Tso-ch’an I (fundamentals of practice)

Tso-ch’an I (fundamentals of practice)


*Note* If you are attached to your dogma don’t bother reading this post.

I guess I thought everybody was doing this. But most “Buddhist” books don’t really address it. This post was spontaneously vomited out after I read an article about a monk with PTSD recently and I guess I found it rather shocking. Not to make light of his situation, it is tragic, but that his practice did not support him as he was going through his ordeal may be the larger tragedy.

Here is the deal from my limited perspective. Just about everybody everywhere more than likely has some type of diagnosable psychological disorder to some degree or another. I don’t know if that is quantifiable or true and I am admittedly just taking a stab at this, but if you examine your so called self for a while you will probably figure it out and come to a similar conclusion for yourself after a while too. I think.

*And no I do not think that Buddhism has every answer for every little jot and tittle out there, but keep in mind that the word Therapy is derived from Theravada, the old teachings of Buddhism.

I am not an accredited teacher at all, just so you know what you’re getting into before reading further. But I have found a certain system of training to be gradually helpful and to have something that people always try and steer you away from expecting from this type of practice… Results.

Now the hard part is that I could and probably should write a whole book about this. Right now I just don’t have the time. There have also been a number of books ranging from modern to ancient that cover everything I have to say too. I don’t know the exact number but I have heard that there are 84,000 sutras in the Pali Cannon alone, and that is just the start of it. They are all pretty much saying the same things.

All of the worthwhile teachings almost across the board seem to always start off with ethics. From Gautama Buddha saying “Avoid the two extremes” and even the teaching of the Four Noble Truths can be looked at as a teaching in ethics. (I know it is more than that, but it is a view) Many of the more idealistic religious organizations make ethics their sole focus with good reason. The most popular book of the last 2000 years was really just a treatise on ethics. When people commit themselves to Buddhist practice the first step is generally taking the precepts, which is nothing more than guidelines for ethical conduct. Sadly a lot of teaching lineages nowadays seem to only give the precepts lip service. This is a great tragedy.

Some of the most basic ways of cultivating ethical conduct are of course through practice. Three that I have found helpful are practicing generosity, gratitude or appreciation, and empathy. The “How too” is a little complicated and I think is dictated a lot by each individual person’s particular situation. But what is important is not stacking things against another or expecting an immediate (or any)return. For example; when I offer you tea I do not expect you to give me anything at all in return. Or when accepting a cup of tea, considering all the wonderful steps that it took to get that tea to your lips, going all the way back to the means by which that tea was cultivated and beyond. As to empathy that is a hard one to put into intelligible terms, but just truly being able to put yourself in another persons slippers is what I have in mind.

The next important step is cultivating concentration. It seems to me lately that some of the institutionalized “Meditation establishment” would have people skip over this step and jump right into developing wisdom. I do not see how this can work and I tend to think it could be quite dangerous for people to do as developing wisdom is tricky business since the mind is such an immensely vast thing, combine with every persons idiosyncrasy’s and neurosis’s it appears to me that without a firm development in concentration one could go off track real quick and in a hurry.

The hard part is it is often difficult to tell the difference between developing concentration and developing wisdom. Particularly as they both often take their form in practice of seated meditation. But what you are doing in that seated meditation is entirely different even if the physical posture might seem the same. It is also important to point out that you can also develop these things outside of seated meditation even though this might interfere with some people’s dogmatic approach to practice.
I am only going to touch on stuff I have done on the meditation cushion for simplicity sake but I want to give an honorable mention to the practice of making a sound on the end blown flute as falling under both concentration and wisdom too.
Aside: I would really like to expand this whole post into a book. Oh well.

So on developing concentration; yes you should try to sit either full lotus or half lotus. See a yoga teacher if you can’t figure those out. Seriously they are the professionals at that sort of thing and I am sure I do not have anything resembling perfect posture. Sometimes I even sit in a Burmese posture depending on how my bones and blood circulation is doing day to day.

