Both the Lotus Sutra and Zen Master Dogen are saying something very similar, that what we do matters and has an effect on those around us, perhaps beyond what we are willing or prepared to notice.
Sawaki Kodo Roshi, a 20th century Japanese Zen Master, talked about Zen as the “Study of loss.” What I like about this is how unappealing this sounds on the surface. In a culture that values unending growth and gain, who wants to study about loss? Kodo Roshi, in fact, says in Japanese, “Son wa toku, toku wa son” = “Loss is gain and gain is loss.”
I grew up watching TV shows and movies that portrayed superheroes like Luke Skywalker and Yoda defeating supervillains like Darth Vader. I’m still attracted to these kinds of movies, but I also know that we don’t need to be super-human, saintly, or even to become a Buddha to be of service to others or to save the world.
Improvement or “transformation” modes of practice have their merit and may be viable for us in some ways and at some times. I genuinely respect these approaches. However, Soto Zen meditation is different from other schools of Buddhism, Hinduism and secular meditation in an important respect.
Sometimes people make the mistake of thinking meditation is going to do something for them, make them calmer or happier. There has been loads of research on how meditation does that. But without adequate preparation it really just gets us in touch with our own misery. This is why I suggest asking not what your meditation practice can do for you, but what you can do for your meditation practice.
Racing is what I did for a living. I raced to get to the swimming pool. I raced in the water. I raced to get my homework finished. I raced against my classmates for the best grade. When I sat down to rest, my thoughts raced. I watched fast paced movies, gorging on violence, sex, bodies crashing into each other, and the noise of gunfire. None of this was real, but it was a reflection of the reality of some parts of our world, certainly parts of my own mind, and so it felt real, and I felt connected to others through that “tele – vision.” Yet like Prince Siddhartha prior to seeing the four sights (a sick man, a senile man, a corpse and a sage), I knew there was something missing.
The Abrahamic faiths as well as Buddhism offer ethical guidelines for how to attain their respective goals – whether it be intimacy with God or Awakening. The Hebrew Bible talks about, among other things, Commandments. But just the word, “Commandment” can be problematic if we have not properly developed our ability to choose from an early age, prior to understanding right from wrong. The 10 Commandments are really an advanced kind of practice, in my view, once an understanding of choice has been well established. If choice has not been well established during youth, in other words if a young person is consistently denied opportunities to make choices, or even consistently given things that they would never choose, then that person will not be prepared to even consider living by the 10 Commandments. I think the same can be said of the Buddhist precepts. The flip side of this is that – considering that the mental factor of choice has not been well developed – then precepts or “commandments” will most likely be followed blindly without the ability to question them.
Today, we see and hear the searing pain and anger of Black people, who have endured centuries of oppression in the United States and who, as a community, continue to suffer acts of violence and discrimination, including at the hands of law enforcement. We grieve the disproportionate number of people of color who have died of the coronavirus, and see that many people of color performing essential functions of society are undervalued and oppressed economically.
Is it ever okay to hit your child? If so, what are the reasons that parents do this? If not, what can support a parent in choosing not to use physical punishment on their child?
A prejudice mind is one that is experiencing fluctuations. It is the opposite of steady. When our mind is not steady, we know we are not seeing reality as it is. But this insight into our fluctuating mind only comes if we have a practice well established. Otherwise, we filter what we perceive through our confused senses as reality. We think what we are seeing is real, when in fact we are mistaking a distortion for reality.