In his essay "Zazen Yojinki," or "Points to Keep in Mind When Practicing Zazen," 13th-century Zen master Keizan Jokin presents “clarify[ing] the mind-ground and dwell[ing] comfortably in [your] original nature” as our fundamental job as Buddhists if we’re seeking liberation. I explore the meaning of this phrase in this Dharma Talk, reflecting on a nondual experience beyond words, and why Zen and Mahayana so often use terms like "mind" or "actual nature" when pointing to it.

Every few weeks or so, I get an email from a listener who feels they need a Zen teacher. Some people have asked whether I might be able to function as a teacher for them long distance. I’m never sure what to say… I mean, what does it mean for someone to “have” a Zen or Buddhist teacher? Do you really need a teacher? I’m going to explore these questions in this episode, and I imagine you won’t be surprised that the gist of my answer is, “It depends.”

In this episode I continue our study of 13th-century Zen master Dogen’s essay, “Bodaisatta Shishobo,” or what I’m calling the “Four Ways Bodhisattvas Embrace Living Beings.” I cover "beneficial action," which means to use skillful means to benefit beings without discriminating among them, considering their near and distant future, and to do so selflessly.

Real happiness is unconditional, and is achieved by releasing our suffering. Even though things are rarely how we would like them to be - within, or in our personal lives, or in the greater world - we have the potential to let go of our resistance, grief, or anger, and feel more relaxed, at ease, grateful, and enthusiastic. In this sense, working towards real happiness is far from selfish; it makes us much more able to respond compassionately and skillfully, and therefore it benefits others.

In my enthusiastic endorsement of shikantaza or, "just sitting," I may have given the impression I think a real Zen student would only sit shikantaza, and there’s no place in Zen for paying attention to, learning from, and working with your thoughts and feelings in meditation. I think it's fine to use multiple types of meditation in your practice, and there’s no reason you shouldn’t devote some or all of your meditation time to mindfulness of your thoughts and feelings, if you find that fruitful.

So sorry... no time to produce a new episode for you this week, but there's still something for you to listen to! I’ll be giving the Dharma Talk at San Francisco Zen Center this Saturday, Sept 14th. Livestream the talk at 10:15am Pacific, or watch it later, or download it as a podcast. Visit http://sfzc.org/teachings/video/live-streaming-media, or simply search online for “San Francisco Zen Center Dharma Talks.” My working title for the talk is “A Passionate Sermon for Buddhists in a Time of Crisis.”

I continue study of 13th-century Zen master Dogen’s essay, Bodaisatta Shishobo, "Four Ways Bodhisattvas Embrace Living Beings." In Episode 105 I gave an overview of the essay and defined the bodhisattva’s four “embracing actions:” practicing nongreed, loving words, beneficial action, and “being in the same boat” as other beings. In Episode 106 I took us through the part of the essay on nongreed, or giving. Today I cover the section of the essay on loving words, or kind speech.

If we're lucky, our practices of meditation and mindfulness give us some sense of spaciousness, stillness, and silence. What about when we engage in activities more complicated and demanding than potentially calming manual tasks like weeding the garden, sweeping, or washing the dishes? Zen master Dogen teaches us a better way to practice in the midst of activity: maintaining joyful mind, nurturing mind, and magnanimous mind. These qualities have the potential to grow even stronger as we get busier.

We do not have retreat from appreciation of conditional or material things in order to live an enlightened life. However, we must diligently turn the lens of practice onto all of our relationships to things and to beings. Learning to see and accept the impermanence of all things and yet to “enjoy them incredibly” is a wonderful practice opportunity.

Of course, traditional Buddhism doesn’t say anything about mass shootings per se, but it does present teachings on human nature, behavior, and choices. In this episode I discuss the Buddhist of view of how and why people do horrible things, pointing out how Buddhism is realistic but also optimistic, and how a Buddhist view can help relieve some of our fear and despair.