But on to business of focusing the mind, when you get in front of a real teacher instead of “Just Sitting” you will often get an instruction to count the breath. This is kindergarten Zen. But I think it is important. To my mind you have to go through kindergarten before going through grade school and high school and on to university. Learn to focus the mind on just counting the breaths. This foundation of concentration is going to pay dividends for you later. You can count the inhalations and exhalations one to ten or you can just count one over and over. The important bit is learning that single pointed concentration. When your mind starts to ruminate, just count. Start thinking about your day, just count. My knee hurts, just count.

Once you have gotten proficient at counting the breath than you should move on to following the breath. I think there are some funny ancient names for this but just be aware of the breath as you inhale and exhale, it might be difficult starting out doing this as you might find yourself going back to following the breath. That is ok. This is not a competitive practice. Just work on following the breath until you can do it well enough to where your mind does not go into the routine of rumination about the day to day.

I know a bunch of the readers are saying in their heads right now that “Master so and so doesn’t teach all of this! You’re just making this up!” I assure you I am not making this up and if master so and so is who I think he is than he may not have mentioned it but he did indeed practice what I am going over right now cause this is what was taught in the schoolhouse he came from.

So the next thing you want to get into is body awareness. This is likely going to have been happening throughout but now is the time to focus on it. This is also where you are likely to begin to become a posture Nazi as well, please do understand that everyone has a unique posture, you really just have to concentrate on your own. I also think it is important to come back to it just to pay attention to what your body is going through AFTER you have gotten your posture down pat. And while this is still filed in with concentration it also gets a little gray here; up until this point the main effort is just getting you mind prepared for what comes next. However this portion may lead to some insight, particularly impermanence, as you stay with the sensations of your body you may begin to understand that there is nothing about you that is permanent. This is an important insight that you can’t just learn through reading or intellectual understanding but can experience happening in real time as you follow the sensations of the body. There are various other concentration practices out there often going under the guise of "Mindfulness" and many of them also wander back and forth from concentration to wisdom. I am not here to condemn anyone practice just so you know.

Developing wisdom/insight:
This is where most of the modern writings seem to focus. And that is a good thing but in my view kind of pointless without a grounding in the fundamentals. I won’t get into the dogmatic argument of koan practice vs. silent illumination vs. sole sitting or shikantaza or whatever. In my view they are all wonderful and wondrous practices and I find it pointless to stack one against another. I think what is most effective for each individual will depend largely on each person’s own circumstances. But it is important to go back to the fundamentals of ethics and concentration constantly while you are developing your wisdom practice. I say again it is important to go back to the fundamentals of ethics and concentration constantly while you are developing your wisdom practice. It is important to go back to the fundamentals of ethics and concentration constantly while you are developing your wisdom practice. I say it three times because this is where people get stuck and or go off into extremes. This is where the koan is warning about all the skulls littering the meditation platform. This is where it is important to find a good friend to help you along the way, and where the grounding of a meditation community comes in helpful. And for me this is where the playful ease of freedom is found. Do not get stuck.

Hurt Feelings Report

This is what should be done
By one who is skilled in goodness,
And who knows the path of peace:
Let them be able and upright,
Straightforward and gentle in speech.
Humble and not conceited,
Contented and easily satisfied.
Unburdened with duties and frugal in their ways.
Peaceful and calm, and wise and skillful,
Not proud and demanding in nature.
Let them not do the slightest thing
That the wise would later reprove.
Wishing: In gladness and in saftey,
May all beings be at ease.
Whatever living beings there may be;
Whether they are weak or strong, omitting none,
The great or the mighty, medium, short or small,
The seen and the unseen,
Those living near and far away,
Those born and to-be-born,
May all beings be at ease!

