What is Zen?
The word "zen" comes from the sanskrit "dhyāna", which refers to a meditative state of mind and today is commonly translated as meditation. When Buddhism traveled east to China, the word dhyāna was pronounced in Chinese as chan. From China, Buddhism spread to Vietnam as thiền, to Korea as seon and Japan as zen. Because the practice was introduced to the US by Japanese teachers toward the end of the 19th century, the word "zen" has become firmly rooted.
Zen is a practice of meditation and action that emphasizes self-discipline, insight into one's true-nature and the expression of this insight in daily life, particularly for the benefit of all living beings. It is a practice that frees us to live compassionate, healthy and energized lives. The practice of Zen leads us to examine our true-nature by asking such questions as "Who am I?" "What is this?" "Why am I here?" These questions directed inward, are balanced by direct understanding through the senses and working with a trained teacher.
The way of Zen is very simple. It is a practice of how one keeps one's mind, moment after moment after moment. The practice is compatible with any religious faith, as well as with none at all. Zen practice urges us to be free and flexible with our engagement with life, which also helps to loosen our grip on ideas, beliefs and concepts. We don't encourage a special mind state. It is not a "tuning out" or "blissing out." Rather, Zen encourages "tuning in" and realizing the miracle of being alive, right this moment. It teaches us to be non-judgemental and grateful for all that we encounter.
Zen is a practice of meditation and action that emphasizes self-discipline, insight into one's true-nature and the expression of this insight in daily life, particularly for the benefit of all living beings. It is a practice that frees us to live compassionate, healthy and energized lives. The practice of Zen leads us to examine our true-nature by asking such questions as "Who am I?" "What is this?" "Why am I here?" These questions directed inward, are balanced by direct understanding through the senses and working with a trained teacher.
The way of Zen is very simple. It is a practice of how one keeps one's mind, moment after moment after moment. The practice is compatible with any religious faith, as well as with none at all. Zen practice urges us to be free and flexible with our engagement with life, which also helps to loosen our grip on ideas, beliefs and concepts. We don't encourage a special mind state. It is not a "tuning out" or "blissing out." Rather, Zen encourages "tuning in" and realizing the miracle of being alive, right this moment. It teaches us to be non-judgemental and grateful for all that we encounter.
Our Direction
Zen is the great work of life and death.
What is life? What is death? When we realize this then everything is clear, everything is complete, and everything is freedom. We must awaken to our true selves in this very moment - not some future time or some future life. The immediacy of our practice is very simple: How do we keep our minds, moment after moment after moment. We realize this by our huàtóu practice which is simply keeping the Great Question with us always. This question for us is, “What is this? Ah, just this!”
To put it another way, our aspiration is to wake up to our true nature, so that from a boundless wellspring of compassion that springs forth from our mature practice, we may live within a life of service to others, or through the second Great Question, “How may I help you?”
What is life? What is death? When we realize this then everything is clear, everything is complete, and everything is freedom. We must awaken to our true selves in this very moment - not some future time or some future life. The immediacy of our practice is very simple: How do we keep our minds, moment after moment after moment. We realize this by our huàtóu practice which is simply keeping the Great Question with us always. This question for us is, “What is this? Ah, just this!”
To put it another way, our aspiration is to wake up to our true nature, so that from a boundless wellspring of compassion that springs forth from our mature practice, we may live within a life of service to others, or through the second Great Question, “How may I help you?”
Lotus Heart Zen's Path (Dào, 道)
As an affiliate of the Five Mountain Zen Order, we trace our roots back to Dàhuì Zōnggăo and teach directly out of the Kānhuà Chàn method of huàtóu and kongàn study. Master Dàhuì realized liberation at an early age, it is estimated that he was either 26 or 27 and was initially assigned as the principle teacher to the Lay Students who were practicing under the tutelage of Chán Master Yuánwù Kèqín.
Because of this, Dàhuì wrote many of his treatises with the Lay Student in mind. It is because this great teacher stepped out of the normal function of a monk and spent his time almost exclusively teaching Kongàn’s as well as educating the Female Monks and Lay Students in his early years of practice, that we today have a methodology that can work within the life of a householder.
Chán Master Dàhuì Zōnggăo said:
“To realize awakening, it is not necessary to abandon family life, quit your job, become a vegetarian, practice asceticism, flee to a quiet mountain top, or enter a ghost cave of dead Chán to entertain your subjective imaginings. If you have been practicing quiet meditation but your mind is still not calm and free when in the midst of activity, this means you haven't been empowered by your quiet meditation. Furthermore, if you have been practicing quietude just to get rid of agitation, then when you are in the midst of agitation, the agitation will disturb your mind just as if you had never done any quiet meditation.
