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Author Topic: Taming the Monkey Mind  (Read 2940 times)

Endless Whisper

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Taming the Monkey Mind
« on: June 03, 2008, 05:19:03 PM »
This is by Suzuki Roshi:

"“When  we practice zazen, it is not that big mind is actually controlling small mind, but simply that when small mind becomes calm, big mind starts its true activity.”

The purpose of sesshin is to be completely one with our practice. We use two Chinese characters for sesshin. Setsu [which shortens to ses in conjunction with shin] means to treat something the way you treat a guest or the way a student treats his teacher. Another meaning of setsu is to control or arrange things in order. Shin means mind or heart. So sesshin means to have proper functioning of mind. It is our five senses and our will, or small monkey mind, which should be controlled. When we control our monkey mind we resume our true big mind. When monkey mind is always taking over the activity of big mind, we naturally become a monkey. So monkey mind must have its boss, which is big mind.

However, when we practice zazen, it is not that big mind is always controlling small mind, but simply that when small mind becomes calm, big mind starts its true activity. Most of the time in our everyday life, we are involved with the activity of small mind. That is why we should practice zazen and be completely involved in resuming big mind.

A good example of our practice is a turtle, which has four legs, a head, and a tail - six part of the body which are sometimes outside of the shell and sometimes inside. When you want to eat or go somewhere, your legs are out, but if they are always out, you will be caught by something. In case of danger, you draw in your legs, head, and tail. The six parts refer to our five senses and the mind. This is sesshin. For one week, our head, tail, and legs, are inside the shell. In the scriptures it says that even demons cannot destroy us if the six parts of our body are inside the shell.

In zazen we do not try to stop thinking or cut off hearing and seeing. If something appears in your mind, leave it. If you hear something, hear it, and just accept it. “Oh” -- that is all. No second activity should appear in your zazen. Sound is one activity. The second activity is “What is the sound -- is it a motor car or garbage truck or something?” If you hear a sound, that is all - you hear it. Don’t make any judgment. Don’t try to figure out what it is. Just open your ears and hear something. Just open your eyes and see something. When you are sitting for a pretty long time, watching the same place on the wall, you may see various images: “it looks like a river,” or “it looks like a dragon.” Then you may think you should not be thinking, but you see various things. Dwelling on the images may be a good way to kill time, but it is not sesshin.

To be concentrated on something may be important, but just to have a well concentrated mind is not zazen. It is one of the elements of practice, but calmness of mind is also necessary, so don’t intensify the activity of the five sense organs. Just leave them as they are. That is how to free your true mind. When you can do so in everyday life you will have a soft mind. You wont have any preconceived ideas, and the bad habits in your way of thinking will not be overpowering. You will have generous mind and big mind and what you say will help others.

One night Dogen said, “Even if you think a teaching is complete and right, when someone tells you a better way, you should change your understanding. In this way, we improve our understanding of the teaching forever. Because you think it is right at the time, you follow the theory of rules, but you also have some space in your mind to change your idea. This is soft mind.

It is possible to change your ideas because you know what kind of monkey your thinking is. Sometimes you follow the monkeys suggestion. “Oh yeah-- that’s right. If we go in that direction, we may get some food, okay lets go!” But when you see a better way to go, you may say, “Oh monkey it may be better to go this way!” If you stick to your greed or anger or some other emotion, if you stick to the thinking mind, your monkey mind, you cannot change. Your mind is not soft.

So in our practice, we rely on something great, and sit in that great space. The pain you have in your legs or some other difficulty is happening in that great space. As long as you do not lose the feeling you are in the realm of Buddha nature, you can sit even though you have some difficulty. When you want to escape from your difficulty, or when you try to improve your practice, you create another problem for yourself. But if you just exist there, then you have a chance to appreciate your surroundings, and you can accept yourself completely, without changing anything. That is our practice.

To exist in big mind is an act of faith, which is different from the usual faith of believing in a particular idea or being. It is to believe that something is supporting us and supporting all our activities including thinking mind and emotional feelings. All these things are supported by something big that has no form or color. It is impossible to know what it is, but something exists there, something that is neither material nor spiritual. Something like that always exists, and we exist in that space. That is feeling of pure being.

