#ZenTeaching

[tmarshconnors]

Zen Buddhism Part Two

Karma

Karma means intended action, and is a dynamic concept. It is not fate or predestination, but a consequence of what has gone before. In other words, you are now in circumstances because of your thoughts and decisions, and this is an on-going process. That is, new actions create new Karma. Intention is a major part of Karma. If you come home and accidentally trip over the dog and hurt the animal, this is not intended and has no effect. However, after a hectic day, you come home and kick the poor dog, then negative Karma is generated. All the combined intended actions add up to what you are now. Karma is the reaping of past actions, but also offers the possibility of determining our own future with our actions and thoughts today. This means that no future event is locked in

Obviously, we also are subject to non-karmic forces such as the ageing of our bodies. And there are circumstances, which are natural and also affect our lives. But in addition to that, the Buddha said that we are subject to this karmic effect where the ethical actions and thoughts we have will have a positive effect on the future and on our spiritual development.

Human beings are constantly giving off physical and spiritual forces in all directions. In physics we learn that no energy is ever lost; only that it changes form. This is the common law of conservation of energy. Similarly, spiritual and mental action is never lost. It is transformed. Thus Karma is the law of the conservation of moral energy.

Rebirth

There is a subtle difference between rebirth and reincarnation as expounded in Hinduism. Buddhism rejects the theory of a transmigrating permanent soul, whether created by a god or emanating from a divine essence.

Rebirth is not a simple physical birth of a person; for instance, John being reborn as a cat in the next life. In this case John possesses an immortal soul which transforms to the form of a cat after his death. This cycle is repeated over and over again. Or if he is lucky, he will be reborn as a human being. This notion of the transmigration of the soul definitely does not exist in Buddhism.

In Buddhism, rebirth is part of the continuous process of change. In fact, we are not only reborn at the time of death; we are born and reborn at every moment. This too, like many other Buddhist teachings, is easily verifiable by reference to our own experience and by reference to the teachings of science. For instance, the majority of the cells in the human body die and are replaced many times during the course of one’s life. Even those few cells which last one’s entire life undergo constant internal changes. This is part of the process of birth, death and rebirth. If we look at the mind too, we find that mental states of worry, happiness and so forth are changing every moment. They die and are replaced by new states. So whether we look at the body or the mind, our experience is characterized by continuous birth, death and rebirth.

In Buddhism we do not believe in an abiding entity, in a substance that trans-migrates. We do not believe in a self that is reborn. This is why when we explain rebirth; we make use of examples which do not require the transmigration of an essence or a substance. For example, when a sprout is born from a seed, there is no substance that transmigrates. The seed and the sprout are not identical. Similarly, when we light one candle from another candle, no substance travels from one to the other, and yet the first is the cause of the second. When one billiard ball strikes another, there is continuity, the energy and direction of the first ball is imparted to the second. It is the cause of the second billiard ball moving in a particular direction and at a particular speed. When we step twice into a river, it is not the same river and yet there is continuity, the continuity of cause and effect. So there is rebirth, but not transmigration. There is moral responsibility, but not an independent, permanent self. There is the continuity of cause and effect, but not permanence.

No-self

All life, yours, mine, your family and friends, is like a flowing river. While it may appear the same when you look at a river, each moment is different and every view of the river is different. Nothing in nature is what it was the moment before. Every living thing is in a continuous state of flux. As we live, we take on both positive and negative habits and we cling to ideas which we associate with "our permanent selves". But our permanent self is a myth, and once we learn that, we can look beyond the need to have life stay the same. Each person has a physical body which is dependent on food and warmth, and develops in response to those inputs and to the ageing process. Our feelings change with our mood and our time in life and as a direct result of perceptions which comes from what we see and hear around us. We make decisions based on our feelings and perceptions

[livesanskrit]

Send from Sansgreet Android App. Sanskrit greetings app from team @livesanskrit .

It's the first Android app for sending @sanskrit greetings. Download app from https://livesanskrit.com/sansgreet

Peter Matthiessen.

Peter Matthiessen (May 22, 1927 – April 5, 2014) was an American novelist, naturalist, wilderness writer, zen teacher and CIA officer. A co-founder of the literary magazine The Paris Review, he was the only writer to have won the National Book Award in both nonfiction (The Snow Leopard, 1979, category Contemporary Thought) and fiction (Shadow Country, 2008). He was also a prominent environmental activist.

