Clear Seeing

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Correct is not conventionally correct, because it’s not about right versus wrong. The Buddha talked about Clear Seeing, being able to perceive the moment as it is. When we talk about correct situation, we’re talking about perceiving the moment as it is, without adding to it our own particular view or our own particular idea. Just seeing clearly. We call that correct.

When we talk about correct relationship, we talk about what is actually the relationships present in the moment, not colored by my desire, not colored by my particular slant on things; but what actually is it? We all add something. So this "correct" we’re talking about takes away this taint of "I". Just see, what is it? That’s the point the Buddha said when he talked about clear seeing.

Clear seeing is the first of The Eightfold Path. It’s been said that if you can attain clear seeing, you’ve already got all the rest of the Eightfold Path. Because it’s that stuckness in "I" that we get lost in.

Zen Master Bon Soeng

Practice Prison

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Like or dislike is what creates a prison that we live in. So if you only practice when you want to practice and then don’t practice when you don’t want to practice, that’s a fundamental problem. You are following the winds of your desire, and that’s what leads to suffering. The Buddha’s teaching is very simple. We suffer because of our desire, our anger, and our ignorance. So if our practice is based on desire, all it does is lead us to more suffering.

By Zen Master Bon Soeng

You Are Buddha

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The Diamond Sutra says that all formations are always appearing and disappearing. If you view all appearances as non-appearances, then you can see Buddha.

If you want to see Buddha, Buddha has already disappeared. If you don't want to see Buddha, then seeing, hearing, smelling, touching, tasting - everything is Buddha. The flower is red, the tree is green, the sky is blue. You and these things are never separate. Then you are Buddha.

By Zen Master Seung Sahn

The Way of Compassion

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Our teaching is the way of compassion. When we can recognize the suffering of others as they act, we can move in the direction of forgiveness and reconciliation. Forgiveness and reconciliation is the way to change our world to a more peaceful and loving place.

Our practice allows us the spaciousness of mind and heart to view others and ourselves in this gentle way. As we share this practice with each other and those in our lives, we broaden the circle of this forgiveness and reconciliation. Slowly but surely the world around us becomes a more harmonious and happy place to live.

By Zen Master Bon Soeng

Attaching To Preferences

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Our preference is always for the good feeling. If we have the good feeling, we feel like things are right. But if we have the bad feeling, we think things are wrong and we need to somehow fix it so it will be right. The problem with that is we are attached to one particular result and in the process, we amplify our suffering.

Because we want something, we suffer. Probably for all of us we hear that and think, well that’s a nice idea but that’s very difficult to live our lives without preferences. I think once we go there, we get stuck in an absolute “either/or” consciousness so we fall again back into duality.

The less we hold on to our preferences, the more freedom we have and the less we try to manipulate the world around us which really doesn’t work really well anyway. We can’t really control everything that happens to us. If we have a preference and we attach strongly to that preference, we are constantly trying to control our world. So we’ve made ourselves, in a way, separate from the world and made the world something to manipulate.

But if we can loosen the grip of those attachments and allow things to be as they are, it’s then possible to change our stance and to, in a sense, merge with it. We say become one. Then we can find our place in it, and we can be in it rather than trying to make it something.

By Zen Master Bon Soeng

The Meditation Experience

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Each one of us will get some idea of meditation. Any image or idea we have about Zen, or meditation, or by extension of our lives and our story, is wrong. The only thing we can possibly know is what's happening right now. Everything before it is a dream, everything after it is supposition, and anything even in the moment that we're pondering, is just an idea. So Zen means meditation, meditation means what's happening right now; what actually is going on.

By Zen Master Bon Soeng

Just Hear The Bell

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When the bell was hit tonight during the Evening Bell Chant, some people thought, “Uhmm, wonderful… Oh, great!” Other people thought, “Not loud enough!” Other people said, “I wish he’d do it faster!” Somebody else said, “What’s he doing?”

All of that is commentary. Don’t-Know means let go of the commentary and just hear the bell. Simple as that. You and the bell become one. Where is the separation?

I believe I am here, and the bell is there. But that’s my idea. Where is the separation between you and the bell? Between you, (ZMBS picks up the stick and hits it on the floor) and that sound? Where do you start and the sound end? (Hits the floor again.) You may have some idea about it, but actually, you don’t know. If you just let that "don’t know" be, then it’s already complete. It doesn’t need anything more.

By Zen Master Bon Soeng

The Meaning of Buddha's Birthday

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Once a year, our school celebrates Buddha's birthday. We celebrate the birth of a man who was born somewhere between 2,500 - 2,600 years ago. But the meaning of this in Zen is not celebrating a man; it's celebrating this awakening. But it's not his awakening; it's our awakening. So what is our awakening?

Our awakening appears in this very moment. Buddha's enlightenment, Buddha's awakening was about waking up to the moment that we are actually in. We say very often, before this moment is a memory; after this moment is a dream. Right now, we are alive. Right now, Buddha is born. Not 2,500 years ago. Right now is the awakening of Buddha. Zen can seem esoteric, but it's not about some strange thing. It's about finding our true self and manifesting it right now in the moment we live in.

By Zen Master Bon Soeng

Good Situation Or Bad Situation?

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There is a story of an old farmer who had worked his crops for many years. One day his horse ran away. Upon hearing the news, his neighbors came to visit. "Such bad luck," they said sympathetically.

