|Lotus in the Fire|
The shadow of the pine tree
is just as dark as the moon
shines brightly in the sky.
Work to live - or live to work?
How to sit 9
(Adult practice - Part XXIX)
|Sawaki Rôshi tells us to "avoid sitting when you are physically exhausted", but the question is why we feel so tired and stressed out in the first place? This relates again to the question of our use of time and our attitude towards work and rest. It is an important issue and has a lot to do with our cultural background, I think.|
In one of his books, Uchiyama Kôshô Rôshi says that as a junior highschool student he was struck when he found the English sentence "I don't live to work, I work to live" in his textbook in school. It seems that this was a completely new and unexpected perspective on life for him, differing from that of the common Japanese. As a matter of fact, many foreigners as well as Japanese seem to agree that the Japanese in general are like ants that "live in order to work" rather than "work in order to live". I myself had heard a lot of talk like that before I came to Japan, and on my first visit was most impressed by the so-called "convenience stores" which you find at each corner in the big cities. Unlike Germany, where it is illegal to open your store after 6 pm and on sundays, and many shops in Catholic areas even close for a lunch break from 12 to 2, these stores are open 24 hours a day, all around the year. While a town in Europe can be as dead as a cemetery on a sunday, there seems to be no such thing in Japan: you couldn't tell from the traffic in the street if it was a regular week day or the week end. Japanese are also famous for not taking their holidays even when they have a right to, and working extra hours without being paid.
On the other hand, I was quite surprised to find that the Japanese were not at all the "working animals" I had heard they were. They spend a lot of time at their jobs, sure, but they are not necessarily hard-working. Sometimes I even got the impression that they weren't doing pretty much anything. It would for example cost me an hour to cash in a traveller's check, even though there were no others customers in the bank and more than half a dozen clerks sitting behind the desks, straing at their finger nails. But not only desk workers seem to be killing most of the time of the day. Construction sites in Japan are often crowed with people, but only few of them are actually working. Others will just stand around and take care that "everything is safe", while still others sit in the shade and chat, take a nap or read the tabloid paper. Only when their boss is watching will people pretend to be doing something, but even for an outsider it is obvious that no-one really feels responsible for or connected to the job. No wonder that work takes forever even though people work until late at night and take only a few days of holiday during the year. In short, the quality of the work is extremely low if you put it into relation with the quantity of time that is used up for it. This was also my first impression of the work we did at Antaiji when I came here as a student for 6 months in 1990 (I wrote about this experience in the "Shitpaper" of January 2004).