It’s challenging to make our Dharma practice continuous – maintaining awareness and appropriate conduct each moment of our lives. In his essay Gyoji, or “Continuous Practice,” Zen Master Dogen doesn’t offer practical tips for mindfulness and pure conduct in everyday life, but instead challenges our limited ideas about what practice is. In this episode (part 2), I continue discussing four points I think Dogen makes about Gyoji.

Our goal in practice is to live in accord with the truth, or the Dharma - not only while sitting in meditation or studying Buddhism, but every moment of our lives. In other words, we strive to make our practice continuous. It can be extremely challenging to maintain mindfulness and good behavior all the time. How can we make our practice more continuous? Not surprisingly, in his essay “Gyoji,” or Continuous Practice, Dogen does not give us practical tips but instead challenges our limited ideas about what practice is. 

This is part two of my discussion “Cutting Moral Corners: Is Buddhism Compatible with 21st-Century Life?” In Part 1 I talked about the moral stress that arises from living a modern life, where almost every decision we make becomes a moral choice. I discussed how home leaving – or monasticism – was early Buddhism’s prescription for avoiding moral stress, and then how the Mahayana bodhisattva ideal become a model for lay practice. In this episode I address the matter of moral stress and how we might practice in the midst of it in order to free ourselves from dukkha, or suffering.

As long as we remain engaged in 21st-century life, at least in any industrialized society, we are part of an infinitely complex web of karma that covers our planet. Even the details of our lives become moral choices, and it becomes increasingly difficult to live in a way that does no harm or that fulfills the ideal of the selfless Buddhist contemplative. Because of our interconnectedness with all things, we feel pain and moral stress when we act out of accord with our ideals. What does lay Buddhist practice look like in the midst of all of this?

In a lineage tradition like Zen, your understanding, manifestation, and expression of the Dharma is deeply influenced by your teachers, and by their teachers. Whether you are a member of my Zen Center, Bright Way Zen, or a fan of this podcast, you may appreciate stories of my teachers Kyogen and Gyokuko Carlson in this live talk.* (*Most of my episodes are produced specifically for podcast listeners, but I am on sabbatical in August.) 

I am on sabbatical for the month of August, so this is a recent talk I gave at Bright Way Zen. This is, of course, a very timely topic with a major election coming up in the U.S. in just over two months. If politics is "the set of activities that associated with making decisions in groups, or other forms of power relations among individuals, such as the distribution of resources or status, none of us are able to opt out of politics. Even if we remain silent, ignorant, and passive, we're profoundly affected by the decisions other people are making for the groups we are part of. How can we engage in conversations about what we should do as a group, institution, organization, community, state, nation, or species, while remaining centered in our practice and true to our aspirations as Buddhists?

This episode is an informal (unprepared) talk I gave in response to a question someone: Is everything a Zen teacher does a "teaching"? How do you know? This led to discussion of other topics as well, related to having a formal relationship with a Zen teacher - What does it mean? What does it look like? Why would someone want this?

In this episode and the previous one, I do something radical and share my experience of a sesshin I recently attended, describing it day by day. There are many reasons not to do this, and I went into those reasons in the last episode (part one), where I also described my first two full days of retreat. In this episode I describe days 3-5 and make some closing remarks.

In this episode I’m going to do something radical and share with you my experience of the sesshin I attended last week, describing it day by day. There are many reasons not to do this, which I will go into. I certainly don’t intend to do it again. Still, despite my misgivings I thought it might be helpful for you to get an insight into what a sesshin is like for another person. In this episode I get through the first couple days of the retreat, and I will finish my story in the next episode.

This episode is the third installment of chapter five of my book-in-process, The Ten Fields of Zen: A Primer for Practitioners. In the first episode, I described the central role of Precepts in Zen and covered the Three Refuges, Three Pure Precepts, and two of the Grave Precepts. In the last episode, I talked about the Grave (serious, or weighty) Precepts 3-8. In this episode, I’ll discuss Grave Precepts nine and ten, and talk about how we work with Precepts.

This episode is the second part of chapter five of my book-in-process, The Ten Fields of Zen: A Primer for Practitioners. In the last episode, I described the central role of Precepts in Zen and covered the Three Refuges, Three Pure Precepts, and two of the Grave Precepts. In this episode, I talk about the Grave (serious, or weighty) Precepts three through eight. In the next episode, I’ll discuss Grave Precepts nine and ten, and talk more about how we work with Precepts.

The fifth Field of Zen Practice is living according to moral Precepts. The Buddhist precepts guide our ethical conduct, ensuring we minimize the harm we do to self and others. Such conduct is a prerequisite for the peace of mind we need for spiritual practice. The precepts also serve as valuable tools for studying the self; when we are tempted to break them, it alerts us to our self-attachment and reveals our persistent delusion of self as a separate and inherently-existing entity. Keeping the precepts familiarizes us with acting as if the self is empty of inherent existence. This episode is the first part of chapter five of my book-in-process, The Ten Fields of Zen: A Primer for Practitioners. 

According to Zen master Keizan’s Denkoroku, Ananda spent 20 years at the Buddha’s side. He had a perfect memory, understood all the teachings, was an impeccable practitioner, and attained arhatship. Despite this, the Buddha made Kashyapa his Dharma heir, and Ananda spent another 20 years practicing with Kashyapa. Finally, Ananda asked Kashyapa, “What am I missing?” This chapter of the Denkoroku discusses their subsequent exchange and Ananda’s long-awaited awakening.

This episode and the last, “Dharma Study: Wrestling with the Teachings,” comprise chapter four of my book, The Ten Fields of Zen Practice: A Primer for Practitioners. In the last episode, Part 1, I talked about the value of Dharma Study and how best to approach it. Then I discussed how to go about deciding what you want to study. In this episode I offer a list of eight fundamental teachings I recommend becoming familiar with, along with suggested texts to begin your investigation of each topic. I’ll end with a discussion of how to engage the teachings you study in a meaningful way. 

The fourth Field of Zen practice is Dharma Study, or becoming familiar with and investigating Buddhist teachings. The texts and teachings in Buddhism include tools we can use for practice and inspirational guidance for our behavior, but the most critical part of Dharma Study is challenging the ideas and views we already hold, not acquiring new ones. The teachings describe Reality-with-a-Capital-R and invite us to investigate and verify the truth for ourselves. We don’t seek to acquire insight into Reality for its own sake, but because it is liberating and transformative.

We all have negative aspects of ourselves we want to fix, disown, or even expunge completely from our being, but even with practice some things are extremely hard to change. As we strive to break free of our less-than-helpful aspects of self, we typically employ violent means, ranging from subtle rejection to vicious and debilitating self-loathing that may even manifest physically. Regardless of the severity of the violence, it causes damage. Much more transformative than our typical approaches to change is making a vow of complete, unconditional, inner nonviolence and then working toward complete acceptance and integration. 

Last week I led a sesshin, or silent Zen retreat. Participants participated in a 24-hour schedule of zazen, chanting, silent work, formal meals, and rest. Once or twice a day, I offered a "teisho" during zazen. "Tei" means to offer or put forth, and "sho" means to recite or proclaim. Teisho are sometimes called "encouragement talks," and they are meant to help listeners connect with the Dharma in spaciousness and silence of zazen. Teisho are not about explanations or the imparting of information, and they generally not recorded. They are offered spontaneously, just for the moment, just for those listening. Although you may not be sitting zazen while you listen to this episode, I thought I would offer you a teisho as if you are.

The third Field of Zen practice is Mindfulness, which is cultivating clear awareness of what is happening, moment by moment, within you and around you. Mindfulness is absolutely fundamental to Zen practice, allowing you to practice within all the other Fields. Without awareness, you can’t live your life by choice instead of by karma.

Recently, someone submitted a Dharma question for me to address: “I wonder what Buddha would say to us about the crises facing humanity, particularly the suffering of our own making?” I can't know, but I dare to put some words in the Buddha's mouth and then present follow-up questions.

This is the third episode of three comprising the “Zazen” chapter of my book, “The Ten Fields of Zen Practice: A Primer for Practitioners.” I start by offering what I should have put at the beginning of my chapter on Zazen: Basic instructions for Zazen. I then discuss how my “Five Efforts in Zazen” suggest Zazen is a neat and linear process, but in actuality Zazen is a messy, organic, real-life experience. Finally, I talk about how to deepen your Zazen without getting caught up in self-centered striving.

This is the second episode of three comprising the "Zazen" chapter of my book, "The Ten Fields of Zen Practice: A Primer for Practitioners.” I finish my discussion of the five efforts of Zazen, covering becoming intimate with Life, seeing the true nature of Life, and being one with Life.

The second Field of Zen practice is Zazen. “Za” means seated, and “zen” means meditation. However, as 13th-century Zen master Dogen famously stated, “…Zazen is not meditation practice.” Superficially, our Zazen may look like the meditation done in other spiritual traditions, or even in secular settings. We even call Zazen “meditation” sometimes, for convenience. However, Zazen is not meditation in the sense of a mental exercise aimed at a particular result. Zazen is our total response to life. It is the essence and enactment of our entire Zen practice.

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.

The Two Truths teaching is another classic Chan/Zen description of Reality-with-a-Capital-R. Reality has two aspects, often called relative and absolute. I call them the “dependent dimension” and the “independent dimension.” I describe this teaching and discuss why it is so important to our practice.

The Two Truths teaching is another classic Chan/Zen description of Reality-with-a-Capital-R. Reality has two aspects, often called relative and absolute. I call them the "dependent dimension" and the "independent dimension." I describe this teaching and discuss why it is so important to our practice.

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 my second episode reflecting on Dogen's “Bussho,” or “The Buddha-Nature," I discuss how Buddha-Nature is a teaching about our existential koan as human beings. I also talk about how Dogen says we have already got Buddha-Nature, and then explore more fully his teaching about "Total Existence."

In his essay "Bussho," or "The Buddha-Nature," Dogen explores and expands a classic Mahayana Buddhist teaching. I reflect on a few central concepts from the first paragraph.

In zazen we stop imposing ourselves on the world either through our habitual thinking or through any effort to control or judge our meditative experience. Only then can we meet the world us it is unfolding around, within, and through us - but this meeting requires energy and participation. This episode addresses the two essential aspects of zazen practice: What we are not doing, and what we are doing. Both are equally important and both are easily misunderstood.

In this second half of a two-episode discussion, I briefly review the limitations of sensual or worldly pleasures. Then I explore how engagement with the world, contrary to simply being a compromise, can be its own path of practice. Finally, I talk about how the Buddha’s teachings on renunciation are not only relevant but deeply meaningful and useful for householders.

The Buddha was pretty clear. If you wanted to experience complete liberation, it was best practice renunciation - to leave all worldly things behind: Family, sex, alcohol, fancy food, music, entertainment, frivolity, etc. Why did the Buddha recommend this? Why do fully ordained Buddhist monks and nuns still live this way? Are the Buddha’s teachings on renunciation relevant for householders?

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.

This is my third and final post during my 2023 sabbatical month. I'll be back soon with a full episode, but in the meantime I wanted to share two past episodes with you that multiple listeners have said were important to them.

Here again with recommended episodes for you to listen to while I'm on my August sabbatical from Zen teaching and writing. Your chosen form of meditation may be what I call "Directed Effort" meditation, or "Letting Go" meditation (I discuss Directed Effort versus letting go in Episodes 83 and 84: Two Paths to Meditative Concentration: Directed Effort Versus Letting Go – Part 1 and Part 2). In either case, you may find some useful tips in Episodes 184 and 185: 14 Ways to Enliven Your Zazen. When my zazen gets dull, lazy, restless, or distracted, these are the ways I try to engage my meditation more wholeheartedly.

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 one of my 236 past episodes to listen to (published six years ago!).

In Part 2 of my “Sangha Challenges” discussion, I talk about various 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 will finish up my list of challenges in the next episode, Part 3.

