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My Account Account Help Help Gift Gift Subscription Subscription Subscribe Subscribe Login Login Bd Bd No No Teacher Teacher of of Zen Zen by by Norman Norman Fischer Fischer October October Click Click to to share share on on Facebook Facebook Opens Opens in in new new window window Click Click to to share share on on Twitter Twitter Opens Opens in in new new window window Click Click to to share share on on Pinterest Pinterest Opens Opens in in new new window window Click Click to to share share on on Reddit Reddit Opens Opens in in new new window window In In Zen Zen wisdom wisdom comes comes from from personal personal experience experience Everyone Everyone is is a a student student even even the the teachers teachers One One of of my my favorite favorite Zen Zen stories stories is is about about teachers teachers The The great great Zen Zen teacher teacher Huangbo Huangbo strides strides into into the the hall hall and and says says to to the the assembled assembled monastics monastics You You people people are are all all dreg dreg slurpers slurpers If If you you go go on on like like this this when when will will you you ever ever see see today today Don Don t t you you know know that that in in all all of of China China there there are are no no teachers teachers of of Zen Zen A A monastic monastic comes comes forward forward and and says says to to him him Then Then what what about about all all those those people people like like you you who who set set up up Zen Zen places places that that students students flock flock to to like like birds birds Huangbo Huangbo replies replies I I don don t t say say there there is is no no Zen Zen only only that that there there are are no no teachers teachers As As an an independent independent minded minded some some would would say say stubborn stubborn person person I I find find this this story story appealing appealing I I have have never never been been attracted attracted to to Zen Zen masters masters or or gurus gurus powerful powerful and and charismatic charismatic spiritual spiritual guides guides There There may may or or may may not not actually actually be be such such special special people people but but in in any any case case I I have have never never been been interested interested in in them them I I assume assume that that I I know know what what I I need need to to know know for for living living my my life life and and that that when when I I need need to to know know more more I I will will find find it it out out for for myself myself No No wisdom wisdom or or experience experience that that isn isn t t my my own own is is worthwhile worthwhile So So I I have have asked asked myself myself what what s s the the point point of of spiritual spiritual teachers teachers What What benefit benefit could could possibly possibly be be gained gained from from hanging hanging around around some some supposed supposed sage sage if if somebody somebody else else s s enlightenment enlightenment is is never never going going to to rub rub off off on on me me When When I I began began my my Zen Zen study study I I wanted wanted to to learn learn how how to to do do zazen zazen so so I I could could find find out out firsthand firsthand what what Zen Zen was was all all about about I I was was happy happy to to listen listen to to talks talks and and instructions instructions that that might might help help orient orient me me to to the the practice practice But But the the idea idea that that following following a a Zen Zen teacher teacher and and hanging hanging on on his his every every word word and and deed deed in in those those days days Zen Zen teachers teachers were were men men would would somehow somehow help help me me become become enlightened enlightened seemed seemed not not only only unappealing unappealing but but also also wrong wrong Practice Practice doesn doesn t t mean mean only only formal formal practice practice that that happens happens in in temples temples and and meditation meditation halls halls It It means means understanding understanding and and living living a a human human life life among among others others My My thoughts thoughts resonated resonated with with Huangbo Huangbo s s there there is is Zen Zen but but there there are are no no teachers teachers of of Zen Zen Of Of course course people people with with credentials credentials set set up up shop shop and and welcome welcome students students We We all all need need some some structure structure and and a a place place to to practice practice But But the the teacher teacher can can t t teach teach you you Your Your practice practice is is up up to to you you Good Good old old American American individualism individualism I I believed believed it it so so much much that that I I had had no no interest interest whatsoever whatsoever in in encountering encountering teachers teachers though though at at the the time time there there were were several several storied storied Asian Asian Buddhist Buddhist teachers teachers in in America America Though Though I I first first came came to to San San Francisco Francisco Zen Zen Center Center in in the the summer summer of of about about a a year year and and a a half half before before the the passing passing of of the the center center s s great great founder founder Shunryu Shunryu Suzuki Suzuki Roshi Roshi I I made made no no effort effort to to hear hear him him speak speak never never saw saw him him and and was was not not interested interested in in attending attending his his funeral funeral nor nor the the installation installation of of his his successor successor the the first first American American Zen Zen master master that that preceded preceded it it Looking Looking