吀栀攀 洀漀渀欀猀 眀攀爀攀 眀漀爀欀椀渀最 愀 氀漀琀 愀渀搀 昀漀爀 氀漀渀最 栀漀甀爀猀Ⰰ 戀甀琀 渀漀琀 椀渀 愀渀 攀昀昀椀挀椀攀渀琀 眀愀礀 愀琀 愀氀氀⸀ 䄀氀琀栀漀甀最栀 昀漀爀最攀琀琀椀渀最 愀戀漀甀琀 攀昀昀椀挀椀攀渀挀礀 愀渀搀 樀甀猀琀 瀀甀琀琀椀渀最 礀漀甀爀 戀漀搀礀 琀漀 眀漀爀欀 琀甀爀渀攀搀 漀甀琀 琀漀 戀攀 愀 最漀漀搀 氀攀猀猀漀渀 椀渀 娀攀渀 瀀爀愀挀琀椀挀攀 昀漀爀 愀 氀愀稀礀 椀渀琀攀氀氀攀挀琀甀愀氀 愀猀 洀礀猀攀氀昀Ⰰ 琀栀攀 氀漀渀最 栀漀甀爀猀 漀昀 甀渀ⴀ攀昀昀椀挀椀攀渀琀 眀漀爀欀 眀攀爀攀 愀氀猀漀 琀栀攀 爀攀愀猀漀渀 昀漀爀 洀愀渀礀 洀漀渀欀猀 琀漀 爀攀最愀爀搀 稀愀稀攀渀 愀渀搀 攀猀瀀攀挀椀愀氀氀礀 琀栀攀 猀攀猀猀栀椀渀 愀猀 愀 欀椀渀搀 漀昀 栀漀氀椀搀愀礀⸀ 吀栀攀礀 眀攀爀攀 猀椀琀琀椀渀最 眀栀攀渀 戀攀椀渀最 琀漀琀愀氀氀礀 攀砀栀愀甀猀琀攀搀Ⰰ 愀渀搀 愀猀 爀攀搀甀挀椀渀最 眀漀爀欀 眀愀猀 渀漀琀 愀渀 漀瀀琀椀漀渀Ⰰ 琀栀攀礀 猀攀攀洀攀搀 琀漀 栀愀瘀攀 搀攀挀椀搀攀搀 琀栀愀琀 琀栀攀礀 挀漀甀氀搀渀✀琀 戀攀 戀氀愀洀攀搀 昀漀爀 琀愀欀椀渀最 愀 爀攀猀琀 搀甀爀椀渀最 琀栀漀猀攀 栀漀甀爀猀 愀渀搀 戀攀 昀愀猀琀 愀猀氀攀攀瀀⸀㰀戀爀㸀㰀戀爀㸀一漀眀Ⰰ 眀栀攀渀 匀愀眀愀欀椀 刀☀漀挀椀爀挀㬀猀栀椀 琀攀氀氀猀 甀猀 琀漀 ∀愀瘀漀椀搀 猀椀琀琀椀渀最 眀栀攀渀 礀漀甀 愀爀攀 瀀栀礀猀椀挀愀氀氀礀 攀砀栀愀甀猀琀攀搀∀Ⰰ 搀漀攀猀 栀攀 洀攀愀渀 琀栀愀琀 眀攀 猀栀漀甀氀搀 猀琀漀瀀 搀漀椀渀最 稀愀稀攀渀 眀栀攀渀 眀攀 挀愀渀 渀漀琀 爀攀搀甀挀攀 琀栀攀 愀洀漀甀渀琀 漀昀 眀漀爀欀 眀攀 栀愀瘀攀 琀漀 搀漀㼀 䤀 搀漀 渀漀琀 渀攀挀攀猀猀愀爀椀氀礀 琀栀椀渀欀 猀漀⸀ 䄀氀琀栀漀甀最栀 琀栀攀爀攀 愀爀攀 氀椀洀椀琀猀 琀漀 漀甀爀 瀀栀礀猀椀挀愀氀 攀砀栀愀甀猀琀椀漀渀Ⰰ 洀漀猀琀 漀昀 琀栀攀 琀椀洀攀 眀栀攀渀 眀攀 昀攀攀氀 猀漀 琀椀爀攀搀 昀爀漀洀 眀漀爀欀 琀栀愀琀 眀攀 挀愀渀✀琀 猀椀琀Ⰰ 椀琀 猀攀攀洀猀 琀漀 栀愀瘀攀 猀漀洀攀琀栀椀渀最 琀漀 搀漀 眀椀琀栀 漀甀爀 愀琀琀椀琀甀搀攀 琀漀眀愀爀搀猀 眀漀爀欀 愀渀搀 稀愀稀攀渀⸀ 䐀漀 眀攀 昀攀攀氀 琀栀愀琀 眀攀 猀瀀攀渀琀 漀甀爀 眀栀漀氀攀 氀椀瘀攀猀 愀猀 ∀眀漀爀欀 猀氀愀瘀攀猀∀ 眀椀琀栀 渀漀 琀椀洀攀 氀攀昀琀 昀漀爀 漀甀爀猀攀氀瘀攀猀㼀 䄀渀搀 攀瘀攀渀 琀栀漀甀最栀 眀攀 戀攀挀愀洀攀 洀漀渀欀猀 琀漀 瀀爀愀挀琀椀挀攀 琀栀攀 䈀甀搀搀栀愀 眀愀礀Ⰰ 愀昀琀攀爀 氀椀瘀椀渀最 椀渀 愀 洀漀渀愀猀琀椀挀 攀渀瘀椀爀漀渀洀攀渀琀 昀漀爀 愀 挀漀甀瀀氀攀 漀昀 礀攀愀爀猀Ⰰ 眀攀 洀椀最栀琀 攀瘀攀渀 琀栀椀渀欀 琀栀愀琀 稀愀稀攀渀 椀琀猀攀氀昀 椀猀 渀漀琀 ∀漀甀爀 琀椀洀攀∀⸀ 圀攀 猀琀愀爀琀 琀漀 挀漀洀瀀氀愀椀渀 琀栀愀琀 眀攀 栀愀瘀攀 渀漀 琀椀洀攀 戀攀挀愀甀猀攀 眀攀 猀椀琀 琀漀漀 洀甀挀栀 稀愀稀攀渀℀㰀戀爀㸀㰀戀爀㸀 There is a Zen saying that claims that "a day without work is a day without food". Especially in a self-sufficient environment like Antaiji, we have to work hard to live. But how come that we end up feeling as if we were just "living to work"? And is it really true that we should "work to live but not live to work"? I have the feeling that it is exactly this divison between work and life and the attitude of putting one above the other that makes us feel so tired and exhausted. Isn't it because we do not understand work as a part of life that we complain that we are stressed out and have no time? Both the Japanese approach, that seems to value work more than everything else, when in reality people just work long but nothing gets done - and the Western approach, where work seems to be understood sometimes as a "necessary evil" to keep us alive rather than work itself fulfilling our lives, have their pitfalls. Both fail to see the unity of life and work. As long as we feel that the time we spent at our jobs is not "our time", and we think that our lives are eaten away by our work, we will always feel tired no matter how hard we try to recreate and have fun after five. Because we do not live our lives "after five" or on the weekends only. It is not only the holidays which we spend on the beach when we are alive - we live right now, and our practice has to be the attitude with which we live this present moment.㰀戀爀㸀㰀戀爀㸀 I want to continue to investigate why we feel so enslaved by our work next month.㰀⼀搀椀瘀㸀
㰀戀㸀⠀吀漀 戀攀 挀漀渀琀椀渀甀攀搀 ⸀⸀⸀ 䐀☀漀挀椀爀挀㬀挀栀☀漀挀椀爀挀㬀⤀㰀⼀戀㸀 㰀⼀琀搀㸀㰀琀爀㸀㰀琀栀 戀最挀漀氀漀爀㴀∀⌀搀搀㤀㤀㠀㠀∀㸀 㰀䤀䴀䜀 匀刀䌀㴀∀昀甀爀漀㜀⸀樀瀀最∀ 眀椀搀琀栀㴀∀㌀㔀 ∀ 栀攀椀最栀琀㴀∀㈀㔀㐀∀ 戀漀爀搀攀爀㴀∀∀㸀 㰀⼀琀栀㸀㰀⼀琀爀㸀
㰀琀愀戀氀攀 挀攀氀氀瀀愀搀搀椀渀最㴀∀㈀ ∀ 挀攀氀氀猀瀀愀挀椀渀最㴀∀ ∀ 戀漀爀搀攀爀㴀∀∀ 戀漀爀搀攀爀挀漀氀漀爀㴀∀愀愀㘀㘀㤀㤀∀ 戀最挀漀氀漀爀㴀∀昀昀昀昀昀昀∀㸀㰀吀刀㸀㰀吀䠀 䈀䜀䌀伀䰀伀刀㴀∀搀搀戀戀攀攀∀㸀㰀挀攀渀琀攀爀㸀㰀䤀䴀䜀 匀刀䌀㴀∀戀愀搀㈀⸀樀瀀最∀ 眀椀搀琀栀㴀∀㈀ ∀ 栀攀椀最栀琀㴀∀㈀ ∀ 戀漀爀搀攀爀㴀∀∀㸀 㰀䤀䴀䜀 匀刀䌀㴀∀最漀漀搀㈀⸀樀瀀最∀ 眀椀搀琀栀㴀∀㈀㈀∀ 栀攀椀最栀琀㴀∀㈀ ∀ 戀漀爀搀攀爀㴀∀∀㸀㰀⼀挀攀渀琀攀爀㸀㰀戀爀㸀㰀栀㸀㰀䘀伀一吀 猀椀稀攀㴀∀㤀∀ 挀漀氀漀爀㴀∀⌀㠀㠀㌀㌀㤀㤀∀㸀刀漀琀琀攀渀 琀漀 琀栀攀 戀漀渀攀㰀⼀䘀伀一吀㸀㰀戀爀㸀吀攀渀 礀攀愀爀猀 愀昀琀攀爀 䄀甀洀 ⠀倀愀爀琀 㘀⤀㰀⼀栀㸀㰀⼀吀䠀㸀㰀⼀吀刀㸀㰀琀搀 戀最挀漀氀漀爀㴀∀⌀昀昀搀搀昀㤀∀㸀吀栀攀 猀礀洀瀀漀猀椀甀洀 漀昀 琀栀攀 刀椀渀稀愀椀 愀渀搀 ☀伀挀椀爀挀㬀戀愀欀甀 娀攀渀 漀昀昀椀挀椀愀氀猀 猀琀愀爀琀攀搀 眀椀琀栀 琀栀攀 椀渀琀攀渀琀椀漀渀 琀漀 ∀昀椀渀搀 眀愀礀猀 琀漀 愀挀挀攀瀀琀 愀渀搀 椀渀琀攀最爀愀琀攀 琀栀攀 昀漀爀洀攀爀 䄀甀洀 戀攀氀椀攀瘀攀爀猀 椀渀琀漀 漀甀爀 搀愀椀氀礀 琀攀洀瀀氀攀 氀椀瘀攀猀∀⸀ 䤀琀 眀愀猀 猀愀椀搀 琀栀愀琀 ∀眀攀 栀愀瘀攀 琀漀 搀攀愀氀 眀椀琀栀 琀栀攀猀攀 礀漀甀渀最 瀀攀漀瀀氀攀Ⰰ 琀愀欀椀渀最 椀渀琀漀 挀漀渀猀椀搀攀爀愀琀椀漀渀 琀栀攀椀爀 猀瀀攀挀椀愀氀 猀瀀椀爀椀琀甀愀氀 愀渀搀 猀漀挀椀愀氀 猀椀琀甀愀琀椀漀渀Ⰰ 戀甀琀 愀氀猀漀 琀爀攀愀琀 琀栀攀洀 琀栀攀 猀愀洀攀 眀愀礀 眀攀 琀爀攀愀琀 漀甀爀 瀀愀爀椀漀猀栀攀渀攀爀猀 眀栀攀渀 眀攀 猀瀀爀攀愀搀 琀栀攀 䐀栀愀爀洀愀∀⸀ 䄀昀琀攀爀 愀 昀攀眀 洀攀攀琀椀渀最猀 琀漀甀最栀Ⰰ 琀栀攀 漀昀昀椀挀椀愀氀猀 爀攀愀氀椀稀攀搀 琀栀愀琀 琀栀愀琀 眀愀猀 漀渀氀礀 攀洀瀀琀礀 琀愀氀欀⸀ 圀栀礀㼀 䈀攀挀愀甀猀攀 渀漀ⴀ漀渀攀 漀昀 琀栀攀洀 眀愀猀 猀瀀爀攀愀搀椀渀最 琀栀攀 䐀栀愀爀洀愀 椀渀 琀栀攀 昀椀爀猀琀 瀀氀愀挀攀⸀⸀⸀
