Back to Basics

Whenever I need to get back to the basics, to remember what is at the heart of this practice... whenever I need a reality check, I turn to Martine Batchelor. Martine Batchelor has been a gift and a treasure. I wonder if she knew when she started her ten year journey as a Zen Buddhist nun in Korea the lives she would touch. I wonder if she knows the difference she makes by sharing that journey with us.

I return to Thorson's Principles of Zen again and again. It is a short, sweet, simple introduction to Zen. There is a short passage in the book titled Quietness and Clarity which gave me just what I needed today. The section starts off talking about meditation--the second training. Anyone who has attempted this practice knows how difficult it can be at times to stay focused on the meditation object. Martine reminds us:

We need to remind ourselves of our intention to meditate, to focus on the question or the breath, so we have to come back repeatedly to the object of concentration. After a while we come back more quickly and stay longer on the object. Master Hsuyun said:

A thousand thoughts give us the opportunity to come back to the question a thousand times.

So being distracted is not the problem, staying distracted is!

[...from Thorson's Principles of Zen by Martine Batchelor, pgs. 6-7]

Amen, to that. And also to this other short passage in the same section on impermanence. This is for mangadezi-jr, if you're listening.

We generally believe that we will live for a few more years yet. We think it is other people who die - until it threatens to happen to us.

I realized impermanence when I saw the last breath of my father. This changed me irrevocably. I look at my family, myself, my friends in a very different light. I realized how human, how frail we all are. As Master Kusan used to say:

Our life rests upon a single breath.

[...from Thorson's Principles of Zen by Martine Batchelor, pgs. 6-7]

Everything is colored by what we are thinking about it. Everything. Our ability to love, to forgive, to embrace, to support is influenced by the things we carry in our minds. Meditation helps us to clear out the cobwebs and approach life with a fresh perspective. Otherwise, we are just pushing along... driven by complaint, judgment, self-indulgence and other unhelpful states of mind. Things can be difficult simply because we perceive them to be difficult... but when we allow ourselves to shift our perception just a  little, we can see things differently.

I want to help my parents. I want to be there to do the cooking when it needs to be done... to wash some dishes... to take out the trash, to do whatever I can so they can feel comfortable resting/healing. I want to do it because they have done it for me, over and over again. After a couple of weeks of driving to different hospitals after work, running around to buy meals or groceries, helping them in the little ways that I could at the end of the work day, I started to feel the creeping sensation of burnout. My routine became this precious thing that was being encroached upon, turned upside down. My sleeping patterns were all out of whack. I was exhausted. The more I let myself think that way, the worse off things would be for all of us. But somehow, in the space of 20 minutes, it all falls away and all that is left is the happiness that comes from just being able to lend a hand. That's how today went.

A FOOTNOTE:

Here's good news about Martine Batchelor... she has published two new books. I've started to read them, and they are both wonderful:

1. Women in Korean Zen: Lives and Practices. This one starts as a memoir... Martine takes us on the journey with her to Korea... to the beginning of her practice there. And we meet the people she met. And thank Buddha she talks about the challenges. That's the one thing I think I appreciate most about Zen teachers... they don't pretend for a minute that this path is easy, but they show is it is possible and they lead by example. That's what Martine gives in this book, co-written with Son'gyong Sunim who provides her autobiography. I haven't gotten that far yet.

2. The Path of Compassion. This one is about The Bodhisattva Precepts and the Chinese Brahma's Net Sutra. At the core of the book, you'll find the Ten Major Precepts and Forty-Eight Secondary Precepts listed with commentary.

Minor Site Update

I've been meaning to do this since I posted them initially... I added links for the Golden Wind Zen Group's chants to the Korean Zen page of this site. To share these mp3s with friends, please point them here:

http://zenundertheskin.typepad.com/zenreflections/koreanzen.html

Golden Wind Zen Group

The wonderful people over at i-Sangha have allowed me to share these Korean Zen chants. They can be distributed freely. The abbot reports that the group plans to provide even better recordings in the future which will be available for purchase on CD.

