instructions to the gardener

June 7th, 2023 - 3 Comments

You should entreat trees and rocks to preach the Dharma, and you should ask rice fields and gardens for the truth. Ask pillars for the Dharma, and learn from hedges and walls. In earth, stones, sand, and pebbles, there is to be found the extremely inconceivable mind which moves the sincere heart. — Dogen

More than 800 years ago, Dogen Zenji, the founder of the Soto school of Zen, was struggling to establish an authentic monastic practice in Japan. He had attracted his first students to a small temple where they lived communally, sharing responsibilities. When he was a young monk, he thought that the mundane aspects of life distracted from serious practice, but he soon realized his error. As an abbot, he wrote meticulous instructions for carrying out daily tasks, from cooking and cleaning to brushing one’s teeth. He didn’t want students to squander a single moment of the day. Mindfulness was not to be confined to a meditation hall. In this spirit, we can apply his practical instructions beyond the monastery confines and into the garden, where doubts sprout, weeds abound, and the mind blooms beyond all barriers.

In performing your duties, maintain joyful mind, kind mind, and great mind.

Everything you do, everywhere you are, is a reflection of your own mind. So how does a tiresome chore become instead the activity of a buddha?

When I moved into a home with an old and overgrown garden, I could not have answered that question. My mind swirled with a combination of giddy naiveté and petrifying doubt. I didn’t know anything about plants. I had no training, tools, guide, or supervision. Convinced that there was a right way to use a spade and a special time to plant or prune, I was pretty sure that I’d do it all wrong. It was far safer to gaze at the place through my kitchen window or read one of the many gardening books I was busy collecting.

And yet, I could hardly wait to begin. Here was life, real life right in front of me, not merely a clever scheme or distant dream. The only question was when I would get out of my head and into the dirt. That’s the question for all would-be gardeners, as it is for practitioners of the Way, and the answer is the same. We just start.

Use your own hands, your own eyes, and your own sincerity. Working with your sleeves rolled up is the activity of a way-seeking mind.

Right in front of me was a place teeming with life and rampant with possibilities. For a gardener, what place or time isn’t full of possibilities? Despite my lack of qualifications, I trusted that my hands knew what to do and that luck would see me through. I started pulling weeds and graduated to raking leaves. From that point on, every day in the garden delivered a good day’s work . . .

Read the rest of this article in Lion’s Roar magazine.

how do you come to Zen?

July 27th, 2022 - No Comments

For practicing Zen, a quiet room is suitable. Put aside all involvements and suspend all affairs. Do not think “good” or “bad.” Do not judge true or false. Give up the operations of mind, intellect, and consciousness; stop measuring with thoughts, ideas, and views. Have no designs on becoming a buddha.

At your sitting place, spread out a thick mat and put a cushion on it. Sit upright, leaning neither left nor right, neither forward nor backward. Align your ears with your shoulders and your nose with your navel. Rest the tip of your tongue against the front of the roof of your mouth, with teeth together and lips shut. Always keep your eyes open, and breathe softly through your nose.

Once you have adjusted your posture, take a breath and exhale fully, rock your body right and left, and settle into steady, immovable sitting. Think of not thinking, “Not thinking—what kind of thinking is that?” Nonthinking. This is the essential art of zazen.

Having begun, begin again.

Chapin Mill Retreat
Batavia NY
October 6-9, 2022
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what you don’t do

September 21st, 2021 - 4 Comments

Life is full of difficulties: things that are hard for us to handle. Sometimes those things are difficult people, and sometimes those things are difficult circumstances, but what we have to see is where the difficulty comes from. As long as we think the problem lies outside of us, nothing changes. We can rail against a person or situation with our anger or blame, but then, who’s being difficult?

Buddha Dharma gives us a straightforward answer in the Ten Grave Precepts. Not to be confused with commandments, laws, rules or ethical boundaries, the precepts simply show us how we make things difficult, and how to make things less difficult by letting go of our egocentric views.