The symposium finally came to an end without delivering any answers. The officials concluded with listing a number of problems inside the Zen sect, which will have to be solved before the problem of the Aum believers can be addressed. Among these problems are "the problem of raising Dharma heirs, the problem of the position of house-wifes in the Zen temples, the question of how to spread the Dharma etc". In short, the problem is that the Dharma has disappeared out of today's Japanese temples. Therefore it is not surprising that no-one in Japan turns toward a Buddhist temple when looking for answers to the question of his life. Rather than practicing Zen (and where is it really practiced in the established temples?), a young deseperate Japanese will rather enter one of the new religious cults.
Let me quote from the proceedings of the symposium:
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Another reason why temples have no vital function inside Japanese society anymore is the fact that they have become the homes of the resident priest's family. Even after Buddhist priest started to marry and have children after the Meiji restauration (in 1868), no-one ever thought aboput the role of the family in the temple, or what it means for a Buddhist priest to be married in the first place. Thus, the fact of the priest having a wife and children (who would become his 'disciples' and carry on the temple traditon) made it difficult or even impossible for others to approach the priest with their problems, let alone become disciples of that temple. By turning into a family home, the temples have stopped functioning as home for the sangha (Buddhist community).
"Most of the Zen monks today are married, and their wifes play an important role in the temple life. But this leads to a lot of problems too. First of all, it hasn't been made clear what it means for a Zen monk to be married in the first place. We don't know what role the 'temple wife' should play, and each of the Buddhist sects is just affirming the present situation as it is, without laying down any standard for the role that the 'temple wifes' should have. Regardless of that - or maybe rather just because of that - the temples have turned into convenient homes for the wife and children, while it has become more and more difficult even for the parishoners of that temple enter into the 'private space' of the priest's family."㰀戀爀㸀㰀戀爀㸀 Japanese temples aren't places for the practice of the Buddha-Dharma anymore. The have turned into funeral businesses. At the same time, they serve as homes for the family of the priest, who is offering his services for money. Therefore it is no wonder that not only the young Japanese on a spiritual quest, but even the parishoners of that very temple whom they have been supporting for centuries do not feel welcome there any more. But this problem is not only a problem of the individual temples, but also of the religious organizations as a whole, the officials say.㰀戀爀㸀㰀戀爀㸀 "The organizations have ignored these questions for a long time and left the solution to the problems at hand to the individual temples. Because of this attitude the few young priest who try to give their best to spread real Dharma have grown desperate with the religious organizations, especially the headquarters at its core. They don't expect anything from us anymore and are starting to form their own, autonomous groups. Indepent from the rotten core of the Zen sect, they have started to ask themselves sincerely what they can do now, what the present situation demands of them."
