This episode is part 2 of “Work as Spiritual Practice According to Dogen’s “Instructions to the Cook.” In this episode I take you through five ways to engage your work as spiritual practice, based on Dogen’s teaching.
Zen demands that we engage our everyday activities, particularly work, as spiritual practice. Few writings describe Zen work practice as well as Zen master Dogen’s “Tenzokyokun,” or “Instructions to the Tenzo” (a tenzo being the head cook in a monastery), so I’ll use this short text to frame my presentation. Although the Tenzokyokun describes the work of a specialized role within a Zen monastery, its teachings about taking care, serving others, appreciating everything, and becoming one with your work are relevant to everyone, no matter what their work or life circumstances.
It’s tempting, particularly in Mahayana Buddhism, to get stuck in a kind of superficial satisfaction with your zazen and practice. Of course, it’s possible to get stuck in dissatisfaction as well. In this episode I walk you through four steps to deepen your zazen by using your dissatisfaction as guide for your efforts. I also compare zazen to walking on a tightrope – the instructions are simple, but actually doing it is challenging and requires experience, effort, and attention.
In this episode, I continue with the story of the Theravadin precepts (see Part 1 for the first part of the story) – particularly how the Vinaya has affected the ordination of monks and nuns, and how lay people participate in precept practice. Then we move on to China, and I talk about how the Chinese dealt with the question of how to establish an authentic Buddhist lineage while adapting the Vinaya to China, and avoiding the trap of “hinayana” practice that Mahayana sutras warned about (was the Vinaya “hinayana” practice?). They responded by creating additional Mahayana precepts, and elaborate sets of monastic regulations.
Many people are unaware that, from the beginning, Buddhism has said as much about how you should behave in your daily life as it does about meditation or study. In this episode, I cover the first Buddhist teachings about moral conduct, and then talk about the evolution of the Buddhist precepts, including the code of discipline for fully ordained monks and nuns.
Buddhists all over the world regularly gather for silent meditation retreats with a 24-7 schedule. In this episode I describe a Zen retreat, or sesshin, including what a typical day is like, and the challenges and rewards of maintaining silence and meditating for 6-10 hours a day.
In this episode I complete my line-by-line exploration of the Heart Sutra. I cover what the sutra means when its says “there is no” such-and-such, why it proceeds through such long lists of things that don’t exist the way we conceive of them (and what those lists refer to), and the significance of the mantra presented at the end.
The Heart Sutra is probably the best-known Buddhist text in the world. It’s less than 250 words long and considered to present the essence of Mahayana Buddhism. However, its meaning – and its attraction to Buddhists – may not be immediately evident! In this episode, I first recite the Heart Sutra for you and give you a brief overview of its history to provide you with a little context. Then I start working my way through the text line by line, offering definitions of terms, explaining references, and giving you a sense of the teaching being conveyed. I’ll finish the line-by-line analysis in the next episode.
In traditional Zen practice, we have a lot of what we call “forms.” Forms are the established ways we enact our practice with our bodies… they include the ways we move in the meditation hall, sit in the meditation posture, place our shoes outside the door, chant and offer incense, show respect for one another, eat communal meals, and enact our rituals and ceremonies. Why do we have so many forms instead of just going with the flow and letting people do things the way they want to?
This is the first episode of two on the Buddha’s 45-year teaching career and the establishment of the Buddhist community. I’ll talk about the Buddha’s first sermons, the enlightenment of the first disciples, the first lay students of the Buddha and how lay practice figures into early Buddhism, and the initial formation of the ordained Sangha and how they practiced on a daily basis.
Is it really necessary to participate in a Sangha, or Buddhist community? What are the benefits, joys, and challenges of doing so? You may be surprised by some of the aspects of Sangha practice I talk about in this episode (it’s not all about enjoying the pleasant company of enlightened people!).
Liberation from self-concern is central to all forms of Buddhism, although the methods used to achieve that liberation differ widely. In this episode, I present a classic Zen teaching on not-self: Zen Master Dogen’s statement that “to study Buddhism is to study the self” and “to study the self is to forget the self.”
This episode explains several of the Buddha’s first teachings: the Three Marks and the teaching of Anatta, or Not-Self. From the beginning, the Buddha’s teachings featured the Three Marks, or Characteristics, of Existence: anicca (impermanence), dukkha (dissatisfactoriness), and anatta (not-self). Here I introduce the Three Characteristics and then go into the teaching of not-self in detail – what it means and doesn’t mean. For example, did you know the Buddha did not teach that we have no self?
The practices of acceptance and non-attachment are critical to Zen and Buddhist practice, but they are easily misunderstood. It can sound like we’re being asked not to care about things, or not to try to change things for the better. Fortunately, this is not what Zen means by acceptance or non-attachment, because 1) it’s impossible (or psychologically and spiritually damaging) not to care, and 2) trying to change things for the better is the bodhisattva path itself!
In this second episode on the Buddha’s life, I tell the story of his spiritual struggle and search, and the circumstances around his enlightenment. Then I summarize his teaching career, and tell the story of his passing, in order to give you a sense of the arc of his entire life. In Episode 9: Shakyamuni Buddha’s Enlightenment: What Did He Realize? I go into more detail about the content of the Buddha’s enlightenment, and in Episode 17: Life of Shakyamuni Buddha Part 3: Buddha’s First Sermons and Students, and the Early Sangha I return to the subject of the Buddha’s teaching career, which requires 1-2 episodes on its own.
Buddhism began when Siddhartha Gautama experienced a spiritual awakening over 2,500 years ago in India, and became an “awakened one,” or Buddha. In this first episode on his life, I first explain in detail the sources of biographical information we have on the Buddha – their historicity and significance. Then I tell the story of the Buddha’s life from just before his birth until he decides to leave home as a spiritual mendicant.
If you’ve spent any time in a Zen community, or reading Zen books, you will have encountered the term “practice” countless times. Buddhist teachers throughout the centuries have told us to “practice” diligently. Students of Zen are called “practitioners” and we talk to one another about our “practice.” What Is “Zen Practice,” anyway? In this episode I present three important meanings of “practice,” and how you can define practice in a traditional sense (Zen teachings, methods, conventions, etc.) or an experiential sense (how you face your life right here, right now).
According to tradition, Buddhism began with the Buddha’s enlightenment. This was the spiritual awakening of one man, Siddhartha Gautama, somewhere between 528 and 445 BCE, who afterwards was called the “Buddha,” or “awakened one.” He then taught others what he realized, along with the methods he used to achieve that realization, and those teachings have been passed down to the present day. What exactly did Siddhartha comprehend in his enlightenment?
Zen Buddhism is a non-theistic religious tradition. However, it’s not entirely correct to say that there is no God in Zen. While we don’t conceive of, or worship, an omnipotent personification of the Divine, at the heart of our tradition is the teaching that reality itself is luminous, precious, and infused with compassion. We don’t ascribe an agenda, personality, or gender to That-Which-Is-Greater, but we long to live in harmony with It, and personally experience intimacy with It. These longings infuse our spiritual practice with meaning.
In this episode I present an alternative to mindfulness practice. I do this because I believe the concept of mindfulness – at least the way it is typically understood – may limit our spiritual development. It can become a dualistic trap that causes us to reject much of what we are as human beings. I call this alternative, “The Radical Practice of Undivided Presence.”
