Zen Thoughts | Philip Kapleau

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“For the ordinary man or woman, whose mind is a checkerboard of crisscrossing reflections, opinions, and prejudices, bare attention is virtually impossible; one’s life is thus centered not in reality itself but in one’s ideas of it. By focusing the mind wholly on each object and every action, zazen strips it of extraneous thoughts and allows us to enter into a full rapport with life. Sitting zazen and mobile zazen are two functions equally dynamic and mutually reinforcing. Those who sit devotedly in zazen every day, their minds free of discriminating thoughts, find it easier to related themselves wholeheartedly to their daily tasks, and those who perform every act with total attention and clear awareness find it less difficult to achieve emptiness of mind during sitting periods.”

“The uniqueness of zazen lies in this: that the mind is freed from bondage to all thought-forms, visions, objects, and imaginings, however sacred or elevating, and brought to a state of absolute emptiness, from which alone it may one day perceive its own true nature...”

“The very foundation of shikan-taza is an unshakable faith that sitting as the Buddha sat, with the mind void of all conceptions, of all beliefs and points of view, is the actualization or unfoldment of the inherently enlightened Bodhi-mind with which all are endowed. At the same time this sitting is entered into in the faith that it will one day culminate in the sudden and direct perception of the true nature of this Mind – in other words, enlightenment.”

“...with enlightenment, zazen brings the realization that the substratum of existence is a Voidness out of which all things ceaselessly arise and into which they endlessly return, that this Emptiness is positive and alive and in fact not other than the vividness of a sunset or the harmonies of a great symphony. This bursting into consciousness of the effulgent Buddha-nature is the ‘swallowing up’ of the universe, the obliteration of every feeling of opposition and separateness. In this state of unconditioned subjectivity I, selfless I, am supreme.”

Zen Thoughts | D.T. Suzuki

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“Satori may be defined as an intuitive looking into the nature of things in contradistinction to the analytical or logical understanding of it. Practically, it means the unfolding of a new world hitherto unperceived in the confusion of the dualistically-trained mind. Or we may say that with satori our entire surroundings are viewed from quite an unexpected angle of perception. Whatever this is, the world for those who have gained a satori is no more the old world as it used to be; even with all its flowering streams and burning fires, it is never the same once again. Logically stated, all its opposites and contradictions are united and harmonized into a consistent organic whole...Its semblance or analogy in a more or less feeble and fragmented way is gained when a difficult mathematical problem is solved, or when a great discovery is made, or when a sudden means of escape is realized in the midst of most desperate complications; in short, when one exclaims ‘Eureka! Eureka!’”

“But this refers only to the intellectual aspect of satori, which is therefore necessarily partial and incomplete and does not touch the very foundations of life considered one indivisible whole. Satori as the Zen experience must be concerned with the entirety of life. For what Zen proposes to do is the revolution, and the revaluation as well, of oneself as a spiritual unity. The solving of a mathematical problem ends with the solution, it does not affect one’s whole life. So with all other particular questions, practical or scientific, they do not enter the basic life-tone of the individual concerned. But the opening of satori is the remaking of life itself. When it is genuine – for there are many simulacra of it – its effects on one’s moral and spiritual life are revolutionary…”

“This is a mystery and a miracle, but according to the Zen masters such is being performed every day. Satori can thus be had only through our once personally experiencing it.”

Spiritual Goals

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It seems really hard to have spiritual goals.

A lot of how I think about the spiritual life is in terms of moral and personal development. Am I more patient? Am I more present, accepting, loving, intentional, etc. than I was a year ago?

Those are really hard questions to answer. They don’t seem to be truly measurable except for a hunch or a feeling that I might be moving in the right direction. How do you measure how present you were in the last week?

Add to this the fact that my spiritual practice – Centering Prayer – is, at its core, a passive practice. I conceive of it as an opening of the self to God – to a transformation that can only happen by grace.

So the only real tangible spiritual goal I can think of is “time on the mat.” How much time do I actually spend in meditation, opening myself to the possibility of transformation, each day?

That’s pretty much all I can come up with for a true spiritual goal. Time on the mat.

Zen Thoughts | Norman Fischer

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“One of the necessities of this new kind of religion is actual practice – daily practice. It is admirable and important to have the right ideas about our lives: to believe that goodness is possible and can be cultivated, to view compassion as the most important of human achievements, to want to be mindful and not mindless, and so on. But these attitudes, wonderful as they are, aren’t enough to carry us forward in the present world. We also need some concrete form of spiritual practice we are committed to – an everyday practice that can be a strong basis for those beliefs and intentions and can help us to work with our daily conduct. By spiritual practice I mean activities that we actually do, that we take the time to do; activities that are, in a rational sense, useless, that are done merely for their own sake with no other goal or object; activities that are done with devotion and dedication to something larger than ourselves, and as much as possible without self-interest.”