吀栀椀猀 琀爀攀渀搀 椀猀 漀渀氀礀 渀愀琀甀爀愀氀⸀ 圀栀攀渀 琀栀攀 娀攀渀 猀攀挀琀 椀猀 爀漀琀琀攀渀 琀漀 琀栀攀 戀漀渀攀Ⰰ 眀栀愀琀 挀愀渀 琀栀攀 昀攀眀 娀攀渀 瀀爀椀攀猀琀猀 眀栀漀 甀渀搀攀爀猀琀愀渀搀 椀琀 愀猀 琀栀攀椀爀 琀愀猀欀 琀漀 眀漀爀欀 昀漀爀 琀栀攀 䐀栀愀爀洀愀 爀愀琀栀攀爀 琀栀愀渀 愀渀 椀渀挀漀洀攀 搀漀 戀甀琀 琀甀爀渀 愀眀愀礀 昀爀漀洀 琀栀攀 漀爀最愀渀椀稀愀琀椀漀渀猀 愀渀搀 戀攀挀漀洀攀 椀渀搀攀瀀攀渀搀攀渀琀㼀 吀栀攀 猀漀氀甀琀椀漀渀 漀昀 琀栀攀 瀀爀漀戀氀攀洀猀 愀琀 栀愀渀搀 眀椀氀氀 渀漀琀 戀攀 昀漀甀渀搀 戀礀 戀甀椀氀搀椀渀最 甀瀀 愀 渀攀眀 椀渀猀琀椀琀甀琀椀漀渀 椀渀猀椀搀攀 琀栀攀 攀砀椀猀琀椀渀最 漀爀最愀渀椀稀愀琀椀漀渀⸀ 䤀琀 椀猀 渀漀琀 琀栀攀 漀昀昀椀挀椀愀氀猀 椀渀 琀栀攀 栀攀愀搀焀甀愀爀琀攀爀猀 眀栀漀 琀栀甀猀 眀愀猀琀攀 琀栀攀 洀漀渀攀礀 漀昀 琀栀攀 瀀愀爀椀猀栀漀渀攀爀猀Ⰰ 戀甀琀 琀栀攀 礀漀甀渀最 瀀爀椀攀猀琀猀 眀栀漀 琀甀爀渀 愀眀愀礀 昀爀漀洀 琀栀攀 漀爀最愀渀椀稀愀琀椀漀渀猀 眀栀漀 眀椀氀氀 搀攀猀椀最渀 琀栀攀 昀甀琀甀爀攀 漀昀 䨀愀瀀愀渀攀猀攀 娀攀渀Ⰰ 椀昀 琀栀攀爀攀 眀椀氀氀 戀攀 愀渀礀⸀ 㰀搀椀瘀 愀氀椀最渀㴀∀爀椀最栀琀∀㸀 to be continued ... (Muhô)㰀⼀搀椀瘀㸀 㰀⼀琀搀㸀㰀琀爀㸀㰀琀栀 戀最挀漀氀漀爀㴀∀⌀攀攀㤀㤀戀戀∀㸀 㰀䤀䴀䜀 匀刀䌀㴀∀愀樀椀爀漀⸀樀瀀最∀ 眀椀搀琀栀㴀∀㈀㌀㐀∀ 栀攀椀最栀琀㴀∀㈀ 㜀∀ 戀漀爀搀攀爀㴀∀∀㸀㰀⼀挀攀渀琀攀爀㸀㰀⼀琀栀㸀㰀⼀琀爀㸀㰀⼀琀愀戀氀攀㸀㰀戀爀㸀㰀戀爀㸀㰀挀攀渀琀攀爀㸀㰀琀愀戀氀攀 挀攀氀氀瀀愀搀搀椀渀最㴀∀㈀ ∀ 挀攀氀氀猀瀀愀挀椀渀最㴀∀ ∀ 戀漀爀搀攀爀㴀∀∀ 戀漀爀搀攀爀挀漀氀漀爀㴀∀㌀㌀㘀㘀㤀㤀∀ 戀最挀漀氀漀爀㴀∀昀昀昀昀昀昀∀㸀㰀吀刀㸀㰀吀䠀 䈀䜀䌀伀䰀伀刀㴀∀㤀㤀戀戀昀昀∀㸀㰀挀攀渀琀攀爀㸀 䐀漀眀渀 唀渀搀攀爀 娀攀渀㰀⼀䘀伀一吀㸀㰀戀爀㸀 㰀⼀挀攀渀琀攀爀㸀㰀䘀伀一吀 匀䤀娀䔀㴀∀㐀∀ 挀漀氀漀爀㴀∀⌀㔀㔀㤀㤀搀搀∀㸀䰀攀琀琀攀爀 昀爀漀洀 愀 一漀瘀椀挀攀 䴀漀渀欀㰀⼀䘀伀一吀㸀
Part 2: WORK
|㰀䘀伀一吀 挀漀氀漀爀㴀∀⌀㌀㌀㜀㜀戀戀∀㸀䄀 礀攀愀爀 栀愀猀 渀漀眀 瀀愀猀猀攀搀 猀椀渀挀攀 洀礀 漀爀搀椀渀愀琀椀漀渀 愀猀 愀 渀漀瘀椀挀攀 洀漀渀欀Ⰰ 愀渀搀 愀氀洀漀猀琀 愀氀氀 漀昀 椀琀 䤀ᤀ瘠攀 猀瀀攀渀琀 愀眀愀礀 昀爀漀洀 愀渀礀 欀椀渀搀 漀昀 洀漀渀愀猀琀攀爀礀Ⰰ 甀渀氀攀猀猀 氀椀昀攀 椀琀猀攀氀昀 洀椀最栀琀 戀攀 猀攀攀渀 愀猀 愀 欀椀渀搀 漀昀 洀漀渀愀猀琀攀爀礀 眀栀攀渀 愀瀀瀀爀漀愀挀栀攀搀 愀猀 猀甀挀栀⸀ 䔀瘀攀渀 琀栀攀渀Ⰰ 氀椀昀攀 愀猀 洀漀渀愀猀琀攀爀礀 椀猀 渀漀琀 琀栀攀 猀愀洀攀 愀猀 氀椀昀攀 椀渀 愀 洀漀渀愀猀琀攀爀礀⸀ 䘀漀爀 漀渀攀 琀栀椀渀最Ⰰ 䤀ᤀ瘠攀 爀攀琀甀爀渀攀搀 琀漀 洀愀欀椀渀最 愀 氀椀瘀椀渀最 戀礀 搀漀椀渀最 瀀愀椀搀 眀漀爀欀Ⰰ 眀栀椀挀栀 椀猀 猀漀洀攀琀栀椀渀最 琀栀愀琀 䤀ᤀ洠 愀眀愀爀攀 䐀漀最攀渀 攀砀瀀爀攀猀猀氀礀 昀漀爀戀愀搀攀 昀漀爀 洀漀渀欀猀⸀ 伀渀 琀栀攀 漀琀栀攀爀 栀愀渀搀Ⰰ 栀攀 愀氀猀漀 椀渀猀椀猀琀攀搀 琀栀愀琀Ⰰ 椀渀猀琀攀愀搀 漀昀 琀爀礀椀渀最 琀漀 愀瀀瀀攀愀爀 琀漀 栀愀瘀攀 搀椀猀挀愀爀搀攀搀 琀栀攀 戀漀搀礀 愀渀搀 眀漀爀氀搀 ᰀ戠礀 眀愀氀欀椀渀最 愀戀漀甀琀 栀攀攀搀氀攀猀猀氀礀 椀渀 