Should you join a Sangha? Sangha, or community, is one of the “Three Treasures” of Buddhism, but is it really necessary? How important is it? There are many "Sangha Challenges" - reasons you might feel resistance to joining a community, or difficulties you might face as you practice with one. I discuss ways to relate to various Sangha challenges as opportunities for practice and growth. 

Seated Zen meditation – zazen – is less like the meditative practices of many other spiritual traditions, and more like prayer in theistic traditions. This is not because we believe in God (although we might), but because zazen can be seen as a “religious” act – if we define religion in one of the ways philosopher William James offered, as “our total response to life.”

Understanding the teachings of Buddhism starts with becoming familiar with the Buddha's life story. This isn't because he is believed to have been divine, or even a prophet. Instead, his story is important because it serves as an archetype for the Buddhist vision of spiritual seeking and development. There are many teachings embedded in the story of the Buddha, who is regarded as having been a remarkable human being – but just a human being, like you or me.

One of Zen master Dogen’s most beloved writings is a relatively short essay called “Sansuikyo,” or the Mountains and Waters Sutra. In this episode, I reflect on two aspects this work: The statement that mountains and waters are, in of themselves, words of the Buddha, and the fantastic imagery of “mountains walking.” I only cover a few paragraphs of the Sansuikyo, but it is enough to open up a profound spiritual inquiry.

Buddhist and Zen masters through the ages have begged us not to “waste time.” What does this really mean? How do we know if we’re wasting time, and does it really matter?

This is part four of my series called “One Reality, Many Descriptions,” Buddha-Nature Part 2. I first talk about Buddha-Nature as trust. Then I offer the requisite discussions of what Buddha-Nature is not, and how it is necessary for us to awaken to our own Buddha-Nature in order to fully partake of the associated joy, redemption, and faith.

This is part three of my series called “One Reality, Many Descriptions.” While experiences of Emptiness and Suchness (or Thusness) may be liberating and transformative, we may be left with the question of how our limited, embodied existence relates to these profound truths. Our natural inclination toward self-preservation, our appetites and shortcomings, our ingrained habits, our complacency – these things can seem at odds with the greater Reality we have started to perceive. The teaching of Buddha-Nature points to the marvelous and redemptive fact that we too – just as we are – are Thus: Luminous and miraculous in and of ourselves.

It's natural to feel some eco-anxiety as the earth’s natural life-support systems break down. Buddhism clearly admonishes us to refrain from killing, to actively care for all life, and see ourselves as being in the “same boat” with all beings. In what ways can our practice help us stay strong, and how can it help us respond to our climate and ecological crisis in a way that’s consistent with our Buddhist values?

Eco-anxiety is fear that our earth’s natural life-support systems are in the process of a collapse that will be catastrophic to life as we know it. This fear may range in intensity between a vague, pervasive sense of worry to a debilitating condition. What does Buddhism have to say about eco-anxiety, and what does it offer us if we want to be responsible citizens and true to our aspirations as Buddhists – but we also want to avoid being overwhelmed with fear, despair, or a sense of powerlessness?

Awakening Inquiry is aimed at awakening to what I’ve been calling Reality-with-a-Capital-R. How do we inquire into aspects of Reality we have not yet even imagined? How do we even know what we don’t know? How can we see what we have not yet seen? How do we even know where to look? In Zen, we do this through the use of koans, whether those are traditional koans or natural ones. I discuss the nature of awakening inquiry and how to find koans to focus your practice.

What do Buddhists mean by the terms “Suchness” or “Thusness”? Over the millennia, Buddhists have employed many concepts to point us toward Reality-with-a-Capital-R, because awakening to Reality is profoundly liberating. This series of episodes discusses five classic descriptions of Reality. In Episode 229 I talked about the first of these, Emptiness (One Reality, Many Descriptions Part 1: Emptiness). In this episode I explore Suchness, or Thusness.

In the last episode I discussed “karma work,” or the process of noticing the underlying reasons for our selfish, harmful, or less-than-enlightened behaviors of body, speech, and mind, and then working to resolve them. I talked about how to identify our karmic issues. In this episode I discuss what to do once you’ve identified a karmic issue you’d like to work on, taking you through the process of delving into the underlying causes of your negative karmic patterns, and then finding greater freedom through insight and through habit change.

An important part of Buddhist practice is spiritual inquiry. Buddhism teaches us that there are underlying reasons for every selfish and neurotic thing we do, and that we can discern what those reasons are and work on them. This karma work can lead to lasting and transformative change. In this episode I describe karma work and discuss how to identify your karmic issues. In the next episode I will talk about the process of karmic inquiry once you have identified a karmic issue you would like to resolve.

In this episode, my second in a short series on spiritual questions, I talk about various reasons for resistance to coming up with or asking spiritual questions. Then I discuss the relationship between karma work and awakening, because in my next episode or two I’ll explore in depth how to come up with karmic questions, and then how to come up with awakening questions.

There are many aspects of Buddhism which suggest you ought to have deep spiritual questions – questions which are not merely intellectual, but which matter to you, personally, very much. Questions which bother you so much that you are driven to seek answers in the hope that they will bring peace of mind, or reveal better ways to think or behave, better ways to live your precious life. How can you come up with meaningful spiritual questions, or choose which of your many questions you should focus on?

Buddhism is based on seeking – seeking freedom from suffering, greater wisdom and compassion, greater skillfulness in benefiting beings, and a more authentic, connected way of being. Our spiritual growth depends on arousing and sustaining “Bodhi-Mind,” or the “Way-Seeking Mind,” which in turn generates questions, curiosity, energy, and determination. How do we arouse our Way-Seeking Mind and thereby give direction and inspiration to our practice?

Teachings like Emptiness, Buddha-Nature, Suchness, Absolute and Relative, and Mind-with-a-capital-M are challenging, and sometimes people wonder if they’re all just terms for the same thing, more or less, or whether they’re part of a long list of difficult-to-comprehend concepts we need to master as Buddhists. It may be helpful to realize that each of these classic Buddhist concepts describes Reality-with-a-capital-R, and there’s only one Reality. The concepts, therefore, are intimately related to one another, and each one emphasizes different aspects of Reality in a very useful way. In this episode I discuss Buddhist descriptions of Reality in general, and then talk about Sunyata, or Emptiness.

If we live without self-discipline – without clarifying aspirations, forming intentions, or training ourselves – our lives are unlikely to go in the direction we would like them to. Unfortunately, self-discipline is notoriously difficult! In the last episode I discussed the importance of self-discipline and some of the mistakes we make when applying it. In this episode I talk about what skillful self-discipline looks like.

If we live without self-discipline – without clarifying aspirations, forming intentions, or training ourselves – our lives are unlikely to go in the direction we would like them to. Unfortunately, self-discipline is notoriously difficult! In this episode I will discuss the importance of self-discipline and some of the mistakes we make when applying it. In the next episode (Part 2), I’ll talk about what skillful self-discipline looks like.

In Part 1 I defined what I mean by “worldly pleasure,” and then discussed five drawbacks of such pleasure as described in Buddhist teachings, and in our own experience. In this episode I talk about how - if we can engage worldly things with the mind that sees impermanence - we are not only inoculated against the many usual drawbacks of worldly pleasures, we can use every encounter we have with the world as an opportunity to practice deeply. Not only that, we actually end up engaging worldly pleasures with more appreciation and awareness.

Traditionally, the ideal of Buddhism is the renunciate monastic who forgoes worldly pleasures because they are fleeting and distract us from practice. How should a serious practitioner relate to worldly pleasures if they’re not living a renunciate lifestyle? Is it possible to fully enjoy the pleasures in our lives while maintaining a strong Buddhist practice, or are we fooling ourselves when we try to do so? In this episode I define what I mean by “worldly pleasure,” and then discuss five drawbacks of such pleasure as described in Buddhist teachings, and in our own experience.

Why aren't we just all born enlightened and avoid suffering? Or, we could ask: Why are human beings the way they are? Why did they evolve to cause so much suffering for themselves and others? If we all have Buddha-Nature, why isn’t that manifest from the beginning, and why does it get obscured so completely? Why is practice so hard if, as the teachings say, we have everything we need from the beginning?

On the meditation seat and off, we may experience significant insights - realizations that shift our perceptions of ourselves and world, and help relieve suffering. Insights may be sudden or gradual, major or minor, but we naturally want to be able to hold on them instead of forgetting them and going back to our previous way of thinking or being. Yet sometimes these insights seem to slip away or fade with time. Our effort to hold on to them sometimes causes them to recede even further. How can we integrate insights into our lives and practice?

I explore how - for some of us - explaining, dismissing, or justifying the story of the Buddha’s resistance to ordaining women (told in the Gotami Sutta) does not completely neutralize the discouraging effect of this story’s presence in the Buddhist canon. I then discuss how we can relate to this story without losing our faith in Buddhism as a path of practice.

I introduce the text that describes the Buddha’s negative words and actions in response to the question of ordaining women into what was called the “homeless life” of his monastic community. Then I’ll talk about various ways we can explain, dismiss, or justify the story contained in this text. In the next episode I’ll explore how, for some of us, explaining, dismissing, or justifying the story of the Buddha’s sexist discourse does not completely neutralize the discouraging effect of this story’s presence in the Buddhist canon, and how we can relate to the story without losing our faith in this path of practice.

This is Part 2 of my discussion about being the only Buddhist in your family. I continue discussing ways to create more harmony between your spiritual practice and your family relationships, and then talk about the special case of being in an intimate relationship with someone who doesn’t share your passion for Buddhist practice.

Many – if not most – English (or Spanish!)-speaking Buddhists are converts to Buddhism. Even if you were raised in a Buddhist family, chances are good that as an adult you are surrounded by non-Buddhists, or that as an active Buddhist practitioner you are surrounded by people for whom Buddhism is largely a cultural matter. I discuss the challenges of being the only Buddhist in your family or intimate relationship, and ways to create more harmony between your spiritual practice and your close relationships.

I discuss the third and fourth vows of the Fourfold Bodhisattva Vow, about entering all Dharma Gates and embodying the unsurpassed Buddha Way. For some of us, these seem less accessible and relevant than the first two, about freeing all beings and ending all delusions. I talk about what the third and fourth vows mean and why making them is valuable to our practice.

This is episode two in my series on the Fourfold Bodhisattva Vow (also called the Four Great Bodhisattva Vows). In the first episode of the series (216), I discussed the spirit of the bodhisattva vows in general, and then when into detail about the first vow about saving all beings. In this episode I will explore second vow about ending all delusions.

In this episode I review the meaning of the Fourfold Bodhisattva Vow, and then explore the first of the vows in detail: Beings are numberless, I vow to free them. What does it mean to free beings, and what does it mean to our practice that we vow to free every last one of an infinite number of beings? In the next couple episodes I will similarly explore the second, third, and fourth vows.

From the time of the Buddha, Buddhists have spent time contemplating impermanence - often by deliberately meditating on their own mortality and eventual death. This practice isn't for everyone, but it can help motivate us stay motivated to practice, focus on our deepest aspirations, take responsibility for our karma, maintain equanimity, and remember the preciousness of this moment. It can also lead to profound insights about the nature of the self.

Offering you another episode on zazen risks me repeating myself, but I don’t think it hurts to offer a fresh new talk on zazen periodically. The practice – while profoundly simple – also can be frustratingly elusive. What are you supposed to do during zazen, anyway? We’re told to just sit, and then allow thoughts to come and go, neither chasing them nor pushing them away. Is that it? In this episode I explore exactly what we’re supposed to be doing in zazen, and how to know if we’re doing it correctly.

The core teaching of Zen is that understanding the true nature of self is of the utmost importance to living a life that is liberated, compassionate, generous, wise, and skillful. Mindful examination of a subject like the self classically involves something akin to deconstruction; once we recognize the component parts of something, our sense of it as monolithic thing or force is undermined. I parse "the self" into six aspects, and discuss how each relates to our practice.

