This is is a very clarifying explanation of what is actually meant by "suffering." I have read/heard many explanations regarding how the definition of "suffering" in a Buddhist context differs from the typical English-language dictionary definition of the word, and this is the one that makes the most sense to me.
I have a question, which will display my complete ignorance about Zen training, so please accept my apology if the question reveals any erroneous assumptions on my part: your writing has made me very interested in learning more about Zen, but I am nervous about your references to the physical parts of the training because I am disabled and do not have the physical ability to practice any training in a way that requires precision in terms of physical movement or posture. Does your method of teaching have any way of accommodating disabled people? I am very curious about this. Thank you.
Hi, LC. I'm so glad this explanation resonated with you. And thank you for your question!
The training at Chozen-ji is always tailored for the individual. This means that while 1,000 sword cuts and moving heavy rocks is good Zen training for one person, cooking is good training for someone else, and yet someone else is best served by doing zazen and calligraphy. So, I don't even think of it as "accommodating a disability" because it's the same assessment and refinement we do with everyone.
One short term goal of training is to get people to surpass their self-imposed limitations (but not their actual limitations). We all do this by attempting the things that feel impossible, but are just actually just very, very challenging. Everyone is challenged to push what they think is possible. And again, this is bespoke to the person.
The one requirement to be able to train here is that people be sincere. If someone approaches Zen training with humility, trust, respect, a desire to give rather than just take, then it's easy to pour time and energy into someone's training, even if it requires a lot of creativity. And perhaps this is the most important part, but part of that humility is being open to changing who you are. This is often the hardest hurdle.
Yes, this does help. It is gratifying to learn that challenges suited to the individual is built into the foundation of your training, rather than being a retrofit. Thank you for your answer, and even more, for your dedication to a practice that is inclusive from the ground up!
Some initial thoughts - there is suffering which is inherent in human existence and there is suffering which is imposed on people by others [ exploitation of Africa by the French for example] - these suffering are not the same - does Buddhism address the second kind of suffering and what path does it offer ?
This is is a very clarifying explanation of what is actually meant by "suffering." I have read/heard many explanations regarding how the definition of "suffering" in a Buddhist context differs from the typical English-language dictionary definition of the word, and this is the one that makes the most sense to me.
I have a question, which will display my complete ignorance about Zen training, so please accept my apology if the question reveals any erroneous assumptions on my part: your writing has made me very interested in learning more about Zen, but I am nervous about your references to the physical parts of the training because I am disabled and do not have the physical ability to practice any training in a way that requires precision in terms of physical movement or posture. Does your method of teaching have any way of accommodating disabled people? I am very curious about this. Thank you.
Hi, LC. I'm so glad this explanation resonated with you. And thank you for your question!
The training at Chozen-ji is always tailored for the individual. This means that while 1,000 sword cuts and moving heavy rocks is good Zen training for one person, cooking is good training for someone else, and yet someone else is best served by doing zazen and calligraphy. So, I don't even think of it as "accommodating a disability" because it's the same assessment and refinement we do with everyone.
One short term goal of training is to get people to surpass their self-imposed limitations (but not their actual limitations). We all do this by attempting the things that feel impossible, but are just actually just very, very challenging. Everyone is challenged to push what they think is possible. And again, this is bespoke to the person.
The one requirement to be able to train here is that people be sincere. If someone approaches Zen training with humility, trust, respect, a desire to give rather than just take, then it's easy to pour time and energy into someone's training, even if it requires a lot of creativity. And perhaps this is the most important part, but part of that humility is being open to changing who you are. This is often the hardest hurdle.
I hope this helps. :-)
Yes, this does help. It is gratifying to learn that challenges suited to the individual is built into the foundation of your training, rather than being a retrofit. Thank you for your answer, and even more, for your dedication to a practice that is inclusive from the ground up!
Excellent article and reminder that life is impermanent. We must focus on every beautiful moment, even in suffering…
Thank you, Kimberley! <3
Thank you for this. Clearest explanation of the Four Noble Truths I have read up till now.
Gassho with deep bow.
Thank you, Deborah!
Some initial thoughts - there is suffering which is inherent in human existence and there is suffering which is imposed on people by others [ exploitation of Africa by the French for example] - these suffering are not the same - does Buddhism address the second kind of suffering and what path does it offer ?
Hi, Paresh! Stay tuned for the next installment where I do address this. 👍🏼