Probably most people have heard about the quality the Buddhists call 'suchness' or 'thusness' (Sanskrit, tathata). It refers to a sense of an absolute reality which is untainted by judgement, opinion or preferences. It is a central concept in Zen and is a succinct description of perfected meditation, the so-called Beginner's Mind. The Zen master Shunryu Suzuki-roshi's nascent english phrase for this was “things as it is”. Alas, the english language did not evolve within a meditation culture. The plural subject of his phrase does not match the singular verbal structure, but the correct grammar renders the phrase inaccurate. What does it mean to see things as it actually is? This implies a view that needs correction. When all is said and done, everyone believes that they already see things just fine. We cherish our beliefs and recoil from the presence of those who do not share; who are not convivial in this respect. Zen tradition compares mental habits to goats; domesticated, yes, but headstrong and resistant. Suzuki-roshi used to say that the way to control your goats is to give them a large pasture.
Zen students often desire to take refuge in certain Dharma practices such as the famous 'perfections' (Skt: paramita) of Zen lore. In Buddhism the idea of perfection is not a static ideal but an unfolding process predicated on kindness and harmlessness. The classic list of 6 Perfections in Zen are 'the Perfection of: generosity, morality, patience, vitality (energy), meditation and wisdom'. The cultivation of any of these perfections requires that the home turf, the mind of the meditator, be tended to, be kept clear of obstructing and inhospitable attitudes, the chief one of which is the attachment to self.
As we approach the Christmas season it might be of interest to reflect just a little on the process called giving. In classic Buddhist thought 'giving' or 'generosity' (Skt: dana) is categorized and understood in three or four ways.
There is material support. This would be the food, clothing or the donations of money that help the poor or express value toward a teacher.
Another recognized form of giving is to teach the Buddhist sutras and viewpoints. Buddhist teachings are considered to be of inestimable value.
Some Buddhist teachers also consider offers of protection or refuge to be a worthwhile example of generosity. This is a more modern addition prompted by the emergence of a socially active style of Buddhist practice.
Most importantly and most subtly, we can give the gift of non-fear. In the meditation hall, we practice this non-fear, so that we can share it with others.
One of my Dharma brothers, Rick Spencer, has written eloquently on the topic. He says, “ Some things are easy for us to relinquish, and others are not so easy. We can begin to train in dana paramita by giving those things that are easy to give, just as we learn to cook by starting with easy recipes. The truth is that one day we will be called upon to give up everything. One day we will have to give up everything we know and love, we will breathe out never to breathe in again. When that time comes, will we be ready for it? “
Wayne Codling is a former Zen monastic and a lineage holder in the Soto Zen tradition. He teaches Zen style meditation in various venues around Victoria. Wayne’s talks and some writings can be found on his blog http://sotozenvictoria.wordpress.com
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