琀栀攀 爀愀椀渀ᴀⰠ 漀渀攀 洀甀猀琀 ᰀ搠椀猀挀愀爀搀 愀琀琀愀挀栀洀攀渀琀猀 椀渀眀愀爀搀氀礀Ⰰ 礀攀琀 猀琀椀氀氀 挀漀渀昀漀爀洀 琀漀 琀栀攀 眀愀礀猀 漀昀 琀栀攀 眀漀爀氀搀 漀甀琀眀愀爀搀氀礀ᴀ⸠ 䠀攀 猀愀椀搀 琀栀愀琀Ⰰ ᰀ愠氀琀栀漀甀最栀 䈀甀搀搀栀椀猀洀 猀琀愀琀攀猀 琀漀 搀椀猀挀愀爀搀 琀栀攀 戀漀搀礀 愀渀搀 琀栀攀 眀漀爀氀搀Ⰰ 椀琀 椀猀 眀爀漀渀最 琀漀 挀愀猀琀 愀猀椀搀攀 琀栀椀渀最猀 琀栀愀琀 猀栀漀甀氀搀 渀漀琀 戀攀 挀愀猀琀 愀猀椀搀攀ᴀ⸠ |
☀†昀漀爀洀 椀猀 渀漀 漀琀栀攀爀 琀栀愀渀 攀洀瀀琀椀渀攀猀猀Ⰰ 攀洀瀀琀椀渀攀猀猀 渀漀 漀琀栀攀爀 琀栀愀渀 昀漀爀洀 ☀
圀栀攀渀 䤀 爀攀琀甀爀渀攀搀 琀漀 䄀甀猀琀爀愀氀椀愀 氀愀猀琀 礀攀愀爀Ⰰ 䤀 椀渀椀琀椀愀氀氀礀 眀愀猀渀ᤀ琠 琀漀漀 挀氀攀愀爀 愀戀漀甀琀 眀栀愀琀 琀漀 戀攀 搀漀椀渀最 栀攀爀攀 椀渀 洀礀 渀攀眀 爀漀氀攀 愀猀 愀 渀漀瘀椀挀攀 洀漀渀欀⸀ 䈀甀琀 爀愀琀栀攀爀 琀栀愀渀 琀爀礀 愀渀搀 愀搀搀爀攀猀猀 琀栀攀 焀甀攀猀琀椀漀渀 漀渀 琀栀攀 猀瀀漀琀Ⰰ 䤀 搀攀挀椀搀攀搀 昀漀爀 琀栀攀 琀椀洀攀 戀攀椀渀最 樀甀猀琀 琀漀 洀愀椀渀琀愀椀渀 愀 搀愀椀氀礀 猀椀琀琀椀渀最 瀀爀愀挀琀椀挀攀 愀渀搀 瀀甀琀 椀渀 瀀氀愀挀攀 愀 戀甀猀礀 渀攀眀 眀漀爀欀 爀漀甀琀椀渀攀⸀ 䜀椀瘀攀渀 琀栀愀琀 䤀 栀愀搀 氀攀昀琀 䄀渀琀愀椀樀椀 愀猀 漀渀氀礀 愀 挀栀椀氀搀ⴀ洀漀渀欀Ⰰ 挀爀攀愀琀椀渀最 愀 渀攀眀 眀漀爀欀 爀漀甀琀椀渀攀 猀攀攀洀攀搀 椀洀瀀漀爀琀愀渀琀Ⰰ 渀漀琀 愀猀 愀渀 攀渀搀 椀渀 椀琀猀攀氀昀 猀漀 洀甀挀栀 愀猀 琀漀 欀攀攀瀀 昀爀漀洀 眀愀氀欀椀渀最 愀戀漀甀琀 栀攀攀搀氀攀猀猀氀礀 椀渀 琀栀攀 䄀甀猀琀爀愀氀椀愀渀 猀甀渀猀栀椀渀攀⸀ 䤀渀 愀 猀椀洀椀氀愀爀 眀愀礀 琀漀 栀漀眀 椀渀 稀愀稀攀渀 搀爀椀昀琀椀渀最 愀眀愀爀攀渀攀猀猀 椀猀 愀戀氀攀 琀漀 戀攀 戀爀漀甀最栀琀 戀愀挀欀 琀漀 漀渀攀ᤀ猠 戀爀攀愀琀栀Ⰰ 猀漀 眀愀氀欀椀渀最 愀戀漀甀琀 栀攀攀搀氀攀猀猀氀礀 愀瀀瀀攀愀爀椀渀最 琀漀 栀愀瘀攀 搀椀猀挀愀爀搀攀搀 琀栀攀 戀漀搀礀 愀渀搀 眀漀爀氀搀 洀愀礀 戀攀 甀猀攀昀甀氀氀礀 爀攀搀椀爀攀挀琀攀搀 戀礀 洀攀愀渀猀 漀昀 愀 爀攀最甀氀愀爀 爀漀甀琀椀渀攀⸀㰀戀爀㸀㰀戀爀㸀㰀椀㸀 … form is exactly emptiness, emptiness exactly form …㰀⼀椀㸀㰀戀爀㸀㰀戀爀㸀䴀礀 瀀爀攀猀攀渀琀 眀漀爀欀 爀漀甀琀椀渀攀 愀洀漀甀渀琀猀 琀漀 愀戀漀甀琀 㐀 栀漀甀爀猀 攀愀挀栀 眀攀攀欀Ⰰ 愀渀搀 椀渀瘀漀氀瘀攀猀 琀眀漀 爀攀氀愀琀攀搀 瀀愀爀琀ⴀ琀椀洀攀 樀漀戀猀⸀ 䈀漀琀栀 樀漀戀猀 愀爀攀 琀漀 搀漀 眀椀琀栀 昀愀挀椀氀椀琀愀琀椀渀最 ᰀ琠栀攀爀愀瀀礀ᴀ⸠ 伀渀攀 漀昀 琀栀攀洀 椀猀 猀攀琀 椀渀 愀 㘀ⴀ戀攀搀 爀攀猀椀搀攀渀琀椀愀氀 搀爀甀最 眀椀琀栀搀爀愀眀愀氀 瀀爀漀最爀愀洀Ⰰ 眀栀攀爀攀 瀀攀爀猀漀渀猀 眀椀琀栀 搀爀甀最 愀渀搀⼀漀爀 愀氀挀漀栀漀氀 瀀爀漀戀氀攀洀猀 挀愀渀 挀栀攀挀欀 琀栀攀洀猀攀氀瘀攀猀 椀渀 昀漀爀 愀 眀攀攀欀 漀爀 琀眀漀 琀漀 搀攀琀漀砀椀昀礀 愀猀 眀攀氀氀 愀猀 攀砀愀洀椀渀攀 愀渀礀 甀渀搀攀爀氀礀椀渀最 椀猀猀甀攀猀 琀漀 琀栀攀椀爀 搀爀甀最 搀攀瀀攀渀搀攀渀挀攀⸀ 吀栀攀 瀀爀漀最爀愀洀 椀猀 氀愀爀最攀氀礀 昀甀渀搀攀搀 戀礀 琀栀攀 最漀瘀攀爀渀洀攀渀琀Ⰰ 愀渀搀 椀猀 漀昀昀攀爀攀搀 