Let none deceive another,
Or despise any being in any state.
Let none through anger or ill-will
Wish harm upon another.
Even as a mother protects with her life
Her child, her only child,
So with a boundless heart
Should one cherish all living beings:
Radiating kindness over the entire world
Spreading upwards to the skies,
And downwards to the depths;
Outwards and unbounded,
Freed from hatred and ill-will.
Whether standing or walking, seated or lying down
Free from drowsiness,
One should sustain this recollection.
This is said to be the sublime abiding.
By not holding to fixed views,
The pure-hearted one, having clarity of vision,
Being freed from all sense desires,
Is not born again into this world.





OK, I know this isn't "nice."
Sometimes the truth is just like that.
When your feelings are hurt, look inside before projecting your own pain on everyone else, please.

On the Little Round Cushion

Definitions of abstract on the Web:

Definitions of tangible on the Web:



I sway to the left
then back to the right
settle in between and become one piece

Gassho!
Jordan

Be nice to each other! And be sincere!

There have been a few folks out in the blogosphere talking about some subjects near and deer to me, so I put up a couple of Master Dogen’s old talks on the subject below. I feel like a broken record on this but since I see it keep coming up maybe the right thing to do is just rehash it.

Kind Speech & Love words, I feel are really at the heart of Buddhism, Right up there with Zazen*! I know that is a bold statement but here me out. Our main way of interacting with others is through communication, Here it is written, but it could be through speaking or other actions as well. Zazen* is a great practice, but while you may be able to plunge into it and get to the truth about reality, most folks are not ready, willing or able to do that yet. So clearly we should not be adding to suffering by making matters worse by acting superior or speaking down to others, belittling them. Instead try to raise them up if you can, or say nothing if you can’t.

There are exceptions! Sometimes, particularly when someone (like me) is particularly deluded, some harsh words might be in order to get someone to wake the heck up. But great care and compassion should be taken in that effort, because regardless of your intent, what comes around usually goes around.


May all be well and happy,
Jordan


* I acknowledge that others may have other practices that may be different, Zazen dose it for me.

Kind Speech

“Kind Speech” means, when meeting with living beings, first of all to feel compassion for them and to offer caring and loving words.
Broadly, it is there being no rude or bad words. In secular societies there are polite words “take good care of yourself!” and there is the disciple’s greeting”how are you?” Speaking with the feeling of “compassion for living beings as if they were babies” is kind speech. We should praise those who have virtue and should pity those who lack virtue. Through love of kind speech, kind speech is gradually nurtured. Thus, kind speech which is ordinarily neither recognized nor experienced manifests itself before us. While the present body and life exists we should enjoy kind speech, and we should not regress or deviate through many ages and many lives. Weather in defeating adversaries or in promoting harmony among gentlefolk, kind speech is fundamental. To hear kind speech indirectly etched an impression in the heart and in the soul. Remember, kind speech arises from a loving mind, and the seed of a loving mind is compassion. We should learn that kind speech has the power to turn around the heavens; it is not merely the praise of ability.

-excerpt from: Shobogenzo, Bodisatta-shishobo- Master Dogen-
Translated by Master Gudo Wafu Nishijima and Chodo Cross

Tea: mindful of mindfulness

I recognized something I had done subconsciously this morning, just a few moments ago.

Now I am conscious of it.

I self moderate my issuance of green tea based on availability.

Currently I am on a tight budget and I have rather expensive tastes in tea. As a result I have been cutting down on how much tea I use for a cup. This results in a thiner tea. The other day a friend gave me four bags of high quality Sencha and a really nice package of Macha. This persons thoughtfulness aside for a moment, I made a nice thick cup of the tea (a sencha& matcha blend) I had already had on hand. The odd thing is I was totally unaware of the moderation until I did not moderate.

I am sure this is a nice boring post, but I thought it was an interesting observation.

Maybe I could come up with a parable for this.

Back to the nice person who gave me the tea. She is a friend of my wife and has got to be a kind of subconscious saint. I really admire people who can manifest compassion without even giving it a thought. I wonder if I will ever be so magnanimous.

As an aside I am recognizing joy moment to moment again, thanks Mikedoe & Aaron.

May all be well and happy.
Jordan