#sansgreet #sanskritgreetings #greetingsinsanskrit #sanskritquotes #sanskritthoughts #emergingsanskrit #sanskrittrends #trendsinsanskrit #livesanskrit #sanskritlanguage #sanskritlove #sanskritdailyquotes #sanskritdailythoughts #sanskrit #resanskrit #celebratingsanskrit #petermatthiessen #peter #novelist #naturalist #wildernesswriter #writer #zenteacher #ciaofficer #theparisreview #newyork #unitedstates #us #sagaponack #english

[kids123]

Empty Your Mind - a powerful zen story for your life.Discovering Peace &...

#ZenPractice #EmptyingTheMind #PeaceAndClarity #Mindfulness #Meditation #ZenBuddhism #Spirituality #ZenMaster #InnerPeace #ZenWisdom #ZenTeachings #Enlightenment #ZenLife #SelfDiscovery #ZenMeditation #WisdomTeachings #InnerClarity #MindfulLiving #ZenPhilosophy #FindingPeace

[samostory]

Empty Your Mind - a powerful zen story for your life.Discovering Peace &...

#ZenPractice #EmptyingTheMind #PeaceAndClarity #Mindfulness #Meditation #ZenBuddhism #Spirituality #ZenMaster #InnerPeace #ZenWisdom #ZenTeachings #Enlightenment #ZenLife #SelfDiscovery #ZenMeditation #WisdomTeachings #InnerClarity #MindfulLiving #ZenPhilosophy #FindingPeace

[vietnamzen]

Tu thiền phải có nghị lực. Nghị lực này từ công phu được thể hiện. Ví dụ có người nói thế này: - Thầy ơi con sợ ma quá! - Có thấy ma ra làm sao không? - Dạ chưa từng thấy. - Chưa từng thấy sao sợ? - Thưa Thầy, đi ngang chỗ đó con thấy mả mồ, đồng hoang là biết có ma rồi! - Nếu có việc phải qua chỗ đó thì làm sao? - Thì con niệm danh hiệu Bồ Tát Quan Âm. Niệm Quan Âm người đó hết sợ. Chân cứ bước, qua khỏi chỗ đó giữa khuya lặng lẽ toát mồ hôi hột nhưng nhờ niệm danh hiệu Bồ Tát họ thấy bình thường. Đó là một cái cách áp dụng. Bây giờ thay vì niệm “Nam mô tầm thinh cứu khổ cứu nạn Quán Thế Âm Bồ Tát”, mình biết ma không thật nên không thèm sợ nó. Thân này không thật, tâm cũng không thật, mả mồ không thật, mọi thứ đều không thật, ma cũng không thật, sợ cái gì? Diễn giải loanh quanh một hồi tự nhiên giải mã được thì hết sợ. Nhưng tới đó mà lý giải thì muộn lắm, phải không? Lúc đó đã sợ rồi, run đi không được sức đâu mà lý giải. Cho nên bình nhật phải huân tu, tỉnh táo, mạnh mẽ thì khi gặp việc tự nhiên vững vàng, định tĩnh. Trích “Phát Tâm Tu Học” - HT. Thích Nhật Quang #vietnamzen #Vietmeditation #zenbuddhism #Thientruclamyentu #vietnamhistory #ThichNhatQuang #HoathuongThuongChieu #zenmaster #meditationteacher #zenteacher #zenpractice #zenwithliving #zeninlife #zen #meditação #méditation #meditation #meditate #meditationtraining #meditationguide #howtozen #howtomeditation #living #life #lookinsideyourself #TrueNature #TrueMind (tại Thiền Viện Trúc Lâm Tháp Mười) https://www.instagram.com/p/CUwIRJrlUBp/?utm_medium=tumblr

[yourdisappointedarms]

“The pain of remorse can motivate a profound desire within us to live more awake and more genuinely. From the pain of deep humiliation—from seeing how we go against our true nature—real humility can awaken.” #ezrabayda #american #author #zenteacher #readafuckingbook #theauthenticlife https://www.instagram.com/p/CF9T9pzBVTb/?igshid=qgc0fe5iv976

[sweetgeorgiapam]

Hey Atlanta! This event date is coming up fast @murphyzen WILL be here sharing his humor and wisdom for one day only. ✨ I can’t wait to hear what he has to say! ✨ #interfaithharmony #spiritualdiscussion #zenteachings (at Atlanta, Georgia) https://www.instagram.com/p/B8gpDqPp4r3/?igshid=1rgfo7j9bz8u0

[stepintothemagic]

This is a perfect example of non-interference and not to manipulate certain relationships. Because it is not something we can dictate.

