally changed. Yet, more work is likely necessary. Be it more practice, changing our actions, breaking our habits, breaking our addiction to the mind. We must cultivate our experience.Domun Sunimhttp://www.blogger.com/profile/12860214039285231089noreply@blogger.comtag:blogger.com,1999:blog-3036880368918160318.post-26763177304625789102014-04-16T16:00:00.000-05:002014-04-16T16:00:16.440-05:00Doing it Later<div class="separator" style="clear: both; text-align: center;"><a href="http://1.bp.blogspot.com/-ZIDZTzj392Y/UELRtGGEQUI/AAAAAAAAAFQ/m5JNfq3hjAw/s1600/BuddhaCarmel.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="http://1.bp.blogspot.com/-ZIDZTzj392Y/UELRtGGEQUI/AAAAAAAAAFQ/m5JNfq3hjAw/s320/BuddhaCarmel.jpg" /></a></div>As we all know, the mind is going, going, going. The big ball of energy (or whichever metaphor you prefer) never stops. As spiritual seekers, the mind is always trying to "help." It might do so by trying to explain things that we may find beyond thought. It might try to explain reality using philosophy. It might try to help comfort us, telling us things will be better later.<br/><br/>
What about spiritual procrastination? Things like:
<ul>
<li>Tomorrow I am going to meditate for several hours</li>
<li>This weekend I am going to have a day long silent retreat</li>
<li>I had some realization, I need to sit and let it soak in</li>
<li>Tonight, I am not going to watch TV - I will meditate and do yoga until bedtime</li>
</ul>
There are countless ways this can manifest. Ultimately, it boils down to thinking. Planning for some future that may or may not even remotely resemble our plans. So how do we combat this - with more thinking?<br/><br/>
Among the many definitions of Zen attributed to Zen Master Seung Sahn, one is "Zen is how you keep your mind, moment to moment." This moment. Not a future moment. The practice is here and now. In all situations, we return to this moment. If we are listening to the thoughts, giving them weight and importance, we cut them off and return to the present. That is the practice. It is not there and then. It is not limited to some cushion by candlelight. It is right where you are.<br/><br/>If Enlightenment isn't in this very moment, where is it?Domun Sunimhttp://www.blogger.com/profile/12860214039285231089noreply@blogger.comtag:blogger.com,1999:blog-3036880368918160318.post-62012524495944238222014-04-05T19:16:00.000-05:002014-04-05T19:16:31.921-05:00Baizhang's Wild Duck - Answers<div class="separator" style="clear: both; text-align: center;">
<a href="http://1.bp.blogspot.com/-rOVpY1zVEs4/UuWxhuybjwI/AAAAAAAABqE/f3TdFdTYGH4/s1600/WildDuck.png" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="http://1.bp.blogspot.com/-rOVpY1zVEs4/UuWxhuybjwI/AAAAAAAABqE/f3TdFdTYGH4/s320/WildDuck.png" /></a></div>
In the previous two posts, I proposed a set of questions to turn this Dharma exchange into an exercise that can be used to help people gain some insight.<br />
Once again, here is the story:
<br />
<blockquote>
Zen master Baizhang was walking with Mazu and saw a wild duck fly by.
<br />
Mazu said "What is that?"
<br />
Baizhang repiled "A wild duck."
<br />
To which Mazu asked "Where is it going?"
<br />
Baizhang said "It is flying away."
<br />
Mazu twisted Baizhang's nose and said "When did it ever fly away?"
</blockquote>
The first question is: "What was Baizhang's mistake?"<br />
<blockquote>
This could also be asking, why did Mazu twist Baizhang's nose? The answer is in the story. Cutting right to the heart of the matter, the answer is - "It is flying away." Why is this the answer instead of something like:
<br />
<ul>
<li>If form is emptiness and emptiness is form how could there even be away?</li>
<li>He made a difference between himself and the bird</li>
<li>Away from what, is Baizhang is the center of the universe?</li>
</ul>
So my question to you would be - How can you be sure that is the reason Mazu twisted Baizhang's nose? If the story was recounted correctly, his mistake was "It is flying away!"
<br />
<br />
This is useful because we spend much of our time adding a layer to reality. In Zen, we are working to get clear mind, to cut through the illusory world that we make up. Here we practice putting down our ideas, our concepts. We don't just think of it as good in theory, we practice it.</blockquote>
The second question is: If you were Baizhang, how could you answer "Where is it going?"<br />
<blockquote>
A little role playing. We try to put ourselves in this situation, walking with a Zen teacher who is asking us about the duck. Even if we think this is a silly question, we cut through that thought and try to answer the teacher. Answers to try might include:</blockquote>
<blockquote>
<ul>
<li>North for summer</li>
<li>Point in the direction of the bird</li>
<li>Birds fly, it is just flying</li>
</ul>
</blockquote>
<blockquote>
A Zen teacher wouldn't accept any of these answers. All these answers are filled with concepts. We are Zen students, how do we get beyond thinking? The answer I would accept for this is for the student to flap their arms like a flying duck.<br />
<br />
This is useful because we spend much of our time lost in concepts, which we often substitute for reality. We put them all down and answer without words.</blockquote>
<br />
The third question is: When did it ever fly away?<br />
<blockquote>
The answer to this one is a little more difficult. In fact it is tempting to give the same answer as above - this time the question is not about the duck! What is <i>it</i> that is referred to? In the idea of Sunyata, form is emptiness, emptiness is form - how could anything fly away? It turns out, this is similar to questions such as "Why did Bodhidharma come from the West?" So we put down all concepts, like when, fly, away, and return to this very moment. Any truth answer will suffice. Just seeing, hearing, what ever is going on this very moment. Or anything that is truth: Spring comes and the grass grows by itself.<br/><br/>
This is helpful because we spend much of our time lost in concepts. We want to explain Buddhism, or reality, or what we've discovered. But again, Zen is beyond words, so how can we express truth? Koan practice actually helps us to realize this through practice. It is amazing that during Koan study, someone will pass several Koans, only to jump right back into philosophy and concepts on the next Koan. Not good, not bad. Practice, practice, practice.</blockquote>
Domun Sunimhttp://www.blogger.com/profile/12860214039285231089noreply@blogger.comtag:blogger.com,1999:blog-3036880368918160318.post-36611592182819563292014-02-04T19:02:00.000-06:002014-02-07T18:44:49.092-06:00Baizhang's Wild Duck - Discussion<div class="separator" style="clear: both; text-align: center;"><a href="http://1.bp.blogspot.com/-rOVpY1zVEs4/UuWxhuybjwI/AAAAAAAABqE/f3TdFdTYGH4/s1600/WildDuck.png" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="http://1.bp.blogspot.com/-rOVpY1zVEs4/UuWxhuybjwI/AAAAAAAABqE/f3TdFdTYGH4/s320/WildDuck.png" /></a></div>In the previous post, <a href="http://mindmakeseverything.blogspot.com/2014/01/baizhangs-wild-duck.html">Baizhang's Wild Duck</a>, I proposed a set of questions to turn this Dharma exchange into an exercise that can be used to help people gain some insight.<br/> Once again, here is the story:
<blockquote>
Zen master Baizhang was walking with Mazu and saw a wild duck fly by.
