Mappo?

I don't know!

Something that has become a real monkey on my back is the doctrine of Mappo and what teachings are appropriate for Mappo. If you don't know what Mappo is, its a period of time predicted by Shakyamuni when his teachings would be hardest to hear, hardest to accept and hardest to practice. 'Matsu' is Japanese for end and 'Ho' or 'Po' is Japanese for law, or dharma; Mappo period marks the decline of the dharma as we move farther and farther away from the time of the Buddha. This bit of eschatology from the Lotus Sutra became a very popular towards the end of the Japanese Heian period (794-1185) and dominated the Kamakura period (1185-1333) thought as many priests of the day thought either Mappo was nigh or was already upon them. Honen, Shinran, and Nichiren all based their doctrinal innovations off the premise of Mappo and tried to find a suitable form of Buddhist practice that appealed to the sensibilities of the lower classes who had never been able to explore Buddhism because of the austerities and difficult ritual practices of the older schools.

Dogen was also a Kamakura innovator, yet he abhorred the idea of Mappo and taught people if they practiced diligently they would attain the way without fail. He certainly didn't prescribe a mantra or prayer for people as an easy practice to say throughout the day, he urged people to at most to throw everything away and practice zazen in a monastery and at least practice zazen at home four times a day. So, again, my question is who was right about the stance to take at this point in time. Seeing as I practice Soto Zen, I figure I should make the case for Dogen that Mappo doesn't affect us in Zen practice. Although Soto Zen doesn't put a lot of strength behind the idea of Mappo, I wonder what is efficacious because, let's admit, the times we live aren't exactly the most conducive to practice. Then again, what time has been? In the Shobogenzo Zuimonki Dogen instructs the assembly:

"All the buddhas and patriarchs were originally ordinary people. While they were ordinary people, they certainly did bad deeds and had evil minds. Some of them were undoubtedly dull or even stupid. However, since they reformed their minds, followed their teachers, and practiced (the Way), they all became buddhas and patriarchs. People today should also be like this. Do not underestimate yourselves because you think you are dull or stupid. If you do not arouse bodhi-mind in this present lifetime, when can you expect to be able to practice the Way? If you force yourselves to practice now, you will surely attain the Way."(Book 6 - 17)

He also said:

"Underestimating yourself, thinking that you are not capable of practicing the buddha-dharma is also due to ego-attachment. To be concerned with the views of others and to care about human sentiments is the root of self-attachment. Just study the buddha-dharma; don’t follow worldly sentiments." (Book 5 - 9)

and

"If one concentrates on practicing zazen continuously, even an ignorant person, who does not understand a single question, can be superior to an intelligent person who has been studying for a long time. Therefore, practitioners must practice shikantaza wholeheartedly without bothering to concern themselves with other things. The Way of the buddhas and patriarchs is nothing but zazen. Do not pursue anything else." (Book 5-23)

Just from these few quotes we can get a good outline of Dogen's feelings towards time and capacity. The only time have is now, this life, and the only things we have to do are arouse bodhi-mind and practice diligently - no matter who you are, foolish or wise, evil or good. Zen is often perceived by other sects as being inaccessibly sophisticated and austere in its thought and practice, but Dogen says a lot to the contrary. Dogen shows us that it doesn't take special spiritual, intellectual or physical capabilities to be a great practitioner of the Way - anyone can do it. To Dogen, true practice-enlightenment is timeless and doesn't deteriorate.

Now, turning back to the subject of Mappo itself, I think that although there are a lot of obstacles facing practitioners in the west there is a lot enabling practice. Most obvious, the internet allows millions across the world engage in dialogue and have access to information like never before. People are living longer, with more medical advancements and are enjoying more leisure time than any generation before them (which allows for engagement in the arts, sports, and religious activities). With all of this and the Buddha's practice on the side of all people today, perhaps these times aren't so dark. I feel it's better, in light of Dogen's teachings, to have faith in this world, Shakyamuni's world, than to loose hope in it and seek for another.

So what do you think? Is Mappo affecting you?

Zazen is not Meditation?

Nope. It is not.

"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." - Dogen, Recommending Zazen to All People(Trans. by Kazuaki Tanahashi)

Why? A 'learning meditation' has its focus on what's going on in the mind - with the goal of taming thoughts and eliminating delusion, whereas the Zazen that Dogen promotes is focused on shikantaza or 'just sitting.' I wouldn't call this 'no goal,' rather, as Gudo Nishijima puts it "the goal of zazen is to sit zazen." There isn't no goal at all, rather there's no ulterior goal, not being mindful or becoming Buddha:

"Stop conscious endeavor and analytic introspection. Do not try to become a Buddha. How could being a Buddha be limited to sitting or not sitting." - Dogen, Recommending Zazen to All People

In my own experiences, zazen in practice is a far cry from what I read in instruction manuals and magazines - they all are heavily mind oriented, touting meditation as a physiological/psychological panacea. While I don't mean to deny the benefits of meditation that have been discovered through medical science, it seems to me like these benefits are foremost, rather than zazen itself. But I digress, to me it's much more body oriented than is often presented, when I don't have a relaxed and upright body, I don't have a sound and clear mind. Zazen is a body-mind activity.

So what's your Zazen like?

Falling Down: Form and Precepts

This past Sunday, the 11th of July, I had my Jukai ceremony. It was a really wonderful experience and I've been wanting for sometime to take on the vows, receive Buddha's robe and a name. I'd like to thank everyone who was in attendance that day for Austin Keith(another practitioner who received Jukai on sunday) and myself and a big thanks to Kosho Zenrai McCall who was the preceptor for the ceremony.

I want to take this blog to discuss the precepts and what they mean to me in taking them on. And before I do that let me list them for you:

1. Not to kill any living creature
2. Not to steal anything
3. Not to engage in any form of sexual misconduct
4. Not to lie or use false speech
5. Not to consume or distribute intoxicants
6. Not to discuss the faults and misdeeds that occur by any Buddhist
7. Not to praise oneself or disparage others
8. Not to be stingy or abusive towards those in need
9. Not to harbor anger or resentment or encourage others to be angry
10. Not to criticize or slander the three jewels

You may be thinking: "Tom! These precepts seem awfully difficult! How will you ever do them perfectly?!" You should know that for me, the point is not to do them perfectly - I know I'll fail to do them perfectly and owning that failure and being aware of my own limitations is what matters. If I only took the vows in the belief that the goal is to do them perfectly, I feel I'd be sorely mistaken in my view and that it would only lead me to more suffering when I failed at my task of perfection. Failure and awareness of my shortcomings in light of these vows is my practice. This importance on failures is also how I understand the oneness of practice-enlightenment. Practice enlightens me to the delusions I have and from there I can clearly see who I am , make peace with it and let it go.

What is your practice with the precepts?