back back at at this this now now I I see see it it as as a a missed missed opportunity opportunity But But that that s s how how I I was was at at the the time time All All this this might might imply imply that that I I was was a a rebellious rebellious Zen Zen student student But But I I wasn wasn t t I I had had no no problem problem respecting respecting my my teachers teachers listening listening to to their their talks talks going going for for regularly regularly scheduled scheduled interviews interviews To To reflexively reflexively rebel rebel challenge challenge or or deny deny a a teacher teacher is is to to set set up up a a teacher teacher in in your your mind mind who who fulfills fulfills the the ideal ideal requirements requirements the the teacher teacher in in front front of of you you is is failing failing to to fulfill fulfill If If you you feel feel compelled compelled to to rebel rebel it it is is probably probably because because you you actually actually do do believe believe in in an an idealized idealized almighty almighty Zen Zen master master I I had had no no such such belief belief and and no no such such compulsion compulsion I I was was at at the the Zen Zen Center Center to to study study Zen Zen I I had had my my reasons reasons for for wanting wanting to to do do that that Since Since the the teachers teachers were were in in charge charge I I would would cooperate cooperate with with them them But But whatever whatever benefit benefit or or understanding understanding or or enlightenment enlightenment I I got got was was my my own own affair affair No No one one else else could could give give it it to to me me or or even even lead lead me me to to it it I I recount recount all all this this not not because because I I entirely entirely agree agree with with it it now now but but to to give give a a sense sense of of how how I I was was thinking thinking about about teachers teachers and and Zen Zen practice practice in in my my early early years years I I certainly certainly did did not not think think that that I I would would become become a a Zen Zen teacher teacher myself myself My My thought thought was was simply simply to to get get what what I I needed needed from from the the practice practice and and move move on on with with my my vague vague life life as as a a poet poet surviving surviving somehow somehow My My wife wife Kathie Kathie and and I I were were ordained ordained as as Zen Zen priests priests in in because because our our teacher teacher required required us us to to either either do do that that and and continue continue to to practice practice at at the the center center full full time time or or move move on on and and get get a a life life we we had had two two children children by by then then We We weren weren t t ready ready to to go go so so we we agreed agreed to to ordain ordain a a step step Kathie Kathie was was much much more more ready ready for for than than I I was was but but I I managed managed In In when when my my teacher teacher offered offered me me shiho shiho dharma dharma transmission transmission which which would would give give me me full full ordination ordination as as a a Soto Soto Zen Zen priest priest I I was was surprised surprised In In those those days days in in American American Zen Zen shiho shiho was was rare rare though though it it was was not not rare rare in in Japan Japan People People presumed presumed that that only only deeply deeply enlightened enlightened people people could could receive receive it it which which is is why why I I was was surprised surprised Nevertheless Nevertheless I I went went ahead ahead with with the the process process and and became became a a Zen Zen teacher teacher a a role role I I found found at at first first disturbing disturbing being being so so ill ill prepared prepared and and ill ill suited suited for for it it But But eventually eventually thinking thinking of of Huangbo Huangbo I I came came to to accept accept the the social social designation designation Zen Zen priest priest or or Zen Zen teacher teacher and and since since then then I I have have done done my my best best to to try try to to help help people people practice practice There There is is more more to to no no teachers teachers of of Zen Zen than than meets meets the the eye eye I I still still believe believe that that students students are are responsible responsible for for their their own own practice practice and and their their own own awakening awakening No No one one can can communicate communicate a a truth truth worth worth knowing knowing the the only only worthwhile worthwhile truth truth is is the the one one you you find find uniquely uniquely for for your your own own life life On On the the other other hand hand Zen Zen is is not not Lone Lone Ranger Ranger practice practice Zen Zen teachers teachers are are important important to to the the practice practice as as the the tradition tradition certainly certainly indicates indicates and and experience experience proves proves Yes Yes there there are are no no Zen Zen teachers teachers because because Zen Zen isn isn t t a a teachable teachable subject subject matter matter or or skill skill There There are are things things to to be be learned learned such such as as Zen Zen liturgy liturgy how how to to comport comport one one s s self self in in a a zendo zendo and and how how to to strike strike a a proper proper bell bell at at a a proper proper time time but but it it is is clear clear that that Zen Zen itself itself while while not not exactly exactly something something other other than than these these things things isn isn t t the the same same as as them them Zen Zen is is much much more more slippery slippery than than that that The