<br/>Mazu said "What is that?"
<br/>Baizhang repiled "A wild duck."
<br/>To which Mazu asked "Where is it going?"
<br/>Baizhang said "It is flying away."
<br/>Mazu twisted Baizhang's nose and said "When did it ever fly away?"
</blockquote>
And here are the brand new, first time ever, questions:
<ul>
<li>What was Baizhang's mistake?</li>
<li>If you were Baizhang, how could you answer "Where is it going?"</li>
<li>When did it ever fly away?</li>
</ul>
<br/>Since the publication of the new questions for this Koan, I have discussed it with <a href="http://www.fmzo.org/our-teachers.html">Zen Master Wonji</a>. I will share some of that discussion here. In a future post I may provide the answers to this Koan. Since it is new, giving answers to it may provide some insight into Koan practice and what it's function is without interfering in someone's Koan study.
<br/><br/>
The first question: What was Baizhang's mistake? This question refers directly to the Dharma exchange and is thus inside the story. Two Zen masters were walking and master Mazu saw the duck as a teaching opportunity. First off, is it ok for us to say Baizhang made a mistake? Nowhere in the story does it say a mistake was made. Based on Mazu's reaction - it is OK to say a mistake was made! This is where Koan practice will force a person studying this Koan to be meticulous. Because, already here in the first question, it is tempting to start discussing philosophy. Maybe some dead-word discussion of <a href="http://mindmakeseverything.blogspot.com/2013/06/attachment-to-emptiness.html">Sunyata</a>. If someone's answer starts going in that direction that person is already lost. They would be encouraged to go back to reading the story. The answer is in there!
<br/><br/>
The second question: If you were Baizhang, how could you answer "Where is it going?" This question, too, is referring to the Dharma exchange. It is also asking what you would do if you were walking there with Mazu. So, this question is both inside and outside the Koan. As mentioned elsewhere on this blog, Patriarchal Zen teachers are not looking for discussion, theories, or philosophy - no matter how brilliant. Maybe a demonstration of <a href="http://en.wikipedia.org/wiki/%C5%9A%C5%ABnyat%C4%81">Sunyata</a> would suffice here. This is where one answering the question could get stuck. If one gets stuck here - wonderful. What is the answer? What will Mazu accept? Keep that thought - Where is it going? Sit with it, drive with it. Keep that don't know mind at all times until the answer becomes clear!
<br/><br/>
The third question: When did it ever fly away? Although this question is a line from the story, the answer exists outside of the Koan. Like the second question, this, too, is an insight question. What is the "it" being referred to? Is it still the duck? Is it not the duck? Duck, no-duck, same, different? Very easy to get off track here. And that is OK. These questions are meant to help us wake up. To get clear mind, to get one moment beyond conceptual thought. A big hint is that this is the same question asked by Zen masters many times in many different ways throughout history.
<br/><br/>
Finally, the gatha. A short verse to sum it all up and hopefully help the questioner. Maybe it will trigger some insight, an aha moment, a moment beyond thought where Baizhang's duck becomes clear.
<blockquote>
Baizhang, Mazu, and a wild duck
<br/> Together where?
<br/> A forest, a swamp, a lakefront?
<br/> So many concepts
<br/> Put them all down,
<br/> How could it ever fly away?
</blockquote>Domun Sunimhttp://www.blogger.com/profile/12860214039285231089noreply@blogger.comtag:blogger.com,1999:blog-3036880368918160318.post-39112311307861236432014-01-26T20:13:00.000-06:002014-02-04T18:15:49.210-06:00Baizhang's Wild Duck - now with Questions!<div class="separator" style="clear: both; text-align: center;"><a href="http://2.bp.blogspot.com/-rOVpY1zVEs4/UuWxhuybjwI/AAAAAAAABqA/1jTgmAeLo-k/s1600/WildDuck.png" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="http://2.bp.blogspot.com/-rOVpY1zVEs4/UuWxhuybjwI/AAAAAAAABqA/1jTgmAeLo-k/s320/WildDuck.png" /></a></div>How do/did <a href="http://zenmirror.blogspot.com/2008/11/kan-practice.html">Koans</a> come about? If you are new to the idea of Koans, the link is a great post on Koans and Koan practice, by Zen Master Wonji of the <a href="http://www.fmzo.org/">Five Mountain Zen Order</a>.
<br/><br/>
Here is an attempt at creating a Koan based on a historical exchange. The exchange goes like this:
<blockquote>
Zen master Baizhang was walking with Mazu and saw a wild duck fly by.
<br/>Mazu said "What is that?"
<br/>Baizhang repiled "A wild duck."
<br/>To which Mazu asked "Where is it going?"
<br/>Baizhang said "It is flying away."
<br/>Mazu twisted Baizhang's nose and said "When did it ever fly away?"