昀爀攀攀 漀昀 挀栀愀爀最攀⸀ 圀栀椀氀攀 椀琀 椀猀 洀攀搀椀挀愀氀 椀渀 猀漀洀攀 爀攀猀瀀攀挀琀猀Ⰰ 椀琀 戀愀猀椀挀愀氀氀礀 漀瀀攀爀愀琀攀猀 戀愀猀攀搀 漀渀 愀 挀漀洀洀甀渀椀琀礀 洀漀搀攀氀Ⰰ 眀栀攀爀攀 搀愀椀氀礀 琀愀猀欀猀 猀甀挀栀 愀猀 挀漀漀欀椀渀最Ⰰ 挀氀攀愀渀椀渀最Ⰰ 愀渀搀 愀挀琀椀瘀椀琀椀攀猀 愀爀攀 猀栀愀爀攀搀 愀洀漀渀最 爀攀猀椀搀攀渀琀猀⸀ 䄀琀 琀栀攀 猀愀洀攀 琀椀洀攀Ⰰ 琀栀攀 猀愀洀攀 爀攀猀椀搀攀渀琀猀 愀氀猀漀 攀砀瀀攀爀椀攀渀挀攀 琀栀攀 瀀栀礀猀椀挀愀氀 愀渀搀 攀洀漀琀椀漀渀愀氀 爀漀氀氀攀爀挀漀愀猀琀攀爀 漀昀 琀栀攀椀爀 愀挀琀甀愀氀 搀爀甀最 眀椀琀栀搀爀愀眀愀氀⸀ 吀栀攀 瀀爀漀挀攀猀猀Ⰰ 渀漀琀 氀攀愀猀琀 戀攀挀愀甀猀攀 椀琀 搀攀愀氀猀 猀漀 搀椀爀攀挀琀氀礀 眀椀琀栀 愀琀琀愀挀栀洀攀渀琀Ⰰ 猀甀昀昀攀爀椀渀最Ⰰ 愀渀搀 戀攀椀渀最Ⰰ 最椀瘀攀猀 爀椀猀攀 琀漀 愀 瀀爀愀挀琀椀挀攀 攀渀瘀椀爀漀渀洀攀渀琀 眀栀椀挀栀 椀渀 猀漀洀攀 眀愀礀猀 椀猀 氀椀欀攀 琀栀愀琀 漀昀 愀 洀漀渀愀猀琀攀爀礀⸀ 吀栀攀爀攀 椀猀 爀攀最甀氀愀爀 猀椀琀琀椀渀最 琀漀漀Ⰰ 琀栀漀甀最栀 渀漀琀 愀氀氀 爀攀猀椀搀攀渀琀猀 眀栀漀 最漀 琀栀爀漀甀最栀 搀爀甀最 眀椀琀栀搀爀愀眀愀氀 愀爀攀 愀戀氀攀 琀漀 爀攀洀愀椀渀 瀀栀礀猀椀挀愀氀氀礀 猀琀椀氀氀Ⰰ 猀漀 琀栀攀爀攀ᤀ猠 猀漀洀攀 昀氀攀砀椀戀椀氀椀琀礀 昀漀爀 琀栀攀洀 琀漀 搀漀 漀琀栀攀爀 愀挀琀椀瘀椀琀椀攀猀 椀渀猀琀攀愀搀Ⰰ 猀甀挀栀 愀猀 猀琀爀攀琀挀栀椀渀最Ⰰ 眀愀氀欀椀渀最Ⰰ 挀漀漀欀椀渀最Ⰰ 漀爀 挀氀攀愀渀椀渀最⸀
☀†猀攀渀猀愀琀椀漀渀Ⰰ 挀漀渀挀攀瀀琀椀漀渀Ⰰ 搀椀猀挀爀椀洀椀渀愀琀椀漀渀Ⰰ 愀眀愀爀攀渀攀猀猀Ⰰ 愀爀攀 氀椀欀攀眀椀猀攀 氀椀欀攀 琀栀椀猀 ☀
䄀猀 愀 眀漀爀欀攀爀 椀渀 琀栀椀猀 攀渀瘀椀爀漀渀洀攀渀琀Ⰰ 椀琀 椀猀 渀漀琀 甀渀甀猀甀愀氀 愀琀 琀椀洀攀猀 琀漀 戀攀挀漀洀攀 愀 琀愀爀最攀琀 昀漀爀 渀攀最愀琀椀瘀攀 攀洀漀琀椀漀渀猀 昀爀漀洀 猀漀洀攀 漀昀 琀栀攀 爀攀猀椀搀攀渀琀猀⸀ 伀渀挀攀 琀栀攀爀攀 椀猀 猀甀搀搀攀渀氀礀 渀漀 氀漀渀最攀爀 愀渀礀 搀爀甀最 椀渀 琀栀攀 猀礀猀琀攀洀 琀漀 猀攀搀愀琀攀 甀渀眀愀渀琀攀搀 攀洀漀琀椀漀渀猀Ⰰ 猀甀挀栀 攀洀漀琀椀漀渀猀 琀攀渀搀 琀漀 爀攀戀漀甀渀搀 眀椀琀栀 愀 瘀攀渀最攀愀渀挀攀⸀ 䈀攀椀渀最 椀渀 琀栀攀椀爀 昀椀爀椀渀最 氀椀渀攀 椀猀 渀漀琀 愀 挀漀洀昀漀爀琀愀戀氀攀 攀砀瀀攀爀椀攀渀挀攀Ⰰ 礀攀琀 戀攀椀渀最 琀栀攀爀攀 挀愀渀 戀攀 最漀漀搀 瀀爀愀挀琀椀挀攀 昀漀爀 琀栀愀琀 爀攀愀猀漀渀⸀ 吀栀椀猀 洀愀欀攀猀 洀攀 爀攀挀愀氀氀 愀 搀椀猀愀最爀攀攀洀攀渀琀 椀渀 琀栀攀 欀椀琀挀栀攀渀 愀琀 䄀渀琀愀椀樀椀Ⰰ 眀栀椀挀栀 氀攀搀 琀栀攀 漀琀栀攀爀 最甀礀 琀漀 挀愀氀氀 洀攀 愀渀 ᰀ愠猀猀栀漀氀攀ᴀ⸠ 䤀洀洀攀搀椀愀琀攀氀礀 䤀 戀攀挀愀洀攀 猀攀氀昀ⴀ爀椀最栀琀攀漀甀猀氀礀 愀琀琀愀挀栀攀搀 琀漀 琀栀椀渀欀椀渀最 琀栀愀琀 栀攀 猀栀漀甀氀搀 渀漀琀 栀愀瘀攀 搀漀渀攀 猀漀⸀ 䤀渀 栀椀渀搀猀椀最栀琀Ⰰ 䤀ᤀ洠 戀攀洀甀猀攀搀 戀礀 洀礀 爀攀愀挀琀椀漀渀Ⰰ 攀砀挀攀瀀琀 琀栀愀琀 瀀爀愀挀琀椀挀攀 椀猀 渀攀瘀攀爀 愀 洀愀琀琀攀爀 漀昀 栀椀渀搀猀椀最栀琀Ⰰ 樀甀猀琀 漀昀 琀栀椀猀 洀漀洀攀渀琀⸀ 匀攀瀀愀爀愀琀椀渀最 猀攀氀昀 愀渀搀 漀琀栀攀爀Ⰰ 最漀漀搀 愀渀搀 戀愀搀Ⰰ 爀椀最栀琀 愀渀搀 眀爀漀渀最Ⰰ 椀猀 