The Buddha famously said “admirable friendship,” or what I’m calling Dharma friendship, is the entirety of the holy life. In the last episode, I discussed the value and nature of personal Dharma friendships. In this episode, I talk about what makes a good Dharma friendship and offer some practical ideas about how to find, form, and maintain such relationships.
The Buddha famously said the “admirable friendship,” or what I’m calling Dharma friendship, is the entirety of the holy life. In this episode, I discuss the value and nature of personal Dharma friendships. In Part 2, I will talk about what makes a good Dharma friendship and offer some practical ideas about how to find, form, and maintain such relationships.
This episode on Bodhicitta, or Way-Seeking Mind, is chapter two of my book The Ten Fields of Zen Practice: A Primer for Practitioners.” Bodhicitta is the first Field of practice because without it we never even begin practice, and, if we don’t nurture and sustain it, our practice will wither and die. I discuss the first arising of Bodhicitta, its function, how to cultivate it, and its profound nature.
In this introductory chapter to my book, “The Ten Fields of Zen Practice: A Primer for Practitioners,” I discuss the nature of practice and “progress” on the path of practice. I then introduce the Ten Fields, and the rest of the book will consist of a chapter on each of the Fields.
One way to frame our practice is to say it has a “translation” aspect and a “transformation” aspect. Translation means to apply Buddhist teachings and practice to our life to free self and other from suffering, and live with greater wisdom and compassion. Transformation means to seek transcendence of the self and all of its limited views through a relentless process of inquiry, for the sake of an even more profound and stable liberation. I discuss how each aspect is valuable, how they differ, and clarifying what you want out of your own spiritual path.
When we witness – or experience – suffering or injustice, the medicine of emptiness can give us strength and equanimity. It should also increase our compassion, allowing us to be open, sensitive, and responsive without getting overwhelmed by anxiety, depression, fear, anger, or hatred. I talk about what the “medicine of emptiness” is – and isn’t – and how to access it.
Everyday life gives us countless opportunities for “awakening work.” I discuss ways to practice each and every moment in order to awaken to the truth of Dukkha and the ending of Dukkha, and to the truth Emptiness. In Part 3 I will talk about how we can similarly work on a direct, personal experiences of Suchness, Buddha-Nature, and the Two Truths (absolute and relative) in the midst of our daily lives.
The formal aspects of Buddhist practice – the things you can look at and identify as “Buddhist practice” – are very important. These include meditation, Dharma study, and time with Sangha. However, unless you’re a monk in a really strict monastery, over 90% of your time is spent outside of formal practice. It’s important to remember that practice each and every moment – how we choose to live our life, just as it is – is the most important thing.
In Part 3 of my “Sangha Challenges” discussion, I finish my list of reasons you may resist joining a Buddhist community or find it challenging to maintain your relationship with one over time. I present each challenge as an opportunity for growth and learning.
I take a sabbatical from my Zen teaching one month a year, and this year it’s in August. In this announcement I explain (and thank you for your patience), and recommend a past episode to listen to (published six years ago!).