The precepts have been re-interpreted in different ways intending to make them more understandable or relevant to modern times. In my practice tradition, we still use the language that came from the first Chinese translations of the earliest Buddhist texts. That’s where we find a not-so subtle clue to disciplining our behavior and transforming difficulty into ease.

I vow to refrain from killing.
I vow to refrain from stealing.
I vow to refrain from unchaste behavior.
I vow to refrain from telling lies.
I vow to refrain from being ignorant.
I vow to refrain from talking about others faults or errors.
I vow to refrain from elevating myself and blaming others.
I vow to refrain from being stingy.
I vow to refrain from being angry.
I vow to refrain from speaking ill of the Three Treasures.

On first glance, we may not see the clue. After all, we tell ourselves, we don’t kill, steal or lie! We’re nice, not mean. We give money and old clothes to charity. And more than that, we’re right about most of the things that other people are wrong about.

But the clue is in none of those things. The clue is the word “refrain.” What we are vowing to refrain from is letting ourselves be controlled by the ego-driven “I” that wants to impose itself on others in self-centered ways. The practice of refraining is multi-dimensional and profound. It requires self-awareness, self-admission and self-control before taking action. And it makes a big difference. In the words of Dogen Zenji in The Treasury of the True Dharma Eye, “refraining is not something that worldly people are apt to think of before concocting what they are going to do.” Pain and suffering result from actions taken by people who do not refrain.

There are no limits to the good that comes from what you don’t do.

This blossoming of strength will extend beyond all places, all worlds, all times, and all things. And the measuring of it will take “refraining” as its yardstick.

New dharma talk, “Refrain From All Evil Whatsoever”
Photo by Anne Nygård on Unsplash

Karen Maezen Miller · Refrain From All Evil Whatsoever

by no means useless

September 1st, 2020 - 10 Comments

Not seeming to protect
The paddy field,
Scarecrow standing
On the hillside –
By no means useless.
— Dogen

This is a time of despair. During the Democratic convention, I felt such a sense of buoyance and belonging. I felt as if I had a community, a real live community! And it was huge. But after the last week of lies, corruption, fear, fury, and hate, I no longer feel as if I have a country or any place in it. I’m afraid.

Why aren’t things getting better? Are all my actions, all my words, all my efforts in vain? Why can’t good things happen? Why won’t people do the right thing?

I found this poem by accident, which is how we find everything. While we’re looking for something we want, we find something we need. It was in the last line, by no means useless, that I found encouragement.

Don’t you ever wonder if all your efforts are useless? That you won’t make a difference? That your hope, faith, and good intentions are for naught? That there’s no point?

I sometimes like to examine where I’m at, or where the world is at, compared to the world the old masters lived in. We might think, for instance, that life is so much harder for us, the world so much more evil—and that this ancient practice originated in a simpler time, a better day. But that assumption, like most assumptions, is wrong.

Even as the world seems to be falling apart, there’s a reason to believe in the promise of life, goodness, and supreme usefulness. There’s a reason to be here, now.

By ourselves and for ourselves, we accomplish nothing. These times are terrible, and we are afraid. But this practice is by no means useless. Because open your eyes and look! The Dharma never dies.

“By No Means Useless” dharma talk
Photo by Kiril Dobrev on Unsplash

Karen Maezen Miller · By No Means Useless

hair, teeth, and nails

July 27th, 2020 - 4 Comments

You may suppose that time is only passing away, and not understand that time never arrives. — Dogen

I once heard about a man who spent four hours a day for 25 years writing down what happened every five minutes of every day. “You might say I’m a nut,” he said, although it’s the kind of nut we all are, by degree. By that I mean we make monuments out of minutia, keepsakes from what we cannot keep. Maybe that’s why we do it: as proof that we have no proof.

7.30-7.35: “We changed the light over the back stoop since the bulb had burnt out.”