Transliterated text for these chants can be found in the Kwan Um School of Zen Chanting Book and Temple Rules. A nice spiral bound copy of the Kwan Um chanting book can also be purchased online from Dharma Crafts.

Please take note of the file sizes... High speed connection (or great patience) highly recommended.

• Download Morning Bell Chant (19315.2K) (mp3)
• Download The Great Dharani (4263.8K) (mp3)
• Download Heart Sutra in English (5068.9K) (mp3)
• Download Heart Sutra in Korean (3235.1K) (mp3)
• Download Homage to the Three Buddhas (Ye Bul) (8530.6K) (mp3)
• Download Kwan Seum Bosal Chanting (7831.1K) (mp3)
• Download Thousand Hands and Eyes (9246.2K) (mp3)
• Download Evening Bell Chant (2225.0K) (mp3)

I am so grateful to the Golden Wind Zen Group for these recordings.  I hope you enjoy them as much as I do.

Daily Dharma

About a hundred years ago in Korea there was a young woman who was about to be married. In those days marriages were arranged through a go-between. It was the custom that a bride would not know or even see her prospective marriage partner until the day of the ceremony. Hearing that the arrangements had been completed, the woman became quite excited, also very anxious. After all, her marriage would be the most important deciding factor of the rest of her life, and she didn't know exactly what was going to happen. She started thinking: "What will my husband be like? Handsome or ugly? I'd like a handsome man. Will he be kind or will he be inconsiderate? Oh, I so want a kind husband." Then she was also thinking, "I wonder if he'll be stupid or smart? I really would like to have a smart and clever husband. I hate dull men." Then she started to think about her mother-in-law to be.

In Korea at that time the wife went to live with the husband's family. Since life for a woman was bound to family and home, the mother-in-law controlled the new wife's whole life. So she was just as worried about her mother-in-law as about her prospective husband. "What will this women be like? Will she be a tyrant? Will she be mean? Or, will she be kind and generous?" She thought about all this a lot, for months in advance -- thinking and thinking. Then, just the day before the ceremony she had to go to her sister's village for the final fitting of her wedding dress. Korea is quite mountainous; so she had to cross a low pass to get to the village. As she walked, she was thinking about her marriage and since it was close to the wedding day, her mind was reeling. Then, just as she came to the top of the pass and started down towards the village, a tiger jumped out in front of her...... "Grrrrrrrrrhh!!!" That's the end of the story as we know it.

To some, this story is sad because we have expectations. But this woman is not special because we always meet the tiger sooner or later. But to Zen students this story is interesting because one thing appeared very clear. We might say she got "tiger enlightenment." That means "wake up!" At any moment that can happen to us; it doesn't take a tiger. It's very simple.

[...from the Transmission Speech of Zen Master Dae Kwang, published Fall 1996 in Primary Point. a publication of the Kwan Um School of Zen]

A Wise Approach to Kong'ans

I've been rather intimidated by the notion of Kong'an (koan) practice. I've only had one kong'an interview thus far, but I found myself wanting to "get it right," to "know the answer." Yesterday I was browsing on the Golden Wind Zen Group's website and I found this information on the practice which I believe to be a wise approach:

Most people understand too much. This understanding cannot help your life. Descartes said, "I think, therefore I am." So "I" makes "I". If you are not thinking, then what? Even if you have a big experience, if you cannot attain the one pure and clear thing, then all you understanding and experience cannot help your practice. Therefore Zen practice is not about understanding. Zen means only go straight, don't know.

So put it all down - your opinion, your condition, and your situation. Then your mind is clear like space. Then a correct answer to any kongan will appear by itself. This is wisdom.

When you try a kongan, if you don't attain it, don't worry! Don't be attached to the kongan, and also don't try to understand the kongan. Only go straight, don't know: try, try, try for then thousand years, nonstop. Then you attain the Way, the Truth, and the Life, which means from moment to moment keeping the correct situation, correct relationship, and correct function. That is already Great Love, Great Compassion, and the Great Bodhisattva Way.