When we play wholeheartedly, we engage the world with energy, joy, lightheartedness, and enthusiasm, welcoming challenge and enjoying our activity for its own sake. We rarely have the same attitude toward our work, responsibilities, difficulties, or even our Buddhist practice. What if we did? Chan Master Hongzhi suggests a playful attitude might actually be an enlightened one.

Uchiyama Roshi's Opening the Hand of Thought is a great book for the beginner as well as the advanced practitioner of Zen. Uchiyama manages to balance philosophical discussion of the most challenging Zen topics - the nature of zazen, and awakening to universal self - with a compassionate, down-to-earth, creative (and sometimes humorous) style that makes you think, "I just might get it this time!"

This book is a treasure in that it collects in one place the essential subjects and themes of Kyogen Carlson’s teaching, which remains faithful to his Soto Zen lineage through Roshi Jiyu Kennett but reflects Kyogen’s ability to express the Dharma in a down-to-earth, inviting, but nonetheless challenging way.

In this episode I review Issho Fujita's Polishing a Tile. This is far and away my favorite book on zazen of all time, and it covers other essential aspects of Zen practice as well. This book isn't available as a hard copy, although I wish it was! However, you can access a pdf online in a number of places.

How can practice help us deal with the strong negative emotions we experience in difficult times, such as anger, hatred, fear, or despair? Fortunately, Buddhist practice is a powerful way to decrease our pain, agitation, reactivity, and preoccupation no matter what difficulties we’re facing, whether the challenges are in our personal lives or out in the world. I talk about nine benefits of Buddhist practice that are especially helpful when you’re facing difficult times. 

In the last episode, I talked about the new phenomenon of a virtual space for practice, including its merits and benefits. In this episode, I talk about the merits of practicing in a "Dirt Zendo" - a physical practice space, in-the-flesh. I then describe, at Bright Way Zen, we are attempting to create a sense of SanghaThe Buddhist community; originally, the ordained Buddhist community, but in many modern contexts, also includes lay practitioners of Buddhism. Term Details"> Sangha that connects and includes anyone who practices with us, regardless of whether they participate in-the-flesh, online (in our Cloud Zendo), or both.

Since COVID lockdown, Buddhist communities have greatly expanded their online practice opportunities. Virtual spaces are surprisingly effective for practice and building a sense of Sangha. Many Buddhist and Zen centers are now facing the prospect of permanently including options for virtual participation, which brings many opportunities but also many challenges. I discuss how the virtual and physical practice spaces look at my Zen center, and how we structure hybrid meetings. Then I talk about the merits of what we call the "Cloud Zendo." In my next episode, I'll discuss the merits of a good old-fashioned physical practice space, which we call the "Dirt Zendo," and the ways my Zen center is trying to integrate and care for both of our Zendos and create a sense of being one Sangha.

In order to find motivation for diligent practice, it can help to identify and connect with what you love more than anything else in the whole world. What love makes your life worth living? Love for your children, grandchildren, animals, nature, music, beauty, justice, knowledge? What or who arouses an unconditional sense of affinity and inspiration in the core of your being? Then practice for the subject of your love, because practice makes you better able to access, express, and manifest your love.

This is my second episode on one of the central teachings of Mahayana Buddhism, that all beings have Buddha-Nature (buddhata). I discuss more about what Buddha-Nature is and is not, how we can benefit from this teaching, and in what sense having Buddha-Nature is a good thing even before you awaken to it.

One of the central teachings of Mahayana Buddhism is that all beings have Buddha-Nature (buddhata). Awakening to this Buddha-Nature allows one to attain unsurpassed enlightenment, so it is clearly pure, good, and redemptive. But what is Buddha-Nature? Sometimes it is presented as our potential for awakening. Sometimes it is associated with our bodhi-mind – that which causes us to seek the Buddha Way. Not surprisingly, the teaching of buddhata is difficult to grasp. Even so, we can have a sense of it, and this offers an experience of personal redemption and deep faith in the Dharma.

Reality has two dimensions. Along the dependent dimension, our world is unequivocally full of greed, hate, delusion, and suffering, and any moral person should feel compelled to do something to make things better. Along the independent dimension, things are just as they are, and when we don’t impose our expectations and preconceived notions on the world, it’s a miracle anything exists at all. The two dimensions do not conflict with one another but are simultaneously true. The challenge is to be awake to, and live in harmony with, both dimensions, without clinging to either one.

This episode is the fifth and final installment – at least for now – of the story of my spiritual journey. I share a few more of what I call "enlightenments" - pivotal and personal insights I experienced along the path of practice that ultimately helped me find what I was looking for from the beginning.

This episode is the story of my spiritual journey, part 4. I start sharing a series of what I’m calling “enlightenments” I experienced over the course of the first ten years or so of my monastic training. These “enlightenments” were transformational insights that allowed me, slowly but surely, to find the happiness and peace of mind I was searching for.

It’s not unusual for our practice to languish at times. “Languish” means to be or become weak or feeble, to lose vigor or vitality, to be subjected to neglect or prolonged inactivity. How do we recognize when our practice is languishing and revitalize it, without falling into the dualistic trap of striving? How do we avoid the trap of striving without then falling into the opposite trap of complacency?

Buddhism is a path of renunciation. Many people assume this means we aim to separate ourselves from the things and beings of the world and work ourselves into a state where we no longer care about them – at least not to the point where it might hurt or upset us. Fortunately, this assumption couldn’t be further from the truth. Renunciation leaves us much more capable of sincere and open-handed love.

Sometimes there is no avoiding painful situations, whether the difficulty is arising in our own life or from witnessing suffering in the world around us. How can we respond to troubling conditions with generosity and compassion, but also without being overwhelmed? I discuss the Zen approach of being with the reality of situations – neither avoiding the pain, nor identifying with it.

Do we think there's life after death in Soto Zen? I discuss the Soto Zen perspective on consciousness and whether some kind of consciousness continues after our physical death, and where we find meaning if the self is empty of any inherent essence.

In this episode I explore a teaching from 12th-century Chan master Hongzhi, in which he instructs us to “wander into the center of the circle of wonder.” I propose that the whole of the Dharma can be found by exploring the nature of wonder, and what it is that obstructs wonder.

This is episode 2 in my discussion of physical discomfort in seated meditation. I discuss how to do it with a minimum of discomfort, including tips on spinal position and different kinds of meditation equipment. I try to call attention to specific practices that lead to discomfort or pain, and what the alternatives are. Because it’s rare to be able to meditate entirely without pain, I talk about when to tolerate pain, and when to adjust your meditation posture instead. Finally, I’ll share some options for you if seated meditation is not possible.

Most meditators experience some physical discomfort during seated meditation, ranging from restlessness to severe pain. In this episode I talk about why the seated meditation posture is so important, despite its tendency to cause some measure of discomfort. I also discuss the idea that mind and body are not separate, and in what way our discomfort always has both a physical and a psychological component. In the next episode I'll cover ways to address discomfort physically.

According to one of the foundational Buddhist teachings, we are doomed to be “blown about” by Eight Worldly Winds unless we engage in spiritual practice: Gain and loss, success and failure, praise and blame, pleasure and pain. Personally, I find this a vivid and useful metaphor for the human experience. I share an excerpt from a Pali sutta about the Eight Worldly Winds, and then explore what it means to be “blown about” by them, and what we can do about it.

When we contemplate the future, it may seem like we have only two options: dread, or hope. If we can’t summon hope, we may avoid thinking about the future at all in order to escape dread. Fortunately, the Buddhist Middle Way offers an alternative. Instead of getting stuck in dread or clinging desperately to hope, we refuse to get caught in either extreme. We can walk a dynamic path of practice, facing the future with eyes open while remaining responsive and free.

The gift of self - such as our time, attention, energy, enthusiasm, perspective, sympathy, and creativity brightens the lives of everyone around us. Although the self is "empty" of inherent, enduring self-essence, it is all we have to offer the world. Unfortunately, many of us are very inhibited when it comes to sharing ourselves. Fortunately, we can make a practice of offering ourselves open-handedly, setting aside the need for affirmation as we do so.

Sesshin - a silent, residential, Zen meditation retreat involving a 24-hour communal schedule - is an extremely valuable way to deepen your Zen practice. I discuss why I strongly encourage you to participate in sesshin, but also why - if you can't do so - it isn't necessary. Then I talk about several of the benefits and Dharma lessons of sesshin. I have many more such benefits and lessons to share, but I'll cover them in Celebration of Sesshin Part 2.

When our country - or global community - is broken, how do we practice? Faced with incomprehensible violence, injustice, lies, greed, and destruction, how do we cope, let alone respond in accord with our bodhisattva vows? Our first responses are usually anger, fear, judgment, and an effort to assign blame. Then may come a desire to check out - to ignore what's happening because we feel powerless to do anything about it. I discuss how our Buddhist practice can help us remain open, strong, and responsive.

In the Lotus Sutra, thousands of the Buddha's disciples line up, each requesting their own, personal prediction of buddhahood. What is this about? Shouldn't advanced practitioners of the Buddha way be beyond any concern about themselves? I share the stories from the Lotus Sutra and discuss the teaching contained in them - namely, that we all have self-doubt, and that spiritual liberation is about transcending the self but only manifests through unique, individual sentient beings.

The annual Buddhist ceremony of “feeding the hungry ghosts,” or Sejiki, offers rich mythological imagery as a teaching. Metaphorically, a “ghost” is anything painful or difficult which continues to haunt the present although its causes lie in the past. Sejiki and its surrounding mythology encourages us to make peace with our ghosts: We acknowledge them, set appropriate boundaries, make an offering, and hope that, over time, the ghosts will be able to partake of some healing and liberating Dharma.

I share nine more ways to enliven your zazen without employing methods that introduce dualism and struggle into your sitting. See Episode 184 for why this is important, and for my first five approaches.

Formal Zen koans are short stories or statements by past Chan/Zen masters which have been passed down through the generations for study and contemplation by Zen students. Each koan contains a Dharma teaching, and until you personally experience and digest that teaching, the koan remains a closed gate you need to pass through - on the other side of which is greater freedom, wisdom, and compassion. I discuss “natural koans,” or Dharma gates that arise in our everyday lives, and how to work with them.

I share with you questions and answers from my 2020 written interview for Eastern Horizon, a tri-annual magazine of the Young Buddhist Association of Malaysia (YBAM). There are some basic questions about Zen, and then some questions about what Buddhism has to offer with respect to understanding and coping with the COVID-19 pandemic. Thought you might enjoy hearing a different kind of presentation, where I have kept my answers very succinct.

Bodhicitta can be translated as Way-Seeking Mind, or the Mind of Enlightenment. It's the part of us that recognizes and seeks truth and goodness, inspiring our spiritual search and motivating our practice. In Mahayana Buddhism, bodhicitta is seen as essential to the path and a cause for gratitude. It also can be seen as the primary source of redemption for humankind, even when it seems the world is dominated by greed, hate, and delusion.

When we can't - or don't want to - avoid facing challenges (our own or those of others), what does the Dharma offer us in terms of preventing anxiety, fear, overwhelm, burnout, depression, or despair? I talk about what is really means to stay calm, the value of staying calm, and some practices that can help us do this.

As human beings we have a self-narrative, and for most - if not all - of us, this narrative includes a sense of inadequacy. When we conceive of ourselves as a "small self against the world" we will always feel inadequate, and consequently our generosity is inhibited. Fortunately, we can rewrite our self-narrative to include our buddha-nature, because the "boundless self with the world" is a conduit for abundance. The world needs and wants what you have to offer.

I remind us of the reality of the climate emergency, and then argue that the most appropriate response to it is for us – as individuals, communities, states, and nations – to declare war on global heating and ecological breakdown. This is the only way we know of, as human beings, to shift into the "emergency mode" mindset we need. I then explain how the imagery of war and battle fits with Buddhist practice.

The medicine of suchness is life-saving, because even the happiest and most fortunate human life inevitably contains suffering. Sometimes – in our personal lives or in the wider world – we face terrible things that arouse anxiety, depression, fear, despair, or rage, such as our climate and ecological emergency. Our Zen practice offers us suchness as a medicine that can alleviate our despair and help us access strength and gratitude.