“It [zazen] is simply the practice of being what we are, of allowing, permitting, opening ourselves to ourselves. In doing that we enter directly the depth of our living – a depth that goes beyond our individual life and touches all life.”

“I think the real fruits of spiritual practice do not become apparent right away. If you do almost any kind of serious practice, even for a day or a weekend, you will see some powerful effects in your life. It is not at all unrealistic to think that someone can have a life-transforming experience in a short retreat or even in a morning at church. I have seen this happen many times. But the real fruits of spiritual practice grow over longer periods of time.”

Zen Thoughts | Katsuki Sekida

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“In Zen training we seek to extinguish the self-centered, individual ego, but we do not try to do this merely by thinking about it.  It is with our own body and mind that we actually experience what we call ‘pure existence.’

The basic kind of Zen practice is called zazen (sitting Zen), and in zazen we attain samadhi.  In this state the activity of consciousness is stopped and we cease to be aware of time, space, and causation.  The mode of existence which thus makes its appearance may at first sight seem to be nothing more than mere being, or existence.  However, if you really attain this state you will find it to be a remarkable thing.  At the extremity of having denied all and having nothing left to deny, we reach a state in which absolute silence and stillness reign, bathed in a pure, serene light.  Buddhists of former times called this state annihilation, or Nirvana...

In ordinary daily life our consciousness works ceaselessly to protect and maintain our interests.  It has acquired the habit of utilitarian thinking, looking upon the things of the world as so many tools – in Heidegger’s phrase, it treats them ‘in the context of equipment.’  It looks at objects in the light of how they can be made use of.  We call this attitude the habitual way of consciousness.  This way of looking at things is the origin of man’s distorted view of the world… Zen aims at overthrowing this distorted view of the world, and zazen is the means of doing it. 

On coming out of samadhi it can happen that one becomes fully aware of one’s being in its pure form; that is, one experiences pure existence.  This experience of the pure existence of one’s being, associated with the recovery of pure consciousness in samadhi, leads us to the recognition of pure existence in the external world too.  Discussion of these topics inevitably leads us into epistemological tangles, but let us proceed for the moment, granting that such recognition of pure existence is possible.  To look at oneself and the objects of the external world in the context of pure existence is kensho, or realization.

This experience, as we have stressed, is attained by the training of body and mind.  Reason comes later and illuminates the experience, and thus the two wheels of the cart of cognition are completed.”

Zen Thoughts | Dogen

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“Observe the example of Shakyamuni Buddha at the Jeta Grove, who practiced upright sitting for six years even though he was gifted with intrinsic wisdom. Still celebrated is the Master Bodhidharma of Shaolin Temple, who sat facing a wall for nine years, although he had already received the mind seal. Ancient sages were like this; who nowadays does not need to practice as they did?”


“In an appropriate place for sitting, set out a thick mat and put a round cushion on top of it.  Sit either in full- or half-lotus posture.  For the full-lotus posture, first place the right foot on the left thigh, then the left foot on the right thigh.  For the half-lotus posture, place the left foot on the right thigh.  Loosen the robes and belts and arrange them in an orderly way.  Then place the right hand palm up on the left foot, and the left hand on the right hand, with the ends of the thumbs lightly touching each other.

Sit straight up without leaning to the right or left and without bending forward or backward.  The ears should be in line with the shoulders and the nose in line with the navel.  Rest the tongue against the roof of the mouth, with lips and teeth closed.  Keep the eyes open and breathe gently through the nose.  Having adjusted your body in this manner, take a breath and exhale fully, then sway your body to left and right.

Now sit steadfastly and think not thinking.  How do you think not thinking?  Beyond thinking.  This is the essential art of zazen.  The zazen I speak of is not learning meditation.  It is simply the dharma gate of enjoyment and ease.  It is the practice-realization of complete enlightenment.  Realize the fundamental point free from the binding of nets and baskets.  Once you experience it, you are like a dragon swimming in the water or a tiger reposing in the mountains.  Know that the true dharma emerges of itself, clearing away hindrances and distractions.”


“Stop searching for phrases and chasing after words. Take the backward step and turn the light inward. Your body-mind of itself will drop away and your original face will appear. If you want to attain just this, immediately practice just this.”






Zen Thoughts | Hui-Neng

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“...he [Hung-Jen, then current Grand Master] explained the Diamond Sutra to me.  When he came to the point where it says ‘You should activate your mind without dwelling on anything,’ at these words I had the overwhelming realization that all things are not apart from inherent nature.  I then said to the Grand Master, ‘Who would have expected inherent nature to be intrinsically pure?  Who would have expected that inherent nature is originally unborn and undying?  Who would have expected that inherent nature is originally complete in itself?’...”