The Four Paramitas

Four children stood before us this morning. They placed offerings on the altar. They took refuge in Buddha, Dharma and Sangha. They took on six precepts. They received Buddhist names. Each child was named after one of the Six Paramitas. They received cedarwood malas and mindfulness bells. The ceremony was incredibly moving. I can't think of a better way to begin Mother's Day.

My daughter's Buddhist name is Ksanti. We also have a Virya, a Sila, and a Prajna.

Ksanti means patience or forbearance. In the Meditation on the Six Paramitas, we say:

May I be patient! May I learn to bear and forbear the wrongs of others!

For me, this is always the hardest practice of all the paramitas. Sometimes it is just hard to forgive, hard to let go. So far, my daughter has been the perfect example of this level of patience. I hope she carries it with her always.

This morning, before leaving for Still Point, we talked a bit about practice. I mentioned that I want to get back into the Intensive Practice routine. We did some bows. We sat for about five minutes. We talked about keeping a Precepts journal. Her decision to begin a practice makes me deeply committed to mine. Whatever reasons I had for not sitting, now bowing, not "getting off it" and forgiving someone... they were quashed today. I think it is a good thing that I'm not alone in my practice anymore. Sangha extends to home now, and we can take refuge in each other.

Ksanti... she always encourages me... to do my workout when I don't want to... to play when I'm tired... to just be present. She will be a good partner in the Dharma. I'm sure she will be a teacher for me more than I will ever be a teacher for her.

My Daughter the Buddha

This year we will have the first Precepts Ceremony for children at Still Point. I have been attending Sunday services for just over a year now, and completed the ceremony myself last year. Now, my daughter wants to do it. She is eight years old.

I've been really curious about why she wants to take the precepts. I expected her to do it (if she ever did it) when she was much older. It is important to me that I don't cram my religious/spiritual beliefs down her throat... that she understands the significance of the choice... and that she owns it. We talked about it during dinner tonight.

'Why do you want to take the precepts," I ask.

"For lots of reasons. I can't list them all it would take an hour." she says.

"Well, tell me as many as you can while we finish eating dinner," I say.

"Well, mostly because I want to be just like you, Mom."

I smile. I'm stunned. That was probably the last thing I expected to hear her say. I look at myself in my role as mother with a lot of criticism and self-doubt. Most of the time, I think I'm at best an average parent. I always think I should be doing more. When it comes down to it, I want to be just like my daughter.

She's so generous. When we go to Sunday services, she goes to what she calls the kid's room. She packs a bag with crafts or toys and snacks and is very consientious about packing enough for everyone to share. She's nice to everyone. She's lighthearted and has a healthy respect for fun and play. I feel very old and boring and closed standing next to my daughter.

We start to talk about religion.

"Your spiritual practice, your religious beliefs... you really have to believe them for yourself. We should talk about the precepts before you make your final decision. Becoming a Buddhist means that you want to be like Buddha... that you want to follow his example. What does that mean to you?"

"Is it like in the Buddha books... like how he went away and got rid of all his hair?" [she's talking about the manga series by Osamu Tezuka]

"Well, you don't have to be a monk... and you don't have to cut off your hair. But you vow to do certain things... not to do other things. That's what the precepts are... they are vows. When you take them, you say what you stand for... what you are committed to..."

Our plan is to talk about the precepts during dinner every night, and to do as many bows as we can in preparation for the ceremony. I'm looking forward to these talks.

Spring, Summer, Fall, Winter... and Spring

I watched an amazing film this afternoon called Spring, Summer, Fall, Winter... and Spring. This Korean film with English subtitles has many themes... coming of age, rites of passage, working through lust and craving, working through anger, working with a teacher, becoming a teacher, suffering, its end. I'm not going to spoil it for you if you want to see it... but I highly recommend it.

Practice in Korea

According to this Buddhist News Channel article, the Jogye Order has increased the number of temples offering temple stays for foreigners from 29 to 44. Get going people.

