The Zen Studies Podcast

Parinirvana, the death of the Buddha Shakyamuni, is commemorated by a ceremony in mid-February in most Buddhist communities throughout the world. The Buddha gave several important teachings right before his death, and there is teaching contained in the very manner and fact of his passing. In this episode I describe the Parinirvana (Nehan) ceremony in my lineage and discuss what we can learn from it.

For the sake of ourselves and others, we need to learn to Bear Witness without burning out. Bearing Witness means exposing ourselves to the suffering in the world in all its forms out of compassion. At the root of all suffering are the three poisons of greed, hate, and delusion, so Bearing Witness also means being aware of those forces in the world and the effects they have. This practice can be agitating and emotionally exhausting, so we need to learn how to do it without burning out.

Active receptivity is what we're aiming to cultivate in zazen, and in the rest of our practice. Despite the emphasis on what we’re NOT doing in zazen, it should lively and energetic activity, not passive. Think of putting aside your physical and mental activities in order to become incredibly quiet and receptive. Shhh! What's that? It’s like we’re surrounded by the music of a whole symphony that we usually can’t even hear because of our internal and external chatter.

Recent events show how deep a divide has developed within the United States. Those guilty of crimes need to be held accountable, but how do we repair the social fabric of our nation? It may help to renew cultural respect for the value of decorum: Dignified behavior according to social standards for what demonstrates a basic respect for one another’s humanity and acknowledges our mutual dependence. I discuss the teachings on decorum in Buddhism, and how critical it is to social harmony.

Dissatisfaction can lead to Bodhicitta. Bodhicitta is a Buddhist term literally meaning “awakened mind” that can translated as “the mind that seeks the way.” It’s the part of us which aspires to free ourselves and others from suffering – arising, ironically, from dissatisfaction. We think, “There must be a better way,” or, “There must be more to life than this.” Then we arouse the determination to find out, and this propels us down the path of practice.

You can expect your Buddhist practice to go through a cycle of ebb and flow in terms of energy, inspiration, and focus. At times, hopefully, you feel motivated and determined, and experience a period of learning and growth. Then there will inevitably be periods where your practice loses momentum. It may feel dull or aimless, or you may fall back into old, not-so-healthy habits. It’s important you don’t give up practice in times of low ebb, but instead recognize this as part of a natural cycle.

Part of our bodhisattva path is embracing our uniqueness and finding our own particular, special bodhisattva capacity, talent, and calling. Each of us has our own unique way, or ways, of serving in this world. It just takes some imagination to discover them. Teachings from Avatamsaka Sutra can help stimulate our imaginations in this regard. In this episode I tell five more bodhisattva stories and reflect on how they might manifest in real life.

Part of our bodhisattva path is embracing our uniqueness and finding our own particular, special bodhisattva capacity, talents, and calling. Each of us has our own unique gifts to offer the world which will determine what kind of service we should devote ourselves to, it just takes some imagination to discover them. A teaching from Avatamsaka Sutra can help stimulate our imaginations in this regard.

Kshanti is the Buddhist perfection (paramita) of endurance. Practice can relieve suffering, but it takes work; it isn’t a magic pill that brings instant peace and bliss. An essential part of our practice is learning how to endure - but not in a passive way, but in a determined refusal to be beaten down, defeated, deflated, or stopped in our efforts to relieve suffering for self and other and bring about a better world.

The Lotus Sutra parable of the Lost Son perfectly conveys the difference between hinayana and Mahayana practice. Despite what we may think of ourselves, we already have everything we need -  including the capacity for great liberation and service. At the same time, we need to practice in order to grow into our inheritance.