</blockquote>
This is a good story to work with, as there is a valuable point here. In the Zen lineage, we don't really want to discuss it. We want to help people to get some insight. So the question becomes: How can we use this story to help people wake up? Although this story is already part of some existing Koan collections, it can be improved with the addition of some questions and a verse.
<br/><br/>
The proposed questions are:
<ol>
<li>What was Baizhang's mistake?</li>
<li>If you were Baizhang, how could you answer "Where is it going?"</li>
<li>When did it ever fly away?</li>
</ol>
And a new verse:
<br/>
<br/> Baizhang, Mazu, and a wild duck
<br/> Together where?
<br/> A forest, a swamp, a lakefront?
<br/> So many concepts
<br/> Put them all down,
<br/> How could it ever fly away?
<br/><br/>
As mentioned, there is a very important point here. It has to do with <a href="http://en.wikipedia.org/wiki/%C5%9A%C5%ABnyat%C4%81">Sunyata</a>. As Zen practitioners, we don't practice by discussing things endlessly. Instead, we work with each other to help attain and cultivate that which is within us (what Buddhists call Buddha Nature).
<br/><br/>
So, my question to you is "When did it ever fly away?"
Domun Sunimhttp://www.blogger.com/profile/12860214039285231089noreply@blogger.comtag:blogger.com,1999:blog-3036880368918160318.post-5478411068714837392014-01-21T20:36:00.000-06:002014-01-21T20:37:16.601-06:00Wanting Something is Already a Mistake<div class="separator" style="clear: both; text-align: center;"><a href="http://1.bp.blogspot.com/-fCMyd6tRpOM/UtM9dI6ZvGI/AAAAAAAABpE/9Tfk_clxMEU/s1600/WantingEbigMistake.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="http://1.bp.blogspot.com/-fCMyd6tRpOM/UtM9dI6ZvGI/AAAAAAAABpE/9Tfk_clxMEU/s320/WantingEbigMistake.jpg" /></a></div>If you have read much of this blog you know that I am a teacher at <a href="http://beforethought.com/FMO/">Buddha Dharma University</a>. I am also a teacher in the <a href="http://www.fmzo.org/">Five Mountain Zen Order</a>.
What does that mean? <br/><br/>As a teacher for <a href="http://www.buddhadharmauniversity.org/">BDU</a>, I try to help people with their Buddhist studies. In this case, the classes I am involved with are:
<ul>
<li><a href="http://mindmakeseverything.blogspot.com/2012/08/the-mirror-of-zen.html">The Mirror of Zen - Zen Master So Sahn</a></li>
<li><a href="http://mindmakeseverything.blogspot.com/2012/09/the-sutra-of-perfect-enlightenment.html">The Sutra of Perfect Enlightenment</a></li>
<li><a href="http://mindmakeseverything.blogspot.com/2013/01/classwork-dropping-ashes-on-buddha.html">Dropping Ashes on the Buddha - Zen Master Seung Sahn</a></li>
<li><a href="http://mindmakeseverything.blogspot.com/2014/01/swampland-flowers.html">Swampland Flowers - Zen Master Ta Hui</a></li>
</ul>
Creating these classes involved preparing and recording video lectures along with writing quiz questions, forum posts, and final exam topics. Additionally, each quarter I still proctor each class. This involves grading quizzes and finals, answering questions and participating on the class forums. More information on each of these courses can be found on this blog or at the <a href="http://beforethought.com/FMO/">university web site</a>. Why do I do this? <br/><br/>When I started researching meditation, around 1990, I found whole array of books with all kinds of ideas. Of all this research, the Zen books were the most interesting. Even narrowing it down to Zen books, I still spent a lot of time going down blind alleys, reading books that were less useful, or getting hung up on author's descriptions of enlightenment. Of course, I am happy to have done all of that as it has been a worthwhile quest. Although I did a lot of this research on my own, I also found some very necessary Zen friends along the way to help me. At this point, I am able to help others with their search.
<br/><br/>
As a teacher in the <a href="http://www.fmzo.org/">Five Mountain Zen Order</a>, I have been granted authority to teach Zen students. I have worked as a novice teacher and have received Inka, meaning I can now teach without requiring a supervising teacher. For the most part, it means I help students with their Koan practice, usually on-line using Skype or ooVoo. It also means I have the responsibility of helping people wake up - not by explaining it to them, but by helping them to find it in themselves. It also means, if I wanted, I could break from Five Mountain and create my own Sangha. I am happy being part of Five Mountain. It is a very high class organization, and the teachers there really are in the world with helping hands.
<br/><br/>
So what is the point of this post? Zen Master Wonji, the leader of Five Mountain, told me that none of the teachers in FMZO ever asked him to be a teacher! I was no exception, Master Wonji asked me if I wanted to be a teacher multiple times over a period of years before I finally agreed. The funny thing is, I really didn't feel like I had anything to offer. Zen really is like selling water by the river.
<br/><br/>
On the flip side, we have had students who want to be teachers or monks. They ask about it. What do they need to do to become teachers? Why can't they be teachers, now? Historically, there are some Zen Masters who authorize many to teach and some who authorize few, or even none. Why would someone want to be made a teacher? Is there an ego boost? Waking up is not about ego. Is there a title boost? Waking up is not about titles. The reason we let people know that we are authorized to teach Zen is because we want to help others to wake up. Otherwise, what is the value?
<br/><br/>
Wanting to be a teacher is a big mistake. Wanting enlightenment is a big mistake.Domun Sunimhttp://www.blogger.com/profile/12860214039285231089noreply@blogger.comtag:blogger.com,1999:blog-3036880368918160318.post-71562805098915315982014-01-12T13:45:00.000-06:002014-01-12T20:15:18.972-06:00Swampland Flowers<div class="separator" style="clear: both; text-align: center;"><a href="http://4.bp.blogspot.com/-1zXnBg34L3c/UtANKsGApRI/AAAAAAAABoM/aj33oixGgi8/s1600/SwamplandFlowers.png" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="http://4.bp.blogspot.com/-1zXnBg34L3c/UtANKsGApRI/AAAAAAAABoM/aj33oixGgi8/s320/SwamplandFlowers.png" /></a></div>
<a href="http://www.amazon.com/Swampland-Flowers-Letters-Lectures-Master/dp/1590303180">Swampland Flowers</a> is a collection of letters written by Zen Master Ta Hui. It will also be the basis for a new class that will be available at <a href="http://www.buddhadharmauniversity.org/">Buddha Dharma University</a>.