This fellow typed a diary of 37.5 million words that eventually filled 91 cartons. It was a world record. If we dug through all the detritus we could learn his body temperature at different times of day, blood pressure, medications, and everything he ate, read and did, including descriptions of his urinations and bowel movements. He recorded his dreams, but slept only two hours at a time so he wouldn’t forget them before he wrote them down. He taped a piece of his nose hair to a page.

8.45: “I shaved twice with the Gillette Sensor blade and shaved my neck behind both ears, and crossways of my cheeks, too.”

A few months into the pandemic there was much made of hair, because it grows out. And then, what grows in doesn’t look like the old you, but rather the old you, which is altogether a different thing. Whenever I ask, my daughter rakes a cordless clipper across my scalp. When the inch or so of snipped hair falls to the patio where we do this, I imagine a bird building a nest from it. It’s a nice thought, but I won’t have proof of that either. Not the hair, the bird, the nest or the thought.

7.00: “I cleaned out the tub and scraped my feet with my fingernails to remove layers of dead skin.”

Back in April I was surprised to learn that oral surgeons were essential workers. This was after my daughter complained about pain from her wisdom teeth. I made one call and in a couple days she had all four teeth extracted. Afterwards, the doctor handed her a little plastic bag with the four big teeth inside. “I grewww theeese,” she said, drawing out the words in dazed astonishment. That might have been the anesthetic talking. I don’t know where the bag ended up.

3.20-3.25: “Humidity: fifty-one and a half percent. Porch temperature: fifty-six degrees. Porch floor temperature: fifty-one degrees. Door jamb temperature: seventy-four degrees.”

This year has put us in touch with what is untouchable. Namely, time. Days flowing upon days, dissolving indistinguishably without measure or mark, nothing left over and nothing left out, no falling behind, no getting ahead, and so on, and so on.

12.20 -12.25: “I stripped to my thermals.”

“It would be like turning off my life,” the diarist said in 1994, when asked what would happen if he quit. That wasn’t the case. The diary ends in 1997 when a stroke disabled him. Was that pain or paradise, to be released from his obsession? He died ten years later. His name was Robert Shields. You might say he reached a state of timelessness.

“The Summer Day” by Mary Oliver

Photo by jim gade on Unsplash

How to meditate

April 11th, 2018 - 17 Comments

Practicing Zen is zazen. For zazen a quiet place is suitable. Set aside all involvements and let the myriad things rest. – Dogen Zenji, “Rules for Zazen”

To start, let go of the ideas you may have about what meditation is supposed to look like or what meditation is supposed to feel like. Let the monkey in your mind go to sleep so that you can wake up and reclaim your rightful home.

Unless you have a meditation cushion, or zafu, do not attempt to sit cross-legged on the floor to meditate. Without adequate support to elevate your buttocks and enable you to anchor your knees on the floor, sitting this way quickly becomes painful. The point of meditation is not pain. Your life is painful enough as it is. The point of meditation is to relieve pain.

What follows are instructions for meditating in a chair. Although you are unlikely to have the perfect chair in your home for meditation, any chair is perfectly okay. So do not delay your practice until your trip to the Furniture Mart.

1. Sit on the forward third of a chair so that your feet rest firmly on the ground. To support your back, place a hard cushion between your spine and the chair back. This will prevent slouching and keep you alert.

2. Space your feet widely apart. Your body is now supported at three points: your two feet and your bottom. In seated meditation, three contact points are essential for endurance and comfort. Your body now evokes the strength of a mountain.

3. Place your hands in the middle of your lap as follows: first, your right hand, palm up; then, your left hand, palm up, resting in your right palm. Lightly touch the tips of your thumbs together. Holding your hands in this way calms agitation and restlessness.

4. To check your posture, align your ears with your shoulders. Align your nose with your navel. Tuck your chin in slightly. Hold your head as though it were supporting the sky, and it will neither hang forward nor fall backward.

