When she traveled south as a refugee, she found solace in a Buddhist monastery and decided to become a nun. Born into a family of privilege in 1918 in northern Korea, her life was turned upside down by war in the early 1950s. "In 1982, when I received full ordination as a bhikkhuni (fully ordained Buddhist nun) in Pusan, Korea, the senior nun among the ordination masters was a remarkable master named Hye Chun Sunim. The Master said, "It's just because it isn't corrupted or defiled that it's treasured by all buddhas. Huai-jang said, "It's not that it isn't cultivated or experienced, but rather that it isn't corrupted or defiled." The Master said, "Can it be cultivated or experienced?" Huai-jang said, "To call it a 'thing' is to miss the mark." The Master said, "What sort of thing comes here like this?" Master asked, "Where are you coming from?" Professor, Theology & Religious Studies, University of San Diego Questions like: What is the nature of suffering and what is its ultimate cause? How can I help a world that I see as separate from myself? Wouldn’t it be more beneficial for me to deeply understand how the world is not something 'out there' that needs saving? If I consider the way we are all constantly, every moment, making the world then each simple, ordinary action I am able to take right here is 'doing something about the world.' And when it is time for other kinds of action, less simple or potentially more widely impactful, it is my intention that these actions will be grounded in not knowing what the world is, or what helping is." It brings my awareness to the importance of asking questions before acting. Shouldn’t we be having extensive discussions, protesting, implementing solutions? This koan does for me what I think is the intention of all koans – it stops my mind in mid stride. It is true that the world is full of suffering beings humans, animals, plants, even the planet itself is deeply suffering. "Time and again during question and answer sessions after a Zen lecture, someone will ask: 'What is the use of just sitting in silent meditation when there is so much suffering in the world?' This question is usually meant as a challenge to what seems a kind of passiveness. Xiushan said, “What can you do about the world?”ĭizang said, “What do you call the world?” Xiushan said, “There is extensive discussion””ĭizang said, “How can that compare to me here planting the fields and making rice to eat?” Zen priest, President of the San Francisco Zen Centerĭizang asked Xiushan, “Where do you come from?”ĭizang said, “How is Buddhism in the South these days?” And to see how grasping obscures our innate wisdom." To acknowledge our constant mental habit of grasping. So this koan is a fantastic reminder to trust the purity of our primordial mind. Only after we have gained some experience can we begin to shift the motivation, and explore these subtle traps of spiritual materialism. The truth is, when we first take refuge in Buddha, our motivation is fear. And yet, if we are always thinking of meditation as a means to improve ourselves, to gain something from the effort and time we invest, the entire undertaking is subverted by our ordinary mind’s addiction to worldly achievement. It’s important to me because it relates to the question of effort: How can I step outside of my conventional desire to gain a result from meditation practice? How is it possible to practice meditation without attachment to the fruit of our efforts? I think approaching spiritual practice this way is impossible at first, because it almost pre-supposes a certain degree of enlightenment. "As with most people, my spiritual struggle has always connected to the essence of this koan. The student heard this admonition and felt as if he had tasted sweet nectar. If you are attached to the sitting form, you are not yet mastering the essential principle.” If you practice sitting as Buddha, you must kill Buddha. Do not use discrimination in the non-abiding dharma. If you want to learn sitting Buddha, know that sitting Buddha is without any fixed form. “How can you become Buddha by doing zazen? If you understand sitting Zen, you will know that Zen is not about sitting or lying down. “How can you make a mirror by polishing a brick?” The student asked “What are you doing?” The teacher replied, “I am trying to make a mirror.” His teacher picked up a brick and started polishing it. When asked why he practiced zen, the student said, “Because I intend to become a Buddha.”
0 Comments
Leave a Reply. |
Details
AuthorWrite something about yourself. No need to be fancy, just an overview. ArchivesCategories |