In the second talk of the 2024 Samish sesshin, Kanho Chris offers a reflection on the incredible kindness and compassion found throughout Eihei Dōgen's teachings.
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Talk Notes
Good morning, bodhisattvas, dear friends and companions on the way. How are you today? Can you give me a thumbs up down or sideways to let me know how you are doing? I hope you are well and that you can rest in the peacefulness of sesshin.
First, I would like to thank Nomon Tim, our guiding teacher at Red Cedar Zen, and Zoketsu Norman Fischer for the invitation to give a talk today. I am truly honored. Our sesshins at Samish Island have been a focal point of my practice for about two decades and have been transformative. I am also deeply grateful to all the organizers for all the heavy lifting physically and mentally, the community of christ for allowing us to come back year after year, the cooks, the doan ryo, and you. Because without you we could not do sesshin. So, thank you. Thank you for both your silence and your voice.
Zen practice and zazen have been good to me. Even though it may look like this week I'm barely limping along, inside it feels like an effortless coming home, soaring through the sky, running with the rabbits, and gliding over the grass with the swallows. Because, truly, what is inside and what is outside? Coming home, coming home to just this, to this too is just as it is.
Early on in my practice, or maybe it was even before that, when I thought reading Zen books and trying to get it, I ran across a Zen saying “Drinking a cup of tea, I end the war.” “Drinking a cup of tea, I end the war.” How can a cup of tea do that, I wondered. How can I end a war? Over the year I encountered many internal responses. Its essence can be a profound teaching about mindfulness, presence, and the transformation of one's inner state.
In Zen teachings, particularly in the Soto Zen tradition that Dogen Zenji founded, every moment and action is considered an opportunity for awakening and enlightenment. Here’s one way "drinking a cup of tea, I end the war" can be understood in a Zen context:
Mindfulness and Presence: Zen emphasizes the practice of mindfulness and being fully present in each moment. When we are completely present while preparing drinking a cup of tea, we are fully engaged with the experience. This mindfulness helps to bring clarity and peace to the mind, effectively "ending the war" within oneself — the internal conflicts, distractions, and disturbances that often cloud our perception and cause suffering.
Non-Duality and Inner Peace: There is a recognition of the non-dual nature of reality. "Ending the war" can also imply the dissolution of the dualistic perception of self versus others, or of inner conflict versus outer harmony. By fully immersing oneself in the simple act of drinking tea, one may experience a sense of unity and inner peace that transcends dualities and divisions.
Transcendence of Ego and Conflict: The act of "ending the war" through drinking tea can suggest a transformation of one's state of consciousness. It touches on letting go of ego-driven desires, attachments, and aversions that perpetuate conflict and suffering. Instead, one cultivates a state of equanimity and acceptance, finding contentment in the present moment regardless of external circumstances.
Integration of Zen Practice: Zen practice is not confined to formal meditation sessions but extends into every aspect of daily life. By bringing mindful awareness to every activity like drinking tea, practitioners train themselves to bring non-attachment, presence, and compassion in all situations.
In essence, "drinking a cup of tea, I end the war" points at of awakening to the present moment and finding peace within oneself through mindful awareness and non-dual perception. It highlights the transformative power of mindfulness in bringing clarity, inner harmony, being right in the middle of reality, in the middle of the womb of all buddhas. Drinking a cup of tea, I end my war with dukkha, old age, sickness, and death.
Nowadays, for me, drinking a cup of tea, I end the war means ending my personal war with reality, with what is. Oh, I don't like the weather, it's too cold, I want to be somewhere else and do something different, politics, incidents and accidents – all this is real seen from our regular, day to day, mundane perspective. And this too is just as it is. Looking back, I am amazed how much time, energy, and effort I poured into my wars. I used to think that everything was personal. I used to blame a lot. Honestly, it did not occur to me that people just go about their business. Negative situations did not happen for the purpose to upset me. It was more that everyone engages with what they are doing and what I considered negative impact on me was merely an unintended byproduct.