Meddling with other people’s love affair is really not advisable as love fate ends will begin and end on their own 😇

#zen #zenprinciples #eternallove #chinesedramas #cdramas #asian

[pohem]

32.

we are neither

the wood

nor the ash;

we are

the fire in between.

become water or rivers

we dither as

substance or

substrate;

we are either

buddhas or

nothing;

nothing or

buddhas.

#100days of Poetry ©BryanJ.McLean 2019 @Lyinghere

#npm19 #poem #poetry #poet #zazen #koan #buddhism #buddhist #zen #soto #100daysofPoetry #100daysPoet

http://www.facebook.com/100daysPoet/

More: #zazen -- although I will have to check my exact book source & reference that inspired this simple version, I am certain I was inspired regarding the concepts from 'flowers in space', related to writings from Brad Warner on Master Dōgen's 'Kuge', I'll verify that later today.. Warner whom writes extensively on the works of Japanese Soto Zen Buddhist Master, Eihei Dōgen, and most specifically Dōgen's wrting regarding 'flowers in space' that discusses Cause and Effect.. This article below from online is helpful in outlining my point, on - Eihei Dogen's Kuge - Flowers of Space -

Hakuin's Daruma translated by Yasuda Joshu Roshi and Anzan Hoshin sensei 1999-2000

This discussion of the cause and effect of Time is felt as the burning lotus, it only applies when it is blooming / on fire... "For example, the time and place of the opening and blooming of the blue lotus are in the midst of fire and at the time of flames… /

Know that in a single spark

are hundreds of thousands of blue lotuses,

blooming in the sky,

blooming on the earth,

blooming in the past,

blooming in the present.

Experiencing the actual time and place of this fire is the experience of the blue lotus. Do not drift by this time and place of the blue lotus flower." So in a bad summary from myself, When we seen that our distractions (flowers of the mind - cause) are illusions, they disappear to time and space (effect). Moar Reading: http://www.thezensite.com/ZenTeachings/Dogen_Teachings/Kuge_Flowers.htm

[jbeanz1017-blog]

#indeed #message #zenteachings https://www.instagram.com/p/Bp_Y1x6n5A5/?utm_source=ig_tumblr_share&igshid=1tbxw8l5j8uxv

[tmarshconnors]

Zen Buddhism Part One.

The Five Precepts

The Five Precepts are not an absolute rigid set of rules, but provide a practical basis for good, ethical living which will produce the right environment in which to seek out our own truths.

The first precept is that of not intentionally killing living beings. We step on ants every day, and this isn’t really with any lack of care, and I doubt if it’s possible to avoid occasionally beating the odd cockroach to oblivion, however, the premeditated killing of other human and senseless killing of animals for sport certainly is not desirable for Buddhists. The primary goal of this precept is to develop concern for the safety and welfare of others and to have compassion for all living things.

The second precept is to take only what has been given. This is broader than not stealing, as it means returning borrowed items, and not taking unfair advantage even when it is still within the laws of the country. This means that you develop a sense of fair play, and generosity towards others.

The third precept often talks about sexual misconduct, but may also be interpreted as not misusing the senses. As the strongest drive after the survival instinct, the sexual drive will dominate our lives and cause much suffering unless directed wisely and skilfully. Living to excess, and in particular excessive eating, also causes grief. This precept encourages us to be content with more simple lives.

In the fourth precept we are encouraged not to speak falsely, not to lie, slander, misrepresent or to gossip maliciously. This teaches us to speak truthfully and kindly and to have positive motives when we approach a discussion.

The fifth precept is most important for today’s affluent Western society, and that is to avoid intoxicants. This includes alcohol, unnecessary drugs, and stimulants such as tobacco and caffeine. This precept is important to develop rational thinking and will allow the development of inner clarity needed for mindfulness.