When you are studying Chán, as you meet with people and deal with situations, never allow erroneous thoughts to continue. If an erroneous thought arises, immediately focus your attention on this very moment and cut off your thinking. If, however, you just follow your thoughts unhindered, this will not only make it impossible to have any insight into your own true nature it will also make you a fool.
Good and bad come from your own mind. However, what do you call your own mind, apart from your actions and thoughts? Where does your mind come from? If you really know where your own mind comes from, boundless obstacles caused by your own actions will be cleared all at once. After seeing that, all sorts of extraordinary possibilities will come to you without your seeking them.”
Because of this, Dàhuì wrote many of his treatises with the Lay Student in mind. It is because this great teacher stepped out of the normal function of a monk and spent his time almost exclusively teaching Kongàn’s as well as educating the Female Monks and Lay Students in his early years of practice, that we today have a methodology that can work within the life of a householder.
Chán Master Dàhuì Zōnggăo said:
“To realize awakening, it is not necessary to abandon family life, quit your job, become a vegetarian, practice asceticism, flee to a quiet mountain top, or enter a ghost cave of dead Chán to entertain your subjective imaginings. If you have been practicing quiet meditation but your mind is still not calm and free when in the midst of activity, this means you haven't been empowered by your quiet meditation. Furthermore, if you have been practicing quietude just to get rid of agitation, then when you are in the midst of agitation, the agitation will disturb your mind just as if you had never done any quiet meditation.
When you are studying Chán, as you meet with people and deal with situations, never allow erroneous thoughts to continue. If an erroneous thought arises, immediately focus your attention on this very moment and cut off your thinking. If, however, you just follow your thoughts unhindered, this will not only make it impossible to have any insight into your own true nature it will also make you a fool.
Good and bad come from your own mind. However, what do you call your own mind, apart from your actions and thoughts? Where does your mind come from? If you really know where your own mind comes from, boundless obstacles caused by your own actions will be cleared all at once. After seeing that, all sorts of extraordinary possibilities will come to you without your seeking them.”
Zen Instruction
This student-teacher relationship is reserved for those who are concerned with "the great question of birth and death", who have a genuine aspiration to awaken, and are willing to exert themselves rigorously in their practice, which would include attending retreats and participating in group practice whenever possible. The first meeting (interview) should be scheduled for at least 90 minutes with subsequent interviews lasting for 45-60 minutes (longer meeting times can be scheduled as required). In addition to discussing and exploring zen practice as it manifests in the student's life, interviews will also cover the following topics:
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There is no standard fee applied to these meetings. Financial compensation is voluntary and left to the student's discretion to offer dana (perfection of giving) to the interviews based on the student's ability to give. Of course, for some, money is not a bountiful resource and accepts any and all forms of donations given to support the guiding teacher's efforts to help and serve. If money is an obstacle to practice giving, dana in the form of assistance, such as donating food and supplies; offering administrative services and other professional skills, can be offered but must be arranged beforehand and at the approval of Ven. Myohye Do'an.
dhyāna |
The Lotus Heart Zen Meditation Group primarily practices Zen meditation, but intermittently include a variety of types of meditation and mind-training techniques. In addition to learning about the practice of meditation, there are opportunities to ask questions about your practice.
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smṛti |
Sanskrit for "that which are remembered" is the seventh element of the Noble Eightfold Path. It is more popularly translated as mindfulness and is a practice of maintaining moment-to-moment awareness of our thoughts, feelings and sensations. Mindfulness is also acceptance of what is happening without judgements and without believing that what we are experiencing is right or wrong in any given moment. When practicing mindfulness, we strengthen our minds so that we can remain focused on what is taking place in the present moment, rather than ruminating on the past or speculating on the future.
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Zen Training
Training with Ven. Myohye Do’an means accepting the guidelines listed below, which is intended to make clear the expectations for trainees. Training with Lotus Heart Zen is to make a strong commitment to Zen practice for the benefit of all beings. As a member of our practicing community, this commitment includes the following:
- Making a strong effort to follow the Sangha guidelines
- Fulfilling requirements for participation in the practice schedule
- Helping in the dharma room as directed by the Abbot.
- Performing miscellaneous duties, including attending work meetings and work periods, as directed by the management team.
- Participating in community meal preparation and clean-up as directed by the kitchen master during retreats.
- Staying current with all volunteer and/or financial commitments to Lotus Heart Zen, including membership dues.
- Accepting the decisions and directions of the management team, in keeping with the Lotus Heart Zen rules, to maintain the correct atmosphere for practice and community life.
To offer a donation to Ven. Myohye Do'an:
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Please note: donations go directly to support Do'an Sabunim and are not part of Lotus Heart Zen, nor are they tax deductible.
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