<br />
<br />
When Ta Hui received transmission from his teacher, he did not leave to start his own temple. He stayed with Zen Master Yuan Wu and the two of them split up their teaching duties. Yuan Wu worked with the monks and Ta Hui worked with the lay students. This book contains a selection of those letters along with one of his talks. We do not see the letters that were sent, instead we see Ta Hui's responses. In these responses, we see the true mastery of Ta Hui in action. It is a real treat to see him adapt his teachings for each student. The real art of teaching. We can learn a lot from these missives. We do have to pay attention as some of the teachings are quite subtle.
<br />
<br />
The road to enlightenment was not easy for Ta Hui. This is detailed in the introduction. There were steps along the way where he had attained levels of "enlightenment", but there were still things in the way. There is a story about Ta Hui's state just before his final breakthrough. In the story, Ta Hui though he had finally understood. His teacher, however, gave him one more guidepost along the way:
<blockquote>
It is indeed not easy to arrive at your present state of mind. But unfortunately, you have only died but are not yet reborn. Your greatest problem is that you do not doubt words enough. Don't you remember this saying? 'When you let go your hold on the precipice, you become the master of your own fate; to die and afterward come to life again, no one can then deceive you.</blockquote>
"You simply do not doubt words enough." What a saying! It is something for all of us on the Buddhist path to remember, to realize, to attain.
<br />
<br />
One of the teachings that has been passed along to us throughout the years is <a href="http://mindmakeseverything.blogspot.com/2013/07/dont-know-mind.html">Don't Know Mind</a>. Why do we need a teaching like don't know? Why did Ta Hui need a teaching like "You simply do not doubt words enough?" We need great doubt, we need to realize enlightenment is beyond words. These are all ways to teach the same point. Hopefully, one of them will resonate.Domun Sunimhttp://www.blogger.com/profile/12860214039285231089noreply@blogger.comtag:blogger.com,1999:blog-3036880368918160318.post-65295245347677894352013-08-01T20:59:00.000-05:002014-04-26T17:33:34.685-05:00Zen and Philosophy<div class="separator" style="clear: both; text-align: center;"><a href="http://4.bp.blogspot.com/-M9N1fZ0uYjk/UfsQVq4RtqI/AAAAAAAAAQs/K9CBtPTjK58/s1600/BDU+Seal.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="http://4.bp.blogspot.com/-M9N1fZ0uYjk/UfsQVq4RtqI/AAAAAAAAAQs/K9CBtPTjK58/s320/BDU+Seal.jpg" /></a></div>A student in one of the classes at Buddha Dharma University asked the following question: In Philosophy, there is an emphasis on the generation of opinions and the development of the so-called Schools of Thought. I wonder if Zen could be considered a school of thought by Philosophy. Is Zen even a Philosophy?
</br></br>
So this is interesting. Many people who read Sutras, the words of the Buddha, the words of the patriarchs, the words in many Zen and Buddhist books, develop a philosophy based on these teachings. The past masters were trying to be helpful putting "enlightened" concepts into words. To try to help others find the way, they risked diluting the Dharma.
</br></br>
The concept of <a href="http://mindmakeseverything.blogspot.com/2012/10/be-one-with-blog-post.html">Sunyata </a>leads to things like: What did the Zen Master say to the hot dog vendor? Make me one with everything :-). In pop culture, Caddyshack, has the line: be one with the ball. Even ideas like "one world" or "we are all one" or "we are all in this together". So these are ideas. The Enlightened sages have taught emptiness, and people have run with it as thought experiments.
</br></br>
What about the precepts? We have many precepts handed down to us. Some from enlightened folks, I suppose, some maybe not. Yet people run with those, too. Kind of like the ten commandments. They even go so far as to make them sacred.
</br></br>
Another example. In the <a href="http://mindmakeseverything.blogspot.com/2012/09/the-sutra-of-perfect-enlightenment.html">Sutra of Perfect Enlightenment</a>, the first chapter talks about how to directly wake up. By the end of the Sutra we have Buddhism, types of meditation, retreats, etc.
</br></br>
Often, in Koan practice, students will often try to give philosophical answers to questions. [E.g. where will you go when you die?]. A good Zen teacher will not accept philosophical answers! Another example is the question "What is Buddha?" that received an answer of "Dried shit on stick" from a great Zen Master of the past. People have taken this answer to mean many, many things. Such as Zen is the mundane, or Zen is not special. The philosophy of dried shit! If you gave me any of these answers, I would most likely say something like "Now you are getting into philosophy."
</br></br>
So, yes a lot of philosophy has come out of Buddhism and Zen. As Zen students trying to wake up, we need to put it all down. With practice, maybe we will attain some clarity that will help us see what these past masters were trying to get at. Maybe we will realize for ourselves what it really means and not be limited by concepts and words.Domun Sunimhttp://www.blogger.com/profile/12860214039285231089noreply@blogger.comtag:blogger.com,1999:blog-3036880368918160318.post-72696393651911446312013-07-21T13:25:00.000-05:002013-07-21T13:26:02.737-05:00Kumare and Insight<div class="separator" style="clear: both; text-align: center;"><a href="http://4.bp.blogspot.com/-V9UEeZ_rCXw/UewexH6yjGI/AAAAAAAAAQc/uLZpUCiOnmo/s1600/Kumare.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="http://4.bp.blogspot.com/-V9UEeZ_rCXw/UewexH6yjGI/AAAAAAAAAQc/uLZpUCiOnmo/s320/Kumare.jpg" /></a></div>
Recently, someone recommended the movie <a href="http://www.imdb.com/title/tt1865425/combined">Kumare</a> to me. It was an interesting movie and has some valid points for discussion. First off, this isn't a review of the movie. There are plenty of those on the internet. Also there will be spoilers, so if you are planning to see the film, you may not want to finish this article now.