This is the third installment of story about my personal spiritual journey. Check out episodes 174 and 175 for the first and second parts, which took me up to the point I left home to move into a Zen center. Today I’ll talk about my path to ordination as Zen monk and the next several years of junior training, including a time I call my “dark night of the soul.”

I’m on sabbatical for July but still wanted to release three episodes this month, so as a change-up I’m telling you a story of my spiritual journey (thus far!). In the last episode, 174, I talked about my early childhood up through my encounter with Buddhism at age 24. In this episode I continue the story up through my departure from the home life to do monastic practice.

It's July 2021, and although I'm taking a sabbatical from both my Zen center and my climate activism, I decided to release three episodes this month anyway. A change is sometimes as good as a break, so I figured I would change things up a little and share a story of my spiritual journey (thus far). I hope you enjoy!

The nature of true satisfaction is something explored by Zen master Dogen in his essay "Kajo," or "Everyday Activity." Using the imagery of having had rice, taking a leisurely nap, and living contentedly in a grass hut, Dogen emphasizes how true satisfaction is unconditional, and that we are nourished by the universe whether we are able to appreciate that fact or not.

Putting everything down is what we do in meditation and sometimes when we're practicing mindfulness in daily life. Caught up in things like worry, excitement, or anger, we often find it nearly impossible to put things down, but it is essential we create time and space to do so. It can help to remember that Zen practice is about getting comfortable repeatedly putting things down, picking them back up, putting them down, and picking them up.

I propose effective practice with any issue we face requires five things: Recognition of the issue causing stress or suffering; Faith change is possible though practice; Willingness to do what it takes to bring about change; Practice in the sense of actually doing something we think might help bring about that change, and Patience to keep walking the path of practice even if it takes longer than we’d like, or the results aren’t exactly what we’d hoped for.

Continuing with the case study of social action, I follow the discussion of Donald S. Lopez's article on whether Buddhism - in particular, the bodhisattva ideal - has much to offer in the domain of social action. Then I discuss why it matters to some of us that our faith tradition – whatever it is – encourages and supports the values we already hold, and what we might do about it when that isn’t the case.

As modern, mostly lay Buddhists we may seek encouragement and guidance from within the tradition for values we already hold. How much support does Buddhism actually give for things like social action, the importance of justice, honoring our connection to nature, enjoying our family and our daily lives, and learning to love ourselves? If we don't find support within Buddhism for our values, do we simply look elsewhere, or do we expand Buddhism?

In Zen we say practice is nothing other than your everyday activity. If we view the Dharma as something special – a particular activity we treat as more sacred, or a state we hope to attain that will be of an entirely different nature than the mundane existence we currently endure – we’re missing the point. At the same time, if we think practice is nothing other than just continuing our half-awake, habitual way of living, we’re also missing the point! What is the nature of our life and practice?

How can practice with mistakes - so we make fewer mistakes, but also so we aren't paralyzed by fear of mistakes, stressed out trying to avoid them, or stuck in regret or self-recrimination once we've made them? It helps to understand how mistakes are viewed in Zen. They're a sign you're actually practicing, and there's a sense in which this is no such thing as a mistake.

The annual Buddhist festival of Wesak celebrates the birth of Shakyamuni Buddha. The ceremony takes inspiration from the Buddha's mythological birth story, and I describe a version of the ceremony and share some chanting from it. Then I discuss the way Wesak helps awaken our gratitude for the Dharma, for teachers, and for all of those beings who have made our lives possible. 

The Buddhist precepts aren't just guidelines help us live moral and beneficial lives, they're also practice tools for studying the self. As Zen master Dogen wrote, “To study the Buddha Way is to study the self. To study the self is to forget the self. To forget the self is to be verified by all things...” When we're tempted to break precepts, it's a sign that our "small self" has arisen, and we have the opportunity to observe what's happening and explore new ways to respond.

Gratitude can be used as a practice to shift our attention from self-centered problems and complaints to an awareness of the miracle of simply being alive. It can help us be less reactive, depressed, anxious, and irritable, and more mindful and - frankly - happy. I explore the practice of gratitude and traditional Buddhist teachings about it.

The Lotus Sutra Parable of the Plants says that just as rain falls equally on plants big and small and each plant takes up what they need, so the Buddha shares the Dharma with all beings without any judgment or preference regarding their capacity, and each being receives what they need. I explore this message as well as the implication that there are indeed superior, middling or inferior practitioners and how this can challenge our ego.

If you practice Buddhism, it's natural to ask yourself, at some point, "Am I a Good Buddhist?" It's difficult to see ourselves as a good Buddhist when we fail to act in accord with our own deeper aspirations. And yet, according to Zen, no amount of practice is going make us into a Buddha, any more than you can polish a tile and make it into a jewel. So what is practice about?

Parinirvana, the death of the Buddha Shakyamuni, is commemorated by a ceremony in mid-February in most Buddhist communities throughout the world. The Buddha gave several important teachings right before his death, and there is teaching contained in the very manner and fact of his passing. In this episode I describe the Parinirvana (Nehan) ceremony in my lineage and discuss what we can learn from it.

For the sake of ourselves and others, we need to learn to Bear Witness without burning out. Bearing Witness means exposing ourselves to the suffering in the world in all its forms out of compassion. At the root of all suffering are the three poisons of greed, hate, and delusion, so Bearing Witness also means being aware of those forces in the world and the effects they have. This practice can be agitating and emotionally exhausting, so we need to learn how to do it without burning out.

Active receptivity is what we're aiming to cultivate in zazen, and in the rest of our practice. Despite the emphasis on what we’re NOT doing in zazen, it should lively and energetic activity, not passive. Think of putting aside your physical and mental activities in order to become incredibly quiet and receptive. Shhh! What's that? It’s like we’re surrounded by the music of a whole symphony that we usually can’t even hear because of our internal and external chatter.

Recent events show how deep a divide has developed within the United States. Those guilty of crimes need to be held accountable, but how do we repair the social fabric of our nation? It may help to renew cultural respect for the value of decorum: Dignified behavior according to social standards for what demonstrates a basic respect for one another’s humanity and acknowledges our mutual dependence. I discuss the teachings on decorum in Buddhism, and how critical it is to social harmony.

Dissatisfaction can lead to Bodhicitta. Bodhicitta is a Buddhist term literally meaning “awakened mind” that can translated as “the mind that seeks the way.” It’s the part of us which aspires to free ourselves and others from suffering – arising, ironically, from dissatisfaction. We think, “There must be a better way,” or, “There must be more to life than this.” Then we arouse the determination to find out, and this propels us down the path of practice.

You can expect your Buddhist practice to go through a cycle of ebb and flow in terms of energy, inspiration, and focus. At times, hopefully, you feel motivated and determined, and experience a period of learning and growth. Then there will inevitably be periods where your practice loses momentum. It may feel dull or aimless, or you may fall back into old, not-so-healthy habits. It’s important you don’t give up practice in times of low ebb, but instead recognize this as part of a natural cycle.

Part of our bodhisattva path is embracing our uniqueness and finding our own particular, special bodhisattva capacity, talent, and calling. Each of us has our own unique way, or ways, of serving in this world. It just takes some imagination to discover them. Teachings from Avatamsaka Sutra can help stimulate our imaginations in this regard. In this episode I tell five more bodhisattva stories and reflect on how they might manifest in real life.

Part of our bodhisattva path is embracing our uniqueness and finding our own particular, special bodhisattva capacity, talents, and calling. Each of us has our own unique gifts to offer the world which will determine what kind of service we should devote ourselves to, it just takes some imagination to discover them. A teaching from Avatamsaka Sutra can help stimulate our imaginations in this regard.

Kshanti is the Buddhist perfection (paramita) of endurance. Practice can relieve suffering, but it takes work; it isn’t a magic pill that brings instant peace and bliss. An essential part of our practice is learning how to endure - but not in a passive way, but in a determined refusal to be beaten down, defeated, deflated, or stopped in our efforts to relieve suffering for self and other and bring about a better world.

The Lotus Sutra parable of the Lost Son perfectly conveys the difference between hinayana and Mahayana practice. Despite what we may think of ourselves, we already have everything we need -  including the capacity for great liberation and service. At the same time, we need to practice in order to grow into our inheritance.

The emptiness of self is a Zen teaching that may seem rather abstract and philosophical, or even kind of nihilistic, depressing, or disorienting. Why does this matter? In brief, knowing the true nature of our self is what liberates us from fear and suffering.

In this episode I focus on how zazen is the dharma gate of joyful ease, because experiencing it as such is so profoundly restorative at a time when our lives tend to be stressful in many ways. I also think it’s necessary to explore the way in which zazen is the dharma gate of joyful ease because that dharma gate is subtle and can be elusive because to enter it we have to let go of all of our normal ways of operating.

Understanding people's actions can be difficult. Sometimes we can't help but feel disbelief, judgment, or disgust toward people based on how they respond to the suffering of others. The Buddhist teaching about the Six Realms of existence can help us understand people's mind states and motivations, hopefully leading us to greater patience, less judgment, and – most importantly – insight into what might work best to get through to people and help them change.

Bearing Witness, Taking Care, and Taking Action: A skillful balance of these ingredients helps you sustain energy, motivation, positivity, and equanimity even when so many things are falling apart, corrupt, unjust, discouraging, even frightening. It helps you maintain compassion and take responsibility as a citizen of the world without being overwhelmed and disheartened by the scale of the suffering, and helps you take joy in your precious life without denying or ignoring suffering and injustice.

When we call suffering beings to mind and extend metta - or loving-kindness - it might seem like we'd be opening up to more suffering and thereby increase our own fear and anxiety, but this is not the case. In fact, metta helps us face reality while aligned with our deeper nature. This alignment results in a sense of sufficiency and strength as we perform an act of generosity, give up our self-centered concerns, and become anchored in our boundless self.

Buddhism, like other religions, teaches we should treat each and every human being with respect, regardless of their behavior or off-putting manifestation. What does this really mean? Sometimes people are hateful, manipulative, cruel, selfish, irresponsible, or downright violent and destructive. Surely, in being asked to respect such people, we’re not being asked to ignore or condone their behavior, so how does respect for them actually look? And why is it important to cultivate this unconditional respect?

Buddhism teaches that no matter what happens to us, we always have some degree of choice about how we respond, and what we do next. At those critical, precious moments when your perspective widens and you become more aware of yourself, you can act in accordance with your aspiration to relieve suffering for self and other. This is what practice is: Taking advantage of our moments of choice, which arise countless times throughout the day and night, never losing faith that each of those little choices matter.

The Parable of the Burning House is one of five main parables of the Lotus Sutra, a classic Mahayana Buddhist text. I go through the parable paragraph by paragraph, stopping to reflect on each part of the story along the way and encouraging you to imagine yourself within the story as if it were a dream. I finish up by discussing the relevance of this teaching for our everyday lives and practice.

Whether you are personally intrigued by the concept of enlightenment or not, it is absolutely central to Buddhism. However, enlightenment – to use a kind of corny phrase – is not what you think. I discuss sudden and gradual experiences of enlightenment, the changes such experiences bring about in us, and why it’s important for all of us to seek enlightenment.

Humans evolved to make sense of their experience by explaining with a story, or narrative. Although our stories help us communicate and navigate our lives, they also can preoccupy and burden us. Sometimes they are distressing, depressing, or exhausting to maintain. This is why the Buddha said to train ourselves such that “in the sensed, there is only the sensed, in the cognized, only the cognized.” That is, we should train ourselves to experience things without our stories.

The practice of vow is central in Buddhism, as I’ve discussed before. Vows – alternatively aspirations, intentions, or commitments, formal or informal – are a conscious choice we make about the kind of life we want to live, and the kind of person we want to be. Clarifying the vows we are already living, and the vows we still want to take on, can help give direction and meaning to our lives.

