Some
time ago I thought I could do an interview with my teacher Mike
Luetchford about things I consider important for someone who is
interested in Buddhist practice and study. Mike Luetchford often
talked about or at least mentioned these topics in his talks I
listened to for more than ten years and I should know his opinions by
now, but as for me, I want to learn from experienced people
repeatedly - what we knew yesterday may be something we need to learn
again today - and the readers of this blog might just want to know my
teacher's answers to these questions.
What
does Buddhism offer that other philosophies or activities don't?
Increasingly,
I feel that the term “Buddhism” with all its religious
connotations is not always helpful. For more than 2000 years, the
teachings have been protected from dilution and distortion in a
vessel that has been called “Buddhism”. But increasingly, that
vessel has started to limit what we understand from the teachings,
which are about life itself, and not restricted to a religion or to
within a particular group of people. Increasingly in today’s world,
we are coming to understand what life is about, how the universe is
and how it works. And this understanding is no longer restricted to
within a limited group of adherents. So I would like to use the term
“the teachings” to describe what it is that formed the original
teachings and what teachers and students have studied and practiced.
These
teachings that have been passed on from teacher to teacher are not
exclusive. This means that they don’t teach something that no one
else knows about or has experienced. The teachings point to the way
things are, and help us to see reality as it is. They emphasise
things that everyone has experienced but not noticed clearly. They
teach us what is important in living. Although the teachings are
ancient, modern science in all its forms is confirming those
teachings.
What
is the meaning of truth / attaining the truth in Buddhist philosophy
and practice?
In
English, the word “truth” suggests abstract knowledge about the
way things are. In the teachings, the term “truth” is used to
point to or label something that is neither abstract nor concrete,
but real. Finding out what is real is what is meant by “attaining
the truth.”
How
important is it to have a Buddhist teacher if we want to study and
practice Buddhism? What kind of relationship is it that a Buddhist
teacher has with a student? What is beneficial and what is not?
If
you want to study “Buddhism” then you need a “Buddhist”
teacher. However, the “truth” belongs to everyone, Buddhist and
non-Buddhist alike. Everything is teaching us the truth of life, the
way things are. Unfortunately, human beings are very slow learners,
and because we have highly developed intellects, we need intellectual
explanations to explain and clarify the truth that we are being
taught by everything around us at every moment. We need to find
another human being who can communicate to us what life is about. If
we can find a person or people who do that, we feel that we are
receiving something important and valuable from them. So there is
some kind of closeness between the person teaching, the teacher, and
the person receiving, the student. The most important thing is that
the communication between these two people is honest, without
pretence and open to verification.
Why
is it important to practice zazen every day?
The
practice of zazen forms the centre of the teachings. When we sit in
the balanced posture of zazen, we make ourselves balanced – both
mentally and physically. Or more accurately, we allow the mental and
physical aspects of who we are to integrate into the one whole being
who is sitting. This balance between mental and physical is what is
meant by the expression “the middle way”. And it can be explained
in many different ways. Balance between body and mind, balance
between love and hate, balance of the autonomic nervous system that
regulates our bodily functions. The posture itself is balanced. When
we are balanced, our thoughts and feelings settle, and we can access
the wisdom that all living beings possess and which is called
“prajna” in the teachings. Pra means before and jna means
consideration. So pra-jna means before consideration, which suggests
the condition in which we are not biased by over-thinking or
over-feeling, but we act directly with our whole being. In the West,
we have historically not valued acting before thinking. Our culture
has taught us to think before we act so that our action will be
right. We have given more importance to thinking than to acting
directly. The teachings tell us to practice zazen every day to
maintain this state in which we act directly out of the balanced
state. In our daily lives, we lose our balance frequently, so to
maintain balance we need to practice balance at regular intervals,
like ringing a bell to keep the sound vibrating.
Does
zazen have a goal?
Well,
it sounds strange to say it, but the goal of zazen is to give up
having a goal. To drop off all thoughts and images in our mind and to
sit quietly without a goal. To achieve this goal-less goal, we
practice every day.
Are
Buddhist monasteries unnecessary in the West?
It
must have been difficult for our ancestors to find the time and space
to reflect on their lives and practice balance in times when survival
itself required all their efforts and energy. In modern times, almost
everyone has a certain amount of leisure time in which they can do
what they want to do, separate from mere survival. With effort,
almost everyone is able to find the time to practice balance and
study. It is no longer necessary to live in a monastery separate from
society to do this. But if some people are happier living apart from
life in society to practice and study, then they can form monasteries
for this purpose.
Is
it important to study Buddha's original teachings?
It
seems that the Buddha’s original teachings were oral, and a written
record was not made until around 400 years after the Buddha’s
death. In addition, the teachings were first written down in Pali,
one of the dialects of ancient India related to Sanskrit. Studying
the oldest records of the Buddha’s teachings, known collectively as
the Pali Cannon, has been the work of scholars, with good
translations into English only appearing within the last 50 years. If
you like scholarship, then studying these original teachings can be a
way to see how the teachings were communicated in ancient India. And
books written by those scholars can tell the rest of us what those
teachings looked like. But there is a difference between studying the
original teachings, and putting the essence of those teachings into
practice in our own lives.
