113: Nature: Human vs Buddha — Atlanta Soto Zen Center

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It’s not what we think.
We must kill to stay alive —
How “humane” is that?

One of the many modern cultural memes that Zen challenges — as well as any unbiased reading of history would, for that matter — is the hopeful notion that human nature is necessarily a good thing. We often use the term “humane” with this connotation, as defined by the dictionary:

• having or showing compassion or benevolence: regulations ensuring the humane
treatment of animals.
• inflicting the minimum of pain: humane methods of killing.

Ironic, wouldn’t you say, that the very word that connotes the highest degree of compassion or benevolence is commonly defined by our method of killing — mostly livestock but also wild animals. This at least recognizes one truism of Buddhism: that there is no life without death, and that to live it is necessary to kill, if not intentionally. That is, our very breath kills untold numbers of microbes with every cycle of inhalation and exhalation, relentlessly. Then there’s that dreaded occasion when we have to put down a beloved pet or working beast to put it out of its misery.

We like to think of ourselves, as human beings, as the acme of evolution — or God’s greatest creation — actually formed in His or Her image. On the other hand, human beings are the root cause of all, or at least most, of the unnecessary suffering in the world. I came across an old saying attributed to Zen, illustrated with the frowning and grinning masks of ancient theater, saying something like “Waking in the morning, he is an angel, or a devil — depending on circumstance!” So it is recognized in Zen that it is not just what we do personally, but the interface with the various causes and conditions surrounding us, that shapes our lives on a daily basis.

Usually when we speak of human nature, it is with a positive association with the highest good that human nature is capable of achieving. The saints of theism, as well as the Ancestors of Buddhism, are held up as exemplars of this achievement, through their altruistic behavior and self-sacrifice for the sake of others. It is true that they were all very human, of course, although the teaching style of a standout Zen Master like Rinzai, if we are to believe the stories, sometimes looks inhumane on its surface. The history of Zen is replete with stories of students who recognized the “grandmotherly kindness” of their former teacher in retrospect, only after they had moved on to another teacher, or independently experienced Zen’s insight.

Before delving into an examination of what we mean by “buddha-nature,” let’s consider some aspects of what we refer to as human nature, but from the perspective of Zen. Note that the “buddha” in buddha-nature is not capitalized. This indicates we are considering the innate potential of all human beings to recover their original Mind, and not the historical Buddha, Shakyamuni, which would be capitalized.

WHAT IS HUMAN NATURE?

Let me list some of the dimensions of human nature that seem to me to be connected to Zen practice:

IT IS HUMAN NATURE:

1. To regard ourselves as existent entities.

BUT: According to Zen, we human beings are not self-existent entities. Nothing else is, either. Including corporate entities, such as the Zen Center corporation.

2. It is human nature to want to join like-minded groups of people.

BUT: The Zen community, or “sangha,” like any group entity, is evanescent, impermanent. This is why we refer to and visualize the sangha as a “cloud” (J. un), constantly evaporating and recondensing over time, as people come and go.

3. It is human nature to hope to be appreciated for our contributions to a cause.

BUT: It is somewhat inappropriate to express appreciation to anyone for what they do for Zen or Buddhism, as there is no conventional “self” in it. It is normal to do so in polite society, but Zen, while not antisocial in character, is somewhat asocial – the norms and memes of society are called into question, subject to examination in meditation.

4. It is human nature to expect our associations to meet our personal needs.

BUT: Our best laid plans often take an ugly turn. Because a corporate entity is populated by individuals who have their own agendas, one’s personal perspective may have to be set aside for the overall, long-term benefit of the group. We practice patience with this.

5. It is human nature to hope that our favored institutions continue in perpetuity.

BUT: Nothing continues in perpetuity. Never has, never will. Eiheiji, the monastery established by Master Dogen in 13th Century Japan, still stands, however.

6. It is human nature to feel disappointed when our expectations are not met.

BUT: We practice caution against developing unrealistic expectations of Zen, both of our personal practice and our social community, or sangha.

