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I have been asked by a few folks recently about the meaning of 'Right Action'. Can we always knows the 'right' and 'wrong' thing to do in a certain situation?
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The following are from the Metta Sutta (The Discourse on Loving Kindness), as published by the Ministry of Religious Affairs of Burma:
May all human beings be free from deceiving one another
May all human beings be free from looking down one another
May all human beings be free from causing miseries to one another
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Therefore, we do not discuss intelligence as superior and stupidity as inferior. Let us not choose between clever persons and dull ones. If we make effort devotedly, that is just wholehearted pursuit of the truth. Practice-and-experience is naturally untainted. The direction of effort becomes more balanced and constant. [Nishijima]
This being the case, intelligence or lack of it is not an issue; make no distinction between the dull and the sharp-witted. If you concentrate your effort single-mindedly, that in itself is wholeheartedly engaging the way. Practice-realization is naturally undefiled. Going forward is, after all, an everyday affair. [SZTP]
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The classical pianist, Arthur Rubinstein, was once approached on a New York street near the grand concert hall, Carnegie Hall, and asked, "Pardon me sir, but how do I get to Carnegie Hall?"
Therefore, we do not discuss intelligence as superior and stupidity as inferior. Let us not choose between clever persons and dull ones. If we make effort devotedly, that is just wholehearted pursuit of the truth. Practice-and-experience is naturally untainted. The direction of effort becomes more balanced and constant. [Nishijima]
This being the case, intelligence or lack of it is not an issue; make no distinction between the dull and the sharp-witted. If you concentrate your effort single-mindedly, that in itself is wholeheartedly engaging the way. Practice-realization is naturally undefiled. Going forward is, after all, an everyday affair. [SZTP]
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In our Zen Practice ...
Therefore, we do not discuss intelligence as superior and stupidity as inferior. Let us not choose between clever persons and dull ones. If we make effort devotedly, that is just wholehearted pursuit of the truth. Practice-and-experience is naturally untainted. The direction of effort becomes more balanced and constant. [Nishijima]
This being the case, intelligence or lack of it is not an issue; make no distinction between the dull and the sharp-witted. If you concentrate your effort single-mindedly, that in itself is wholeheartedly engaging the way. Practice-realization is naturally undefiled. Going forward is, after all, an everyday affair. [SZTP]
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Monks are on the march in Burma. Should Buddhists engage in protests? Is it in keeping with our Precepts?
In fact, should we hold political views at all, knowing that all such views, and human opinions, are ultimately illusion? And if so, which political views are Buddhist 'Right' views? Can we hold views and drop views too?
Civil disobedience will be conducted with a spiritual posture of respectfulness, in line with the Fellowship of Reconciliation Pledge of Resistance. All who commit civil disobedience agree to the following guidelines:
1. Our attitude will be one of openness and respect toward all we encounter in our actions. 2. We will use no violence, verbal or physical, toward any person. 3. We will not destroy or damage any property. 4. We will carry no weapons. 5. We will not bring any drugs or alcohol, other than for medicinal purposes. 6. We will not run or resist arrest; we will remain accountable for our actions as a means of furthering our witness to the injustice in question.