Ten Guides Along the Path

Last Sunday we had our Annual Membership Meeting at Still Point. After receiving a good report on the State of our Sangha, we received copies of the Still Point Zen Buddhist Temple Chants and Gathas. It includes our foundational Dharma:

• The Three Refuges
• The Four Great Vows
• The Meal Gatha
• The Sutra on Loving Kindness
• Homage of the Buddhas
• The Great Compassion Dharani
• The Maha Prajnaparamita Hridaya Sutra
• The Way of the Bodhisattva
• Meditation on the Six Paramitas
• Ten Guides Along the Path

After the meeting, the potluck. I sat in a circle with fellow Dharma brothers and sisters enjoying a hearty bowl of bean soup and (as usual) great conversation. A sister asked about the source of Ten Guides Along the Path.

I remembered reading it before and thought I knew the source. It reminded me of a quote I read in an article from the Still Point Newsletter (published by Dharma Rain Zen Center, not our Temple's newsletter) by Ven. Samu Sunim. He cited the source of his quote as the Essay on the King of Samadhi . I previously quoted this in a November 23, 2004 entry.

Although it sounds very similar to Ten Guides Along the Path, I realized after looking at the quote again that I was mistaken. Flipping through Thousand Peaks yesterday, I found the true source—Zen Master Kyong Ho. Through a Google search, I found this great tale which sheds light on who Kyong Ho was as a teacher.

In this tale, Master Kyong Ho is visiting a temple. He listens as the teacher of scriptures delivers a dharma talk on how to be a good monk. The teacher says things like:

• All of you must study hard, learn Buddhism, and so become as big trees, with which great temples are built, and as large bowls, able to hold many things.
• Always keep your minds set on holiness and remain in good company. In this way, you will become great trees and containers of Wisdom.

Here is what Kyong Ho says in response to Man Gong's teacher.:

All of you are monks. You are to be great teachers, freed from the ego; you must live only to serve all people. Desiring to become as a big tree or a great container of Wisdom prevents you from being a true teacher. Big trees have a big use; small trees have a small use. Good and bad bowls both have uses. Nothing is to be discarded. Keep both good and bad friends; this is your responsibility. You must not reject any element; this is Buddhism. My only wish is for you to free yourself from conceptions.

—Zen Master Kyong Ho

We live in a strange time with lots of teachers like Man Gong's teacher of scriptures. Friends tell us to cut "toxic people" out of our lives. In order to find peace, we are often instructed to separate ourselves, isolate ourselves, insulate ourselves against the "bad".

How many people have we discarded? Bad dates, bad mates, bad parents, friends who borrow money but never pay it back, people who can't help but stir up drama and chaos wherever they go, those people we work with. We clutch our purses tighter when we pass homeless people on the street. We judge criminals, addicts, and often people who are simply different than we are (democrats, republicans). We think this is a good thing. Is it? Really?

To be a bodhisattva, we must embrace all beings, everywhere. How do we make the shift from cutting people and things our of our lives like cancer to being people who embrace all beings? We take on the Way of the Bodhisattva no matter what. We take a different approach to those "toxic people". We say:

May all who say bad things about me
Or cause me any other harm,
And those who mock and insult me
Have the fortune to awaken fully!

And we mean it. We really mean it.

Korean Zen Resources

Today I finally added content to the Korean Zen page on this site. Additions include Korean Zen schools and temples in the West, language tools, books and other online resources.

If you know of Korean Zen resources online, let me know and I'll add them to this list.

Daily Dharma

The mantra of Junje bodhisattva:

Namu Sadanam Samyak Samotda Guchinam Danyata Om Ja Rye Ju Rye Junje Sabaha Burim (three times)

Now that I vow to recite the great Junje Mantra faithfully and to retain great Bodhi-mind, I am confident that I shall be directed to practice through samadhi and wisdom and see the brightness, to do charitable and pious acts, to attain victorious fortunes, and to attain Buddhahood with the people of this world.

The ten great vows:

• I will always stay far from the three evil ways.
• I will quickly cut off desire, anger, and ignorance.
• I will always listen to Buddha, dharma, and sangha.
• I will diligently cultivate precepts, meditation, and cognition.
• I will constantly cultivate Buddha’s teaching.
• I will never abandon the enlightenment-mind.
• I will always be reborn under favorable conditions.
• I will quickly see Buddha-nature.
• I will project myself throughout the universe.
• I will freely save all beings.