<br/><br/>
Basically, this is the story of a 2nd generation Indian living in the United States who decides that he is going to become a guru. And he is going to really do it up - the big indian beard, the accent, the meaningless teachings that sound wise, the colorful garb. The whole works.
<br/><br/>
He manages to get himself in front of spiritual seekers by putting on special events at Yoga centers and develops a following. All of this we have to take with a grain of salt since it is all being filmed. What are all of these students thinking with all of these cameras around? But, we will put that aside for now. He starts to develop a following of people who think they have found a genuine teacher.
<br/><br/>
Kumare is filling the role they expect of a teacher. He listens to them. He does Yoga and mediation with them. He gives them spiritual talks. Some of it is stuff he made up himself. Some he has taken from other traditions. At the end, he has the big reveal - he is not a guru, just pretending to be one. It was all a put on.
<br/><br/>
The problem is, Kumare or Vikram has no insight. Yoga and meditation are genuine spiritual practices. They work when people do them. Kumare, in his guru role, was spending time with people. Listening to them, making them feel like someone cared. This is what spiritual leaders do. So, what a surprise, if someone pretends to be a wise, caring guru he will end up with students looking for help on the journey.
<br/><br/>
So, yes, people can be fooled. Yes, people are looking for guidance on the spiritual path. Yes, people can get taken advantage of, and, unfortunately they do.
<br/><br/>
So what is the takeaway from this? If we are helping people on the spiritual path, we must be sincere. We must hold ourselves to a higher standard. And most importantly, we must let people know the answer is inside them. Each person has Buddha nature. Each person is a Buddha.
<br/><br/>
It reminds me of the story of a novice monk asking a Zen Master for help. The Zen Master said something like: Why do you waster your time with me? You have the greatest treasure of the world already within you!
Domun Sunimhttp://www.blogger.com/profile/12860214039285231089noreply@blogger.comtag:blogger.com,1999:blog-3036880368918160318.post-5258787546742794672013-07-16T20:41:00.004-05:002013-07-16T20:41:54.569-05:00Our Daily Bread<div class="separator" style="clear: both; text-align: center;">
<a href="http://3.bp.blogspot.com/-uC5XIi66Ms8/UeXnpjqOeeI/AAAAAAAAAQE/AOYgGMt-3Rc/s1600/loaf-of-bread.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="150" src="http://3.bp.blogspot.com/-uC5XIi66Ms8/UeXnpjqOeeI/AAAAAAAAAQE/AOYgGMt-3Rc/s200/loaf-of-bread.jpg" width="200" /></a></div>
<br />
In the <a href="http://www.fmzo.org/">Five Mountain Zen Order</a>, when a Novice teacher is promoted to a Zen Master, there is an Inka ceremony. During this ceremony, the prospective teacher sits on a cushion and one by one people come up and have a little Dharma exchange. Dharma exchange is sort of like verbal zen combat. Some sample questions might be:
<ul>
<li>What is beginners mind?</li>
<li>How do you cut through delusion?</li>
<li>In this moment, what would you like to not say?</li>
</ul>
Generally, at the time of the ceremony, the presiding Zen Master has already decided to promote the novice teacher. So these interactions are generally light and full of laughter. At the last one of these I attended, this is what I put to the candidate: <blockquote>In fifty years I will be dead and none of this will matter. So why should I practice Zen?</blockquote>
This question has a couple of big hooks. If none of this matters, what is the point? Is Zen just a waste of time? Even bigger, is life just a waste of time? We have spent a lot of blog space on <a href="http://mindmakeseverything.blogspot.com/search?q=impermanence">impermanence</a>. The idea that nothing lasts. All things will end. So how can we answer?
<br/>
<br/>
In the West, many of us have heard the sayings: <i>This too shall pass</i> and <i>Give us this day our daily bread</i>. These almost seem contradictory as well. Should we focus on time passing? Or on this day? And, could these relate to our answer?
<br/><br/>
If you have practiced meditation, have practiced Zen or some other form of spirituality, or have even read a bit of this blog - the answer may be clear. The practice is coming back to this present moment. If this question were posed to me, I would answer something like this: "Just sitting here talking to you is already enough."
<br/><br/>
So, yes, there is impermanence. All things will pass. Are we wasting time? We put it all down and return to this present moment. To our daily bread. To the only moment there is.Domun Sunimhttp://www.blogger.com/profile/12860214039285231089noreply@blogger.comtag:blogger.com,1999:blog-3036880368918160318.post-16086448177513023352013-07-13T19:55:00.000-05:002013-08-01T21:00:35.488-05:00Don't Know Mind<div class="separator" style="clear: both; text-align: center;">
<a href="http://1.bp.blogspot.com/-CwWIQ_1eR90/UPrXD4JlwSI/AAAAAAAAAOw/Qkts8aHdS50/s206/DropAsh.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="http://1.bp.blogspot.com/-CwWIQ_1eR90/UPrXD4JlwSI/AAAAAAAAAOw/Qkts8aHdS50/s206/DropAsh.jpg" /></a></div>
In the last <a href="http://mindmakeseverything.blogspot.com/2013/06/what-is-zen-according-to-zen-master.html" target="_blank">post</a> regarding the class on <a href="http://beforethought.com/FMO/">Dropping Ashes on the Buddha</a> we looked at how Zen Master Seung Sahn tried to help his students with the question "What is Zen?" One of the answers found in the book was "keeping don't know mind." What is don't-know mind?<br />
<br />
As in the previous lesson, there was a selection of readings that focused on how this was presented to his students. In the class we combed through those sections and came up with the following list:<br />
<ul>
<li>Clear mind</li>
<li>Cutting off all thinking/empty mind</li>
<li>Like this</li>
<li>True self</li>
<li>True emptiness</li>
<li>No I to get confused about</li>
<li>Before thinking*</li>
<li>Great doubt</li>
<li>No words, no speech</li>
<li>Big mind</li>
</ul>
As said before on this blog. Enlightenment is not what you think. In fact, our practice is to keep don't know mind. This not knowing mind is very important. If you keep this don't know mind you will Wake Up!<br />
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Once again it is a marvelous book if you are interested in Zen. And all of these topics are much more fleshed out in the book and the class. If you want to study it with us at <a href="http://www.buddhadharmauniversity.org/">Buddha Dharma University</a>, the class has already started for this quarter. It will be available in the quarters to come as well.<br />
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<b>*</b> - As our lineage contains Zen Master Seung Sahn, it may come as no surprise the URL for the university is beforethought.com.Domun Sunimhttp://www.blogger.com/profile/12860214039285231089noreply@blogger.comtag:blogger.com,1999:blog-3036880368918160318.post-79180783357443284962013-07-07T16:37:00.000-05:002013-07-07T16:39:35.554-05:00You Are Already Dead!<div class="separator" style="clear: both; text-align: center;">
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In the class on <a href="http://beforethought.com/FMO/">Dropping Ashes on the Buddha</a>, we cover the following interview between Zen Master Seung Sahn and a student:
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<blockquote>
SS: Do you have any questions?<br />
Student: Yes, what is death?<br />
SS: You are already dead.