And thank you for your patience with my rambling on about this cup of tea and my many wars. Buddha, dharma, and sangha saved me from many battles since I started to practice.
Yesterday, tim mentioned that Dogen Zenji is the focus of our studies this year. I could ask if you all understood Dogen the first time you read his writings. However, I have a sneaking suspicion that I know the answer. I myself, I was totally lost and confused. Well, I still am lost and confused, but I enjoy it enormously. I enjoy the feeling so much that for more than four years, every Tuesday I have had a standing date on zoom to read Dogen together with friends. By the way, feel free to join us in that. Details can be found on the Red Cedar website.
Over the years my view of Dogen also changed. Today I believe that Dogen was showing extraordinary compassion and kindness. Dogen points at the moon and for a long time I could not see the moon – I was stuck on why does Dogen raise his finger so much. Sometimes pointing to the left or the right or straight up.
I see great, deep compassion in Dogen Zenji's writing. He emphasized the accessibility of enlightenment through the practice of zazen (seated meditation) and de-emphasized the exclusive use of koans as a means to realization. In contrast to the Rinzai Zen tradition, which focused heavily on koan study (koan introspection), Dogen taught that all beings possess Buddha nature and can awaken to it. I believe this approach made Zen practice more inclusive and accessible to a broader range of practitioners, reflecting his compassionate intention to offer a path that anyone could follow.
Dogen's Emphasis on zazen or "just sitting," dropping body and mind, encourages us to sit zazen without a specific goal of attaining enlightenment or solving a koan. Zazen with a non-gaining attitude, where one simply sits with awareness and allows thoughts, feelings, and experiences to arise and pass without attachment. Through zazen, Dogen aimed to cultivate a compassionate acceptance of reality, of oneself and others just as it is, without judgment or discrimination based on perceived spiritual attainment or ego clinging.
Dogen did practice with koans and recognized their potential to deepen insight, however, he emphasized their relevance to everyday life rather than as abstract puzzles to be solved. He taught that the essence of a koan is not in its intellectual interpretation but in embodying its truth through direct experience. My teacher Norman Fischer sometimes refers to koans as family stories and we are asked to dynamically use them to apply them to our lives. This practical approach to koans encourages us to apply insights gained from meditation to their interactions and activities in the world, fostering compassion in action.
Dogen emphasized the interconnectedness of all phenomena. He taught that our individual existence is intimately tied to the existence of others. In his famous essay, "Genjo Koan," he explores the concept of "the actualization of reality," suggesting that the true nature of reality is revealed when we fully embrace and embody our interconnectedness with all beings. This realization naturally fosters compassion because we recognize that the suffering of others is our own suffering, and their happiness is our happiness.
Dogen demonstrated compassion by meeting each person where they were in their practice. He tailored his guidance according to individual capacities and needs, recognizing that spiritual progress is unique to each practitioner. His compassionate approach included encouragement, gentle correction, and the transmission of teachings that resonated with the lived experiences of his students. And sometimes he did really cut loose admonishing and criticizing traditions, monks and masters.
Emphasis on Universal Awakening: Dogen's teachings on practicing were rooted in the belief that enlightenment is not a personal achievement but a realization of one's inherent Buddha nature and interconnectedness with all beings. This perspective fosters a sense of compassion that extends beyond oneself to encompass all sentient beings, motivating practitioners to act with kindness and wisdom in their interactions with others.
Integration of Practice and Realization: Dogen emphasized the inseparability of practice (zazen) and realization (enlightenment). He articulated that enlightenment is not something to be attained in the future but is realized in the present moment through practice. This view challenged prevalent notions that enlightenment was an elusive goal to be achieved through external rituals or intellectual understanding. Practice-relization seen as one word, one activity, zazen as a re-enactment ritual of Buddha under the bodhi tree at the moment of his awakening. I and all beings in the universe are free.
Dogen Zenj life reflected his deep compassion by making Zen practice accessible to all, emphasizing the integration of practice with everyday life, and guiding students towards a realization that transcends individual attainment to embrace universal awakening and compassionate action. His teachings continue to inspire us to cultivate compassion through direct experience and mindful awareness in the present moment.