As always, the Buddha was compassionate and pragmatic, and recommended these rather than dogmatically insisting that these five precepts were essential. But there is considerable good sense in each precept and by living with them every day, the way is then clear to be able to focus on the personal search for enlightened understanding.

The Six Realms

(Interpreted as state of mind.)

If ego decides it likes the situation, it begins to churn up all sorts of ways to possess it. A craving to consume the situation arises and we long to satisfy that craving. Once we do, a ghost of that craving carries over and we look around for something else to consume. We get into the habitual pattern of becoming consumer oriented. Perhaps we order a piece of software for our computer. We play with it for awhile, until the novelty wears out, and then we look around for the next piece of software that has the magic glow of not being possessed yet. Soon we haven't even got the shrink wrap off the current package when we start looking for the next one. Owning the software and using it doesn't seem to be as important as wanting it, looking forward to its arrival. This is known as the hungry ghost realm where we have made an occupation out of craving. We can never find satisfaction, it is like drinking salt water to quench our thirst.

Another realm is the animal realm, or having the mind like that of an animal. Here we find security by making certain that everything is totally predictable. We only buy blue chip stock, never take a chance and never look at new possibilities. The thought of new possibilities frightens us and we look with scorn at anyone who suggests anything innovative. This realm is characterised by ignorance. We put on blinders and only look straight ahead, never to the right or left.

The hell realm is characterised by acute aggression. We build a wall of anger between ourselves and our experience. Everything irritates us, even the most innocuous, and innocent statement drives us mad with anger. The heat of our anger is reflected back on us and sends us into a frenzy to escape from our torture, which in turn causes us to fight even harder and get even angrier. The whole thing builds on itself until we don't even know if we're fighting with someone else or ourselves. We are so busy fighting that we can't find an alternative to fighting; the possibility of alternative never even occurs to us.

One of the three higher realms is called the jealous god realm. This pattern of existence is characterised by acute paranoia. We are always concerned with "making it". Everything is seen from a competitive point of view. We are always trying to score points, and trying to prevent others from scoring on us. If someone achieves something special we become determined to out do them. We never trust anyone; we "know" they're trying to slip one past us. If someone tries to help us, we try to figure out their angle. If someone doesn't try to help us, they are being uncooperative, and we make a note to ourselves that we will get even later. "Don't get mad, get even," that's our motto.

At some point we might hear about spirituality. We might hear about the possibility of meditation techniques, imported from some eastern religion, or mystical western one, that will make our minds peaceful and absorb us into a universal harmony. We begin to meditate and perform certain rituals and we find ourselves absorbed into infinite space and blissful states of existence. Everything sparkles with love and light; we become godlike beings. We become proud of our godlike powers of meditative absorption. We might even dwell in the realm of infinite space where thoughts seldom arise to bother us. We ignore everything that doesn't confirm our godhood. We have manufactured the god realm, the highest of the six realms of existence. The problem is, that we have manufactured it. We begin to relax and no longer feel the need to maintain our exalted state. Eventually a small sliver of doubt occurs. Have we really made it? At first we are able to smooth over the question, but eventually the doubt begins to occur more and more frequently and soon we begin to struggle to regain our supreme confidence. As soon as we begin to struggle, we fall back into the lower realms and begin the whole process over and over; from god realm to jealous god realm to animal realm to hungry ghost realm to hell realm. At some point we begin to wonder if there isn't some sort of alternative to our habitual way of dealing with the world. This is the human realm.

The human realm is the only one in which liberation from the six states of existence is possible. The human realm is characterised by doubt and inquisitiveness and the longing for something better. We are not as absorbed by the all-consuming preoccupations of the other states of being. We begin to wonder whether it is possible to relate to the world as simple, dignified human beings.

[theidi0syncratic]

[vietnamzen]