</blockquote>
Why would he say this? Clearly this student is sitting in front of him, still breathing. In the last <a href="http://mindmakeseverything.blogspot.com/2013/06/what-is-zen-according-to-zen-master.html" target="_blank">post</a>, we looked at how Zen Master Seung Sahn responded when asked "What is Zen?" One of his responses was, "Keeping the mind that is before thinking."<br />
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Here is how the interview continued:<br />
<blockquote>
Student: I'm only dying. I haven't really experienced death yet. I don't even understand what that would mean.<br />
The Zen Master hit him<br />
The student became confused and couldn't answer<br />
SS: When you think death, you make death. When you think life you make life. When you are not thinking, there is no life and no death. In empty mind, is there a you? Is there an I?</blockquote>
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First off, what is this hit? When Zen Master Seung Sahn "hit" somebody, it was usually a light tap with his Zen stick. It wasn't an act of violence! In this instance, the student was lost. So many words, so much thinking.<br />
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Next, what about this line: "When you think death, you make death?" In the history of Zen, there are many enlightenment stories. As part of these stories, there are some capping verse or phrase that the newly enlightened person writes or says. Several of these stories end with a line or phrase similar to <a href="http://mindmakeseverything.blogspot.com/p/mind-makes-everything-book.html" target="_blank">"Mind makes everything."</a><br />
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So, if we keep the mind that is before thinking. We will not have life and death, like or dislike. It is possible to end suffering in this lifetime.Domun Sunimhttp://www.blogger.com/profile/12860214039285231089noreply@blogger.comtag:blogger.com,1999:blog-3036880368918160318.post-23024257122268772402013-06-29T19:38:00.001-05:002013-07-07T16:39:14.062-05:00What is Zen? - According to Zen Master Seung Sahn<div class="separator" style="clear: both; text-align: center;">
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The class on <a href="http://beforethought.com/FMO/">Dropping Ashes on the Buddha</a> is ready to go! If you click the link, it is BST517 under the Buddhist Studies heading. An earlier <a href="http://mindmakeseverything.blogspot.com/2013/01/classwork-dropping-ashes-on-buddha.html">post</a> mentions the ideas for coming up with the class. A <i>short</i> 6 months later and the class is done.
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Putting together this class was a lot more involved than the other two classes I have prepared. This was because it is not a linear start on page one and go through to page 232 type of book study. Instead, a selection of readings has been chosen to illustrate Zen Master Seung Sahn's teachings and teaching style across several topics. Over the next few blog posts, the various topics will be highlighted. The class started by briefly looking at the Diamond and Heart Sutras as discussed by Zen Master Seung Sahn in another book of his called <a href="http://www.amazon.com/The-Compass-Shambhala-Dragon-Editions/dp/1570623295">The Compass of Zen</a>. This was done to put into context the Zen Master's teachings.
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Following that, the next topic was Zen - as in, how does Zen Master Seugn Sahn answer the question: What is Zen? Ultimately, by combing through several sections in the book the following list was arrived at:
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<ul>
<li>Zen is understanding your [true] self</li>
<li>Keeping Don't Know mind (Answer to the great question "What is This?")</li>
<li>Reaching 360 degrees on the Zen circle<b>*</b></li>
<li>Keeping the mind that is before thinking</li>
<li>Everyday mind</li>
<li>To become clear</li>
<li>Understanding life and death</li>
</ul>
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Once again it is a marvelous book if you are interested in Zen. And all of these answers are much more fleshed out in the book and the class. If you want to study it with us at <a href="http://www.buddhadharmauniversity.org/">Buddha Dharma University</a>, the class will begin this quarter.
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<b>*</b> - The Zen circle is a teaching device Zen Master Seung Sahn used for a while. It is covered in section 2 of <a href="http://www.amazon.com/Dropping-Ashes-Buddha-Teachings-Master/dp/0802130526">Dropping Ashes on the Buddha</a>.Domun Sunimhttp://www.blogger.com/profile/12860214039285231089noreply@blogger.comtag:blogger.com,1999:blog-3036880368918160318.post-77212272463311182502013-06-29T18:59:00.000-05:002013-07-07T16:38:37.999-05:00Attachment to Emptiness<div class="separator" style="clear: both; text-align: center;">
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If a Zen teacher poses the following question (assuming he has a pen and a cup):<br />
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This pen and this cup are they the same or different?
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How can you answer?
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Seems like such a silly question. Anybody who looks at the two objects can clearly see a pen and a cup. So why would a spiritual teacher ask this?
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In an earlier <a href="http://mindmakeseverything.blogspot.com/2012/10/be-one-with-blog-post.html">post</a>, the Heart Sutra and Sunyata were discussed. In the Heart Sutra it says "Form does not differ from emptiness, emptiness does not differ from form."
