One of the reasons I believe in jazz is that the oneness of man can come through the rhythm of your heart. It’s the same any place in the world, that heartbeat. It’s the first thing you hear when you’re born — or before you’re born — and it’s the last thing you hear. — Dave Brubeck



Showing posts with label Suzuki Roshi. Show all posts
Showing posts with label Suzuki Roshi. Show all posts

Friday, November 6, 2020

"Mindfulness is Not a Part-Time Job," a talk by Issan Dorsey

 A Dharma talk given by Issan Dorsey-roshi

Originally posted on 1/13/2012


This transcript appeared in the newsletter of the Gay Buddhist Fellowship in January of 1995, four years and five months after his death from AIDS.



From Allen Ginsberg's collection

Someone said to me the other day, “Aren’t you always working on something?” Yes, we are always working on something, but hopefully it’s not up here in our heads, filled with words to obscure it. I was talking with a friend recently about the phrase, “coming to reside in your breath-mind,” and working with the phrase, and how useful it is to me. I thought it was interesting that I’d never really heard it before, and was just now beginning to work with it. I realized that I actually just heard it deeply.


This has been with me since I first started practicing. It’s a whole way of working with your mindand I’ve been thinking a lot about it lately. I hope you won’t have to wait for 20 years before you begin to hear how to work with this thing called mind in [your] zazen meditation.


Now, people who come to practice, immediately sit much easier than they did when I first began to sit at Sokoji Temple years ago. I remember everyone sitting with their legs bent up. They’d sit for five minutes, then they’d lie down and moan. But now people come and it’s like we already did that part for them. It’s as if we have a shared body that has already gone through that preliminary stuff, and people are already able to experience some aspect of zazen practice and how we practice together.


We have to be willing to explore and experiment. First we have to have a sense of humor and a willingness to explore and experiment with our lives and our uncomfortableness. We know that sometimes we can sit for a few minutes, or even a few days, and at some point it gets pretty uncomfortable, and it’s uncomfortable for us not to invite our thoughts to tea, and reside in our breath-mind.


“Don’t invite your thoughts to tea” is an expression of Suzuki-roshi’s which I’ve always found useful. You know these are just words, and we have to remember that every human concept is just delusion. Still, we use words and provisionally talk about our experience. Lately I have been exploring this way of thinking with a friend who has AIDS dementia; the virus is living in his brain. I’m thinking and working on it and talking with him about it because the virus that is attacking so many of us now ends up being in the brain. So is there some way for us to experience that? I don’t know yet. My question is: how to be with people who have dementia and how to experience the dementia that we all have anyway? It’s called delusion. Mind is always creating confusion, joy and pain, like and don’t like, and depression. But there is also a “background mind.” That is what my friend and I have been discussing.


Sometimes when I’m talking about uncomfortableness, I talk about the five fears. One of the five fears is the fear of unusual states of mind. How can we come to have appreciation and respect for this fear and not just some resistance, so that we can enter our fear, allowing these new areas of uncomfortableness? When we can enter each of these new spaces, we can begin to look at truthfulness.


Why do we have to sit? Really there’s no reason to sit. If we’re completely sincere, then there’s no reason to sit. I’m not completely sincere so I have to keep sitting to check. Even if we’re involved with unskillful actions, the one quality we should strive for is truthfulness. Truthfulness takes a total commitment to see all aspects of ourselves and our unskillfulness. If we can embrace the totality of ourselves, we can embrace the totality of others and of the world. Our tendency is to think about things before we do them. Even when we see a beautiful flower, we say, “Oh what a beautiful flower.” “Beautiful flower” is extra. Just look at the flower with no trace.


Suzuki-roshi wrote, “When we practice zazen, our mind is calm and quite simple. But usually our mind is very busy and complicated, and it is difficult to be concentrating on what we are doing.” This is because when we act, we think, and this thinking leaves some trace. Our activity is shadowed by some preconceived idea. The traces and notions make our mind very complicated. When we do something with a simple, clear mind, we have no shadows and our activity is strong and straightforward.


So, even with zazen practice, it gets so complicated. We’re dissecting every aspect of what’s going on, reviewing and comparing. How do we keep it simple and straightforward? How do we come to know this basic truth of practice and Buddhism? The teaching and the rules can and should change according to the situation and the people we’re practicing with, but the secret of practice cannot be changed. It’s always truth.