Tiếp xúc với sự sống Bí quyết của thiền tập là trở về an trú trong giờ phút hiện tại để tiếp xúc với sự sống. Sự sống chỉ có mặt trong giờ phút hiện tại, vì quá khứ đã không còn và tương lai thì chưa đến. Bụt, giải thoát, giác ngộ, an lạc và hạnh phúc chỉ có thể được tìm thấy trong hiện tại, vì vậy nơi hẹn của bạn với Bụt, với giải thoát, với an lạc là giờ phút hiện tại. Nếu bạn bước được những bước chân thảnh thơi, ăn cơm im lặng trong hạnh phúc, uống trà có ý thức, ngắm hoa hồng với tâm vô ưu, miệng nở một nụ cười hàm tiếu và lòng cảm thấy an lạc thì là bạn đang tiếp xúc với Bụt trong tự tâm bạn. Bạn là Bụt trong lúc đó. Điều này có phải do tôi nói đâu, chính Bụt Thích Ca đã nói : "Tất cả các bạn đều có khả năng thành Bụt”. Và thường Bất Khinh Bồ Tát nói: “Tôi không dám khinh các bạn vì các bạn đều sẽ thành Bụt tương lai”. Vì vậy bạn đừng mặc cảm là bạn không thể thành Bụt. Thiền sư Thích Nhất Hạnh ‘ #vietnamzen #vietmeditation #zenbuddhism #vietnamhistory #vietnamculture #vietnamchildren #vision #ThichNhatHanh #zenmaster #zenteacher #meditação #méditation #meditation #zen #meditationtraining #meditationinlife #life #meditationinlife #zeninlife #zenpractice #everydaymeditation #living #enlightenment #presencia #present #presença #now #moment #happiness #Buddha #Bụt (tại Gò Tháp - Di tích Quốc gia đặc biệt) https://www.instagram.com/p/CTv33oDFTp-/?utm_medium=tumblr

[yourdisappointedarms]

“Swallows fly in the sky, The water reflects their image. The swallows leave no traces, Nor does water retain their image.” #thichthienan #vietnamese #teacher #monk #buddhism #zen #zenteachings #deathanniversary #practicedying https://www.instagram.com/p/B5Nl8F-Br_B/?igshid=r7p3rabjq2is

[theajjf]

Shu, Ha Ri… Kokoro… Discussing The Five Stages of Learning - by Kintaro sensei.

New Post has been published on https://www.ajjf.org/shu-ha-ri-kokoro-discussing-the-five-stages-of-learning-by-kintaro-sensei/

Shu, Ha Ri… Kokoro… Discussing The Five Stages of Learning - by Kintaro sensei.

Part 1

Several years ago a shiny new phrase swept through the industry in which I work. Professional networking was amazed and new student enrollment went through the dojo roof everywhere. The initial LinkedIn article and inaccurate Wikipedia entry all attribute Aikido with understanding and quantifying the progression of learning development in humans.  Like many of you, my eyes rolled and the audible groan emanating from my coffee filled mouth was likely heard across the office upon reading the byte-sized descriptions. The Five Stages of Learning can be abbreviated for an ‘elevator pitch’ (done it). Understanding both versions can help teachers and students alike; and empower the individual in every aspect of life.

Shu, Ha, Ri etc. are the modern terms we might assign to the progressive levels or stages of learning from introduction to mastery. We have all encountered this idea in some form in our professions or more to the point, Danzan Ryu and other martial practice. The quick concepts are:

Shu: Do it by the book. The learner focuses on repetition to develop recognition, muscle memory set the foundation to be successful. Success is in the beginning¹.

Ha: Perfect practice makes perfect. Ha is the time to create solid habits as the techniques have been learned. Regular practice reinforces habit which in turn facilitates intrinsic motivation. However in this phase the learner still references the ‘rulebook’.

Ri: ‘Break the rules’. A ‘Ri’ person or group has spent time with their practice which has given them enough perspective to understand when the rulebook can be altered to fit a situation and yet can achieve the original purpose or produce innovation. Growth Mindset is consistent with Ri. Advancing through the 5 Levels depends on how we perceive the plasticity of our mind. Thus, a Growth mindset is the understanding that abilities and intelligence can be developed. Often people in this stage are seen to have a healthy balance of technical and intuitive acumen. Confidence precedes them or is noticeable. (Ri confidence should not be confused with elitism and self-promotion. This is actually a regressive trait). Professionally I am of the opinion that there are very few actual Ri people; they are the quiet self-effacing people in the room.

Kokoro: Kokoro attempts to name the seamless unification of what we call the heart and mind and body². It does not mean ‘heart’; that would be shinzhou for the anatomical location or ha-to which is a modern label for a ‘love-heart’ (emotional reference). Eihei Dogen and Dainin Katagiri explain this unification as the ‘Buddha body’³. We will revisit this concept in the latter part of this article.