How do we create a strong and sustainable Buddhist practice outside of a monastery? We create structure for ourselves and build good habits, but then the circumstances of our lives change. There are many competing demands on our attention and time. We have to mostly rely on our own self-discipline instead of social support. The key is giving our practice form but also accepting that it will constantly change, like learning to shape clay on a potter’s wheel.

All religions and spiritual practices have one purpose: To relieve our suffering and give us hope. As Buddhists we sometimes emphasize “relieving suffering” and leave it unsaid that, after being freed from your suffering, you will perceive things in a way that gives you hope, inspiration, and solace. The Buddhist teaching of suchness arose a couple hundred years after the Buddha to address the need some of us feel to hear descriptions of the positive aspect of reality from the beginning of our practice.

Despite the placid appearance of most Buddha statues and the Buddhist precept against indulging anger, there is a place for fierceness and compassionate anger in Buddhism. Especially when we're faced with injustice or need to protect others, we may need the energy of anger or fierceness to make ourselves heard. I discuss how respect for appropriate fierceness and anger appears in Buddhist iconography and mythology.

Many American cities are on fire - literally - as tensions over systemic racism erupt. How do we enact our bodhisattva vows in the face of all of this suffering - caused by racism, the global pandemic, the breakdown of earth's natural life support systems, and global heating? Our vow is to "save all beings" but - at least in terms of an individual's goal - that is impossible. How do we honor our bodhisattva vow in a vital and authentic way, as opposed to it being a largely irrelevant ideal?

Grief is love in the face of loss; do you want to stop loving in order to stop feeling grief? Of course not. But we also don't want to be controlled or overwhelmed by it. There are a number of Buddhist practices that can help us as we practice with grief – trying to face it, and making sure we don’t impede our own grief process. What I’ll share in this episode isn’t by any means a developed or exhaustive process of grief work, it’s just a short list of Buddhist practices that can be beneficial.

Shikantaza, or the practice of "just sitting," can be challenging. We're asked not to try to control our meditative experience, but are we just supposed to sit there like a sack of potatoes and let habit energy have its way? I present a simple approach to returning to your intention whenever you have a moment of awareness in your sitting, and making that intention very simple and free from expectation of results. We simply intend four "S's": To sit upright, still, silent, and simply be.

Grief in Buddhism: What are the teachings about it, and how are we supposed to practice with it? It's often easy to suppress or bypass our grief, leaving us stuck in one of the early stages of grief (denial, anger, bargaining, or depression), or unable to face reality or live with a fully open heart. Unfortunately, some Buddhist teachings may seem to suggest it's better if we don't feel grief. I explore the question of grief and how we can practice with it in Buddhism in a fruitful and beneficial way.

The Lotus Sutra is one of the oldest and most central sutras in Mahayana Buddhism. The sutra states repeatedly that people who perform small acts of devotion, such as making an offering at memorial to the Buddha, “have fulfilled the Buddha Way.” What does this mean? I think the Lotus Sutra, and Mahayana Buddhism more generally, is saying that we can transform the universe in an instant, that the smallest of our actions matters, and that the key to all of it is the state of our own mind and heart.

I continue in a second episode with my reflections on Chan master Hongzhi's "Guidepost of Silent Illumination. I discuss the interdependence of absolute and relative and why that matters in real life; how skillful bodhisattva action arises out of zazen; how silence is the supreme mode of communication, and how serenity and illumination - calm and insight - are both contained in zazen.

In this episode and the next, I riff off of 12th-century Chan master Hongzhi’s short text, “Guidepost of Silent Illumination,” one of the most positive and encouraging Zen teachings a know. By “riff” I mean I’ll play off of, and spontaneously elaborate on, Hongzhi’s words, as opposed to explaining or analyzing them in an exhaustive or comprehensive way. I take this approach because it’s more fun, but also because “Guidepost of Silent Illumination,” like most Chan and Zen writings, is essentially poetry.

Buddhism’s central point is nothing other than impermanence, or the "Great Matter of Life-and-Death." Our practice goes far beyond platitudes or beliefs meant to make you feel better about the whole affair. Instead, our practice is about a direct and personal exploration of the experience and implications of being alive in a world where there is absolutely nothing for us to hold on to. Except, of course, that very fact, and the fact that being fully alive means we don’t hold on to anything at all.

Fear is a natural response that helps us protect ourselves and our loved ones, but it can also be inappropriate and debilitating. Buddhist practice offers many ways to help us manage our fear. We start with mindfulness of fear in and of itself, and then become mindful of what feeds it versus what decreases it. We then act in ways that increase our equanimity. We also let go of expectations, assumptions, and narratives in order to decrease suffering and ground ourselves in the absolute aspect of reality.

Self-esteem is absolutely essential in Buddhist practice, but it may seem like self-esteem has no place in Buddhism. The Buddha taught us to stop identifying anything as I, me, or mine, because doing so leads to suffering. In Mahayana Buddhism we say the self is empty of any inherently-existing, enduring, independent self-nature. What exactly is it we’re supposed to hold in esteem, or have confidence in? If the main point is to transcend self-concern, isn’t self-esteem the opposite of what we’re going for?

Taking Action is the second area of practice in Crisis Buddhism. It means working to help alleviate or prevent the suffering we witness in the world by leaving our homes, interacting with others, and engaging in bodhisattva activity in an active, tangible way. In this episode I begin addressing three reasons we resist Taking Action: We don't think it's "our thing," we don't have the time or energy, or we don't see anything we do that's also worth doing.

Crisis Buddhism requires us to mindfully balance three essential areas of practice: Bearing Witness, Taking Action, and Taking Care. In this episode I discuss Bearing Witness, or exposing ourselves to the suffering of the world in all its forms in order to make wise decisions, activate our natural compassion, and awaken a sense of urgency. How do we Bear Witness without becoming overwhelmed, depressed, or despairing? We embrace it as a noble practice of compassion and wisdom.

Crisis Buddhism is a new formulation of practice to help us navigate our everyday lives as we face ecological and climate breakdown. We mindfully balance three areas of practice: Bearing Witness, learning about the suffering of the world to make wise decisions, activate our compassion, and awaken a sense of urgency; Taking Action, participating in a tangible way to help alleviate or prevent the suffering we witness, and Taking Care, engaging in activities, relationships, and practices that sustain us.

The Vajrayana teaching of the five wisdom energies is a about five types of energy we all have within us, or five tendencies within a human being. Within each of us, one or two energies tend to predominate, resulting in what we might call “personality,” but at a deeper level these five energies are about five characteristic orientations to the conundrum of human life.

Vows guide our decisions, help us prioritize how we spend our time, resources, and energy, and allow us to discern whether our actions are in harmony with our deeper aspirations - helping us live intentionally instead of letting our decisions be determined by habit energy, inertia, fear, selfishness, or a lack of imagination. I first discuss why it can be so hard to stay true to our intentions, and then I present five aspects of the Buddhist practice of vow that make it a powerful way to shape our lives.

Our practical, lived response to our climate and ecological crisis – as individuals, Sanghas, and Dharma teachers – is inseparable from our Dharma practice. As Greta Thunberg has said, “Change is coming whether we like it or not.” Also, as Buddhists we're morally compelled to act for the welfare of other beings. Finally, the eco-crisis is a profound and difficult koan, whether we choose to engage it that way or not - and therefore, it's an opportunity to grow in understanding, compassion, and manifestation.

In this episode, I talk about why we long to be thought-free. Then I discuss how meditation is not about stopping thought, but instead is a practice of diligently and repeatedly turning our attention to something beyond thought, thereby realigning our whole being. Meditation requires diligence and determination, but also patience, humility, and faith.

Facing Extinction: A Personal Journal about Trying to Do the Right Thing in a Climate Emergency. Topics: I Need You(r support for my activism); What Does Zen Have to Do with Climate Action? (a discussion with other Zen teachers); What’s the Problem? (why cry myself to sleep at night?); Life is (inexplicably and unconditionally) Beautiful; Civil Disobedience as a Cure for Cognitive Dissonance. Please feel free to skip this episode if you're really only interested in episodes explicitly about Buddhism.

Next week I’ll take a break from my busy life and projects in order to attend a silent meditation retreat. After spending the half-a-year since my last retreat immersed in the relative aspect of life, the absolute aspect of life will come to the fore. I hope to regain balance and see everything in a much larger context. In this episode, I talk about what that feels like, and the value of awakening to the absolute aspect of reality if you want be an effective agent for positive change in the relative world.

I finish up our study of Zen master Dogen’s essay “Four Ways Bodhisattvas Embrace Living Beings” with a discussion of "identity action," or "being in the same boat" with living beings. Even if you’re not a big fan of Zen texts, or of Dogen, I hope you’ll listen; this episode is on the importance of a bodhisattva – the importance of any of us – making a practice of seeing ourselves as “being in the same boat” with other beings. Can you imagine how different our societies would be if we all tried to do this?

Practice can help us “brighten the mind” when we’re feeling trapped in negativity, hopelessness, despair, discouragement, depression, lack of confidence, etc. We practice four steps: 1) Acknowledging (noticing and admitting how we’re feeling); 2) Taking some time to fully experience whatever it is we’re feeling, without trying to change it; 3) Exploring what’s going on within us, gently and non-judgmentally, and 4) Engaging in an activity, like zazen, you know is calming and restorative.

This episode is a part of series I’m trying, “Facing Extinction: Trying to do the right thing in a climate emergency.” What does it have to do with Zen and Buddhism? The connection may not be so explicit, but my own practice feels inauthentic unless I talk about the crisis we’re facing. Maybe I can make a bigger difference as a Zen teacher and writer by honestly sharing my own struggles and experiences with “trying to do the right thing in a climate emergency,” than by trying offer answers to others.

Nibbana means "extinguished," and attaining it means you have extinguished the "outflows" of sensuality, ignorance, and the desire for further existence. Someone who attains nibbana experiences ineffable peace and freedom, and a permanent state of human perfection. This episode familiarizes you the teachings about nibbana, discusses some of the implications for Buddhist practice, and points out how views of nibbana are one of the fundamental differences between Theravada and Mahayana forms of Buddhism.

In his essay "Zazen Yojinki," or "Points to Keep in Mind When Practicing Zazen," 13th-century Zen master Keizan Jokin presents “clarify[ing] the mind-ground and dwell[ing] comfortably in [your] original nature” as our fundamental job as Buddhists if we’re seeking liberation. I explore the meaning of this phrase in this Dharma Talk, reflecting on a nondual experience beyond words, and why Zen and Mahayana so often use terms like "mind" or "actual nature" when pointing to it.

Every few weeks or so, I get an email from a listener who feels they need a Zen teacher. Some people have asked whether I might be able to function as a teacher for them long distance. I’m never sure what to say… I mean, what does it mean for someone to “have” a Zen or Buddhist teacher? Do you really need a teacher? I’m going to explore these questions in this episode, and I imagine you won’t be surprised that the gist of my answer is, “It depends.”

In this episode I continue our study of 13th-century Zen master Dogen’s essay, “Bodaisatta Shishobo,” or what I’m calling the “Four Ways Bodhisattvas Embrace Living Beings.” I cover "beneficial action," which means to use skillful means to benefit beings without discriminating among them, considering their near and distant future, and to do so selflessly.

Real happiness is unconditional, and is achieved by releasing our suffering. Even though things are rarely how we would like them to be - within, or in our personal lives, or in the greater world - we have the potential to let go of our resistance, grief, or anger, and feel more relaxed, at ease, grateful, and enthusiastic. In this sense, working towards real happiness is far from selfish; it makes us much more able to respond compassionately and skillfully, and therefore it benefits others.

In my enthusiastic endorsement of shikantaza or, "just sitting," I may have given the impression I think a real Zen student would only sit shikantaza, and there’s no place in Zen for paying attention to, learning from, and working with your thoughts and feelings in meditation. I think it's fine to use multiple types of meditation in your practice, and there’s no reason you shouldn’t devote some or all of your meditation time to mindfulness of your thoughts and feelings, if you find that fruitful.