We see in the past that those who transcended the ordinary and transcended the sacred and those who died while sitting or died while standing, relied totally on this power. Moreover, changing of the moment through the action of a finger, a [flag]pole, a needle, or a wooden clapper; and exact experience of the state through the manifestation of a whisk, a fist, a staff, or a shout, can never be understood by thinking and discrimination. How could they be known through mystical powers [*] practice and experience? They may be dignified behavior beyond sound and form. How could they be anything other than criteria that precede knowing and seeing? [Nishijima]*[the word 'or' found here likely should be omitted]
In surveying the past, we find that transcendence of both mundane and sacred and dying while either sitting or standing have all depended entirely on the power of zazen. In addition, triggering awakening with a finger, a banner, a needle, or a mallet, and effecting realization with a whisk, a fist, a staff, or a shout-these cannot be understood by discriminative thinking; much less can they be known through the practice of supernatural power. They must represent conduct beyond seeing and hearing. Are they not a standard prior to knowledge and views? [SZTP]
In Enlightenment Unfolds Kaz Tanahashi said, "Nirvana is regarded as the realm of nonduality, where there is no distinction between large and small....self and other. ....To experience this...in the midst of the passage of time, change, and decay, is a miracle." He said, "For Dogen, this miracle can happen each moment, as each moment of duality is inseparable from a moment of nonduality. Duality and nonduality, change and no-change, relative and absolute, coexist and interact with each other. Dogen calls the experience of this dynamic ‘actualizing the fundamental point.’" In Zen, miracles are nothing other than such activities as drawing water and carrying firewood, when we realize, really realize, each moment of samsara as inseparable from a moment of nirvana. http://www.intrex.net/chzg/pat41.htm
We see in the past that those who transcended the ordinary and transcended the sacred and those who died while sitting or died while standing, relied totally on this power. Moreover, changing of the moment through the action of a finger, a [flag]pole, a needle, or a wooden clapper; and exact experience of the state through the manifestation of a whisk, a fist, a staff, or a shout, can never be understood by thinking and discrimination. How could they be known through mystical powers [*] practice and experience? They may be dignified behavior beyond sound and form. How could they be anything other than criteria that precede knowing and seeing? [Nishijima]*[the word 'or' found here likely should be omitted]
In surveying the past, we find that transcendence of both mundane and sacred and dying while either sitting or standing have all depended entirely on the power of zazen. In addition, triggering awakening with a finger, a banner, a needle, or a mallet, and effecting realization with a whisk, a fist, a staff, or a shout-these cannot be understood by discriminative thinking; much less can they be known through the practice of supernatural power. They must represent conduct beyond seeing and hearing. Are they not a standard prior to knowledge and views? [SZTP]
Zazen is a 'reset' button on the human brain and our thinking, allowing a balance and clarity free of assembled opinions, memories, dreams, categorizations, judgments, likes and dislikes. The world is thereby perceived as free and simple. Dropping our sense of a separate 'self', we drop the many ways in which that 'self' resists or rejects a 'not-self' world, pushing back against some 'other' moving in ways that the 'self' would not wish. 'Self' and 'other' are not two.
How many problems in our lives and in the world would be eliminated by peoples' simply stopping to think of the problem as 'real', stopping to 'think the problem into existence'? Examples would include tensions based on religious, racial or nationalistic differences, each dependent on various peoples who feel themselves different. On a more personal level, it could include many marriage problems, dissatisfactions of all kinds with the circumstances of our lives and the people in them .
Likewise, how many problems in our lives and in the world would be eliminated if we were less bound by the wants and desires of our separate 'self'? How would we fear growing ill, old or even dying if we dropped a sense of separate 'self' to possess such fears? Would we be less clutching of treasure and attainment if our 'self' did not require self-affirmations and confirmations of 'self worth'?