...quoted from the Translation of the Thousand Eyes and Hands Sutra in the Kwan Um School of Zen Chant Book

Who is Junje Bosal?

Yesterday afternoon, I was really engaged in solving this puzzle. Who is Junje Bosal? I was up past 1:00 this morning searching for the answer. By the time I found it, I was too tired to write it all down, so here goes...

Having found only a few references to Junje Bosal, I started to wonder if perhaps there was a transliteration issue. There is no standard romanization for Korean... The Korean word for bodhisattva [보살] is written as Bosal and Posal. I decided to consult the source—The Thousand Eyes and Hands Sutra.

The Sutra is included in the Kwan Um School of Zen chanting book. Reading the translation, you will find a few references to Junje Bosal. Here is the first:

I receive the great Junje Bosal,¹⁶
who is the mother of seven billion Buddhas.

Note 16 provided just a bit more information on Junje:

Bodhisattva possessing magical powers.

Well, I didn't get the name, but I had something to go on. My first search on Bodhisattvas with magical powers turned up an interesting pamphlet that I'll probably read later. Next I started looking for references to the "mother of seven billion Buddhas." That was when I struck gold:

Cundi Bodhisattva

The word 'Cundi' literally means 'extremely pure'. Due to her status as the Mother of all the Lotus Deities in Tantrism, so she has the epithet of Mother Buddha, Cundi Mother Buddha is also called the Seven Koti Mother Buddha, which means that she is the Mother of Seven Billion Buddhas and Bodhisattvas.

The 18 arms of Cundi Mother Buddha represents the Eighteen Uncommon Methods, which can destroy the ignorance of all sentient beings, whoever practices this deity will eliminate all sins, shall be prevented from all disasters, all wishes in this life regardless of mundane or supramundane Siddhis will be accomplished swiftly. As Cundi has 18 arms and three eyes, so she had very powerful spiritual powers, her secret epithet is 'Most Victorious Vajra'. The pith-instruction of Cundi Mother Buddha Archetype Deity Practice is 'Most Victorious in Purity'.

Heart Mantra is: Om Cale Cule Cundi Svaha
[...from Introduction to True Buddha School's Eight Principle Deities]

The final site I viewed states that Cundi Bodhisattva is also referred to as Maha Cundi. The site posted this description and picture of Junje:

Maha Cundi Bodhisattva is known as the mother of Buddhas, also is one form of Avalokitesvara. She is the seated figure with 18 arms, various Dharma implements she holds represent the many skillful means of Tantra.

Daily Dharma

Chanting meditation means keeping a not-moving mind and perceiving the sound of your own voice. Perceiving your voice means perceiving your true self or true nature. Then you and the sound are never separate, which means that you and the whole universe are never separate. Thus, to perceive our true nature is to perceive universal substance. With regular chanting, our sense of being centered gets stronger and stronger. When we are strongly centered, we can control our feelings, and thus our condition and situation.

...quoted from the Kwan Um School of Zen Chanting with English Translations and Temple Rules

Korean Zen Buddhist Chant

At Still Point we rarely chant during the morning service. I can recall chanting on three occasions. We chanted Sogamoni Bul at our Buddha's Birthday celebration. We chanted Om Tare Tuttare Ture Soha after a dharma talk on the many faces of Tara. We also chanted Kwan Seum Bosal after P'arang gave her annual Right Speech dharma talk.

The only other time I've participated in chanting was during an Intensive Practice meeting. The dharma students passed out copies of The Great Compassion Dharani and encouraged us (the new Intensive Practice students) to chant it with them. I taped it with my digital recorder so I could learn it and chant it at home. Since then I have found the transliteration, an English translation, and a Windows Media Player™ version on the Ocean Eyes Zen Center site.

Today, I learned of another Korean Zen Buddhist Chant called the Thousand Eyes and Hands Sutra. I am officially on vacation for the rest of the year. I spent several hours over the past two days surfing the net in search of like-minded Blogs and other resources. Today, I found and joined a new Yahoo! group—korean_zen. It is a small new group with few posts (less than 20) so I quickly read them all. One post in particular intrigued the student in me and challenged me to do some research.

