Everything is Buddha

I am not a Zen Buddhist but I am a follower, more or less, of one of its greatest teachers, Dogen, who introduced Zen (Ch’an) to Japan in the form of the Soto school.   He lived during the Kamakura period (1192–1333), the Medieval era in which “original awakening” (hongaku) was a core concept in Japanese Buddhism.

Tibetan monk staring at Buddha.

Original awakening refers to the fundamental nature of enlightenment native to all human beings and the external world, and is closely related to the idea of Buddha-nature. Some time back, I ran across this description of original awakening which I think is pretty good: “[it] means that everything, without exception and without alteration, is already full-blown Buddha. Ignorance? Buddha. Wisdom? Buddha. The leaf, the blossom…”  You, me, our enemies, friends, the wind, mountains… all Buddhas.

A famous Zen anecdote, “Mazu’s ‘Mind is Buddha,” goes like this:

Damei once asked Master Mazu, “What is buddha?” Mazu answered, “Mind is buddha.”  Commenting on this, master Wumen said, “If you can at once grasp “it,” you are wearing buddha clothes, eating buddha food, speaking buddha words, and living buddha life; you are a buddha yourself.”

Everything, everyone is Buddha.  It seems to me that there is no other religious philosophy other than Buddhism that has such a concept where there is absolutely no separation between the ordinary person and the ultimate reality.  You cannot become God, Jesus, the Prophet – you can be Buddha.  Here, the ultimate reality is everything.

The Stanford Encyclopedia of Philosophy states. “Zen aims at a perfection of personhood.”  This is it exactly.  Buddha is not a god or a psychedelic spiritual being but an ordinary person who has realized wisdom within.  A Buddha has “perfected” his or her person so that thoughts and actions are based on positive virtues as opposed to negative emotions.  And it goes further than that, a Buddha is a whole person.

If you want more detailed information about this concept and its development, see these posts.

In my less than educated view (I am not a Dogen scholar) original enlightenment is the notion underlining Dogen’s concept of the “oneness of practice and enlightenment” (shusho-itto or shusho ichi-nyo).  In his essay, Bendowa (“On Practicing the Way of Buddhas”), Dogen says,

“The view that practice and enlightenment are not one is a non-Buddhist view.  In the Buddha-dharma they are one.  Inasmuch as practice is based on enlightenment, the practice of a beginner is entirely that of original enlightenment.  Therefore, in giving the instruction for practice, a Zen teacher should advise his or her disciples not to seek enlightenment apart from practice, for practice itself is original enlightenment.  Because it is already enlightenment of practice, there is no end to enlightenment; because it is already practice of enlightenment, there is no beginning to practice.”

When we factor in the inseparability of all things, non-duality, then “oneness of practice and enlightenment” is fairly easy to understand.  “Oneness of practice and enlightenment” is an original concept, nonetheless it marks a further development of the traditional Buddhist view that meditation is the sole way leading to the transcendence of suffering, and to awakening.  Meditation is the heart of Buddhism.  Without it, there is no Buddhism.

Having Buddhahood within does us no good unless we make an effort to actualize it. Meditation is our tool for this endeavor, although Dogen might object to calling it a tool.

Francis H. Cook, Associate Professor at the University of California Riverside and author of a number of books on Buddhism, makes this important point about Dogen’s concept:

“[The]  relationship  between   practice  and  attainment  as  Dogen  understood   it:  practice  is  not  a  means  to  enlightenment  or  attainment,  but  is  that  which  measures, or  actualizes,  one’s already  existent enlightenment.   In   fact, says  Dogen,  zazen  [meditation] practice is  enlightenment.”*

While Dogen was adamant about meditation being the essence of Buddha-dharma, we should keep in mind that “practice” is not always limited to sitting.  What we do after we get up from the meditation cushion is also practice.  It is crucial that we apply the realizations we gain from meditation to our daily life.  Good behavior is a reflection of sincere practice.  If the aim is to perfect our humanness, to become better people, daily life is where we find the fruits of our labor.  Meditation is not a means to escape the world but rather to see the world as it truly is, without illusion.

When Buddha awakened beneath the Bodhi Tree, it was not some mystical experience, rather the culmination of years of effort.  Awakening is a process.  Meditation was the “tool” the Buddha used to wake up to the awakening of every thing and see the unfolding of everything into enlightenment.  Meditation is the practice we practice in the midst of original awakening.

“[Buddha] said, at this moment all beings and I awaken together. So it was not just him. It was all the universe. He touched the earth. ‘As earth is my witness. Seeing this morning star, all things and I awaken together.‘”
– Jane Hirshfield, poet 

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Enlightenment in Dogen’s Zen, Francis H. Cook, The Journal of the International Association of Buddhist Studies, Volume6, 1983, Number 1
Cook also translated the passage from Bendowa

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How to Become a Healing Buddha

Healing Buddha is the heart of the Tibetan healing tradition.  I’ve stripped the Healing Buddha teachings and practice down to some basics and fashioned a practice that is fairly simple and effective.  For me anyway.