5. Relax your belly. A stiff, cinched abdomen restricts your breathing. In meditation, you will try to return to the full, rounded breathing of a baby. Watch a baby breathe and see that the belly rises on inhalation, not the chest. This is a good demonstration for you to learn from.

6. Lower your gaze, but do not close your eyes. If you close your eyes, you will be lulled into daydreaming. Meditation is not practice for sleeping; it is practice for waking up. Look at a spot on the floor or on a wall in front of you. Any spot will do, as long as it is not distracting.

7. Close your teeth and your mouth. Take a breath and exhale completely.

8. On your next inhalation, silently count “one.” When you exhale, silently count “two.” Inhale counting “three.” Count each exhalation and inhalation up to “ten” and then start back at “one.” If you lose the count, begin again at “one.” This meditation practice is called counting your breath.

9. When a thought comes up, let it go away by itself, which it will if you do not pursue it.

10. This is the practice of zazen. Do zazen for up to five minutes. Keep a watch or clock nearby to note the time. As you meditate more often, you may be able to do it for longer. Do not be self-critical or impatient with yourself. Do not push yourself. Do not make meditation one more thing you have to do. If you are gentle, encouraging and consistent with yourself, your meditation practice will naturally deepen and lengthen.

Five minutes is not a long time, but it can take a long time to find five minutes to meditate. Usually, the first five minutes or the last five minutes in the day are the easiest to find. You already have them and they are already quiet.

I will be most happy to answer your questions and encourage you to keep going.

7 ways to make Thanksgiving mindful

November 20th, 2017 - 5 Comments

Of course you want it to be good. You’d like the mashed potatoes to keep warm, the stuffing to stay moist and the gravy to taste homemade. You’re hoping the pies turn out, the guests turn up and the TV gets turned off. You’ll be grateful to have it over with, but can you take a week of hectic cooking and turn it into a mindfulness practice?

The sages did, and still do.

Mindfulness practice is exactly like preparing a holiday dinner. In fact, one of the most profound and practical texts in Zen, “Instructions for the Cook,” was written nearly 800 years ago for the monastery kitchen staff. It’s a timeless reminder that kindness begins in the kitchen, and inspires these 7 ways to prepare your Thanksgiving meal more mindfully. read more

Buddha’s last 8 instructions

October 30th, 2017 - 10 Comments

I hesitated before I wrote that title because there is no such thing as “last” or even “first,” but there is a short list commonly known as Buddha’s final teaching before he died, and so I am sharing it here and now.

Words attributed to Buddha are the basis of much industry, interpretation, and enterprise. Buddha’s teachings were entirely spoken and conveyed for hundreds of years by word of mouth until the first written records were made. This is just the way it is and in one sense it works just fine. Sure, words are subject to erroneous understanding by deluded people, but with a bit of practice and a flicker of clarity, you can look at a modern quotation, especially a popular one, and know instantly that Buddha never said any such thing.

And this is precisely what his instructions foretold. There’s a good chance you guys are going to get this all wrong.

“Last words” are interesting in another way. When you’re present at someone’s death, you don’t know when the final moment will come, or what the critical utterance will be. Sometime later you reflect on what happened last and then decide for yourself what it means. Before her death, my mother told me, “Be yourself and take good care of your family.” She lived for several days after I heard that, and she may have said more that I didn’t hear or recall. But the words I retained were useful for me — simple and straightforward — carrying with them a mother’s hope that I wouldn’t complicate things quite so much.

That’s the spirit with which I see Buddha’s last instructions. A human being, surrounded by devotees and dependents, with a final chance to bring peace and ease to a population crazed with fear and grief. I have simplified these from a scholarly translation, but in a nutshell, this is what Buddha tells you to do here and now:

1. Want little — Suffer less.
2. Be satisfied — Enough is enough.
3. Avoid crowds — Be alone and quiet.
4. Keep going — Don’t turn back.
5. Pay attention — Guard your mind.
6. Meditate — Or you are lost.
7. See for yourself — Cultivate wisdom.
8. Don’t talk about it — Do it.