"Maybe," said the farmer

The next morning the horse returned, bringing with it three other wild horses. "How wonderful," the neighbors exclaimed.

"Maybe," the farmer replied.

The following day, his son tried to ride one of the untamed horses, was thrown, and broke his leg. The neighbors again came to offer their sympathy on his misfortune.

"Maybe," answered the farmer.

The day after, military officials came to the village to draft young men into the army. Seeing that the son's leg was broken, they passed him by. The neighbors congratulated the farmer on how well things had turned out.

"Maybe," said the farmer

Wake Up From The Dream

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The challenge is to use our practice to cultivate awareness, to be honest enough and to train ourselves to be able to witness and watch the ever-changing flow of emotion, thoughts, projections, and experience that goes on in our minds. If we don't pay attention, then our minds make and rule everything. Then we're like slaves being jerked around by our mind. Many of us know the experience of doing things and then feeling bad about it saying, “Why did I do that?” In part, it's because mind, which really gets made up of greed, anger, and ignorance, that controls our true nature.

This “don't know” is a practice to bring us back to our true nature. It brings us back to our compassionate and open self which for most of us is a theory because we're lost in a dream. You always hear in zen centers, “Wake up!” Wake up out of the dream. Unless we recognize that mind makes everything, we stay lost in the dream. So we just go around and around and around and around, then something changes and we think, “Oh, it changed because I did this,” but we don't really know that. It's just we think that's what happened and then we scurry off following this path thinking, “Oh, that worked,” but then that stops working.

There's no technique that works. Just, “don't know.” Even “don't know” doesn't work. But “don't know” brings you back. If “works” means this sweet lovely life where everything goes great and I get everything that I want all the time, that is just more of the fantasy. “Don't know” brings you back to this moment. What am I just now? What is it that's happening in this moment? Not my dream, not my fantasy, not my anxiety, not my wishes, not my projections. But what is it?

By Zen Master Bon Soeng

What is “I”?

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What is this thing that I call, “I”. What is it really? We think we know who we are—we have stories about ourselves. But what is it really? We have our own limited human perception of things, and that's good, that helps us somewhat. But it's not the truth. We create stories and ideas then we believe them and we get farther and farther away from the experience of the moment. This question, “What am I? What is this?”, brings us back to the moment. If we can stop the story for a moment, then we can actually experience, “What is this?”.

By Zen Master Bon Soeng

This Moment Is Our Life

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If you go into the realm of metaphysics about life after life after life, you're in the world of supposition. But take everything about our past actions creating a future life and substitute the word “moment” for “life”. Our action in this moment creates our life in the next moment. Bring it down from the metaphysical to the very practical, “What am I doing right now?” because this moment, my action in this moment, brings about my life in the next moment.

Whatever it is that you are facing in this moment, how you deal with it, creates how you are reborn into the next moment. So it's not metaphysical, it's very practical and down to earth. This relative self is the idea that you carry from moment to moment to moment. So your actions create your life. There's a saying that says, “You make, you get.” What you get is your life. You get to choose.

By Zen Master Bon Soeng

Great Effort

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Great Effort, I think of as the hinge-point of our practice. If we don't have this great effort, then we really don't have a practice. Because unless we bring our practice to the difficult parts of our lives, it's not much of a practice. In fact, what often seems to happen is many people will practice when things get difficult in their life, but as soon as things start to get better, then they don't feel like they need it anymore. So in a sense for a Zen practice, great effort really needs to be applied when things are going well, because that's the time it's easy to fall asleep. When we're suffering it's easy to keep this great question, “What am I? What is this life about?” But when things are going well, we can get very complacent.

Zen Master Seung Sahn used to say, “A good situation is really a bad situation, and a bad situation is really a good situation.” This is in a sense what that means. If things are going well, you can easily lose your direction. You can easily fall into selfishness and self-centeredness. But when things are difficult, then you have to call into question all your different assumptions, your different beliefs and ideas.

By Zen Master Bon Soeng

Authentic Natural Self

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"Before thinking" is easy to talk about but difficult to practice. Our desire, anger and ignorance are so powerful, so encompassing and solid that we don’t even recognize their impact. Many people who first hear about before thinking find it absurd. Others feel that it is impossible to not attach to their thinking.

This leads us to the realm of Zen practice. Though our delusion seems enormous and our suffering feels so daunting and profound, Zen practice offers us a way to deconstruct our delusion. We can live a more centered and grounded life, in order to work with our desire and anger, so that we can reconnect with that authentic natural self which is always shining and free.

By Zen Master Bon Soeng

Cause and Effect

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That combination of the cause and the action leads to a result. That result becomes the next cause. I remember Zen Master Seung Sahn pretending to hold a match in his hand, and he said, “This match is the cause. Fire is the result.” But you need to strike the match in order to create fire. So it's in the action that determines what the result will be. It's only by being awake that we can have some new impact on what that result will be.

The wheel of samsara goes around and around. We're trapped in this cycle that's never ending and it always leads to misery. It's only by this awakeness that we have the possibility of changing the result of this moment. And if we change the result in this moment, that means the next cause is different, and we have a whole new life. The world, the whole universe, has now shifted on its axis because our action was different. But the only way to have that new action is to be awake in that moment.

By Zen Master Bon Soeng