The goal is to become a Healing Buddha.  This simply means to awaken all the healing qualities within you.  Practice involves visualization meditation and recitation of mantra.   It’s not absolutely necessary to do both, but both are there for you.

In Medicine Buddha Sadhana, scholar and teacher Thrangu Rinpoche has this to say,

“The primary technique in the meditation consists of imagining ourself to be the Medicine Buddha, conceiving of yourself as the Medicine Buddha.  By replacing the thought of yourself as yourself with the thought of yourself as the Medicine Buddha, you gradually counteract and remove the fixation on your personal self.  And as that fixation is removed, the power of the seventh consciousness is reduced.  And as it is reduced, the kleshas or mental afflictions are gradually weakened, which causes you to experience greater and greater well-being in both body and mind.”

Buddhism divides the mind into eight consciousnesses.  The first five consciousnesses correspond to our senses, the sixth to our thoughts, and the eighth is the base-consciousness, where all our potential energies are stored.

The 7th or mano-consciousness (mano = mind) bridges the conscious and sub-conscious realms of the mind.  There is where illusions, particularly our false idea of a “self” originate.

The Healing Buddha is imaginary, of course.  We use the Healing Buddha as a symbol, an archetype, an image-guide.  To become a Healing Buddha is to manifest our Buddha-nature, to fully active all our inner qualities of compassion and wisdom.

According to the sutras, the Healing Buddha made twelve aspirations or vows that practitioners are encouraged to pledge themselves.  However, for us it is enough to generate bodhicitta, the thought of awakening.  Bodhicitta represents the aspirations of all Buddhas, bodhisattvas, and sages.

Visualization is an essential part of Healing Buddha practice.  The theory behind visualization is that by creating a picture in the mind of an icon, image or symbol and using it for single-minded contemplation, facilitates the actualization of the qualities represented.  Obviously, it is healing, wholeness, and compassion which are some of the quantities Healing Buddha represents.

At home, I often focus on a hanging scroll dharma mandala I made that displays the seed symbol for the Healing Buddha (right).  When away from home I have a little card with an image of the Healing Buddha that I can use.  Or, no matter where I am, I can just close my eyes and visualize.

At this point, though, you might wonder why go to all the trouble of visualizing buddhas and symbols when to simply sit, focus on your breath, and allow feelings of loving-kindness to arise should suffice.  The breath is an object of meditation, no different from focusing on a mandala or visualizing Healing Buddha.  The advantage visualization provides is that it helps us tap into one of our most powerful inner forces, the imagination.

Imagination plays a critical role in the creating of the false sense of ‘self’ as well as other illusions.  Imagination is also said to rest in the 7th consciousness.  So, with visualization, we use imagination as a counter-force, to reduce the power of flawed thinking that hinders the development of our positive inner qualities.

Lama Govinda in Creative Meditation says that the “power of creative imagination is not merely content with observing the world as it is [and] accepting a given reality.”  So when we talk about “seeing the true aspect of reality” we don’t mean just the mundane reality of our phenomenal world.  It also means going beyond our ordinary awareness of things.  Concentration on a image produced by the mind adds a new dimension of absorption and engagement.  Visualization gives our tool of meditation a little more heft.

It’s said that the root of the Healing Buddha’s power is his great compassion.  We can interpret that to mean that healing power comes from developing our own great compassion.

Lama Zopa Rinpoche (Ultimate Healing) tells us,

“Compassion is the best healer.  The most powerful healing comes from developing compassion for all other living beings, irrespective of their race, nationality, religious belief, or relationship to us.”

Healing Buddha practice is not limited to sickness, injury or death.  The universality of the teachings and practice makes it a useful method for transforming the mind and transcending all forms of suffering.

Here is a simple Healing Buddha meditation to use.  It is based on Medicine Buddha Sadhana by Ngawang Losang Tenpa Gyältsän, translated by Lama Thubten Zopa Rinpoche.  The meditation can be done silently or while chanting the Healing Buddha mantra.

Visualize the Healing Buddha above the crown of your head.  Purifying rays of light pour down from the Healing Buddha’s heart and body, eliminating your sicknesses and afflictions, and their causes, all your negative thoughts and emotions.

Imagine your body completely filled with light, becoming clean and clear like crystal. Then visualize rays of this light radiating out in all directions, purifying the sicknesses and afflictions of all sentient beings.

Conclude the meditation and/or mantra chanting by visualizing the Healing Buddha melting into light which you absorb into your heart.