Of course, Buddhist Practice will not eliminate all the problems of our lives or this world, and action in our lives and in this world is required (just ask these monks on the march today):
Nearly 1,000 Buddhist monks, joined by thousands of their countrymen, marched in
We see in the past that those who transcended the ordinary and transcended the sacred and those who died while sitting or died while standing, relied totally on this power. Moreover, changing of the moment through the action of a finger, a [flag]pole, a needle, or a wooden clapper; and exact experience of the state through the manifestation of a whisk, a fist, a staff, or a shout, can never be understood by thinking and discrimination. How could they be known through mystical powers or practice and experience? They may be dignified behavior beyond sound and form. How could they be anything other than criteria that precede knowing and seeing? [Nishijima]
In surveying the past, we find that transcendence of both mundane and sacred and dying while either sitting or standing have all depended entirely on the power of zazen. In addition, triggering awakening with a finger, a banner, a needle, or a mallet, and effecting realization with a whisk, a fist, a staff, or a shout-these cannot be understood by discriminative thinking; much less can they be known through the practice of supernatural power. They must represent conduct beyond seeing and hearing. Are they not a standard prior to knowledge and views? [SZTP]
We see in the past that those who transcended the ordinary and transcended the sacred and those who died while sitting or died while standing, relied totally on this power. Moreover, changing of the moment through the action of a finger, a [flag]pole, a needle, or a wooden clapper; and exact experience of the state through the manifestation of a whisk, a fist, a staff, or a shout, can never be understood by thinking and discrimination. How could they be known through mystical powers or practice and experience? They may be dignified behavior beyond sound and form. How could they be anything other than criteria that precede knowing and seeing? [Nishijima]
In surveying the past, we find that transcendence of both mundane and sacred and dying while either sitting or standing have all depended entirely on the power of zazen. In addition, triggering awakening with a finger, a banner, a needle, or a mallet, and effecting realization with a whisk, a fist, a staff, or a shout-these cannot be understood by discriminative thinking; much less can they be known through the practice of supernatural power. They must represent conduct beyond seeing and hearing. Are they not a standard prior to knowledge and views? [SZTP]
A monk asked: "What is the essence of
Master Rinzai raised his fly-whisk.
The monk gave a Katsu shout.
The Master hit him.
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Again, a monk asked: "What is the essence of Buddhism?"
The
The monk gave a Katsu.
The master also gave a Katsu.
The monk hesitated.
The Master hit him.
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The master asked a monk: "Where do you come from?"
The monk gave a Katsu.
The Master folded his arms and told him to sit down.
On the death bed—Katsu!
Let he who has eyes see!
Katsu! Katsu! Katsu!
And once again, Katsu!
We see in the past that those who transcended the ordinary and transcended the sacred and those who died while sitting or died while standing, relied totally on this power. Moreover, changing of the moment through the action of a finger, a [flag]pole, a needle, or a wooden clapper; and exact experience of the state through the manifestation of a whisk, a fist, a staff, or a shout, can never be understood by thinking and discrimination. How could they be known through mystical powers or practice and experience? They may be dignified behavior beyond sound and form. How could they be anything other than criteria that precede knowing and seeing? [Nishijima]
In surveying the past, we find that transcendence of both mundane and sacred and dying while either sitting or standing have all depended entirely on the power of zazen. In addition, triggering awakening with a finger, a banner, a needle, or a mallet, and effecting realization with a whisk, a fist, a staff, or a shout-these cannot be understood by discriminative thinking; much less can they be known through the practice of supernatural power. They must represent conduct beyond seeing and hearing. Are they not a standard prior to knowledge and views? [SZTP]
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Yesterday trains, now planes ... My family and I are heading back to Florida for a few weeks. We have to pack up things, say farewell to a few friends, after many years of splitting our time between there and Japan.
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Click on picture to 'play'.
A discussion of McDonalds on the Treeleaf Forum ... coupled with the fact that it is a 'Father & Son' weekend (mom is at an Ai-ki-do meet) ... has led Leon and I to the playground at the local Golden Arches in Tsukuba.
In zen, work has great value, because it allows us to practise the Way in action. In the dojo and during retreats (sesshins), zazen is followed by samu, which is when we do the chores to ensure the smooth functioning of communal life. Samu also means putting our efforts at the service of the community, without expecting anything in return. French version of the texts from Zen, by Bovay, Kaltenbach and De Smedt, Albin Michel Publishing, 1993
Yes, Samu is just Zazen in action. It may not look like seated meditation, but it is to be done from the same state of mental balance. Couple this with an attitude of goalless, non-striving, 'just doing', also a halmark of Zazen. As well, work is to be performed mindfully, as the only action in and of the whole universe : One engaged in Samu should devote to it all care and attention, never wishing for or thinking of anything else.