Mu: A return to one’s original state. As Zen, Soto Zen in particular, explains things, our original ‘state’ is one of pure energy. Think Yoda in his blue-lighted immanence (transcendent state). In this context we can roughly understand this concept as ‘mind-no-mind’ or something similar.

None of these stages or phases describes a Dan or kyu rank.

Part 2

When you read Part 1 your brain was immediately asking which stage it was in or assigning you a category which made you feel confident. Finding a safe place mentally and physically is our prime survival instinct. This is seeing duality.

We (humans) expect to get something from what we do. The longer we train the worse it gets sometimes. Collecting techniques, we find the best one to use for a situation. At the far end we expect things like advanced dan rank, recognition and positions of influence. While these are normal for our species, they are behavior ‘anti-patterns’ to a Growth Mindset and life-long learning. 

We can deepen our practice of Danzan Ryu by learning who we are. Most people get through life just fine by using the common sense of their culture, professions etcetera. Most of us are like this and there is nothing wrong or right about it. But there is no depth, no charm or fascinating quality in how one understands his or her practice. Then something happens, perhaps on the mat and you sense there is more to understand.

This is the turning point which has aroused the Way-seeking Mind. This is the first stage of learning. The turning point may have occurred before your Danzan training. Maybe it occurred at some point years later….there is no schedule. But once it does happen you realize there is more.

This is the second stage of learning according to Zen Buddhism. This stage is a chance for you to practice. Practice is boring. Even Muhammed Ali hated training; no joke. Ponder that one for a moment. Sports medicine studies have shown us there is a point at which beginner athletes start wanting to train more honing skills and becoming more efficient. Inevitably the athlete realizes more and more depth to their training. They see themselves climbing the proverbial mountain.

More research, more study, more practice. Our teachers and their teachers help show us the way to the top. The third stage of learning only happens when you reach the summit. What that is for each of us is often hard to see. You’ll know once you get there. More probably others will see it when you get there.

And yet we cannot stay at the top of the mountain. Staying at the top is lonely. There’s no one else there and rational thought points the way back down to society. The answers come easy now. Adjusting to society again means forgetting what was learned at the top of the mountain for a while. This is the fourth stage of learning. Dainin Katagiri does explain it as ‘forgetting’ what we have learned. I suggest it is a metaphor to remind the mountain climber that no one in the village can see the world in the same way she did from the summit.

The fourth stage is rather selfish. We think we’ve seen spiritual truth. We know the best techniques and were taught by people who performed amazing feats of martial skill. When I was a kid those Kool-Aid commercials were so awesome; so many flavors.

It can be frightening to forget ourselves and just help people. It takes time to learn this part of our practice. This is the final stage. This is mu. This person has shibumi. When we can forget that we are simply sharing our life and forget our expectations of receiving…

“That is peace — real peace. Real peace is to become Buddha.”  – Dainin Katagiri

[1] The article Success Is In the Beginning by Professor Tony Janovich has been a cornerstone for my journey in Danzan Ryu Jujutsu and the other supporting martial practices in which I train. I read it every year. And it is new every time.

[2] Writing the phrase as “heart and mind and body” illustrates how we as Westerners create a mental boundary making comprehension difficult.

[3] The ‘Buddha body’ is not a ‘god-like’ state by the way. Self-actualization is not divinity.

References (in order of use)

Title Image Kanji, By en:User:Jossi – Own work, Public Domain, https://commons.wikimedia.org/w/index.php?curid=8803117 

Katagiri, Dainin. The Light That Shines Through Infinity: Zen and the Energy of Life. Shabhala 2017

Wikipedia. Shuhari. https://en.wikipedia.org/wiki/Shuhari

Janovich, Tony. “Success Is In The Beginning” https://kodenkan.com/philosophy/success-is-in-the-beginning/

Dōgen, Eihei. Shōbogenzō: Treasurey o the True Dharma Eye. Online translations compiled by www.thezensite.com/ZenTeachings/Dogen_Teachings/Shobogenzo_Complete.html

Cleary, Thomas, trans. Shōbōgenzō: Zen Essays by Dōgen. Honolulu: University of Hawaii Press, 1977, 1986.

Article: Dr. Dweck’s Research Into Growth Mindset Changed Education Forever can be found at https://www.mindsetworks.com/science/

Back to Kiai Echo March 2019 – February 2020