So sorry... no time to produce a new episode for you this week, but there's still something for you to listen to! I’ll be giving the Dharma Talk at San Francisco Zen Center this Saturday, Sept 14th. Livestream the talk at 10:15am Pacific, or watch it later, or download it as a podcast. Visit http://sfzc.org/teachings/video/live-streaming-media, or simply search online for “San Francisco Zen Center Dharma Talks.” My working title for the talk is “A Passionate Sermon for Buddhists in a Time of Crisis.”

I continue study of 13th-century Zen master Dogen’s essay, Bodaisatta Shishobo, "Four Ways Bodhisattvas Embrace Living Beings." In Episode 105 I gave an overview of the essay and defined the bodhisattva’s four “embracing actions:” practicing nongreed, loving words, beneficial action, and “being in the same boat” as other beings. In Episode 106 I took us through the part of the essay on nongreed, or giving. Today I cover the section of the essay on loving words, or kind speech.

If we're lucky, our practices of meditation and mindfulness give us some sense of spaciousness, stillness, and silence. What about when we engage in activities more complicated and demanding than potentially calming manual tasks like weeding the garden, sweeping, or washing the dishes? Zen master Dogen teaches us a better way to practice in the midst of activity: maintaining joyful mind, nurturing mind, and magnanimous mind. These qualities have the potential to grow even stronger as we get busier.

We do not have retreat from appreciation of conditional or material things in order to live an enlightened life. However, we must diligently turn the lens of practice onto all of our relationships to things and to beings. Learning to see and accept the impermanence of all things and yet to “enjoy them incredibly” is a wonderful practice opportunity.

Of course, traditional Buddhism doesn’t say anything about mass shootings per se, but it does present teachings on human nature, behavior, and choices. In this episode I discuss the Buddhist of view of how and why people do horrible things, pointing out how Buddhism is realistic but also optimistic, and how a Buddhist view can help relieve some of our fear and despair.

The “Five Skandhas,” or aggregates, are the five aspects of a human being: Form, the body; Feelings, our positive, negative, or neutral reactions to stimuli; Perception, the basic process of labeling or identifying things; Consciousness, awareness of sights, sounds, smells, tastes, touch, and thoughts; and Mental Fabrications, all of our active processes of mind. The Five Skandhas aren’t so much a teaching in an of themselves as they are a tool for exploring the teaching of Anatta, or not-self.

Buddhism includes values of Right Action and Right Livelihood, generosity, goodwill, and compassion, and Mahayana Buddhists vow to free all beings from suffering. It's not easy to enact these values and aspirations in the modern world, which is so complex we find ourselves complicit in causes of suffering simply by participating in society, or by neglecting to stand up for change. How do we find and enact our best response to the world's suffering without getting overwhelmed, depressed, or discouraged?

In the last episode I introduced an essay by Zen master Dogen called Bodaisatta-Shishobo, or the Four Ways Bodhisattvas Embrace Living Beings. I briefly defined the bodhisattva’s four embracing actions: Giving, kind speech, beneficial action, and “sharing the same aim.” Then I started working through Dogen’s essay line by line. In this episode I finish the section of the Shishobo on giving.

Given the many stressful and sad things happening in the world right now, I thought I'd spend a couple episodes on an inspiring essay by 13th century Zen master Dogen called “Bodaisatta-Shishobo,” or the “Four Ways Bodhisattvas Embrace Living Beings.” The bodhisattva’s four embracing actions are giving, kind speech, beneficial action, and sharing the same aim. In this episode I’ll briefly introduce the text and define the four actions, and start delving into Dogen’s essay, section by section.

Most western convert Buddhist communities have had the luxury of regarding “activism” for social or environmental justice as an optional or supplemental activity some people take up because they have the time, kind of like a hobby. The truth is, many of us are so busy it’s difficult to imagine finding time for activism regarding the climate emergency. However, we may not have a choice – at least not if we hope to avoid extinction. And if there are no sentient beings, there are no buddhas.

Theravadin and Vipassana Buddhists tend to be familiar with the Pali Canon, particularly the suttas, or discourses of the Buddha. Other Buddhists don’t tend to spend as much time exploring Pali texts. When we aim to do so, it can be a difficult to know where to start - given the printed versions of the suttas end up being about five times the size of the Christian bible! In the interest of encouraging study of the Pali Canon suttas, I’ve come up with a list of twelve I think every Buddhist should know.

Buddhist practice can permeate every aspect of our lives. To help practitioners appreciate this outside the full-immersion experience of residential training, I’ve defined Nine Fields of Zen Practice: Zazen, Dharma Study, Cultivating Insight, Precepts, Opening the Heart, Connecting with the Ineffable, Nyoho, Karma Work, and Bodhisattva Activity. In this episode I cover Nyoho, Karma Work, and Bodhisattva Activity.

From the beginning, it’s been clear that the highest rewards of Buddhism are experienced through a fundamental and radical shift in the way you understand the world and your place in it. This shift has been called different things, including awakening, enlightenment, Right View, realization, satori, or kensho (“seeing one’s true nature”). I explore “awakening” in Buddhism: What’s meant by the term, attitudes we take toward it, why it’s so elusive, and how we can make the process of seeking less painful.

Theravadin and Vipassana Buddhists tend to be familiar with the Pali Canon, particularly the suttas, or discourses of the Buddha. Other Buddhists don’t tend to spend as much time exploring Pali texts. When we aim to do so, it can be a difficult to know where to start - given the printed versions of the suttas end up being about five times the size of the Christian bible! In the interest of encouraging study of the Pali Canon suttas, I’ve come up with a list of twelve I think every Buddhist should know.

Zen practice can permeate every aspect of our lives. To help lay practitioners appreciate this outside the full-immersion experience of residential training, I’ve defined Nine Fields of Zen Practice: Zazen, Dharma Study, Cultivating Insight, Precepts, Opening the Heart, Connecting with the Ineffable, Nyoho, Karma Work, and Bodhisattva Activity. In this episode I cover Precepts, Opening the Heart, and Connecting with the Ineffable.

Zen practice can permeate every aspect of our lives. To help lay practitioners appreciate this outside the full-immersion experience of residential training, I’ve defined Nine Fields of Zen Practice: Zazen, Dharma Study, Cultivating Insight, Precepts, Opening the Heart, Connection to the Ineffable, Nyoho, Karma Work, and Bodhisattva Activity.

Theravadin and Vipassana Buddhists tend to be familiar with the Pali Canon, particularly the suttas, or discourses of the Buddha. Other Buddhists don’t tend to spend as much time exploring Pali texts. When we aim to do so, it can be a difficult to know where to start - given the printed versions of the suttas end up being about five times the size of the Christian bible! In the interest of encouraging study of the Pali Canon suttas, I’ve come up with a list of twelve I think every Buddhist should know.

The core of Buddhist practice is cultivating mindfulness of this moment and responding as best we can to whatever we encounter in the course of our personal, daily lives. However, if we aspire to cease from harm and benefit other beings, this is not enough. We also need to cultivate awareness of, and take responsibility for, the repercussions of our actions throughout space and time – far, far beyond the limits of what’s right in front of us.

I challenged myself to write instructions for the practice of zazen that would fit on a letter-sized, tri-fold brochure – 8 ½ by 11 inches, two sided. I figured I’d share it here on the podcast – and if this episode is too short for you, I recommend listening to it twice, because this “pamphlet” really does, to my mind, capture the essence of shikantaza! (At least as I think of it right now). Visit this episode’s page at zenstudiespodcast.com for a print-friendly copy of this pamphlet!

In many forms of Buddhism, particularly in Zen, we have the concept of “lineage:” the essential aspects of our collective religious tradition have been passed down through the generations from one real, live person to another, teacher to a student. However, lineage isn’t just about preserving a collective tradition, it’s a valuable part of our practice – self-attachment and pre-conceived notions get challenged as the individual aligns her/himself with the collective tradition.

The Buddha taught that there are five main “hindrances” we encounter in our spiritual practice: 1) Worldly desire; 2) ill-will; 3) sloth-and-torpor; 4) restlessness-and-worry, and 5) uncertainty (or skeptical doubt). In this 3rd episode of 3, I go into detail about sloth-and-torpor, restlessness-and-worry, and uncertainty, and recommended ways to abandon them.

The Buddha taught that there are five main “hindrances” we encounter in our spiritual practice. In this 2nd episode of 3, I start going into detail about each hindrance and recommended ways to abandon them. I get through worldly desire and ill-will. In the next episode I'll cover sloth-and-torpor, restlessness-and-worry, and uncertainty (or skeptical doubt).

I review Robert Wright's Why Buddhism Is True: The Science and Philosophy of Meditation and Enlightenment. While it's not necessary to know the "why" of things in order for Buddhist practice to be effective (and it can actually be a distraction), sometimes it can help us gain additional freedom from our subjective experiences.

Meditation and other aspects of Buddhist practice can be difficult. According to the Buddha, it’s useful to pay attention to exactly what’s going on when we’re feeling challenged. Any obstacle can be characterized as one of five hindrances: 1) Sense desire; 2) ill-will; 3) sloth-and-torpor; 4) restlessness-and-worry, or 5) uncertainty (or skeptical doubt). By identifying our hindrance, we get a better sense of what caused it to arise and how we can best overcome it.

The list of supposedly-highly-realized Buddhist teachers who have abused their power and acted in harmful ways – particularly in the realm of sex – is long, and getting longer all the time. Unethical and selfish behavior is incompatible with our Buddhist ideal of true enlightenment, and transgressing teachers are often exactly those held up as especially inspiring examples of realization and practice, so what does all of this say about realization and practice? Were the teachers ever really enlightened?

In Part 1 (Episode 82), I defined Devotional Practice as extending beyond demonstrations of respect, gratitude, and reverence to practices believed to result in real benefits – perhaps intangible but often tangible – to the devotee, especially when performed in proximity to a holy person, his/her relics, or some other center or object of spiritual power. In this episode I talk about what early Buddhist Devotional Practice looked like, and then discuss the theology – or religious philosophy – behind it. 

Traditionally, Buddhist practice has been more than something you do to make everyday life more pleasant; it’s a path of training and study aimed at becoming an awakened, liberated, wise, compassionate, and skillful person. The ideals of Buddha and bodhisattva are not something most of us have any hope of achieving in this lifetime, but we ennoble our lives, and benefit others, by committing wholeheartedly to walking the path – approaching embodiment of the Buddha Way as closely as we possibly can.

Nyoho practice is looking for opportunities to act in accord with the Dharma in the midst of our daily lives, in very practical, physical ways. We view no act as too mundane or insignificant to perform with care, and no object or being we encounter as beneath our respect or attention. In this episode I hope to convey the significance and beauty of Nyoho practice, and the wonderful opportunity it presents in terms of how we can incorporate it in into our everyday lives.

We have a practice in Zen of trying to make even our smallest actions reflect the deep truths of the Dharma, including interdependence, impermanence, no-self, suchness, and Buddha-nature. I’m going to call this practice “Nyoho,” a Japanese term which means doing something “in accord with” (nyo) the Dharma (ho): Treating each and every thing we encounter with respect and care, and performing even the most mundane actions in a considerate, gracious, but efficient manner.

Samvega and pasada keep our practice alive and on course. Samvega is spiritual urgency arising three things: A sense of distress and disillusionment about life as it's usually lived, a sense of our own complicity and complacency, and determination to find a more meaningful way. Contrary to society at large, Buddhism encourages the cultivation of samvega - as long as you balance it with pasada, a serene confidence that arises when you find a reliable way to address samvega.

Buddhism teaches that you can change the nature of your experience by changing your own mind and behaviors - increasing the proportion of your life spent feeling calm, confident, positive,and compassionate. Sometimes, after many years of effort, we experience negative thoughts and emotions and find ourselves thinking, “I shouldn’t feel like this.” I discuss how to practice with this conundrum, and suggest that sometimes our internal experience can’t or shouldn’t be changed, but simply tolerated.

