Have You Washed Your Bowl Yet?

In the Zen tradition, a classic dialogue between a teacher and a student is called a ‘mondo’ (in Japanese and Chinese: ‘問答: question and answer’). It is considered classic as it is an illuminating exchange. Whether it is enlightening to one who hears it, however, depends on how deeply one connects to it.

With Zen’s focus on direct experience of the essence of the Dharma in everyday life over looking for it in sutras, mondos are both records of realisations and instructional guides.

One such mondo is called ‘Joshu washes the bowl’, as recorded in ‘The Gateless Gate’ by Zen Master Mumon (Wumen)…

A new monk asks Master Joshu (Zhaozhou), ‘I’ve just entered the monastery. Please teach me.’ Joshu enquires, ‘Have you eaten your porridge?’ The monk replies, ‘I have eaten.’ Joshu says, ‘Then you had better wash your bowl.’

Upon hearing this, the monk became enlightened.

The mystery of this mondo, for musing over, or rather, contemplating, would be why he became enlightened and why we are not likewise so, despite having ‘heard’ the same words! Speculating or rationalising, instead of realising the mondo’s significance would not count, as this is the opposite of directly experiencing the mondo, like the monk did.

Mumon commented on the mondo in verse – ‘It is too clear and so it is hard to see. A dunce once searched for fire with a lighted lantern. Had he known what fire was, he could have cooked his rice much sooner.’

So much said earlier, here are some speculated and rationalised possibilities of what Joshu and Mumon could be conveying. Warning! Mondo ‘spoiler’ ahead – though you might disagree!…

Zen, or rather, the essence and actualisation of the Dharma, is about doing what is supposed to be done in the moment. Though Joshu’s question and instruction seemed out of point as replies to the monk’s request, what he uttered were really the best answers in the moment.

Joshu asked if the monk had eaten out of concern. The question itself was guidance that the monk sought – exemplifying how to practise the Dharma – by being caring, by expressing compassion, to a newbie too! Perhaps the monk didn’t realise this yet, as he answered conventionally, in a way he expect he should.

The Master’s next response was an expression of wisdom, though also based on compassion, helping him to see more clearly what he should do – a skilful and direct instruction. There were no wasted words or efforts. So… why go wash the bowl?

Zen is not about doing or reaching towards something special or mystical. It is down-to-earth and practical, about doing what should be done in this moment – even if it is an ordinary, routine and so-called mundane task.

When we look for something extraordinary, we have forgotten that the extraordinary enlightenment arises from taking care of the ordinary. To focus on doing what is appropriate in each moment with an ‘ordinary mind’, that is not cluttered or distracted with the unnecessary is Zen practice.

Joshu’s replies was Zen in the moment too – what was appropriate there and then. Everyday matters done properly with mindfulness, compassion and wisdom would amount to good Zen practice – beyond just sitting well on the cushion during a meditation session.

Now… we all have our food to eat when hungry, bowls to wash after eating, bodies to bathe at the end of the day… How Zen are you making these activities to be? Now that you have read this article, what is the ‘bowl’ you should ‘wash’ – that next appropriate thing to do? The way of Zen is so clearly before our eyes that we overlook it, as if foolishly looking for glasses while wearing them.

If we lived and breathed Zen all this while, we would be Zen Masters already!

- Extracted from The Daily Enlightenment

Orbs : Gods or Ghosts?

Many people, Buddhist or otherwise, have snapped pictures, be it in broad daylight or night, of mysterious orbs. (I accidentally took some myself.) With much experimentation and checking of the cameras, they are mostly thought not to be due to camera tricks or errors.

Some Buddhists have even snapped, with the same camera, the “before” and “after” pictures of the same night sky - above where they did mass sharing of spiritual merits after chanting. The “before” pictures are empty of orbs while the “after” ones with plentiful.

They also appear in religious places of worship (not just Buddhist ones).

