Teacher’s Blog

Two Sides of Practice Part 3: When We Neglect Samadhi Power, and How the Two Sides are Complementary

What about neglecting samadhi power, and overemphasizing karma relationship? This is when we try to get free from our suffering, be a good and wholesome person, have harmonious relationships, and/or aspire to greater wisdom and compassion – and then we struggle in our efforts in same way we struggle with the rest of our ordinary tasks. Approaching things only from the relative perspective, we set goals or adopt ideals, work hard, notice when we’ve fallen short, devise another way, and try harder. Chances are good we also criticize ourselves, compare ourselves to others, and experience a mixture of frustration, pride, and shame. Caught up in the drama of the relative, we fail to see things from a larger perspective, and may succumb to arrogance, depression or despair.

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Two Sides of Practice Part 2: When We Neglect Karma Relationship

Two Sides of Practice, but Only One Reality I’ve heard people say karma relationship work is about the “relative world,” while samadhi power is about the absolute. There’s some truth in this statement, in the sense that relationships between beings and things are part of the relative aspect of reality. From the absolute perspective, there are no inherently-existing, separate beings and things that can be said to interact, and discriminations such as good and bad, right and wrong, don’t apply....

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Two Sides of Practice Part 1: Samadhi Power and Karma Relationship – Definitions

Buddhist practice can be seen as consisting of two parts, and both are essential. The first part is cultivating “samadhi power,” or our ability to perceive – or be awake to – the absolute aspect of reality. We do this through practices including meditation, mindfulness, and studying teachings such as impermanence and emptiness. The second part of our overall practice is working on “karma relationship,” or learning to live our daily lives in an enlightened way. We do this by working with our...

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Skillful Means: The Buddhist Teaching on How to Share Your Wisdom – Part 3

The Buddhist concept of “upaya,” expedient or skillful 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. The Lotus Sutra, written about 2000 years ago, describes six things to consider when we’re trying to get our message...

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Skillful Means: The Buddhist Teaching on How to Share Your Wisdom – Part 2

The Buddhist concept of “upaya,” expedient or skillful 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. The Lotus Sutra, written about 2000 years ago, describes six things to consider when we’re trying to get our message...

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Skillful Means: The Buddhist Teaching on How to Share Your Wisdom – Part 1

The Buddhist concept of “upaya,” expedient or skillful 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.

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The Middle Way Between Self-Centered and Do-Gooder

Most Zen teachers I know will readily admit to you that when they offer a teaching, it’s usually something that they need to remember as much as anyone. With that disclaimer, then, I can write this post without sounding like I’m criticizing everyone else for being self-centered while I’m so nobly free of self concern! The Buddhist path, from the beginning, has been called the Middle Way. What that means is we try to avoid extremes, which are generally paired and dualistic,...

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A Handy Chart for Understanding Absolute and Relative

Zen talks about absolute and relative alot – which each one is, how to wake up to the absolute, and how to reconcile and harmonize the two sides. Sometimes the discussion of relative and absolute can get pretty philosophical and abstract. To help ground and guide our conversation the other evening, I created a chart describing the relative (ji) and absolute (ri) dimensions of reality. Take a look, and see if some of the terms associated with ji and ri resonate with aspects of your own...

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Zazen: The Incredibly Difficult Practice of Not-Doing

Our practice of zazen is also known as shikantaza, a Japanese term that can be translated as “nothing but precisely sitting.” The whole point is to just sit there. Doing nothing. A practice of not-doing. This is so difficult for us, we can hardly even conceive of it. Instead, we imagine we are supposed to sit there meditating. We’re supposed to concentrate, or be aware of this moment, or something. Anything. Anything but really, really doing nothing. When I settle into my...

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Renewal in the Stillness and Silence of Meditation

It can be helpful to think of meditation as renewal time for our body-minds. The space of meditation, at least Zen meditation, involves a realignment of the self with the universe. Getting caught up in activity can invite us to assert the self against the world, especially when we care deeply about what we’re doing. We get busy trying to understand, maneuver, express, create, change, hurry, finish, resist, and come up with an effective plan. Our actions may even be fruitful, but...

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The Practice of “Not-Knowing:” Relief of Stress, Ground for Effective Action

What’s your response when I say, “The best way to respond to the great suffering in the world is with the practice of ‘not-knowing’?” Maybe you react to that statement with suspicion and aversion. Part of me does, because I care deeply about the suffering, destruction, and injustice in the world and want to do something about them. Responding with “not-knowing” sounds like retreating into complacency – doing nothing to change the world, and using the excuse like, “You can’t know what to...

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Five Ways to Make Your Work Spiritual Practice

These are five ways we can make our work into spiritual practice. They’re from the “Tenzokyokun,” or “Instructions to the [Head Monastery] Cook,” which was written by Zen master Dogen in 1237, following a long tradition of Zen “work practice.” In the essay, Dogen writes, “just working as tenzo is the incomparable practice of the Buddhas.” While it may seem like specific instructions for cook in a traditional Zen monastery isn’t relevant to...

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Deepening Your Zazen: When It’s Good Not to Be Satisfied

If you’re always satisfied with your zazen, you’re probably selling yourself short. If you’re never satisfied with your zazen, you may want to learn how to deepen it. Possibly the worst thing to do is ignore any dissatisfaction with your zazen because you think you’re not supposed to feel dissatisfied with it. It’s easy to come to this conclusion in Buddhism, where we’re taught that, essentially, dissatisfaction – dukkha – is a disease of the...

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Why Does God/Buddha Nature Let Bad Things Happen?

Humans have been struggling with this dilemma for ages: God is good - even synonymous with love - and all-powerful, so why does he continue to allow such suffering in the world? For a Zen Buddhist, this question is phrased like this: All being is Buddha-nature and this empty world is inherently precious and without defilement, but still the world is full of suffering. It feels as if there are two separate realities - and much of the time it seems they have nothing to do with each other. How do we integrate them? Is it possible?

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The Importance of Sangha Part 5 of 5 – Sangha As Service

Part 5 of the Importance of Sangha (see Part 1, Part 2, Part 3 and Part 4): There are many, many more benefits of Sangha I could go into, but I’ll end this series of posts with how Sangha can become a practice of generosity and service to others. Let’s say you’ve been part of a Sangha for many years and your Zen or Buddhist practice is strong. You have a pretty good understanding of the Dharma, you can see your Dharma friends outside of Sangha events, and you’ve experienced a fair amount of...

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Weekly Meetings


Tuesday Evenings
7-9pm
Meditation, Tea, and Class

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Wednesday Mornings
10:30-11:30am
Meditation for Parents - Children Welcome

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Thursday Evenings
6:30-8:30pm
Meditation, Tea, and Class

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Saturday Mornings
8:30-9:30 am
Meditation

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Sunday Mornings
9:30am-Noon
Chanting, Meditation, Tea and Dharma Talk

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