“Now, all of you be quiet and do not speak. Time is passing and I am going to cross over. This is my last admonition to you.”

***

Based on “Eight Awakenings of Great Beings” by Dogen Zenji. From Enlightenment Unfolds: The Essential Teachings of Zen Master Dogen, edited by Kazuaki Tanahashi.

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eclipsed

August 15th, 2017 - 9 Comments

Stop dwelling on passing days, months and years. Look with delight in the undergrowth where chrysanthemums bloom.— Dogen Zenji

When my parents were still quite young, they used to join friends every now and then for an event called a “grunion run.” The grunion is a slender, five-inch-long fish found in the waters off Southern and Baja California with a rather adventurous spawning behavior. In the middle of the night at high tide during the full and new moons of spring and summer, thousands of grunion might swim far up onto the beach and flop themselves into the wave-washed sand. Eggs are laid and fertilized. You can fish for them while all this is underway, but only with your bare hands.

I remember this as something that a family with three children under age 7 could do for a thrill when they had no money and a six-pack of beer. Any haul of fish, I suspect, was secondary to the exhilaration of running amok in the wet sand at high tide in the dead of night.

At the time, and for long after, my parents’ lives were burdened by worry, despair and disappointment. It’s not surprising that it seemed reasonable to bundle up on a windy cold beach with your babies at midnight and wait for the split-second when something truly remarkable could happen.

Last week a package arrived at the door. Inside were special glasses for viewing a solar eclipse. My husband, the NASA engineer, is gearing up for the event of a lifetime. He’s flying to a place that’s located within the so-called path of totality, the 65-mile-wide swath from Oregon to South Carolina where the full eclipse can be viewed, clouds permitting. He offered that my daughter and I could come too, but I reminded him that she would have started school by then, her last year here at home. He shrugged and said that it would only be visible for 2 minutes anyway.

Each moment is nothing but the moment of appearing and disappearing. — Maezumi Roshi

Even as brief as 2 minutes, the sight “brings people to tears,” said a spokesperson for the American Astronomical Society. “It makes people’s jaws drop.” The lure of instant transcendence must be irresistible. A friend in Oregon told me that the hotels are all booked up and the little towns are bracing for huge crowds and massive traffic jams.

These days on Earth are exceedingly dark and worrisome. We have every reason to despair for ourselves, our children and our future. So we look for solace and meaning, inspiration and awe. But what we’re really hankering for is not what happens just once in a lifetime. And it’s not going to be found up in the sky. Besides, despite what people think, a total eclipse of the sun is not even that rare. Every 18 months (on average) a total solar eclipse is visible from some place on the Earth’s surface. Wherever you are standing, it might return in as long as 375 years, or as short as a year-and-a-half. Will you see it? For that matter, will you ever see your life unfolding in its precious rarity right where you stand? That’s the real question.

This is the fact of your life! This is the business of this life!—Maezumi Roshi

The last time I was so acutely aware of an eclipse was on August 11, 1999. That morning I had been admitted to the hospital to have labor induced because I had complications and the baby was at risk. The thing is, nothing happened. The contractions never started. At the end of the day, after I’d been told that we’d start all over in the morning, I watched the news. That’s how I learned that there had been a total eclipse of the sun that day, visible mainly over Europe. To me, that explained the delay. Life seems to stand still in anticipation of a solar eclipse, and then it disappears.

You may suppose that time is only passing away and not understand that time never arrives. — Dogen Zenji

I live in my own path of totality, you see, a path I try not to veer away from. Completely engaged in the precious and fleeting rarity of my own immediate reality. Eclipsed by nothing and nowhere else. Alert and alive to the place where the rarest flower blooms. Embracing the moment that will never return: now.

This is the only place we have the power to go good and do good for others.

And that, my friends, is what brings me to tears.

leave no meaning

May 3rd, 2016 - 16 Comments

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Water birds
going and coming
their traces disappear
but they never
forget their path.