Dogen's writings, particularly the "Shobogenzo" (Treasury of the True Dharma Eye), are considered masterpieces of Zen literature. In "Shobogenzo," Dogen expounded upon profound Zen teachings in a manner that becomes clearer to me over time, addressing fundamental Buddhist concepts such as impermanence, emptiness, and the interconnectedness of all phenomena. His skillful use of language and his ability to elucidate complex philosophical ideas earned him recognition as one of the greatest Buddhist philosophers in Japanese history.
Compassionate Teaching Style: Dogen was known for his compassionate and inclusive teaching style. He welcomed practitioners from all walks of life and emphasized the importance of compassion (karuna) alongside wisdom (prajna) in the path of awakening. His teachings on compassion and interconnectedness continue to inspire practitioners to cultivate a heartfelt concern for the well-being of all beings
The Dogen scholar Steven Heine described the hermeneutic loop we can apply to Dpgen's teaching. I confess, I had to look up the word hermeneutic. her·me·neu·tic [ˌhərməˈno͞odik]. It means concerning interpretation of texts. But how do we do that in real life? Heine describes five steps:
Interpretive Process: The hermeneutic loop describes a dynamic process of interpretation and understanding. It acknowledges that interpreting Zen texts and teachings involves a continuous cycle of engagement between the interpreter (scholar) and the text or tradition being studied.
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Dialogue Between Text and Interpreter: According to Heine, the hermeneutic loop involves a back-and-forth interaction between the scholar and the text. The scholar brings their own preconceptions, perspectives, and intellectual framework to the interpretation process. These shape how the text is understood initially.
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Re-evaluation and Reinterpretation: As the scholar engages more deeply with the text and its cultural context, there is a constant process of re-evaluation and reinterpretation. New insights and understandings emerge through this ongoing dialogue. The scholar may need to adjust or refine their interpretations based on deeper understanding gained over time.
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Integration of Perspectives: The hermeneutic loop also involves integrating various perspectives — historical, cultural, linguistic, philosophical — into the interpretation. It recognizes that no interpretation is final or definitive but is rather a provisional understanding that evolves with further study and reflection.
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Application to Zen Studies: In the context of Zen studies, Heine applies the hermeneutic loop to navigate the complexities of interpreting Zen texts, which often present paradoxical or enigmatic teachings. He encourages scholars to engage deeply with the textual material while remaining aware of their own biases and assumptions. This approach allows for a richer understanding of Zen philosophy, practice, and its historical development.
Overall, Steven Heine's concept of the hermeneutic loop underscores the dynamic nature of engaging in Zen studies. It emphasizes the importance of reflexivity, open-mindedness, and ongoing dialogue with the text and tradition being studied to deepen our understanding of Zen teachings and their relevance.
Here is a quote from the fascicle ZAZEN SHIN, the Point of Zazen. Here, Dogen speaks about the 80 year old poem POINT OF ZAZEN written by Zhengjiao, Zen master Hongzhi of the Tiantong Jingde monastery. He then gives us a commentary on the poem and in the end a re-interpretation of it. I will only quote some selected comments due to time constraints.
P 310, et seq 314
I love the practice-realization brought forth. Throughout the Shobogenzo, Dogen emphasizes the inseparability of practice (zazen) and realization (enlightenment). realization is not something to be attained in the future but is realized in the present moment through our practice. This view challenged notions that enlightenment was an elusive goal to be achieved through external rituals, mostly inaccessible to regular people, or intellectual understanding alone.
Dogen emphasized the importance of integrating Zen practice into everyday life. He taught that enlightenment is manifested through ordinary activities and interactions, encouraging practitioners to see all aspects of life—whether in meditation, work, or daily chores—as opportunities for awakening. To this day, this perspective resonates deeply with practitioners and contributes to the appeal of Soto Zen as a practice accessible to everyone.