Zen Thoughts | Bodhidharma

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“To find a buddha, you have to see your nature. 
Whoever sees his nature is a buddha.”

“Your nature is the Buddha.”

“Our nature is the mind.  And the mind is our nature.”

“This nature is the same as the mind of all buddhas.
Buddhas of the past and future only transmit this mind.”

“...you have buddha-nature.”

“Seeing your nature is zen.  Unless you see your nature, it’s not zen.”

“I only talk about seeing your nature.”

“In India, the twenty-seven patriarchs only transmitted
the imprint of the mind.  And the only reason I’ve come
to China is to transmit the instantaneous teaching of the Mahayana:
This mind is the buddha.”


An unattributed four line stanza is often quoted as a summary of Bodhidharma’s message:

A special transmission outside the scriptures;
No dependence upon words and letters;
Direct pointing at the soul of man;
Seeing into one’s nature and the attainment of Buddhahood.

 
 

Rule of St. Benedict | The Reception of Guests

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This last quotation is a famous passage from the Rule of St. Benedict about the Reception of Guests:

“All guests who present themselves are to be welcomed as Christ, for he himself will say: I was a stranger and you welcomed me (Matt 25:35). Proper honor must be shown to all, especially to those who share the faith (Gal 6:10) and to pilgrims.

Once a guess has been announced, the superior and the brothers are to meet him with all the courtesy of love. First of all, they are to pray together and thus be united in peace, but prayer must always precede the kiss of peace because of the delusions of the devil.

All humility should be shown in addressing a guest on arrival or departure. By a bow of the head or by complete prostration of the body, Christ is to be adored because he is indeed welcomed in them. After the guests have been received, they should be invited to pray; then the superior or an appointed brother will sit with them. The divine law is read to the guest for his instruction, and after that every kindness is shown to him. The superior may break his fast for the sake of the guest, unless it is a day of special fast which cannot be broken. The brothers, however, observe the usual fast. The abbot shall pour water on the hands of the guests, and the abbot with the entire community shall wash their feet. After the washing they will recite this verse: God, we have received your mercy in the midst of your temple (Ps 47[48]:10).

Great care and concern are to be shown in receiving the poor people and pilgrims, because in them more particularly Christ is received; our very awe of the rich guarantees them special respect.

The kitchen for the abbot and guests ought to be separate, so that guests – and monasteries are never without them – need not disturb the brothers when they present themselves at unpredictable hours. Each year, two brothers who can do the work competently are to be assigned to this kitchen. Additional help should be available when needed so that they can perform this service without grumbling. On the other hand, when the work slackens, they are to go wherever other duties are assigned them. This consideration is not for them alone, but applies to all duties in the monastery; the brothers are to be given help when it is needed, and whenever they are free, they work wherever they are assigned.

The guest quarters are to be entrusted to a God-fearing brother. Adequate bedding should be available there. The house of God should be in the care of wise men who will manage it wisely.

No one is to speak or associate with guests unless he is bidden; however, if a brother meets or sees a guest, he is to greet him humbly, as we have said. He asks for a blessing and continues on his way, explaining that he is not allowed to speak with a guest.”

Guests were to be received as if they were Christ himself. Hospitality was (and is) core to Christian monasticism, and as this passage says: “monasteries are never without [guests].” I was once shown hospitality as I was traveling in Colorado by the monastery associated with Thomas Keating with a stay in a hermitage free of charge. There was something about even just being on the premises of the monastery that was edifying to me.

The Rule of St. Benedict has had a tremendous impact on Christian monasticism and is still used to inform how these communities are structured today.

Rule of St. Benedict | Daily Manual Labor

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“Idleness is the enemy of the soul. Therefore, the brothers should have specified periods for manual labor as well as for prayerful reading.

We believe that the times for both may be arranged as follows: From Easter to the first of October, they will spend their mornings after Prime till about the fourth hour at whatever work needs to be done. From the fourth hour until the time of Sext, they will devote themselves to reading. But after Sext and their meal, they may rest on their beds in complete silence; should a brother wish to read privately, let him do so, but without disturbing the others. They should say None a little early, about midway through the eighth hour, and then until Vespers they are to return to whatever work is necessary. They must not become distressed if local conditions or their poverty should force them to do the harvesting themselves. When they live by the labor of their hands, as our fathers and the apostles did, then they are really monks.”

Idleness was the enemy of the soul and manual labor was always part of the monk’s day. Usually manual labor in monasteries was repetitive work. The Desert Fathers were known for rope-tying. Often the results of the work would go towards supporting the monastery.

Thomas Merton once said that if he had a job in the world it would be as a janitor.