We teach ourselves and encourage ourselves by creating this space, the meditation hall, so we can begin looking at our mind. “Don’t invite your thoughts to tea.” “Where is your breath-mind?” I used to say, allow this kind of mind to arise. But now I’m saying create background-mind.


This practice is simple: watch your breaths and don’t invite your thoughts to tea. But not inviting your thoughts to tea doesn’t mean to get rid of thinking. That is discrimination. So, there’s no reason to get rid of thoughts, but rather to have some blank, non-interfering relationship with them. Don’t make your mind blank, but rather have some blank relationship with the thoughts. Begin to see the space behind and around the thoughts, and shift the seat of your identity out of your thoughts and come to reside in your breath-mind. We develop our intention to reside in our breath-mind by first bringing our intention to “breath as mind,” and then by shifting the seat of our identity from our thoughts to our breath.


This all ties in with how we use this space, this laboratory. We should have a willingness to explore with our lives, and this is our laboratory right herehow we use the meditation hall and how we use what happens outside of it. Mindfulness is not a part time job.



If you want to see more about the life and teaching of this remarkable man, please visit my page: "The Record of Issan."

Thursday, October 29, 2020

"The Three Key B’s of Buddhism, Bowing Boredom and Bliss," by Phil Whalen & Ken Ireland

Phil with Allen Ginsberg and Anne Waldman at Naropa

Bowing, Boring and Bliss


I recall one talk about “Bowing” by Zenshin Phil Whalen at the Hartford Street Zen Center. Damn I loved his talks. He was without a doubt one of the most literate men ever to don the robes of a Zen priest anywhere, at any time. And if you want to challenge me, I’ll be suiting up on the Dalai Lama’s debate ground up here in McLeod Ganj. 


But first things firstI was going to try to record the talk, but was my usual bumbling self with electronic equipment, and couldn’t get the machine working in good time. Being his usual patient-self, he yelled at me, saying that we didn’t have all day and, anyway some things were just not meant to be recorded. Sometimes words are purposefully impermanent. It was not like he was going to recite some goddamn hidden, secret sutra for the last time before he croaked.


So I lost the talk, but I am going to do my best to reconstruct it from the basic “B’s” as I remember them.


He began by saying that if he really wanted to write a bestseller, his publisher would insist that he come up with a title like the “The 10 Recondite Rules for Clean Buddhist Living” or something like that. So let’s give it a try: “The Three Key B’s of Buddhism, Bowing Boredom and Bliss.”  Perhaps Phil’s publisher was onto something. More than 20 years have passed, and I still remember long sections of his talk (it’s also true that as with many teachers, he returned again and again to his favorite topics like an old horse headed back to the barn).


When he was in Japan, in the monasteries and temples there, everyone bowed three times. People just always bowed three times. But for those who couldn’t count, he said, before he just sat down to begin his talk, he bowed nine times. We all bow nine times at Zen Center, why is that? Well he said, when the first students began to gather around Suzuki Roshi in San Francisco, they went to him one day and complained, “Roshi we love you but we’re Americans and we don’t like all this bowing. We don’t understand it. So why are we doing it?” And the Roshi said with a smile, “Oh so you don't like bowing three times? Good. Perfect. I think we should bow nine times. Better that way, More practice.”


So we bow nine times. Better that way. Practice.


Phil then told an anecdotal story about some legendary old Japanese teacher way out in the middle-of-nowhere backcountry who was revered for the callous on his forehead. He explained himself: one of his first teachers had scolded him for being stubborn and told him bowing would be a good practice. So he began bowing. He never stopped. He discovered that the body is stubborn and the mind is stubborn. He said that he would stop when he stopped being stubborn. So he just kept bowing and thus the calloused forehead. In one way or another, we’re all like that.


Then he said that Zen students actually have it very easy. In Tibet all the new monks bow 100,000 times before they do anything. It’s called Ngondro, and it involves the whole body, not just your forehead, hands, arms, knees and feet touching the floor but your whole body flat out, like you were a swimming fish, and it’s so strenuous that it takes a lot of effort to reel back and bounce back up. Do that a hundred thousand times. I’m told that it’s a purifying exercise. But it’s not done with some idea of repentance like Christian pilgrims bowing every three feet along the Camino de Santiago. It’s done because we practice meditation with every bit of ourselves, wholeheartedly, fully, without reservation, holding nothing back. 