I propose there are two paths to meditative concentration: directed effort (what the Buddha taught) and letting go (something we do in Soto Zen). One path or the other may work better for some people. In this episode I describe the "letting go" path in some detail: What it involves, how it (ironically) requires great "effort," and why it works.

I believe some of our struggles in meditation could be eased if we recognized there are two paths to meditative concentration, or samadhi – directed effort, and letting go – and what works well for one person may be frustrating and fruitless for another. In this episode I briefly discuss what samadhi is, and then describe the two very different ways to achieve it. In the next episode I'll describe the “letting go” approach in more detail.

It’s pretty typical to hear only one side of Buddhist history – that is, the side that focuses on what the Buddha taught, or the Dharma, and on the people who studied and practiced that Dharma. There’s a whole other side to Buddhism, present since the beginning: Devotional Practice. In this episode (Part 1 of 2) I introduce what it is, and talk about its origins in the Buddha’s own teachings – which included instructions for the creation of the first Buddhist stupas, or sacred burial mounds.

It’s natural and healthy to aspire to things like having more equanimity, being more generous, and overcoming negative habits – and, in fact, such aspiration is part of the Buddhist path. However, when we encounter aspects of ourselves that are difficult to change, we may be tempted to wage war on ourselves. This is not only counterproductive, it’s incompatible with our own aspirations. I’ll outline five steps to working on positive changes in your thoughts and behavior without waging war on the self.

In the last episode, I introduced the Four Foundations of Mindfulness as the Buddha taught them. Mindfulness means to remember something, or keep something in mind. The Four Foundations are the four categories of things you keep in mind if you want to walk the path to spiritual liberation. In this episode I talk about how the Four Foundations of Mindfulness are actually practiced, and then about how this teaching relates to Zen.

One of Buddha's central teachings was the Four Foundations of Mindfulness, about how you walk the Eightfold Path to liberation. Mindfulness, or sati, means to remember or keep in mind, and the four foundations are the four things you should keep in mind (or focus on) if you want to progress on the spiritual path. In this first episode of two on the Four Foundations of Mindfulness, I introduce the teaching as given by the Buddha.

The Ten Oxherding pictures are a Zen teaching, but many Buddhist practitioners are familiar with the experience of trying to motivate yourself to practice without the rewards of explicit, tangible goals or markers of progress. The oxherding pictures describe - rather than prescribe - stages of practice we go through over a lifetime. They can be inspiring and encouraging as long as you don't try too hard to evaluate which stage you're in, or strive to get to the next stage.

Second part of a two-part series: The story of my particular school, Soto Zen, in America, but even if you identify with a different type of Buddhism you may find it interesting because so many forms of Buddhism face a similar lack of racial diversity in the west – despite the diversity of our surrounding communities. Even if you’re not particularly interested in the development of western Buddhism, this is also the story of facing collective karma, and of a group questioning its collective “self-nature.”

I tell you the story of my lineage of Zen over the last 100 years or so – its birth in America, its growth, its rocky adolescence, and how it’s coming into an adulthood of sorts that gives it the strength to face the koan of race - particularly its own extreme lack of racial diversity. In the next episode, I’ll go into more detail about what’s involved in facing that koan and what a tremendous growth opportunity it is to do so, sharing with you some of the highlights from my recent priests’ conference.

This my second episode on the Sandokai, an ancient teaching poem composed by Chinese Zen master Sekito Kisen (Shitou Xiqian, 700-790). It’s recited daily in Soto Zen temples throughout the world - one of only a handful of Zen or Buddhist scriptures similarly honored. In the first episode I read the whole poem, discussed the “big deal” about absolute and relative (why Zen talks about this topic so much), and started exploring the Sandokai line by line. In this episode I finish up that exploration.

Sandokai is a teaching poem composed by Chinese Chan (Zen) master Sekito Kisen (Shitou Xiqian, 700-790). It’s recited daily in Soto Zen temples throughout the world. In this episode I explore the meaning of the Sandokai and why it’s given such a central place in Soto Zen. I discuss the “big deal” about absolute and relative (why Zen talks about this topic so much), read the poem, and then start exploring it line by line. I only get part way through, so I’ll finish up the exploration next week.

Is Buddhism religious, spiritual, or secular? The short answer to that is all three – depending what questions you’re asking. In this episode I define religious, spiritual, and secular, and then examine how these terms apply to Buddhism - and how they don't.

In Episode 38 I talked about how Buddhist practice has two sides – samadhi power and karma relationship. Samadhi power is about cultivating a direct, real-life experience of the nondual aspect of reality, while karma relationship is about taking care of our lives in order to reduce suffering and reflect the truth of the nondual in the midst of the relative. In this episode I focus on karma relationship – why it’s so important, what it involves, and the main Buddhist practices we do to work on our karma.

In this third episode of my series on the Four Brahmaviharas, I briefly talk about how to use them in daily practice without setting them up as unattainable ideals. Then I discuss what tends to get in the way of unlimited compassion, sympathetic joy, and equanimity, and ways to work through those obstructions.

“Intrusive” thoughts and emotions arise repeatedly with enough intensity for them to be disturbing or distracting, even though they aren’t objectively relevant or helpful as they’re arising. In this episode I describe how to use Buddhist practice to reduce the intrusiveness of irrelevant or unhelpful thoughts and emotions by decreasing our identification with the content of our experience and increasing our identification with our natural, spacious awareness.

The goal of Buddhism is to awaken to what’s true, because the truth is liberating. And yet my tradition, Soto Zen, points us toward the “goal of goallessness,” telling us we’ll awaken if only we give up our desire for anything else (including achieving some “goal” called awakening). In this episode I explore how the “goal of goallessness” points to the fact that if we willfully try to awaken, we create duality and get in our own way. Fortunately, Zen offers us ways to awaken without "trying."

From the perspective of most Buddhist lineages, including Zen, study is essential. In this episode I’ll get into why that is and present a practical way you can engage with Buddhist teachings in a fruitful, transformative way that isn’t just intellectual. Then I’ll talk about how you go about studying the teachings – where do you start, and what should you study?

If you’ve spent any time at all studying Buddhism, you’ve discovered there are lots of Buddhist teachings and texts. What should you choose to study? Where do you begin? How much do you really need to know? How should you relate to the teachings, some of which may end up seeming contradictory? In this episode I give you an overview of the Buddhist teachings as a whole, and how the authority of a given text is measured and viewed by Buddhists. In the next episode I'll explain why it's important to study.

In Part 2 of my series on the Brahmaviharas, I explore teachings about how to cultivate Metta, or goodwill, in an unlimited or boundless way. (Which is the idea.) As we try to extend Metta to everyone, we quickly recognize our internal resistance to feeling unqualified goodwill toward many people. I discuss the recommendations of Buddhaghosa, a 5th century monk and author of the Visuddhimagga, about how to cultivate Metta for someone when it's very difficult to feel it naturally.

I’ve been getting a lot of questions from people about how to deal with fear, anger, and hatred as a Buddhist – our own as well that of others, especially at a time when people are so divided, and doing so much damage to one another. I discuss the Buddhist view of fear, anger, and hatred - what they are, why they arise, and why we end up acting on them even though they end up causing suffering for self and other. Then I’ll talk about the implications of these teachings to our everyday lives.

I’ve been sitting zazen for over 20 years, but only recently have I had the guts to really do shikantaza, or “just sitting,” and it feels profoundly liberating. In this kind of zazen, you utterly let go of doing anything except just sitting there. Really. I discuss why beginners are usually taught to count or follow breaths instead of do shikantaza, and why I think this is unfortunate. I also discuss the surprising results of a practice in which you don't try to control your experience in any way.

The Buddha taught the importance of the four Brahmaviharas, or sublime attitudes: Goodwill, compassion, sympathetic joy, and equanimity. These are the emotions we should cultivate toward other beings in order establish a strong foundation for spiritual practice, and are also the best attitudes to have toward people if we want our relationships to be harmonious and beneficial. In this episode I introduce the Brahmaviharas as a whole, including how they fit within the context of other Buddhist teachings.

I share and answer three questions from listeners about practicing Buddhism and meditation when you're experiencing some kind of mental illness. I talk about when still, silent meditation might be unhelpful and propose alternative practices, and the Buddhist take on medication for mental illness. I also give an example of how to approach a particular condition as practice, even while you receive treatment for it from mental health professionals.

This is the second of two episodes on the practice of formally making vows to commit yourself to the Buddhist path as a lay person, in which I introduce you to two more ways of approaching lay vows in Buddhism. As promised, I’ll describe the practice at two different local Buddhist centers in my area – one Theravadin, and one Vajrayana, and wrap up by talking about what motivates people to take this step.

Many religions have initiation rituals in which adherents formally commit themselves to their tradition – baptism, confirmation, and Bar or Bat Mitzvah, for example. Buddhism has its own initiation rituals which usually involve "taking refuge" in the three treasures (Buddha, Dharma, and Sangha), but beyond that vary widely. I introduce this tradition and then describe this ritual at my own Zen center. Next week I'll describe rituals at a local Theravadin center, and a Vajrayana center.

In this episode I introduce the Buddha’s teaching of the three poisons. According to the Buddha, the root of all evil – that is, all unskillful, selfish, harmful actions of body, speech, and mind – is greed, hate, delusion, or some combination these three negative states. Taken together, these are called the “three poisons” and are our unhelpful response to things we like (greed or craving), things we don’t like (hate or aversion), and our fundamental – mistaken – belief in the inherent existence of self.

This episode is the second of two on the first part of “Bendowa,” Zen master Dogen’s essay that amounts to “Soto Zen in a Nutshell.” This week I cover two more important subjects Dogen covers in Bendowa: The ubiquitous and unconditioned nature of the “inconceivable dharma,” and the importance of practice in allowing us to actualize and experience it.

Zen master Dogen wrote Bendowa in 1231 to introduce his Japanese students to Soto Zen. In a sense, then, it's "Soto Zen in a nutshell." In this episode I introduce the text and the context in which it was written, and talk about how and why Dogen recommends zazen - seated meditation - above all other Buddhist practices. I also talk about how Soto Zen elevates zazen far above a mere method for achieving awakening to enactment of enlightenment itself.

Avalokiteshvara, the bodhisattva of compassion (also called Guanyin, Kannon, or Kanzeon), is hands-down the most popular of the Buddhist archetypal bodhisattvas. The many teachings and stories around Avalokiteshvara express the Buddhist view that compassion is a force unto itself; it isn’t merely a feeling or an ideal for personal conduct, it’s a reflection of universal interdependence and something that functions freely when we simply get ourselves out of the way.

This episode answers four listener questions: 1) What is enlightened behavior - can someone be "awakened" and still do immoral or harmful things? 2) I had a profound experience in meditation – what now? 3) Is there a way for me to participate at my local Buddhist center if I don’t want to engage in bowing or chanting? And 4) Do you have any recommendations for contemporary books on Buddhism or Zen?

You don’t need to improve one iota, change anything about yourself, or obtain anything you don’t already have, in order to fulfill the Buddha Way and directly experience the ultimate goal of Zen. This is because the nature of awakening is wonderfully ironic. It’s not about gaining or experiencing anything you don’t already have. It’s about realizing the indescribable preciousness of exactly the way things are – exactly the way you are – right here and now.

Karma may be the most widely mentioned - and misunderstood - Buddhist concept outside Buddhist circles. You might, “Well, that’s karma!” when someone more or less gets their comeuppance. This view of karma isn’t entirely off base, but Buddhist karma is subtle and complex: It’s about the state of your mind when you form an intention, perform an action, and experience the consequences, and how you can affect this process in order to avoid causing suffering for yourself and others.

In Soto Zen Buddhism, “Dharma Transmission” is a ritual in which a qualified Zen teacher acknowledges the ability of one of their students to carry on the lineage tradition of Zen. In this episode I give you a sense of the significance of Dharma Transmission in the history and development of Chan and Zen Buddhism, and the ongoing utility of the tradition in terms of teacher authorization.