 
 

Rule of St. Benedict | Monks and Private Ownership

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“Above all, this evil practice must be uprooted and removed from the monastery. We mean that without an order from the abbot, no one may presume to give, receive or retain anything as his own, nothing at all – not a book, writing tablets or stylus – in short, not a single item, especially since monks may not have the free disposal of even their own bodies and wills. For their needs, they are to look to the father of the monastery, and are not allowed anything which the abbot has not given or permitted. All things should be the common possession of all, as it is written, so that no one presumes to call anything his own (Acts 4:32).”

 
 
 

Rule of St. Benedict | Excommunication

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“If a brother is found to be stubborn or disobedient or proud, if he grumbles or in any way despises the holy rule and defies the orders of his seniors, he should be warned twice privately by the seniors in accord with out Lord’s injunction (Matt 18:15-16). If he does not amend, he must be rebuked publicly in the presence of everyone. But if even then he does not reform, let him be excommunicated, provided that he understand the nature of this punishment. If however he lacks understanding, let him undergo corporal punishment.”


The Rule goes on to discuss the rules for excommunication for several chapters. The abbot was supposed to do everything in his power to save the brother, and excommunication was a last resort to save the rest of the community from the influence of the wayward monk. Corporal punishment was also practiced in the Rule.

In all punishment, the abbot was to “exercise the utmost care and concern for wayward brothers, because it is not the healthy who need a physician, but the sick.”

Rule of St. Benedict | Let Us At Least Agree To Drink Moderately

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“We read that monks should not drink wine at all, but since the monks of our day cannot be convinced of this, let us at least agree to drink moderately, and not to the point of excess…”


“…the monks of our day cannot be convinced of this.” I found this funny. Every once in a while you get little peeks into the humanity of the Desert Fathers and early monks. Apparently abbots couldn’t convince at least some of their monks to give up wine. Some modern monasteries are now even famously known for their production of beer and wines. It also reminds me of St. Anthony’s saying about Bending a Bow So Much.

Rule of St. Benedict | The Divine Office, Liturgy of the Hours

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In Benedictine Monasticism, a typical day is structured around The Divine Office or the “Liturgy of the Hours.” In Chapter 16 of the Rule, Benedict lists 7 periods during the day when monks gather for spiritual practice. Vigil is a nighttime gathering, which makes 8 total gatherings per 24 hour period.

“The Prophet says: Seven times a day have I praised you (Ps 118[119]: 164). We will fulfill this sacred number of seven if we satisfy our obligations of service at Lauds, Prime, Terce, Sext, None, Vespers, and Compline, for it was of these hours during the day that he said: Seven times a day I have praised you (Ps 119[119]: 164). Concerning Vigils, the same Prophet says: At midnight I arose to give you praise (Ps 118[119]: 62). Therefore, we should praise our Creator for his just judgments at these times: Lauds, Prime, Terce, Sext, None, Vespers and Compline; and let us arise at night to give him praise (Ps 118[119]: 164,62).


The exact time of day of each of the “hours” seems to have changed with the season, but generally speaking they were as follows:

Lauds: Dawn or 5am.
Prime: Early Morning or 6am.
Terce: Mid-Morning or 9am.
Sext: Midday or 12 noon.
None: Mid-Afternoon or 3pm.
Vespers: Evening or 6 pm.
Compline: Night or 7pm.

Vigil: Middle of the Night or 2am.


I try to keep my own “hours” for my personal situation and practice of Centering Prayer. I am at generally at my best when I have a routine, and spiritual practice is no exception. I have also experimented with Monk Days which may put me close to a typical Benedictine schedule on those days.

Rule of St. Benedict | Psalmody

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Singing and the recitation of various Psalms has a special place in Benedictine spirituality. In Chapter Nine of the Rule, St. Benedict describes a typical “Vigil” (nighttime gathering of the monks):

“During the winter season, Vigils begin with the verse: Lord, open my lips and my mouth shall proclaim your praise (Ps 50[51]:17). After this has been said three times, the following order is observed: Psalm 3 with “Glory be to the Father”; Psalm 94 with a refrain, or at least chanted; an Abrosian hymn; then six psalms with refrain.

After the psalmody, a versicle is said and the abbot gives a blessing. When all are seated on the benches, the brothers in turn read three selections from the book on the lectern. After each reading a responsory is sung. “Glory be to the Father” is not sung after the first two responsories, but only after the third reading. As soon as a the cantor begins to sing “Glory be to the Father,” let all the monks rise from their seats in honor and reverence for the Holy Trinity. Besides the inspired books of the Old and New Testaments, the works read at Vigils should include explanations of Scripture by reputable and orthodox catholic Fathers.

When these three readings and their responsories have been finished, the remaining six psalms are sung with an “alleluia” refrain. This ended, there follows a reading from the Apostle recited by heart, a versicle and the litany, that is, “Lord have mercy." And so Vigils are concluded.”


This vigil makes use of 15 Psalms.