猀漀洀攀琀栀椀渀最 栀愀瀀瀀攀渀椀渀最 椀渀 琀栀攀 栀攀爀攀 愀渀搀 渀漀眀⸀ 䘀漀爀 琀栀椀猀 爀攀愀猀漀渀Ⰰ 䤀ᤀ洠 瘀攀爀礀 愀瀀瀀爀攀挀椀愀琀椀瘀攀 漀昀 琀栀攀 漀瀀瀀漀爀琀甀渀椀琀礀 琀漀 眀漀爀欀 椀渀 愀渀 攀渀瘀椀爀漀渀洀攀渀琀 琀栀愀琀ᤀ猠 愀琀 漀渀挀攀 椀渀琀椀洀愀琀攀 愀渀搀 愀戀爀愀猀椀瘀攀 愀渀搀 瘀漀氀愀琀椀氀攀⸀㰀戀爀㸀㰀戀爀㸀㰀椀㸀 … no ignorance, and no end to ignorance …㰀⼀椀㸀㰀戀爀㸀㰀戀爀㸀 My other job is as a “psychotherapist” in a multidiscplinary medical clinic. I sit in a small room, and people come and see me for one hour at a time in relation to issues that are of concern to them. Most people who come, do so on the referral of a medical doctor. Again, there is no fee as my position is government funded. I see people of different backgrounds and ages, women and men and occasionally a person in transition, with chronic pain, or substance use problems, or depression, or a history of attempted suicide. Sometimes we share a cup of tea and talk. But mostly I just listen and therby relate with the person and with whatever happens in the course of the hour. One therapist has described this, and he wasn’t referring to zazen, as “a posture in which the therapist basically accepts everything as it is in the present, while maintaining awareness of any attraction to, or repulsion from, anything that the client says or does.” That this happens to go somewhat against the current trend of doing so-called “psycho-education”, with methods such as “Cognitive Behavioural Therapy”, does not worry me. But I sometimes do ask myself if, by accepting things as they are, I’m not in effect subverting the role of being a “therapist”, which is after all what I’ve been hired for and am supposedly being paid to do.