The question in a nutshell:

Junje Bosal is mentioned repeatedly in the Thousand Hands and Eyes Sutra. Are there other names (Sanskrit/Pali/Chinese/Japansese) that this Bodhisattva is known by?

Another post suggested that Junje Bosal is the equivalent of Manjusuri. I searched for "Korean Buddhist Terminology". The first resource I found was the Buddhapia site which contradicted that claim. (You have to view the page with Korean EUC-KR Character Encoding, otherwise the Hangul looks like jibberish). The Buddhapia site states that the Korean version of Manjusuri is 문수보살 (Moon-So-Bosal).

Next, I did a Google search of "Junje Bosal." There were just a few search results. One hit was for Ocean Eyes Zen Center—a site that I was already familiar with. The reference was found on their mantras page:

NAMU CHILGUJI BUL MODAE JUNJE BOSAL
Makes Great Love, Great compassion. (Mother's Mind) Anytime there is a problem, if you try this, the problem will disappear.

So far, I'm coming up short, but will continue this study later. I'm off to post my results on the korean_zen message board.

My First Koan

Our teacher is gently preparing the sangha for next year's transition. After founding Still Point and offering five years of service, she will step down as our Guding Teacher and pass the reins to a recently ordained Dharma student. He is a great teacher. He oversees the Intensive Practice program. He wakes us up. He is funny, gentle, kind, and very serious about this practice. He will be great for Still Point. What I realize, though, is that I have a limited time to practice and study with my first teacher... the teacher who presided over my precepts ceremony and gave me a name. I intend to take advantage of it. I decided when I learned of the transition that I would attend as many interviews as possible from now through September. That was nearly three weeks ago. I haven't missed one yet.

We sit and she watches as I settle into the cushion and count my breaths. She tells me my practice is strong, that she sees that I am serious about my practice, that she intends to push me a bit if it is okay. I nod and smile. She starts to tell me about Mu.

"You can pour everything into Mu... hope, fear, heartbreak, everything." Then she demonstrates. My first instruction was to count my breaths. Breath in... Breathe out "One...." Breathe in... Breathe out "Two...." Now, I breathe in, and breathe out "Mu". I hear her and I get it... it comes right from the abdomen... gentle but constant like the whisper of sea shells. "Now, you try..." Mine is not as gentle or constant as hers yet... my voice breaks a bit, but I push my belly inwards as I try it. It's not comfortable... I will need to work with it a bit, but the prospect excites me. She tells me that many teachers feel that Mu is all you need. Once you have Mu, you have everything. I feel like I've graduated. I smile and push ego away. So I am instructed to take Mu, use it, make it my own, and go save the world.

The student in me accepts that all I have to do is Mu but has to know more. I wouldn't be satisfied until I properly consulted my books, Google searched, collected and documented my findings. This has been a week-long inquiry.

The first article I read online suggested that Mu is not even something to do... it is something to be:

The teaching of mu is a matter of examining the essential question of whom and what we really are, of being pure at heart, and of no longer being confused by what confronts us.

Being mu, or empty of self, allows one to actively take in whatever comes. Our world today and all in it are separated into dualistic distinctions of good and evil, birth and death, gain and loss, self and other, and so on. By being mu, not only does one's self-centeredness disappear, the conflicts that arise with others dissolve as well.

[quotes from the article The Zen Teaching of Mu by the editorial staff of Kateigaho]

After I read the Kateigaho article, I continued to browse through the results of my Google search. Wikipedia posts a definition of Mu [무] along with its Hanja character and a brief account of the koan that inspires practitioners to penetrate Mu. I think the Hanja would make a good T-shirt.

Many Buddhist teachers and writiers have written commentary on Mu. I've bookmarked several articles that I intend to read later:

• Chau-chau's Dog
• Chao-chou Ts'ung-shen
• Life Koan

I'm sure I will post more on this subject as my practice continues. For now, I'll end with the koan as printed in Zen Flesh, Zen Bones:

A monk asked Joshu, a Chinese Zen master:
"Has a dog Buddha-nature or not?"
Joshu answered: "Mu."