We see in the past that those who transcended the ordinary and transcended the sacred and those who died while sitting or died while standing, relied totally on this power. Moreover, changing of the moment through the action of a finger, a [flag]pole, a needle, or a wooden clapper; and exact experience of the state through the manifestation of a whisk, a fist, a staff, or a shout, can never be understood by thinking and discrimination. How could they be known through mystical powers or practice and experience? They may be dignified behavior beyond sound and form. How could they be anything other than criteria that precede knowing and seeing? [Nishijima]
In surveying the past, we find that transcendence of both mundane and sacred and dying while either sitting or standing have all depended entirely on the power of zazen. In addition, triggering awakening with a finger, a banner, a needle, or a mallet, and effecting realization with a whisk, a fist, a staff, or a shout-these cannot be understood by discriminative thinking; much less can they be known through the practice of supernatural power. They must represent conduct beyond seeing and hearing. Are they not a standard prior to knowledge and views? [SZTP]
Master Zhaozhou (Jap.: Joshu) has this story ...
We see in the past that those who transcended the ordinary and transcended the sacred and those who died while sitting or died while standing, relied totally on this power. Moreover, changing of the moment through the action of a finger, a [flag]pole, a needle, or a wooden clapper; and exact experience of the state through the manifestation of a whisk, a fist, a staff, or a shout, can never be understood by thinking and discrimination. How could they be known through mystical powers or practice and experience? They may be dignified behavior beyond sound and form. How could they be anything other than criteria that precede knowing and seeing? [Nishijima]
In surveying the past, we find that transcendence of both mundane and sacred and dying while either sitting or standing have all depended entirely on the power of zazen. In addition, triggering awakening with a finger, a banner, a needle, or a mallet, and effecting realization with a whisk, a fist, a staff, or a shout-these cannot be understood by discriminative thinking; much less can they be known through the practice of supernatural power. They must represent conduct beyond seeing and hearing. Are they not a standard prior to knowledge and views? [SZTP]
Master Dongshan (Jap.: Tozan) had this exchange with Master Yunyen (Ungan). It involves a Hossu, the horsehair fly swatter or whisk, one of the traditional implements of a Zen Teacher ...
Dongshan asked, "What sort of person is able to hear the Dharma expounded by insentient beings?"
Yunyen said, "Insentient beings are able to hear it."
"Can you hear it, Master?" asked Dongshan.
Yunyen replied, "If I could hear it, then you would not be able to hear the Dharma that I teach."
"Why can't I hear it?" asked Dongshan.
Yunyen raised his fly whisk and said, "Can you hear it yet?"
Dongshan replied, "No, I can't."
Yunyen said, "You can't even hear when I expound the Dharma. How do you expect to hear when insentient beings expound the Dharma?"
Dongshan then asked what sutra teaches that insentients expound the Dharma, and Yunyen said that the Amitabha Sutra states, "Water, birds, tree groves, all without exception recite the Buddha's name, recite the Dharma."
We see in the past that those who transcended the ordinary and transcended the sacred and those who died while sitting or died while standing, relied totally on this power. Moreover, changing of the moment through the action of a finger, a [flag]pole, a needle, or a wooden clapper; and exact experience of the state through the manifestation of a whisk, a fist, a staff, or a shout, can never be understood by thinking and discrimination. How could they be known through mystical powers or practice and experience? They may be dignified behavior beyond sound and form. How could they be anything other than criteria that precede knowing and seeing? [Nishijima]
In surveying the past, we find that transcendence of both mundane and sacred and dying while either sitting or standing have all depended entirely on the power of zazen. In addition, triggering awakening with a finger, a banner, a needle, or a mallet, and effecting realization with a whisk, a fist, a staff, or a shout-these cannot be understood by discriminative thinking; much less can they be known through the practice of supernatural power. They must represent conduct beyond seeing and hearing. Are they not a standard prior to knowledge and views? [SZTP]
From a talk on Fukanzazengi by Taitaku Pat Phelan (Chapel Hill Zen Center)
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We see in the past that those who transcended the ordinary and transcended the sacred and those who died while sitting or died while standing, relied totally on this power. Moreover, changing of the moment through the action of a finger, a [flag]pole, a needle, or a wooden clapper; and exact experience of the state through the manifestation of a whisk, a fist, a staff, or a shout, can never be understood by thinking and discrimination. How could they be known through mystical powers or practice and experience? They may be dignified behavior beyond sound and form. How could they be anything other than criteria that precede knowing and seeing? [Nishijima]
In surveying the past, we find that transcendence of both mundane and sacred and dying while either sitting or standing have all depended entirely on the power of zazen. In addition, triggering awakening with a finger, a banner, a needle, or a mallet, and effecting realization with a whisk, a fist, a staff, or a shout-these cannot be understood by discriminative thinking; much less can they be known through the practice of supernatural power. They must represent conduct beyond seeing and hearing. Are they not a standard prior to knowledge and views? [SZTP]
I am hiking in Northern Japan today. It is a very beautiful place, abutting the Oirase River.