Dogen Zenji, while known for his profound philosophical teachings, also provided practical examples and anecdotes that illustrate how compassion manifests in everyday life. Here are some specific examples:
In the "Instructions for the Cook" (Tenzokyokun): Dogen wrote instructions for the monastery's cook, emphasizing the importance of preparing meals with compassion and mindfulness. He advised the cook to treat each ingredient with care and respect, recognizing the effort that went into its cultivation and the nourishment it would provide to others. This approach reflects Dogen's belief that even mundane tasks like cooking can be imbued with compassion and mindfulness, benefiting both the cook and those who partake in the meal.
Teaching on Engaging with Others: Dogen often spoke about the manner in which monks and practitioners engage with each other and with laypeople. He emphasized the importance of speaking and acting with kindness, patience, and understanding. By cultivating compassion in their interactions, practitioners not only contribute positively to their immediate environment but also create a conducive atmosphere for spiritual practice and growth.Dogen emphasized the importance of embodying compassion in everyday life. He taught that compassion is not something to be cultivated only in isolated moments of meditation but should permeate every aspect of our existence — in our relationships, in our work, and in our interactions with the world. True compassion, according to Dogen, is a way of being that arises spontaneously from a deep understanding of our interconnectedness with all beings.
Community and Support: Dogen placed great emphasis on the sangha, the community of practitioners. He encouraged mutual support and care among monks, teaching that compassion should extend beyond individual concerns to encompass the well-being of the entire community. This communal aspect of compassion is evident in his writings and in the way he structured monastic life to foster a sense of unity and shared responsibility.
Responding to Suffering: In various writings and teachings, Dogen addressed the issue of suffering and how practitioners should respond to it with compassion. He taught that when encountering suffering, whether within oneself or in others, one should not turn away or ignore it but instead face it directly with an open heart. This compassionate response involves listening deeply, offering support, and taking action when possible to alleviate suffering and bring comfort.
What do I take away from all this? I value practical acts of kindness as expressions of compassion. Avalokiteshvara's compassion together with Manjushri's wisdom become Samantabhadra's enlightening activity. Being radically present and engaging in these activities with sincerity and without expectation of reward, practitioners cultivate a spirit of generosity and compassion that extends beyond formal practice sessions into their daily lives.
Dogen's teachings on impermanence (mujō) underscored the fleeting nature of existence and the urgency of compassionate action. He encouraged practitioners not to postpone their compassionate efforts, recognizing the impermanence of life and the opportunity to alleviate suffering in the present moment.
I'd like to end today's talk with a poem, and no it is not by Dogen. Alive or dead? Who is to say... I want to be there and experience life and reality until I die and this poem keeps on striking a chord in me. This poem, titled oh, death was written by Gina Puorro.
Death asked me to join him for dinner
so I slipped into my favorite black dress
that I had been saving for a special occasion
and let him walk me to our candlelit tryst.
He ordered a ribeye, extra rare
I ordered two desserts and red wine
and then I sipped
and wondered
why he looked so familiar
and smelled like earth and memory.
He felt like a place both faraway
and deep within my body
A place that whispers to me
on the crisp autumn breeze
along the liminal edges of dusk and dawn
somewhere between dancing
and stillness.
He looked at me
with the endless night sky in his eyes
and asked
‘Did you live your life, my love?’
As I swirled my wine in its glass
I wondered If I understood the thread I wove into the greater fabric
If I loved in a way that was deep and freeing
If I let pain and grief carve me into something more grateful
If I made enough space to be in awe that flowers exist
and take the time to watch the honeybees
drink their sweet nectar
I wondered what the riddles of regret and longing
had taught me
and if I realized just how
beautiful and insignificant and monstrous and small we are
for the brief moment that we are here
before we all melt back down
into ancestors of the land.
Death watched me lick buttercream from my fingers
As he leaned in close and said
‘My darling, it’s time.’
So I slipped my hand into his
as he slowly walked me home.
I took a deep breath as he leaned in close
for the long kiss goodnight
and I felt a soft laugh leave my lips
as his mouth met mine
because I never could resist a man
with the lust for my soul in his eyes
and a kiss that makes my heart stop.