In Soto Zen Buddhism, “Dharma Transmission” is a ritual in which a qualified Zen teacher acknowledges the ability of one of their students to carry on the lineage tradition of Zen. In this episode I introduce you to the practice, including a description of my own experience of it, the criteria for giving it, the great variability in how it’s viewed and used, and the sense in which it’s about two individuals mutually recognizing awakened mind in each other.  

Legends of King Aśoka (3rd century BCE), have long guided and inspired Buddhists, particularly rulers. In this 2nd episode of two, I continue the story of Aśoka’s exploits: sending missionaries to spread the Dhamma, building a large number of stupas, and sponsoring the Third Buddhist Council. I also discuss the debate about whether Aśoka championed Buddhism as a religion, or kept his public life non-sectarian and used the term “Dhamma” to refer to general principles of morality and righteousness.

King Aśoka was an Indian emperor in the 3rd century BCE. According to legend, he was a devout Buddhist who explicitly and publicly governed in accord with the Dhamma, or Buddhist teachings. Aśoka has been important to Buddhists – particularly Buddhist rulers – ever since his reign. In this episode I tell you the story of Aśoka according to legend, and then contrast that with what we know from his extant rock edicts (deciphered in the 19th century). In the next episode I’ll continue with the stories of Aśoka's exploits.

In this second episode of two on "How to Guide Your Own Meditation," I illustrate the process by sharing four first-person narratives about meditation experiences. In each story, someone turns their attention toward their meditative experience itself, and finds a way to adjust their effort in order to improve it.

We sometimes get stuck in simplistic meditation instructions and therefore sell our meditation short. It's valuable to learn how to guide your own meditation - being mindful of your experience, arousing determination to do your best, and then being creative and diligent in finding ways to stay alert and focused. In this episode I explain this approach to meditation, and in the next episode I'll offer first-person stories about meditative experiences to illustrate the process.

In this episode we finish up the Genjokoan, focusing first on the rather long passage comparing our path of practice to the way a fish swims in the water, or a bird flies in the sky. Then I’ll talk about the story at the end of the essay, where a monk asks a Zen master why he uses a fan when the nature of wind permeates everywhere, which is really a question about why we practice if reality ultimately lacks nothing.

In this 3rd episode of three on Buddhist prayer, I talk about how prayer for personal transformation and change. I discuss why change is so hard, how both Buddhism and science suggest "executive control" is an illusion, and how prayer can be a skillful "end run" around our internal resistance.

I continue our exploration of Buddhist prayer with a discussion of "aid-seeking" prayer, or prayer for a positive result. In particular, in this episode I cover the long-established traditions of Buddhist prayer for positive physical or external results, such as protection from danger, recovery from illness, or plentiful rain for crops. (In the next episode I'll talk about prayer to affect change in our own practice, experience, or behavior.)

You might be surprised to know many Buddhists pray, given that Buddhism is fundamentally a nontheistic religion. It’s possible to be an avowed atheist and a devout Buddhist at the same time. In fact, such a Buddhist might even pray! I’ll explain more about how this works in this episode, which will be the first of two. I’ll introduce you to three basic reasons Buddhists pray, take you through the first two reasons, and then finish up next week by going into more detail about the third type of prayer.

Right speech is an essential part of Shakyamuni Buddha’s very first teaching of the Noble Eightfold Path, his prescription for spiritual liberation and insight. This teaching can be very useful to us in daily life, and recommends we avoid lying, divisive speech, abusive speech, and idle (unmindful) chatter. The Buddha also gave us five things to consider before speaking: Is what we're about to say factual, helpful, kind (spoken with good-will), pleasant ("endearing"), and timely?

In this 4th episode of 5 on Zen master Dogen's Genjokoan (written in 1233), I discuss the image of the moon reflected in a dewdrop (ultimate reality reflected/realized by a limited person), and the metaphor of different experiences of the ocean (the nature of relative and absolute truths).

The Buddhist concept of “upaya,” skillful or expedient means, arose around the dawn of the common era – about 2,000 years ago. It emphasizes that even if we possess wisdom, when we want to share it with other beings and help them, it’s not so easy to do so. We need to be patient, creative, and compassionate so they will be able to hear, accept, and act on what we have to share.

This episode covers the first 200 years or so of Buddhism, beginning with the traditional account of events immediately after the Buddha’s passing. Then I describe how the ordained Sangha met to compile and codify his teachings and their code of discipline, and eventually began dividing into different sects and schools. This is a fascinating story that reflects what really mattered to early Buddhists.

Buddhist practice can be seen as consisting of two sides, and both are essential. The first side is cultivating “samadhi power,” or our ability to perceive – or be awake to – the absolute aspect of reality. The second side is working on “karma relationship,” or learning to live our daily lives in an enlightened way. If we neglect either side, our practice can stagnate or go awry. 

In part 3 of my series on the famous Zen text called “Genjokoan,” written in 1233 by Japanese Zen master Eihei Dogen, I discuss the sections about seeking the Dharma, riding in a boat (recognizing self-nature is impermanent), and firewood and ash (the Great Matter of Life-and-Death).

In his very first sermon, delivered over 2,500 years ago, Shakyamuni Buddha taught the Noble Eightfold Path. In this episode I describe this teaching and each of the eight aspects of the path. I also explain why Buddhism resists being summed up even by the simple and elegant formula of the Eightfold Path, because this teaching just one “lens” among many with which to view Buddhist practice.

My second episode focused on the famous Zen text “Genjokoan,” written by Japanese Zen master Eihei Dogen in 1233. In this episode I cover "the moon reflected in water" section, and the "to study Buddhism is to study the self" section. (I'm proceeding through the essay verse by verse over the course of a few episodes.)

Part of my Buddhist Texts series, this episode focuses on a famous Zen text called “Genjokoan,” written by Japanese Zen master Eihei Dogen in 1233. Genjokoan is one of the most popular and widely studied of Dogen’s essays. In the interest of unlocking it's profound teaching for you, I’ll proceed through the essay verse by verse over the course of a few episodes.

Hello! I didn't produce an episode for you this week because I'm spending time with my parents - they live in Minnesota but are here in Oregon on their annual visit. I'll release a new episode next Thursday, Oct. 19th. Thanks for listening!

This episode finishes up my story of Shakyamuni Buddha's life. It continues with the development of the early Sangha, including the ordination of women and the establishment of a code of discipline for monastics. It also covers teachings given by the Buddha not already mentioned in earlier episodes, and some of the more dramatic and colorful stories about the Buddha and the early Buddhist community.

The Zen practice of "not-knowing" honors the absolute dimension of our lives - even as we engage in "knowing," as necessary, in the relative dimension. It involves centering ourselves in the here-and-now, and recognizing that all "knowing" is ultimately an abstraction and not reality itself. As long as we don't simply attach to not-knowing instead of knowing, the practice can actually help us be more responsible, responsive, compassionate, and effective.

In this third episode of a 3-part series on the Buddhist teaching of the Six Realms of Existence, I describe the Hungry Ghost and Human Realms. I continue offering a traditional, mythological account of the realms, followed by a section about how to practice with each realm as a particular mind state you might experience in the course of your daily life.

In this 2nd episode of a 3-part series, I cover the Asura (fighting demigod), Beast, and Hell Realms. I continue offering a traditional, mythological account of the realms, followed by a section about how to practice with each realm as a particular mind state you might experience in the course of your daily life.

In this episode, part 1 of 3, I explain the Buddhist teaching of the Six Realms of Existence, also known as the Wheel of Life, or the Wheel of Samsara. I share the rich mythology and imagery of this teaching while explaining how it can be a useful teaching for everyday life independent of a belief in literal rebirth. In this first episode I introduce the overall teaching and talk about the Heaven Realm.

I won't be releasing a new episode today, in honor of Labor Day weekend.   I will release one next week!   Take care, Domyo

This week’s episode is a Q&A session, based on listener’s questions I’ve received by email. I’ll start out with a series of questions about the Buddhist teaching of rebirth, and end with a question about how to deal with a busy mind during zazen, or seated Zen meditation.

The Buddha's very first teaching as about the Four Noble Truths: Dukkha, the Origin of Dukkha, the Cessation of Dukkha, and the Path Leading to the Cessation of Dukkha. In this episode I introduce the Four Noble Truths and how the Buddha meant us to practice with them. Then I go through each truth in detail.

In Part 1, I introduced you to the concept of work practice, how it came to be so important in Zen, the central teachings Dogen gives about it. In this episode I explain five ways you can 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... its teachings about taking care, serving others, appreciating everything, and becoming one with your work are relevant to everyone, no matter what your 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.

I continue with the story of the Theravadin precepts - 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?).

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!  I first recite the Heart Sutra for you, then 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… including 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, etc. Why do we have so many forms instead of just going with the flow and letting people do things the way they want to?

In this first of two episodes about the Buddha's 45-year teaching career and the early 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.” The Zen take on the self definitely grows out of, and depends on, the older Buddhist teaching of anatta I presented in the last episode, so you might want to listen to that one first if you haven't already (The Three Marks and the Teaching of Not-Self, Episode 14).

From the beginning, the Buddha's teachings featured the Three Characteristics of Existence: anicca (impermanence), dukkha (dissatisfactoriness), and anatta (not-self). This episode introduces the Three Characteristics and then goes 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!

Buddhism began when Siddhartha Gautama experienced a spiritual awakening over 2,500 years ago in India, and became an “awakened one,” or Buddha. Over the course of two episodes, I tell the story of the Buddha’s life from birth to death, while carefully explaining the sources of information we have about his life - because that’s an important part of the history, too!

Buddhism began when Siddhartha Gautama experienced a spiritual awakening over 2,500 years ago in India, and became an “awakened one,” or Buddha. Over the course of two episodes, I tell the story of the Buddha’s life from birth to death, while carefully explaining the sources of information we have about his life - because that’s an important part of the history, too!

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).

Buddhism began over 2,500 years ago with the spiritual enlightenment of a man named Siddhartha Gautama, who became the "Buddha," or "awakened one." What exactly did the Buddha realize upon 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. 

This episode is a Dharma Talk, where I present my own take on traditional Zen and Buddhist teachings & practices. In this talk I present an alternative to mindfulness practice, 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.

This episode is a continuation of episode 5, which focused on the historical and religious context in India before the Buddha, and how social, economic, and political changes inspired new, alternative religious movements around the time of the Buddha (500-400s BCE). I continue that story by talking about the new movements, their major spiritual questions, and how they answered them. This should give you a sense of how Buddhism compared to the other new religions of its time, and how the Buddha’s approach differed from those of his contemporary spiritual teachers.

This is the first episode in my “Buddhist History and Seminal Texts” series. I discuss the historical and religious context for the beginnings of Buddhism in India in the 500s BCE. I give you a brief overview of the history of civilization in India, and a sense of the dominant religious traditions of northern India from around 2000 BCE through the time of the Buddha. Then I describe the period of social and economic changes starting around 800 BCE that apparently paved the way for new schools of religious thought and practice, including Buddhism.

If you haven’t already done so, you may want to listen to Zazen (Seated Meditation) Part One: What Zazen Is and How to Do It before this episode. In this episode, I cover how to deal with stimulus-independent thinking during meditation, how to stay engaged and energetic while doing a practice that’s essentially doing nothing, and how to maintain a zazen practice over time.

Learn about what zazen is, why it's the central practice of Zen, and how to do it.

For over 2,500 years, in every form of Buddhism, you formally become a Buddhist by stating, “I take refuge in the Buddha, I take refuge in the Dharma, I take refuge in the Sangha.” Buddha, Dharma, and Sangha are therefore known collectively as the Three Refuges, Three Treasures, Three Jewels, or the Triple Gem. This episode covers what the Three Treasures are and what it means (and doesn't mean) to take refuge in them.

Zen is a type of Buddhism, which is a 2,500-year-old tradition. When and how did Zen arise, and what is unique about it?