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March 18 - March 30, 2019
While washing the dishes one should only be washing the dishes, which means that while washing the dishes one should be completely aware of the fact that one is washing the dishes.
If while washing dishes, we think only of the cup of tea that awaits us, thus hurrying to get the dishes out of the way as if they were a nuisance, then we are not “washing the dishes to wash the dishes.” What’s more, we are not alive during the time we are washing the dishes. In fact we are completely incapable of realizing the miracle of life while standing at the sink. If we can’t wash the dishes, the chances are we won’t be able to drink our tea either. While drinking the cup of tea, we will only be thinking of other things, barely aware of the cup in our hands. Thus we are sucked away
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The Sutra of Mindfulness* says, “When walking, the practitioner must be conscious that he is walking. When sitting, the practitioner must be conscious that he is sitting. When lying down, the practitioner must be conscious that he is lying down. . . . No matter what position one’s body is in, the practitioner must be conscious of that position. Practicing thus, the practitioner lives in direct and constant mindfulness of the body . .
We must be conscious of each breath, each movement, every thought and feeling, everything which has any relation to ourselves.
People usually consider walking on water or in thin air a miracle. But I think the real miracle is not to walk either on water or in thin air, but to walk on earth.
Every day we are engaged in a miracle which we don’t even recognize: a blue sky, white clouds, green leaves, the black, curious eyes of a child—our own two eyes. All is a miracle.
Zen Master Doc The says that when sitting in meditation, one should sit upright, giving birth to this thought, “Sitting here is like sitting on the Bodhi spot.”
During the moment one is consulting, resolving, and dealing with whatever arises, a calm heart and self-control are necessary if one is to obtain good results. Anyone can see that. If we are not in control of ourselves but instead let our impatience or anger interfere, then our work is no longer of any value.
The Sutra of Mindfulness teaches the method to take hold of one’s breath in the following manner: “Be ever mindful you breathe in and mindful you breathe out. Breathing in a long breath, you know, ‘I am breathing in a long breath.’ Breathing out a long breath, you know, ‘I am breathing out a long breath.’ Breathing in a short breath, you know, ‘I am breathing in a short breath.’ Breathing out a short breath, you know, ‘I am breathing out a short breath.’ ” “Experiencing a whole breath-body, I shall breathe in,” thus you train yourself.
Chopping wood is meditation. Carrying water is meditation. Be mindful 24 hours a day, not just during the one hour you may allot for formal meditation or reading scripture and reciting prayers. Each act must be carried out in mindfulness. Each act is a rite, a ceremony.
Drink your tea slowly and reverently, as if it is the axis on which the whole earth revolves—slowly, evenly, without rushing toward the future. Live the actual moment.
Only this actual moment is life. Don’t be attached to the future. Don’t worry about things you have to do. Don’t think about getting up or taking off to do anything. Don’t think about “departing.”
Imagine yourself as a pebble which has been thrown into a river. The pebble sinks through the water effortlessly. Detached from everything, it falls by the shortest distance possible, finally reaching the bottom, the point of perfect rest. You are like a pebble which has let itself fall into the river, letting go of everything.
For example, when a feeling of sadness arises, immediately recognize it: “A feeling of sadness has just arisen in me.” If the feeling of sadness continues, continue to recognize “A feeling of sadness is still in me.”
In the first six months, try only to build up your power of concentration, to create an inner calmness and serene joy. You will shake off anxiety, enjoy total rest, and quiet your mind. You will be refreshed and gain a broader, clearer view of things, and deepen and strengthen the love in yourself. And you will be able to respond more helpfully to all around you.
The heart of an artist may be more sensitive; hopefully he or she will be able to see the tree in a deeper way than many others.
Work is only a part of life. But work is life only when done in mindfulness. Otherwise, one becomes like the person “who lives as though dead.”
The tangerine I am eating is me. The mustard greens I am planting are me. I plant with all my heart and mind. I clean this teapot with the kind of attention I would have were I giving the baby Buddha or Jesus a bath. Nothing should be treated more carefully than anything else. In mindfulness, compassion, irritation, mustard green plant, and teapot are all sacred.
To look after oneself means to look after both of us.
In a family, if there is one person who practices mindfulness, the entire family will be more mindful. Because of the presence of one member who lives in mindfulness, the entire family is reminded to live in mindfulness. If in one class, one student lives in mindfulness, the entire class is influenced.
Don’t worry if those around you aren’t doing their best. Just worry about how to make yourself worthy. Doing your best is the surest way to remind those around you to do their best. But to be worthy requires the continuing practice of mindfulness. That is a certainty.
As Kirsten spoke, I thought about conference rooms where people argue and debate, where angry and reproachful words are hurled back and forth. If one placed flowers and plants in such rooms, chances are they would cease to grow. I thought about the garden tended by a monk living in mindfulness. His flowers are always fresh and green, nourished by the peace and joy which flow from his mindfulness.
We ought to listen to music or sit and practice breathing at the beginning of every meeting or discussion.
Remember that there is only one important time and that is now. The present moment is the only time over which we have dominion. The most important person is always the person you are with, who is right before you, for who knows if you will have dealings with any other person in the future? The most important pursuit is making the person standing at your side happy, for that alone is the pursuit of life.”
The universe exists in this present moment. No desire can pull you away from this present peace, not even the desire to become a Buddha or the desire to save all beings. Know that to become a Buddha and to save all beings can only be realized on the foundation of the pure peace of the present moment.
II. The Contemplation of Feeling And how, monks, does a monk live contemplating feelings in feelings? Herein, monks, a monk when experiencing a pleasant feeling knows, “I experience a pleasant feeling”; when experiencing a painful feeling, he knows, “I experience a painful feeling”; when experiencing a neither pleasant nor painful feeling, he knows, “I experience a neither pleasant nor painful feeling”; when experiencing a pleasant worldly feeling, he knows, “I experience a pleasant worldly feeling”; when experiencing a pleasant spiritual feeling, he knows, “I experience a pleasant spiritual
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Practicing in that way, the bodhisattva is described as “not dwelling on the Nonconditioned.” He has wisdom but does not end his action in the realm of the conditioned; he has compassion but does not dwell in the Nonconditioned; he wants to realize his great Vow but he will not abandon the conditioned world.
“Because there is no attainment, the bodhisattva, basing on the Perfection of Wisdom, finds no obstacles for his mind. Having no obstacles, he overcomes fear, liberating himself forever from illusion and assault and realizing perfect Nirvana. All Buddhas in the past, present, and future, thanks to this Perfect Wisdom, arrive to full, right, and universal Enlightenment.
