Understanding Zen Practice

"Open during remodel."



(Photo courtesy of Amy Serin and Wikimedia Commons.)

WW: Café cats

(These are two employees of Neko, Bellingham's cat café. In this establishment, one may enjoy a variety of snacks while petting a truly bewildering array of resident cats. I captured this photo on their day off, which they take in the café's basement, where they enjoy access to sidewalk-level window lounges such as this one.

Some of these cats are professionals, but a significant number are there for the purpose of test-driving, after which the driver takes them home. A large display of photos on the wall documents dozens of former staff who thus found alternative employment as house cats. One wonders if it seems anticlimactic to be petted by just a few unchanging people every day, far from the glamour and adulation of show business.

One also wonders if their human coworkers get tired of cat house jokes.)


Appearing also on My Corner of the World.

The Infinite Monk Theorem

"An infinite number of monks,
with an infinite number of zafus,
and an infinite amount of time,
would eventually get around to meditating."

Wu Ya

(This assertion has never been formally tested, but my suspicions are the results would be similar to those of another famous thought experiment.)




(Nineteenth century Japanese drawing of a monk meditating, or maybe sleeping, courtesy of the US Library of Congress and Wikimedia Commons.)

WW: Signal the uprising!

(Narcissus garden blooms have long become wildflowers here on the North Coast, punching up in lawns and pastures, along roads, and, as here, in open forests. Most years they announce the coming of spring just days before it arrives, their bright yellow blossoms chiming like bells in the cold dark wet of late winter.

Each year I'm sceptical, and each year I'm wrong.)

Bodhisattva Day 2025

So here we are on another Bodhisattva Day. The statement has subtly become more emphatic in the current environment; even a touch confrontational, in a world where any call for steady hands is suddenly fighting words.

Perhaps that's why I chose my father's cardigan this year, though the thought only just now occurred to me.

My best to all who agree that discretion and mindfulness are the essence of morality.

Gasshō.

WW: Bodhisattva Day is 20 March!

(That's me in my cardigan on Bodhisattva Day 2014. This year Bodhisattva Day falls on Thursday – i.e., tomorrow. For information on the bodhisattva principle, Bodhisattva Day, and how to participate,
click this link.)

Appearing also on My Corner of the World.

Maximum Illumination

Enlightenment is the stated goal of Buddhism, possibly the only doctrine we all share, though variously defined.

As far as I know, all Zen lineages, diverse though we are, uphold the conviction that enlightenment is possible in this life; that it comes irrespective of social and material distinctions; and that meditation is the fundamental discipline of enlightenment practice.

In theory, we also hold our leaders to a "maximum illumination" standard; that is, the teacher must be the most enlightened person in the zendo. The old Chàn chronicles preserve accounts of itinerant peasants summarily unseating exalted abbots in dharma combat. And if that martial art has now mellowed to ritual sparing between genial sanghamates, in those old Chinese records it's presented as deadly earnest.

All of this goes to the strength with which the Ancestors cleaved to a central principle. To wit: if we're going to dropkick the Buddha's explicit orders for an egalitarian sangha, then the brother or sister monk we perch precariously on that perilous peak must at minimum embody awakening.

And it's at this point that we slam smack into the Christian concept of antinomianism.

For among the many commonalities our two religions share is an insistence on the possibility – nay, obligation – of attaining a superior spiritual state in this life. We call it enlightenment, they call it salvation, but though our understandings of those states differ in important ways, our certainty that they exist prompts coreligionists to announce themselves special and demand extra-scriptural privilege.

Specifically, they declare themselves leaders.

And this is where the antinomianism comes in. Because upon their ascension to secular power, two unproductive phenomena abruptly co-arise:

1. Their conduct becomes demonstrably unenlightened.

2. They insist this unenlightened conduct is in fact the height of enlightenment; it's just that the sangha are too pedestrian to grasp their higher wisdom.

And that second one is antinomianism. You see, it's really very simple: treating others like doormats is the soul of bodhisattva practice. It's just what arhats do, and if you were one, you'd get that

And there-in lies a crisis. Because it's not.

Not that defining enlightenment isn't hard. How can you tell if a person has attained a state that can't be comprehended, or even defined?

As the ancient Zen joke would have it: how do you eff the ineffable?

I've thought about this a lot. I've scrutinised my own experience; what's happened on the cushion, where my heart moves during and after kensho, what's changed in my personality in two decades of mindful practice.

I haven't become enlightened, but I've grown measurably, and the Buddha said that's evidence of nascent awakening.

So becoming a better person than you were pre-zazen is the test. Are you less judgemental now, more empathetic? Less uptight, more patient? Calmer? More loving, less ambitious?

Has your ego diminished, or inflated? Are you supple or brittle? Do you fret more in social contention, or less?

How do you measure up on the 8 Worldly Dharmas Illumination Indicator?

If these lights aren’t green, why waste your life becoming an even bigger ass than you already are by being boss?

In the end, I've gained one practical insight into the quandary of human limitation:

–––> It's what you do with it.

(NB: Not a new concept on these pages, but a new application of it.)

Annoyance, impatience, disappointment, despair, frustration; what do you do when they happen?

Do you use or manipulate others? Do you make cutting remarks or determine to get even?

Do you apologise when you've behaved in an ignorant, superior, or abusive fashion?

These are universal human challenges, but a moral authority must own and publicly grapple with them. And by this standard, you can see the risk you run to your own practice when you set yourself up as a guru.

Which is why my brotherly counsel is not to.

Of one thing I'm sure: selfish, inconsiderate, preëmptory behaviour is not a sign of enlightenment. And refusing to confess, apologise, and atone afterward indicates you're not even on the road.

It's not that I don't yet know enough about enlightenment.

It's that I know too much.


(Photo courtesy of Unsplash.com and a generous photographer.)