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Years prior to becoming the fifteenth Zen patriarch, the Venerable Kanadeva called upon his future teacher, the Great Nagarjuna, asking to become his student. Nagarjuna sensed that Kunadeva was someone of great Wisdom. Thus, to test Kanadeva, Nargarjuna placed a bowl of clear water before the visitor. Kanadeva thereupon produced a needle from his robes and threw the needle into the bowl of water, presenting it to Nagarjuna. They met each other and joyfully realized that they were of like minds. Nargarjuna accepted Kanadeva as his student, and eventually he became Nagarjuna's Dharma Successor.
We see in the past that those who transcended the ordinary and transcended the sacred and those who died while sitting or died while standing, relied totally on this power. Moreover, changing of the moment through the action of a finger, a [flag]pole, a needle, or a wooden clapper; and exact experience of the state through the manifestation of a whisk, a fist, a staff, or a shout, can never be understood by thinking and discrimination. How could they be known through mystical powers or practice and experience? They may be dignified behavior beyond sound and form. How could they be anything other than criteria that precede knowing and seeing? [Nishijima]
In surveying the past, we find that transcendence of both mundane and sacred and dying while either sitting or standing have all depended entirely on the power of zazen. In addition, triggering awakening with a finger, a banner, a needle, or a mallet, and effecting realization with a whisk, a fist, a staff, or a shout-these cannot be understood by discriminative thinking; much less can they be known through the practice of supernatural power. They must represent conduct beyond seeing and hearing. Are they not a standard prior to knowledge and views? [SZTP]
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Years prior to becoming the fifteenth Zen patriarch, the Venerable Kanadeva called upon his future teacher, the Great Nagarjuna, asking to become his student. Nagarjuna sensed that Kunadeva was someone of great Wisdom. Thus, to test Kanadeva, Nargarjuna placed a bowl of clear water placed before the visitor. Kanadeva thereupon produced a needle from his robes and threw the needle into the bowl of water, presenting it to Nagarjuna. They met each other and joyfully realized that they were of like minds. Nargarjuna accepted Kanadeva as his student, and eventually he became Nagarjuna's Dharma Successor.
We see in the past that those who transcended the ordinary and transcended the sacred and those who died while sitting or died while standing, relied totally on this power. Moreover, changing of the moment through the action of a finger, a [flag]pole, a needle, or a wooden clapper; and exact experience of the state through the manifestation of a whisk, a fist, a staff, or a shout, can never be understood by thinking and discrimination. How could they be known through mystical powers or practice and experience? They may be dignified behavior beyond sound and form. How could they be anything other than criteria that precede knowing and seeing? [Nishijima]
In surveying the past, we find that transcendence of both mundane and sacred and dying while either sitting or standing have all depended entirely on the power of zazen. In addition, triggering awakening with a finger, a banner, a needle, or a mallet, and effecting realization with a whisk, a fist, a staff, or a shout-these cannot be understood by discriminative thinking; much less can they be known through the practice of supernatural power. They must represent conduct beyond seeing and hearing. Are they not a standard prior to knowledge and views? [SZTP]