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What is this emptiness? Also known as Sunyata, the short version is that life can be viewed as transitory and without independent existence. A simple example is me and the sound I am hearing now. The human ears don't exist in a vacuum. The inner ear needs contact from the sound's waves for the sound to make an impression.
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With that simple example in mind. Are the pen and the cup the same or different? If you were to answer "the same", the teacher would likely say: "You are attached to emptiness." Because the student was stuck in the absolute where there is no difference between things. Difference is made by thinking. If you were to answer "different", the teacher would likely say: "You are attached to name and form." How can you win?
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Different teachers have different styles. Zen Master Seung Sahn might have said something like "If you say the same, I will hit you 30 times. If you say different, I will hit you thirty times." I never heard of Seung Sahn actually hitting people. It was more of a teaching mechanism.
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So back to the question. What answer would a Zen teacher accept?Domun Sunimhttp://www.blogger.com/profile/12860214039285231089noreply@blogger.comtag:blogger.com,1999:blog-3036880368918160318.post-77277725509117091862013-05-20T20:19:00.000-05:002017-04-02T11:18:52.953-05:00Practice For 10,000 Years<a href="http://4.bp.blogspot.com/-zdJ81YtOgjc/UZrK9UT9otI/AAAAAAAAAPY/0AdRm1gk1jU/s1600/MontereyCypress.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://4.bp.blogspot.com/-zdJ81YtOgjc/UZrK9UT9otI/AAAAAAAAAPY/0AdRm1gk1jU/s320/MontereyCypress.jpg" /></a>Wake up! Delusion is everywhere. Delusions are endless. Yet we only have one lifetime to cut through them all. Sounds impossible, how do we do it?
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Practice. As Zen Master Seung Sahn used to say Practice for ten thousand years non-stop. There are many clues how to practice in this blog, on the web, in countless books, in my <a href="http://mindmakeseverything.blogspot.com/p/mind-makes-everything-book.html">book</a>.
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The point is just do it!
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Lots of reasons why we don't need to practice are sure to come up. No attainment with nothing to attain - so why even try? I'm gonna die anyway, so whats the big deal? Zen doesn't have any concept of salvation so what is to gain?
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Zen is about returning to this very moment. As Zen Master Wonji likes to say: "If Zen isn't helping you in your daily life - what good is it?" Your daily life is here, now. This moment.
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When a famous Zen Master was asked Why did Bodhidharma come from the west. He replied the Cypress tree in the garden. Live words. Words that are only valuable there and then. If you ask me that question and I give the same answer - does that make sense?
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So I ask you "Why did Bodhidharama come from the west?" Cut off all thoughts. Look around. Do not name anything you see. Do not discriminate between dark and light, good and bad, alive and dead. Give me an answer!
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Continue to answer that question. Every moment of every day. Practice only that for 10,000 years.
It is 91 degrees and sunny today.Domun Sunimhttp://www.blogger.com/profile/12860214039285231089noreply@blogger.comtag:blogger.com,1999:blog-3036880368918160318.post-25348112491255525482013-01-19T12:10:00.000-06:002013-01-19T12:10:15.930-06:00Teaching Zen<div class="separator" style="clear: both; text-align: center;">
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Previously on the <a href="http://mindmakeseverything.blogspot.com/2013/01/classwork-dropping-ashes-on-buddha.html">blog</a> was the topic of turning the teachings of Zen Master Seung Sahn into a class for the <a href="http://www.buddhadharmauniversity.org/">Buddha Dharma University</a>. The book is a collection of episodes of Seung Sahn teaching Zen to students via live interaction, Dharma talks, and letters.
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The book gives a great look into the teachings and teaching methods of an awakened Zen Master. Throughout the history of Zen and Buddhism, there have been many teachers to come and go. Along with them have been many different styles of teachings.
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For example, there are many Sutras (teachings) that have been written throughout the centuries. Because there are many different schools of Buddhism and Zen Buddhism, these Sutras cater to many different audiences, with many different aptitudes. These teachings are often helpful. Sometimes they are used to help people wake up. Sometimes people use them to try to understand Buddhist philosophy.
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Going in another direction are the teachings of the Patriarchs. These were Zen masters who tried to help people wake up by directly pointing to their true nature. They used their understanding of the absolute - ideas such as "not good, not bad" and "don't make same and different" to help their students to keep a "don't know" mind. These teachers were not sharing what they found out, they were trying to help their students find it for themselves.
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ZM Seung Sahn clearly falls in the patriarch category. He is never portrayed as a man of knowledge who doles out advice on ho to live. He is not championing his political opinions or his ideas on the best way to live. Refreshingly, he never evens answers the question of What is Enlightenment. (Since the big E is beyond words - how could he?)
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To an outsider, it might seem he spends most of his time confusing his students! Spending a little time with this, we begin to see why this is. Because enlightenment is beyond words - it is useless to try to explain it. Instead he tries to get people to see it for themselves.
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Everyone already has their ideas. They think they have some answer for the big questions of life. If Zen Masters try to give their own answers, they are simply adding to the mass of philosophy that is already out there. Instead, as in this case, we are provided with live words. Words that help us to keep don't know mind, to cut through the delusion in front of us and to wake up.Domun Sunimhttp://www.blogger.com/profile/12860214039285231089noreply@blogger.comtag:blogger.com,1999:blog-3036880368918160318.post-41072027073282445432013-01-11T21:46:00.000-06:002013-01-11T21:46:19.994-06:00Classwork: Dropping Ashes on the Buddha<div class="separator" style="clear: both; text-align: center;">
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The school where I teach classes on Zen has been renamed. It is now <a href="http://beforethought.com/FMO">Buddha Dharma University</a>. It is run by the <a href="http://www.fmzo.org/leadership.html">Five Mountain Zen Order</a>. It is a great place to learn and study Zen. There is already quite an array of classes available. The reason I mention it, is because it is the kind of thing I wish was available when I was newly intrigued by meditation, which led me to Zen.
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As an aside, Zen is generally associated with meditation. Yet, Zen doesn't even really require meditation. What is Zen anyway? There are some other posts on this blog about that as well as in the <a href="http://mindmakeseverything.blogspot.com/p/mind-makes-everything-book.html">book</a>. This finally brings us to the point of this post.