And then he said that anyone who’s lived in Asia knows that bowing is just good manners. It’s a sign of respect. You tilt your body down, your eyes are not focused on the face of the person you’re greeting, your whole body is lower. Of course you’re going to bow lower to a king or abbot. There’s a whole book of bowing etiquette: you bow very slightly to someone who’s your equal, but your bow is lower when you greet your parent or someone who’s older out of respect. That’s why we bow to our teachers in a formal situation. We’re showing respect and love. And we show it by using our whole body and mind. Our mind bows down, and for maybe an instant, we’re slightly less arrogant. We have to throw every bit of being into the bow.


But the most important thing, and here is a place where I actually have Phil’s own words, from his notebooks from Tassajara, we have to make it our own. In the rule infested monastery or practice center, we ask ourselves are we “bowing to rules rather than using them? We must contrive to be Buddhas & patriarchs rather than students who are good at following schedules (and bowing).”


But you’ll notice, he said, we follow a certain order in the zendowe bow to the cushion, then everyone else in the room, and we sit. How strange, bowing to the cushion. We’re not bowing to a Buddha, or a person. You can think of it anyway you want to. Sometimes I like to  think that I am bowing to the practice, but that is really way too abstract. Sometimes I do it just automatically, without thinking much of anything. But in any case, we just do it. It’s probably not important what you think about.


Now we get to the B for boring.


We sit and almost immediately after we learn to sit with only slight discomfort and our bodies become both more relaxed and more alert, we get bored. We all have our own experiences, but I’ll tell the world, I get bored.


But then the mind, it’s like fiddling with a bungled up ball of twine, if you try to untangle it when you’re frustrated or angry, the knots are just going to get tighter. You’ll be looking for a knife (He laughed). I’ve pictured the mind as a bag of worms or a net of living anchovies. But you get the point, it’s a conundrum, it’s a mess. It may be filled with ghosts or paranoia or algebraic equations. It doesn’t matter. Whatever it is, it’s just there, all tangled up. 


So there’s this big mess of thread sitting in your mind, and you just begin to play with it, without much purpose, no rhyme or reason. You tug a bit here and notice a bit that’s a bit looser over there, but you’re relaxed and maybe you follow the thread to a knot that looks tight but on closer inspection, it loosens up and falls away. And maybe after a while there’s just a whole mess of lovely threads in front of you, and though you really don’t fully grasp how it happened, there it is.


Then the bell rings. 


I’ll end by quoting Mr. Robert Bly who tells us to follow our bliss. Of course Mr. James Campbell has also told us to follow our bliss, and he did it on the Public Television Station so it must be something worth doing. But I was watching Bly talk about it on the TV and found him quite interesting, if not persuasivebecause bliss is not something I can buy, like the gummy bears I get at the Walgreens. It’s just there. 


Some very fussy Buddhists might describe it as a fruit of meditation. If you hang out long enough, it’s just there because it’s always been there, but you wake up, or you open your eyes, or you open your heart. I’ll agree that it’s just there, and it really doesn’t matter how it got there. But this it does share with the gummy bears: when you taste it, you know that it’s a gummy bear.


And sometimes it might feel like something is lost in the process. Bly quoted a poem by Antonio Machado which I quite like.

The wind one brilliant day called to my soul with an odor of jasmine.

The wind said, “In return for the odor of my jasmine, I’d like all the odor of your roses. ”

[Machado said,] “I have no roses; all the flowers in my garden are dead … ”

The wind said, “Then, I’ll take the withered petals, and the yellow leaves, ”

and the wind left. And I wept. And I said to myself, “What have you done with the garden that was entrusted to you?”

I think that’s enough for today. Keep bowing. Thank you.


"Mindfulness is Not a Part-Time Job," a talk by Issan Dorsey

  A Dharma talk given by Issan Dorsey-roshi Originally posted on 1/13/2012 This transcript appeared in the newsletter of the Gay Buddhist Fe...