— Dogen, “On Nondependence of Mind”

For a week I’ve had a thought every so often to write a blog post entitled “Leave No Trace.” Then the thought would disappear and I wouldn’t do it. When I sat down just now to write, I realized that I had not visited this site for twenty-eight days or written anything new for thirty-nine days. In the meantime, my site meter had stopped working. The traffic stats for this website thus appear as a vast empty stretch of tracelessness, as if a flock of birds could fly right through it. Something probably happened over the interval — a few visits here, a few there, two thousand spam comments — but nothing was recorded so I don’t know or even care. While I was so nobly intending to hold forth on the Dharma wisdom of “Leave No Trace,” the Dharma was expounding itself without me.

Isn’t that wonderful?

Your site meter can stop and it doesn’t mean you are dead. You can do nothing and everything still happens. You can leave no trace and you won’t fall into a void of extinction. But you might notice that you are a little less self-obsessed, a little less devoted to fame and popularity, less dependent on recognition and praise, less inclined to argue and blame. This is the subtle and profound wisdom of Zen instruction. You don’t lose anything when you leave no trace but the notion of your own ever-loving importance.

The Dharma is always expounded in the absence of self.

When I first began to attend Zen retreats, or sesshins, I’d see the short admonition posted throughout the retreat grounds. Leave No Trace was taped to the corner of the bathroom mirror, propped by the coffee pot, and hanging above the kitchen sink. It secretly pleased me because I thought it validated my own tendency toward obsessive-compulsive tidiness. Wipe your feet! Clean up after yourself! Rinse your own cup! It does quite literally mean those things. But it also means much more. Leaving no trace is a practice that goes on well after you clean your shoes, brush your teeth, and wash a lifetime of coffee cups. No trace is aimed at getting rid of all the petty offenses, inconveniences, and problems in your life: namely, you. Or should I say, me.

Do I have a problem with you? That’s me.

Am I irritated? That’s me.

Do I feel unappreciated? That’s me.

Distracted? That’s me.

Disrespected or misunderstood? That’s me.

Do I feel the need to explain my personal history and point of view so that you can validate my experience? That’s me.

Am I angry at you? That’s me.

Am I struggling with things around me? That’s me.

Do I feel vulnerable, ashamed, defensive, unworthy, or victimized? That’s me.

Uninspired, resistant, and unsure? That’s me.

Do I feel like I leave a big blot of ugly trouble wherever I go? Every day.

Water birds are not dependent on a particular place. When they are on the ground, they function on the ground. On the water, they function on the water. In the sky, they function in the sky. They function perfectly and intuitively wherever they are, moving from one place to another by spontaneous instinct, never lost and never leaving a trace of where they’ve been.

What does it mean to “leave no trace?” It means leave no meaning.

This post was originally published as “The problem with you is me” on April 27, 2015, but then it disappeared. Isn’t that wonderful?

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almost living

September 3rd, 2015 - 2 Comments

You may suppose that time is only passing away, and not understand that time never arrives. — Dogen Zenji

The time is near
It’s almost done
What seemed forever
left awhile ago
I’m almost sixty
She’s almost driving
One more month
and the day will come
There was that time
you won’t remember
I don’t remember
even yesterday
Memory is a memory
Time tells lies
Words come too little and late
There is no first or last
no then, if or how
no near or far
almost, an impossibility
If you can see
a moment of Zen
the only when
is now

The list of forgetting

August 25th, 2015 - 43 Comments

To study the Buddha way is to study the self.
To study the self is to forget the self.
To forget the self is to be enlightened by the ten thousand things.
To be enlightened by the ten thousand things is to free one’s body and mind and those of others. –Dogen

Mindfulness means to remember that you are here, and to forget the story of where you are not.

So forget the story you tell yourself about your parents, the story you tell yourself about your childhood, the story you tell of your first love, the story of your first marriage, the story of pain and partings. Forget the birth story, the death story, the whole story, the story you keep repeating, the story you’ll never forget. Forget that story, and do not replace it with another.

