The Zen Studies Podcast

Zen demands that we engage our everyday activities, particularly work, as spiritual practice. Few writings describe Zen work practice as well as Zen master Dogen’s “Tenzokyokun,” or “Instructions to the Tenzo” (a tenzo being the head cook in a monastery), so I’ll use this short text to frame my presentation... its teachings about taking care, serving others, appreciating everything, and becoming one with your work are relevant to everyone, no matter what your work or life circumstances.

It's tempting, particularly in Mahayana Buddhism, to get stuck in a kind of superficial satisfaction with your zazen and practice. Of course, it's possible to get stuck in dissatisfaction as well. In this episode I walk you through four steps to deepen your zazen by using your dissatisfaction as guide for your efforts. I also compare zazen to walking on a tightrope - the instructions are simple, but actually doing it is challenging and requires experience, effort, and attention.

I continue with the story of the Theravadin precepts - particularly how the Vinaya has affected the ordination of monks and nuns, and how lay people participate in precept practice. Then we move on to China, and I talk about how the Chinese dealt with the question of how to establish an authentic Buddhist lineage while adapting the Vinaya to China, and avoiding the trap of "hinayana" practice that Mahayana sutras warned about (was the Vinaya "hinayana" practice?).

Many people are unaware that, from the beginning, Buddhism has said as much about how you should behave in your daily life as it does about meditation or study. In this episode, I cover the first Buddhist teachings about moral conduct, and then talk about the evolution of the Buddhist precepts, including the code of discipline for fully ordained monks and nuns.

Buddhists all over the world regularly gather for silent meditation retreats with a 24-7 schedule. In this episode I describe a Zen retreat, or sesshin, including what a typical day is like, and the challenges and rewards of maintaining silence and meditating for 6-10 hours a day.

In this episode I complete my line-by-line exploration of the Heart Sutra. I cover what the sutra means when its says "there is no" such-and-such, why it proceeds through such long lists of things that don't exist the way we conceive of them (and what those lists refer to), and the significance of the mantra presented at the end.

The Heart Sutra is probably the best-known Buddhist text in the world. It's less than 250 words long and considered to present the essence of Mahayana Buddhism. However, its meaning – and its attraction to Buddhists – may not be immediately evident!  I first recite the Heart Sutra for you, then give you a brief overview of its history to provide you with a little context. Then I start working my way through the text line by line, offering definitions of terms, explaining references, and giving you a sense of the teaching being conveyed. I'll finish the line-by-line analysis in the next episode.

In traditional Zen practice, we have a lot of what we call “forms.” Forms are the established ways we enact our practice with our bodies… including the ways we move in the meditation hall, sit in the meditation posture, place our shoes outside the door, chant and offer incense, show respect for one another, etc. Why do we have so many forms instead of just going with the flow and letting people do things the way they want to?

In this first of two episodes about the Buddha's 45-year teaching career and the early Buddhist community, I’ll talk about the Buddha’s first sermons, the enlightenment of the first disciples, the first lay students of the Buddha and how lay practice figures into early Buddhism, and the initial formation of the ordained Sangha and how they practiced on a daily basis.

Is it really necessary to participate in a Sangha, or Buddhist community? What are the benefits, joys, and challenges of doing so? You may be surprised by some of the aspects of Sangha practice I talk about in this episode (it's not all about enjoying the pleasant company of enlightened people!).

Liberation from self-concern is central to all forms of Buddhism, although the methods used to achieve that liberation differ widely. In this episode, I present a classic Zen teaching on not-self: Zen Master Dogen’s statement that “To study Buddhism is to study the self.” The Zen take on the self definitely grows out of, and depends on, the older Buddhist teaching of anatta I presented in the last episode, so you might want to listen to that one first if you haven't already (The Three Marks and the Teaching of Not-Self, Episode 14).

From the beginning, the Buddha's teachings featured the Three Characteristics of Existence: anicca (impermanence), dukkha (dissatisfactoriness), and anatta (not-self). This episode introduces the Three Characteristics and then goes into the teaching of not-self in detail - what it means and doesn't mean. For example, did you know the Buddha did not teach that we have no self?

The practices of acceptance and non-attachment are critical to Zen and Buddhist practice, but they are easily misunderstood. It can sound like we're being asked not to care about things, or not to try to change things for the better. Fortunately, this is not what Zen means by acceptance or non-attachment, because 1) it's impossible (or psychologically and spiritually damaging) not to care, and 2) trying to change things for the better is the bodhisattva path itself!

Buddhism began when Siddhartha Gautama experienced a spiritual awakening over 2,500 years ago in India, and became an “awakened one,” or Buddha. Over the course of two episodes, I tell the story of the Buddha’s life from birth to death, while carefully explaining the sources of information we have about his life - because that’s an important part of the history, too!

Buddhism began when Siddhartha Gautama experienced a spiritual awakening over 2,500 years ago in India, and became an “awakened one,” or Buddha. Over the course of two episodes, I tell the story of the Buddha’s life from birth to death, while carefully explaining the sources of information we have about his life - because that’s an important part of the history, too!

If you've spent any time in a Zen community, or reading Zen books, you will have encountered the term “practice” countless times. Buddhist teachers throughout the centuries have told us to “practice” diligently. Students of Zen are called “practitioners” and we talk to one another about our “practice.” What Is "Zen Practice," anyway? In this episode I present three important meanings of "practice," and how you can define practice in a traditional sense (Zen teachings, methods, conventions, etc.) or an experiential sense (how you face your life right here, right now).

Buddhism began over 2,500 years ago with the spiritual enlightenment of a man named Siddhartha Gautama, who became the "Buddha," or "awakened one." What exactly did the Buddha realize upon his enlightenment?

Zen Buddhism is a non-theistic religious tradition. However, it's not entirely correct to say that there is no God in Zen. While we don’t conceive of, or worship, an omnipotent personification of the Divine, at the heart of our tradition is the teaching that reality itself is luminous, precious, and infused with compassion. We don’t ascribe an agenda, personality, or gender to That-Which-Is-Greater, but we long to live in harmony with It, and personally experience intimacy with It. These longings infuse our spiritual practice with meaning. 

This episode is a Dharma Talk, where I present my own take on traditional Zen and Buddhist teachings & practices. In this talk I present an alternative to mindfulness practice, because I believe the concept of mindfulness – at least the way it is typically understood – may limit our spiritual development. It can become a dualistic trap that causes us to reject much of what we are as human beings.

This episode is a continuation of episode 5, which focused on the historical and religious context in India before the Buddha, and how social, economic, and political changes inspired new, alternative religious movements around the time of the Buddha (500-400s BCE). I continue that story by talking about the new movements, their major spiritual questions, and how they answered them. This should give you a sense of how Buddhism compared to the other new religions of its time, and how the Buddha’s approach differed from those of his contemporary spiritual teachers.