If you are brave enough to throw yourself into zazen for seven days, a little bit of understanding will help your rigidity and your stubbornness. Almost all the problems you create because of your stubborn mind will vanish. If you have even the smallest understanding of reality, your way of thinking will change completely. And the problems you create will not be problems anymore…

You may think that it is not possible to be ordinary and holy. When you think this way, your understanding is one-sided. In Japanese, we call someone who understands things from just one side a ‘tamban-kan” or “someone who carries a board on his shoulder.” Because you carry a big board on your shoulder, you cannot see the other side. You think you are just ordinary human, but if you take the board off, you will understand, ‘Oh I am Buddha too. How can I be both Buddha and an ordinary human. It is amazing!” That is enlightenment."


Endless Whisper

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Re: Taming the Monkey Mind
« Reply #1 on: June 03, 2008, 10:16:03 PM »
See no evil, Hear no evil, Speak no evil...

« Last Edit: June 03, 2008, 10:19:30 PM by Endless Dakini »

Endless Whisper

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Re: Taming the Monkey Mind
« Reply #2 on: June 03, 2008, 10:18:53 PM »
http://en.wikipedia.org/wiki/Three_wise_monkeys

Three wise monkeys

The three wise monkeys (Japanese: 三猿, san'en or sanzaru, or 三匹の猿, sanbiki no saru, literally "three monkeys") are a pictorial maxim. Together they embody the proverbial principle to "see no evil, hear no evil, speak no evil". The three monkeys are Mizaru, covering his eyes, who sees no evil; Kikazaru, covering his ears, who hears no evil; and Iwazaru, covering his mouth, who speaks no evil.

Sometimes there is a fourth monkey depicted with the three others; the last one, Shizaru, symbolizes the principle of "do no evil". He may be covering his abdomen or crotch, or just crossing his arms.

Origin

The source that popularized this pictorial maxim is a 17th century carving over a door of the famous Tōshō-gū shrine in Nikkō, Japan. The maxim, however, probably originally came to Japan with a Tendai-Buddhist legend, possibly from India via China in the 8th century (Yamato Period).

In Chinese, a similar phrase exists in the Analects of Confucius: "Look not at what is contrary to propriety; listen not to what is contrary to propriety; speak not what is contrary to propriety; make no movement which is contrary to propriety" (非禮勿視, 非禮勿聽,非禮勿言, 非禮勿動).[1] It may be that this phrase was shortened and simplified after it was brought into Japan.

Though the teaching had nothing to do with monkeys, the concept of the three monkeys originated from a word play. The saying in Japanese is "mizaru, kikazaru, iwazaru" (見ざる, 聞かざる, 言わざる, or with the suffix in kanji, 見猿, 聞か猿, 言わ猿), literally "don't see, don't hear, don't speak". Shizaru is likewise written し猿, "don't do". In Japanese, zaru, which is an archaic negative verb conjugation, is the same as zaru, the vocalized suffix for saru meaning monkey (it is one reading of 猿, the kanji for monkey). Therefore, it is evident how the monkeys may have originated from what one would see as an amusing play on words.

In English, the monkeys' names are often given as Mizaru, Mikazaru, and Mazaru.  It is not clear how the last two names changed from the Japanese originals.

Meaning of the proverb

Just as there is disagreement about the origin of the phrase, there are differing explanations of the meaning of "see no evil, hear no evil, speak no evil."

    * In Japan the proverb is simply regarded as a Japanese Golden Rule.
    * Some simply take the proverb as a reminder not to be snoopy, nosy and gossipy.
    * Early associations of the three monkeys with the fearsome six-armed deity Vajrakilaya link the proverb to the teaching of Buddhism that if we do not hear, see or talk evil, we ourselves shall be spared all evil. This may be considered similar to the English proverb "Speak of the Devil - and the devil appears."
    * Others believe the message is that a person who is not exposed to evil (through sight or sound) will not reflect that evil in their own speech and actions.
    * Today "See no evil, hear no evil, speak no evil" is commonly used to describe someone who doesn't want to be involved in a situation, or someone turning a willful blind eye to the immorality of an act in which they are involved.

[edit] Other representations

Whatever the origin and meaning of "see no evil, hear no evil, speak no evil," it is one of the most visual phrases in existence. For many, especially in the western world, the proverb is strongly associated with the Three Wise Monkeys.

They have also been a motif in pictures, e.g., ukiyo-e, Japanese woodblock printings, by Keisai Eisen. Today they are known throughout Asia and in the Western world.

Mahatma Gandhi's one notable exception to his lifestyle of non-possession was a small statue of the three monkeys. Today, a larger representation of the three monkeys is prominently displayed at the Sabarmati Ashram in Ahmedabad, Gujarat, where Gandhi lived from 1915-1930 and from where he departed on his famous salt march.