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What did Zen Master <a href="http://en.wikipedia.org/wiki/Seung_Sahn">Seung Sahn</a> say when asked what is Zen? How did he teach? <a href="http://www.amazon.com/Dropping-Ashes-Buddha-Teachings-Master/dp/0802130526">Dropping Ashes on the Buddha</a> provides many answers to these questions. It is a collection of 100 of his interactions with students. Some lectures, some letters, and many question and answer sessions with students.
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This book had a very profound influence on me. Seung Sahn's style and his teachings really resonated - even though they didn't make much sense at first. I have read and re-read this book so many times I had to get a second copy. So for the last few weeks, my blogging time has been spent going through this book with an eye toward how to present it in a class.
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The way it seemed to make sense to do this was to go through the book and cross-link the talks into various categories. For example: What is Zen. He answers this one question in many different ways as parts of many different answers to student questions.
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Another topic is Dharma Exchange. Briefly, this is a way of challenging students with Zen riddles - trying to get them to a moment of don't-know mind. This will be covered in more detail later in another post. The Dharma exchanges presented in the book are quite instructive and helpful. They really do point to the heart of the Buddha's teachings. My hope is that the class will help people to see this, to make these teachings more useful. There are many more topics that are covered in the book and several of them will be covered in the class.
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Additionally, the class will also consist of video lectures, homework, and forum discussions. So there is still quite a bit of work to be done. It is exciting because coming up with class material really provides an opportunity to study a book I really love.
Domun Sunimhttp://www.blogger.com/profile/12860214039285231089noreply@blogger.comtag:blogger.com,1999:blog-3036880368918160318.post-48562201008443507832012-12-21T20:48:00.000-06:002012-12-21T20:48:35.572-06:00Living in a World of Violence<div class="separator" style="clear: both; text-align: center;">
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Violence is troubling. It is pervasive. It is everywhere. It is part of life. That makes it even more troubling. It is kind of like an upsetting riddle with no answer.
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When I was young and I first became aware of violence and the many ways to hurt, torture and kill people I was so upset I couldn't really deal with it. There was a kids' movie that I loved called Bugsy Malone. It was a gangster movie with kids. Instead of killing each other with bullets, they used cream pies (or something like that). Oh, how I wanted to live in that world. I used to ask my dad why they couldn't fight wars with whipped cream. This is one of those things that drove me into Buddhism as I was stuck trying to make sense of things that make no sense.
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One of the best answers I heard was a story of someone asking a religious master about how he could live in a world of such suffering. The religious man allegedly responded, in the world there is also much overcoming of suffering.
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The killings of the kids at Sandy Hook is really the reason for this post. Of course, it stirred up many feelings in all of us. Very strong feelings. How do we deal with those feelings? How will those close to the victims deal with this tragedy? As much as the previous paragraph gives us hope, there are those who will never overcome their suffering. We do what we can with our feelings. Maybe we put these folks in our thoughts, hopes, prayers. We hope they deal with their grief. Yet we know they will never be the same again.
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As Zen practitioners, we return to this moment and pay attention. When sad, we are sad. When grieving, we grieve. If we can be helpful to those in need, we help them without a second thought. We also pay attention to our own thoughts. Do we have any violence within us? Do we wish others injury or pain? Has someone wronged us and we want revenge? How do we meet those thoughts with understanding, compassion and love? Love. How do we bring love into our hearts and minds even for the evil people in the world?
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Domun Sunimhttp://www.blogger.com/profile/12860214039285231089noreply@blogger.comtag:blogger.com,1999:blog-3036880368918160318.post-31846898601586130902012-12-03T20:18:00.001-06:002012-12-03T20:19:14.362-06:00Brute Force Meditation<div class="separator" style="clear: both; text-align: center;">
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Starting and maintaining a seated meditation practice is difficult*. If it was easy for you, congratulations! For the rest of us it takes significant effort. First, we need to find the time to sit. Next, we need to actually sit. When we are sitting, then what do we do?
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In the <a href="http://mindmakeseverything.blogspot.com/p/mind-makes-everything-book.html">book</a>, there is a lot of discussion on how to meditate. This post is targeted on the idea of brute force meditation, mainly: Should we be able to control our thoughts? When seated in meditation, should we be able to stop thinking and have a clear, empty mind?
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That is not the way the mind works. That big mass of energy is constantly going. Generating millions of thoughts per second – ok, there are no statistics on that, but it sure can seem that way. So, if meditation is not about not-thinking, what is it about?
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As Zen students, we are trying to cut through the delusion that keeps us from seeing our true nature. If we can’t stop thinking, how do we do that? The practice is continuing to return to this present moment. So with each breath, we return to what is. When sitting, it is just sitting, looking at a wall, or the floor, or the inside of the eyelids, etc. It is just this breath, paying attention to each breath. Maybe it is a mantra, breathe in “What am I?”, breathe out “Don’t know.” Maybe it is counting or any one of a plethora of ways to meditate people have come up with over the centuries.
Of course, no matter what method we are using, thoughts come with varying degrees of impact. Sometimes as hard as we are trying to focus, we find ourselves lost in thought for seconds or minutes. When we realize this, we simply return to the moment – without judgment.
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Many people use a mala when they meditate. A mala is basically a string of beads. It is simply another method to help us meditate. We can move a bead with each inhale, or each exhale, or both. It may help us to stay in the moment. When a thought comes, we still have to move a bead. Even the Zen Master Seung Sahn used the mala. As a friend of mine told me, Seung Sahn was constantly using his mala.
What about brute force? Shouldn’t I be able to force my mind into a clear state? Good luck with that. The practice is returning to this moment. It is not about eliminating the thoughts. Maybe at some point we will see their true nature.
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*All mediation is not seated. Seated meditation generally provides the calmest situation for practice - try bringing meditation into all of your activities.Domun Sunimhttp://www.blogger.com/profile/12860214039285231089noreply@blogger.com