Forget what might have been and what could still be. The past is gone and the future will arrive on schedule.

Forget the time you ran away, the time you cheated, the time you got caught, the time you found out, the time you broke down, the time you picked yourself up, the time you were left high and dry, the time the milk spilled and the glass broke, the time you’ll never forget. Forget time.

Forget what happened this morning. There is no this morning. There is no last night, today or tomorrow.

Forget your second thoughts, your second guesses, your second glances and second chances. Forget the count. No one knows the count and there is no way to count it.

Forget your worst fears and highest hopes. Forget all fears and hopes. Forget all worst and highest. Forget altogether the habit of make believe when reality is magic already.

Forget your leaps of logic and foregone conclusions. Nothing is ever foregone or concluded. Cover the ground where you stand. It’s enough.

Forget what you thought.

Forget what you felt. Do not resurrect a ghost.

Forget what she said, what he said, and especially what she said. Do not mistake the word for the thing.

Now, open your eyes and do what needs to be done. Having forgotten all obstacles and limitations, all distractions and negations, there is nothing you do not know how to do. Surprise yourself.

You are a buddha.

Any questions? Remember to ask me in person.

when life comes into focus

June 17th, 2014 - 6 Comments

When life comes into focus, you realize there’s no time to waste.

Form and substance are like the dew on the grass, destiny like a dart of lightning — emptied in an instant, vanished in a flash.

Have you ever known a 28-year-old who felt as though his life was nearly over? Perhaps. How about a 58-year-old? Now you do.

In 1222, a Japanese monk named Dogen was 28 years old when he returned from a sojourn to China, a quest in search of the true Dharma. Needless to say, he found it. Dogen came home so energized and committed that he singlehandedly revitalized Japanese Zen into a form still alive today.

Upon returning after a four-year absence, he immediately wrote a short teaching. It wasn’t mystical or philosophical. It wasn’t clever or even original. He didn’t bang his own drum. Frankly, Dogen didn’t get a lot of attention in his day no matter what he did.

Just 1,000 words long, this article was what we might today call a “how-to.” He titled it “Universal Instructions for Sitting.” By “universal” he meant “for everyone.” Dogen had resolved the great matter of life and death — grasped the ultimate reality, the holy grail of a spiritual pursuit. But he didn’t waste time telling stories about it. What seized him as the most urgent thing to do was tell people how to sit in zazen, or zen meditation: still, upright, and as comfortably as possible, with the added assurance that everyone can do it.

Do not use your time in vain.

Dogen was concerned with nothing else because he had realized that anything else would use his time in vain.

He had a head start on this realization because his father died when Dogen was two and his mother when he was seven. Here he was, already 28. He would die at the age of 53. His instincts were spot on.

Concentrate your effort single-mindedly.

At some point while I was writing my last book, it hit me. It hit me like a brick because it was so obvious. I was never going to be everybody’s favorite fuzzy-headed Buddhist writer. I wasn’t in league with the really well-loved memoirists. I couldn’t pass myself off as a parenting expert, a relationship counselor, a TED talker or a psychologist. I’d topped out as a literary celebrity without ever becoming one.

All of that is just fine and right on time, because I feel the weight and length of my days. They are running out, and I no longer have time for much else. I just want to tell folks how to sit.

A quiet room is suitable. Cast aside all involvements and cease all affairs.

I’ve become clear on my life’s work and purpose. I know what I want to be when I grow up.

So I no longer go anywhere to do anything except sit with people who want to sit. I know that not everyone wants to sit. But everyone can.

I’ll show you.

Washington DC June 21-22
Houston June 29
New Orleans Sept. 13
Kripalu, Massachusetts Nov. 14-16
West Hartford, Conn. April 17-19, 2015

Fukanzazengi, complete text

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karen maezen miller

paradise in plain sight

Posts Tagged ‘Dogen’