☀†渀漀 猀甀昀昀攀爀椀渀最Ⰰ 渀漀 挀愀甀猀攀 漀昀 猀甀昀昀攀爀椀渀最Ⰰ 渀漀 攀砀琀椀渀最甀椀猀栀椀渀最Ⰰ 渀漀 瀀愀琀栀 ☀
伀瘀攀爀 琀栀椀猀 瀀愀猀琀 礀攀愀爀 猀椀渀挀攀 氀攀愀瘀椀渀最 䄀渀琀愀椀樀椀Ⰰ 洀礀 愀椀洀 栀愀猀 爀攀愀氀氀礀 漀渀氀礀 戀攀攀渀 琀栀愀琀 漀昀 琀漀甀挀栀椀渀最 最爀漀甀渀搀 愀猀 愀 渀漀瘀椀挀攀 洀漀渀欀⸀ 䄀琀 琀栀攀 猀愀洀攀 琀椀洀攀Ⰰ 䤀ᤀ瘠攀 愀氀猀漀 戀攀攀渀 猀瀀攀渀搀椀渀最 洀愀渀礀 栀漀甀爀猀 漀昀 攀愀挀栀 搀愀礀 眀漀爀欀椀渀最 椀渀 琀眀漀 渀漀渀ⴀ洀漀渀愀猀琀椀挀 樀漀戀猀 愀渀搀 戀攀椀渀最 瀀愀椀搀 琀漀 搀漀 猀漀⸀ 䠀愀猀 琀栀攀爀攀 戀攀攀渀 愀 洀甀琀甀愀氀 挀漀渀昀氀椀挀琀 漀爀 挀漀渀琀爀愀搀椀挀琀椀漀渀㼀 匀漀洀攀琀椀洀攀猀 䤀 搀漀 琀栀椀渀欀 猀漀 Ⰰ 愀渀搀 愀琀 漀琀栀攀爀 琀椀洀攀猀 䤀 搀漀渀ᤀ琠⸀ 䈀甀琀 昀漀爀 琀栀攀 洀漀猀琀 瀀愀爀琀 䤀 樀甀猀琀 欀攀攀瀀 琀漀 昀漀氀氀漀眀椀渀最 洀礀 挀甀爀爀攀渀琀 爀漀甀琀椀渀攀 愀猀 椀琀 椀猀Ⰰ 爀愀琀栀攀爀 琀栀愀渀 椀洀愀最椀渀椀渀最 眀栀愀琀 洀椀最栀琀 戀攀 愀 戀攀琀琀攀爀 漀渀攀⸀ 吀栀攀爀攀ᤀ氠氀 渀攀瘀攀爀 戀攀 愀 戀攀琀琀攀爀 爀漀甀琀椀渀攀 琀栀愀渀 琀栀攀 栀攀爀攀 愀渀搀 渀漀眀⸀ 䈀攀 琀栀愀琀 愀猀 椀琀 洀愀礀Ⰰ 椀渀 愀 昀攀眀 搀愀礀猀 䤀 栀愀瘀攀 洀漀渀琀栀ⴀ氀漀渀最 戀爀攀愀欀 挀漀洀椀渀最 甀瀀Ⰰ 愀渀搀 䤀 愀洀 氀漀漀欀椀渀最 昀漀爀眀愀爀搀 琀漀 最漀椀渀最 戀愀挀欀 琀漀 䄀渀琀愀椀樀椀 愀渀搀 琀攀洀瀀漀爀愀爀椀氀礀 猀眀愀瀀瀀椀渀最 漀渀攀 爀漀甀琀椀渀攀 昀漀爀 愀渀漀琀栀攀爀⸀
☀†渀漀 眀椀猀搀漀洀 愀渀搀 渀漀 最愀椀渀Ⰰ 渀漀 最愀椀渀 愀渀搀 琀栀甀猀 ☀ 㰀搀椀瘀 愀氀椀最渀㴀∀爀椀最栀琀∀㸀 Gasshô ... (Seikan)
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㰀䘀伀一吀 匀䤀娀䔀㴀∀㘀∀ 挀漀氀漀爀㴀∀⌀搀搀挀挀挀挀∀㸀㰀戀爀㸀⠀䌀氀椀挀欀 㰀愀 栀爀攀昀㴀∀愀搀愀洀⸀栀琀洀∀ 琀愀爀最攀琀㴀∀戀甀渀开眀椀渀∀㸀栀攀爀攀㰀⼀愀㸀 琀漀 爀攀愀搀 琀栀攀 愀爀琀椀挀氀攀 戀礀 䄀搀愀洀 昀爀漀洀 䄀甀猀琀爀愀氀椀愀⤀㰀⼀䘀伀一吀㸀㰀⼀琀栀㸀㰀⼀琀爀㸀㰀⼀琀愀戀氀攀㸀㰀戀爀㸀㰀戀爀㸀㰀挀攀渀琀攀爀㸀㰀愀 栀爀攀昀㴀∀攀渀最ⴀ ㌀ 㠀⸀栀琀洀氀∀ 琀愀爀最攀琀㴀∀洀愀椀渀开昀∀㸀㰀䘀伀一吀 挀漀氀漀爀㴀∀⌀昀昀戀戀搀搀∀㸀嬀瀀爀攀瘀崀㰀⼀䘀伀一吀㸀㰀⼀愀㸀 [next] 㰀⼀挀攀渀琀攀爀㸀