Most Buddhists I'd come across so far believe the orbs are devas (gods, or the Buddhist equivalent of angels) who had come forth to gather in a holy place, or to rejoice in the merits, especially since there is the tradition of inviting the devas to come share the merits. Some even say the orbs looked up close resemble Dharma wheels! Not sure if that is a mere coincidence. (An inkblot test effect perhaps?) Even without actual invitation, merits are usually also shared with all beings in general.

Interestingly, most non-Buddhist westerners believe the orbs are ghosts. Now, there is a big world of difference between gods and ghosts (or rather, wandering spirits). The first are much “well-to-do” while the latter are usually unfortunate and deprived. What is generally agreed though, is that the orbs are manifestations of intelligent beings unseen by the naked eye. Ghosts or gods, they are welcomed to partake of the merits we universally share in goodwill.

If you read the suttas, you will find records of devas approaching in the cover of night to consult the Buddha for teachings. They are described with brilliant lights... “I have heard that at one time the Blessed One was staying in Savatthi at Jeta's Grove, Anathapindika's monastery. Then a certain deva, in the far extreme of the night, her extreme radiance lighting up the entirety of Jeta's Grove, approached the Blessed One.” (Opening of Maha-Mangala Sutta: Discourse on Blessings)

The orbs could also be gods with lesser radiance perhaps?

Many friends had personally twice witnessed probably similar magnificent lights flashing in the night sky - after a long meditation retreat conducted by the late great Venerable Amatha Gavasi. They appeared during the sharing of merits with the recitation of the Maha-Samaya Sutta (Discourse on the Great Meeting of Devas). (Discourse on the Great Meeting of Devas). The Sutta is a detailed formal invitation of devas to partake in the merits offered.

Now, these lights, which I saw on their video, are not lightning flashes - they light up the sky in different areas with various shapes and colours silently. Anything like thunder is absent. The ongoing flashes sustain for up to fifteen minutes or more. Some said they could see the shapes of traditional crowns that devas are commonly depicted with.

One night, the Venerable was also accidentally seen speaking to an “aura” of light in private! On another occasion, he was seen going into the unlit precept house of a temple, when it became suffused with a bluish glow. Maybe he was having another private in-house audience?

There was a popular theory that UFOs might be “chariots of the gods”. But if the devas themselves already glow, maybe the lights are the gods per se!

Some time after writing the above, I saw a documentary on TV showing how orb digital pictures can be made by stirring up and snapping reflected dust particles. Looks quite convincing. It doesn't explain the above light phenomenon though. As such, if the documentary offers good proof to go by, I'll stick more to the lights (not orbs) as described above as the more probable manifestations of deva and/or ghost activity.

Hmmm... but the seeing of reality is only as possible as our delusion allows. Anyway, what's more important than seeing gods or ghosts is seeing one's true nature.

- Extracted from Moon Pointer

The 4 Standards of Truth

The Four Standards of Truth (Siddhanta) are another guide to help us understand the Buddha’s teachings

The First Standard is ‘the worldly.’ The teaching is offered in the language of the world so that those in the world will be able to understand. We have to take into account the contemporary cosmologies, arts, philosophies, metaphysics, and so forth and deal with them. For example, we call the days of the week Monday, Tuesday, Wednesday, etc. We divide time into days, months, and years to express truth relatively, for our convenience. When the Buddha tells us that he was born in Lumbini, it is in accordance with the First Standard.

The Second Standard is ‘the person.’ We must remember as we read the Buddha’s discourses that his words varied according to the needs and aspirations of his listeners. When the Buddha taught, he was deeply aware of the particular assembly, and what was specifically addressed to them.

The Third Standard is ‘healing.’ When the Buddha spoke, it was always to cure the particular illness of those he was addressing. Everyone has some illness that needs to be healed. When you speak to express healing, what you say will always be helpful.

The Fourth Standard is ‘the absolute.’ The Buddha expressed absolute truth directly and unequivocally. He said there is no self even when people did not believe or agree with him. He said it because he knew it was true. Fifteenth-century explorers said the world was round even when the community threatened to imprison them for saying so. We can use these Four Standards of Truth to understand the Sutras as we read them.

- Thich Nhat Hanh