Is
it important to study and understand master Dogen's Shobogenzo?
To
study and understand Dogen’s Shobogenzo is a lifetime’s work. He
wrote in medieval Japanese and classical Chinese. If you want to
devote your life to that study, then you can learn what he taught in
its original form. Now there are at least seven translations into
English and other major European languages, including French, German
and Spanish. But what is important is to realise what it is that he
taught, and this is different from studying his writings.
The
teachings are not what is written. For this reason, the teachings
have always been passed from person to person – teacher to student
– down through the ages. We cannot learn these teachings only from
books because they are about life itself, reality itself. Books can
help us understand intellectually, they can point us towards the the
truth of life, but without practicing and experiencing, we can never
realise that truth in our own lives.
How
important are everyday actions and how should we act?
Our
everyday actions ARE our life. The story we tell ourselves about our
life is just that – a story. Our real life is composed of everyday
actions in time present. The fact that we don’t seem to experience
our lives like that is because for much of the time we live in the
world of our mind, in which there is a past, a present and a future.
But in fact there is only the time of our present action. To act in a
balanced and sincere way is all we can do. It is not easy to know
whether our action in this moment is right, or will have good
results, and in fact we can never know this. We practice balance
every day so that we can act in this moment in a balanced way, and
that is the best we can do. Rather than judging our actions or trying
to work out what is best to do, this simple attitude frees us from
mental suffering and gives us freedom to act.
How
should we approach the numberless spiritual ways we come across in
the globalized world? Can we benefit from wisdom ( if there is any)
of people who teach these things?
There
are many spiritual teachings in today’s worlds, and you can find
many spiritual teachers on the Internet. Although their teachings may
sound attractive, the criterion has to be – do they work in my
life? Reality is not only spiritual. It is the union of the physical
and the mental. So teachings that only address the spiritual side of
reality are only partial.
What
is your opinion of religion in general?
The
word “religion” can be broken down into “re-“ which means
“again” or “back” and the Latin verb “ligeo” which means
“to bind or tie”. So one way of interpreting the word “religion”
is “to bind ourselves back again”. Well, if we interpret that to
mean “to tie ourselves back to reality” or “to ground ourselves
back in reality”, then the teachings are a religion. But most
religions are partial, because they are based only in the spiritual
aspect of reality. So they are incomplete as a way of living.
What
is your opinion of romantic love?
Romantic
love is wonderful while it lasts. We feel as if we have found the
missing part of ourselves in someone else, and we feel complete,
whole, safe and happy. But it doesn’t last. We can enjoy it while
we are in it, while we are in love, but sooner or later we will have
to climb out again. We don't need to avoid romantic love, but we
should notice that it is a wonderful but transient state of delusion.
Is
it necessary to see the difference between dreams and reality clearly
and is it possible?
The
story which we take to be our life is like a dream. Reality is just
this moment. So when we are living in our story, we are in a dream.
Because we cannot experience the momentary nature of existence within
our minds, much of the time we are living in a dream. We practice
zazen to experience the simple momentary nature of reality, to come
out of the dream. Although we are living in a dream, we are dreaming
our dream in this very moment of the present. We can notice that
reality is momentary but we live in a dream.
Is
suffering necessary in our lives even if we practice and study the
Way diligently?
It
isn’t necessary to avoid suffering. If we practice balance, then we
can see pain for what it is, and live with it. When we are suffering,
it is usually because we don’t see the simple situation for what it
is. When we see the simple nature of reality and accept how things
are, our suffering stops.
What
can the generation of new Buddhist teachers offer if they haven't
studied Buddhism in China or Japan?
There
will always be a new generation of teachers. Teachers have a duty to
teach. They may be teaching others or they may be teaching
themselves. It's the same thing. To teach something you need to know
what it is. Reality doesn't exist only in China or Japan, so a
teacher can teach about reality if they know what reality is, whether
or not they have studied Buddhism in China or Japan. The only
important thing is to know what reality is. And to know what reality
is, we continue to practice sitting in reality for many years.
Is
there only one kind of Buddhism?
No,
there are many schools of Buddhism, and many variations. But there is
only one reality. It doesn’t matter what kind of Buddhism it is, it
only matters if it teaches reality.
How
would you describe what you learned from your teacher master Gudo
Nishijima?
To
be flexible and not to be proud. To give the teachings freely.
You
seem to love people regardless of their faith or practice. What is it
that you love about people most?
Yes,
without people, we wouldn’t be discussing anything. Without other
people, I could not teach. So I love people regardless of their faith
or practice. But that is a generalisation. When I meet a real person,
I love them if they are simple and honest.
Thank
you for your answers.