I could go on. It is human nature to try to control the uncontrollable. And to blame others when we fail to do so. No matter how much harmony we are able to foster within the sangha, there are going to be periods of disruption and disharmony, brought about by individual personality issues as well as external influences. We do not discuss the faults of others, but we do find it necessary to discuss their behavior from time to time, especially if it is disruptive.

THIS IS WHY WE ASPIRE TO BUDDHA NATURE

“Buddha nature” simply means “awakened” nature. What we awaken to is largely the unreality of those things we take to be real, including corporate entities such as the Zen center. Its leadership, however, in the form of its abbot or abbess, teachers, members, and board of directors, has to be regarded as more real than the constructed entity. Corporations can do harm, or good, as a result of decisions taken by the persons comprising their membership. Corporate entities may be very convincing, but they are unreal in the larger context, especially when taking the longer view of Buddhism’s teachings of impermanence, imperfection and insubstantiality, as applying to all apparently existent entitles.

A corporate entity does not and cannot carry out the mission of the organization. Only living persons can do so, with an assist from nonliving entities, such as print publications, audio-visual presentations, and the physical plant housing the meditation hall (J. zendo). This is pointed to in a stanza toward the end of Master Dogen’s Jijuyu Zammai—Self-fulfilling Samadhi (emphasis mine):

Grass trees and lands which are embraced by this teaching
together radiate a great light
and endlessly expound the inconceivable profound dharma
Grass trees and walls bring forth the teaching for all beings
common people as well as sages
and they in accord extend this teaching for the sake
of grass trees and walls

Note that the “walls” are those constructed by humans to house the zendo, providing a “place conducive to practice,” as Ven. Achok Rinpoche defined one meaning of “dana,” generosity, while giving a talk at the Zen center. From this it is clear that humankind — and the works of humankind — are not separate and apart from buddha-dharma, and in fact promote and support the propagation of “the realm of self-awakening and awakening others,” another of Dogen’s phrases.

What we refer to as “Soto Zen,” or “Dogen Zen,” is different from all the other entrees on the great smorgasbord of meditations on offer in our culture which, as we know, values variety of selection over all else. What Buddhism teaches as its worldview is starkly different from the various religions and ideologies, as well as many of the scientific worldviews, dominant in America. For more on this, check out my latest book, “The Razorblade of Zen.”

A little background on our corporate history may shed some light on why, in spite of the ultimately nonexistent nature of the corporation, we incorporated ASZC and STO. ASZC was incorporated in 1977 to facilitate the mission of meeting the demand for genuine Zen practice, in particular its uniquely simple and direct meditation, and to provide the necessary interface with other corporate entities such as city, county, state, and federal government, including the IRS. The laws of the democratic republic in which we operate allow supporters to deduct donations, if qualified.

STO was incorporated in 2011 because the stress and strain on the board of directors and committees of the ASZC had become too much to handle with the growth of our network of affiliates, which were meeting the increasing demand for Zen practice, and the growing awareness of ASZC and STO as meeting that demand in a uniquely user-friendly manner, stressing the practicality and best practices of householder Zen.

BUT:

We should not be confused as to the reality or unreality of the corporate entities we have “established.” They are no more real than any other corporate entity, though we may feel that their existence as such is much more necessary than most, based, as they are, on real human needs.

In spite of the “Citizens United” ruling of the Supreme Court, corporations are not persons and should not have the “rights” accorded to human beings. All beings are capable of doing harm; corporate entities survive their human components and thus become capable of extending the harm, or good, they do to future generations. Real persons fortunately pass away, but the harm they do also lives on long after them, to paraphrase Mark Antony.

In the next segment we will continue examining human versus buddha nature, in the context of all such constructions as corporate or personal constructions of the mind. Meanwhile, please focus on the personal over the corporate, emphasizing your personal practice in zazen over your role in the sangha.