When I get into this whole-heartedly, it feels very powerful.

Healing Buddha Mantra: Tayatha Om Bekandze Bekandze Maha Bekandze Radza Samudgate Soha

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Morning Meditation

A poem I wrote some years ago:

morning meditation

1

beyond the gate, the dusty path
is gently swept by the wind
prayer flags that hung serenely
now flutter

and the smell of the shore
salt and seaweed

the morning sun divides the room
into darkness and light
we sit
discarding our selves
descending the mind

contentment floats on currents
of something forgotten
in a dying flame
awakened in the unveiled silence

2

whatever there is to love
should be loved
in a such a way that leaves
not a scent of indulgence

no scrape of armor
no semblances or
verve pipes

the bell rings
but quietude remains
now listen

the soughing of waves
along the wild shore

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Can Meditation Bring About a Process of Healing?

When we suffer we experience pain.  Whether it is mental, emotional, and/or physical, pain is a message that something is out of balance, that we are lacking harmony.  Healing is the restoration of harmony.

In Taoism, everything is energy.  Pain and stress arise when energies are off balance or when they clash.  Taoism teaches how to achieve harmony.  Balance or harmony is also important in Buddhism, which holds that the main disturber of harmony is the false concept of “self,” “I,” or “ego.”

Both philosophies prescribe the same cure:  meditation.

Can meditation really bring about a process of healing?  That was the precisely the question posed to the great   philosopher Jiddu Krishnamurti during a 1969 talk.  He answered,

“Most of us have had pain of some kind – intense, superficial, or pain that cannot be cured.  What effect has pain on the psyche, the brain or the mind?  Can the mind meditate, disassociating itself from pain?  Can the mind look at the physical pain and observe it without identifying itself with that pain?  If it can observe without identifying itself then there is quite a different quality to that pain…  The more you are attached to the pain, the more intense it is.  So that may help to bring about this healing, which is an important question and which can only take place when there is no `me’, no ego or self-centered activity.  Some people have a gift for it.  Others come upon it because there is no ego functioning.”

Krishnamurti considered meditation “the natural act [that] brings about the harmonious movement of the whole.” Healing is about becoming whole.

The word ‘whole’ comes from the old English ‘hale’, which means to be in good health, to be whole and healthy.  The original meaning of ‘whole’ implied “keeping the original sense,” “that which has also survived,” and “to heal.”  The prehistoric German root of whole is also the origin of ‘heal’, ‘health’, and ‘holy’.

To heal means to be whole and to be whole means to heal.

I don’t think we should ever expect to achieve complete wholeness or perfect harmony.  Because we are human beings, we will always be incomplete, imperfect.  Completion is the journey of life, and perfection, an endless further.

But we can expect to heal.  And naturally I am going to tell you that meditation, or what in the T’ien-t’ai/Tendai tradition is called kuan-ksin (Jp.  kanjin), “observing the mind,” is a powerful healing tool on all levels – mental, physical, emotional, spiritual and social.

“Meditation develops your innate energies. With practice, you can take charge of your mind and body, preventing disease before it arises. Shouldn’t everyone make an effort to learn something like this?”
– Yin Shih Tzu, Tranquil Sitting

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Wavelessness

Zhao De wrote, “If water is still enough, everything is reflected clearly.  If mind is calm, then wisdom grows.”

A key goal in the practice of Buddhist meditation is to develop a calm mind.  We call the practice mindfulness but mindfulness is also a state of mind.  And calmness does not mean absolute stillness.  There is movement in calmness.  According to the T’ai Shang Ch’ing-ching Ching (“Cultivating Stillness”), a text attributed to Lao Tzu, “Movement is the foundation of stillness.”

Sometimes we engage in metaphor:  Still water is our mind.  The stillness of the water is disturbed when the wind blows and makes waves.  Waves are our sufferings.  The nature of water is stillness, while the nature of waves is movement.

When we gaze upon a calm sea, we see that the surface is tranquil, smooth, waveless.  Because there is no surface movement to distort the reflection, in still water we see a clear reflection of things as they are.  A calm mind reflects the world without distortion.  In addition, this mind does not try to seize and cling to everything it sees, and when there are waves, it is not smashed by their impact.

You know the theory:  If a person’s mind is profoundly still, he or she becomes aware of their true nature and the real aspect of things.  Like still water, when the mind is calm it sends back a clear image of the non-duality of the world, and we discover that a wave is not separate from water; it is water, in movement.  It’s a rather obvious conclusion but remember water and waves are metaphors.

In meditation practice, to develop this non-dual realization fully, we consider the mind to be water and sufferings as waves, and we meditate to become waveless.

Being present in the moment, mindfulness is wavelessness.

Being aware, of course, that movement is also present.

A certain sage from Texas maintains that “Still is still moving to me.”

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