The Heart Heart Sutra Sutra says says All All dharmas dharmas are are empty empty Zen Zen is is empty empty empty empty of of content content empty empty of of doctrine doctrine style style or or faith faith that that can can be be codified codified and and defined defined So So what what is is there there to to teach teach No No one one can can communicate communicate a a truth truth worth worth knowing knowing the the only only worthwhile worthwhile truth truth is is the the one one you you find find uniquely uniquely for for your your own own life life On On the the other other hand hand Zen Zen is is not not Lone Lone Ranger Ranger practice practice But But yes yes there there are are Zen Zen teachers teachers because because Zen Zen practice practice is is not not nothing nothing real real transformation transformation occurs occurs Zen Zen teachers teachers can can t t show show you you how how to to effect effect this this transformation transformation they they cannot cannot cause cause it it to to happen happen in in you you and and they they are are not not masters masters of of it it no no one one could could be be a a master master of of an an indefinable indefinable empty empty feeling feeling for for living living But But they they do do play play an an essential essential role role In In the the ordinary ordinary educational educational model model there there are are teachers teachers who who teach teach students students who who learn learn subject subject matter matter standards standards of of knowledge knowledge and and an an educational educational institution institution that that contains contains and and certifies certifies the the educational educational process process While While in in some some ways ways Zen Zen might might look look like like this this in in fact fact Zen Zen is is not not an an educational educational process process but but rather rather a a transformational transformational one one in in which which both both teacher teacher and and student student fully fully engage engage each each playing playing his his or or her her proper proper role role The The process process itself itself effects effects the the transformation transformation Think Think of of it it as as a a machine machine with with many many moving moving parts parts that that interact interact in in a a complex complex system system each each part part affecting affecting every every other other part part No No one one part part teaches teaches while while another another learns learns Yet Yet run run the the machine machine for for a a while while and and something something happens happens a a product product is is produced produced in in this this case case a a seasoned seasoned Zen Zen practitioner practitioner who who embodies embodies in in his his or or her her own own unique unique way way the the values values the the commitments commitments and and mostly mostly the the feeling feeling and and vision vision of of a a life life of of practice practice So So it it s s just just as as Huangbo Huangbo says says there there is is Zen Zen but but strictly strictly speaking speaking no no teachers teachers although although yes yes the the machine machine won won t t turn turn unless unless all all the the parts parts function function fully fully in in their their proper proper places places The The teacher teacher not not actually actually teaching teaching anything anything must must occupy occupy his his or or her her place place in in the the process process Another Another analogy analogy might might be be a a mandala mandala each each element element has has its its crucial crucial place place in in the the overall overall design design but but no no element element is is sovereign sovereign Only Only the the overall overall design design matters matters So So yes yes in in just just this this way way teachers teachers are are important important In In order order to to effectively effectively take take his his or or her her place place in in the the pattern pattern the the teacher teacher ideally ideally has has certain certain capacities capacities Faith Faith in in the the practice practice especially especially And And not not just just enthusiastic enthusiastic faith faith but but faith faith grounded grounded in in experience experience over over time time faith faith that that is is not not only only spoken spoken of of but but also also demonstrated demonstrated in in action action Experience Experience in in the the lived lived reality reality of of the the practice practice is is the the source source of of this this kind kind of of faith faith that that certain certain knowing knowing to to the the very very bones bones that that the the practice practice is is the the truest truest way way to to live live Practice Practice doesn doesn t t mean mean only only formal formal practice practice that that happens happens in in temples temples and and meditation meditation halls halls It It means means understanding understanding and and living living a a human human life life among among others others Meditation Meditation is is fairly fairly new new in in Western Western culture culture and and naturally naturally we we have have overemphasized overemphasized it it romanticizing romanticizing the the mystical mystical experiences experiences intensive intensive meditation meditation can can produce produce Such Such experiences experiences are are just just a a matter matter of of course course They They are are among among the the least least important important things things for for a a teacher teacher to to have have experienced experienced but but any any Zen Zen teacher teacher will will have have experienced experienced many many such such things things Sit Sit there there long long enough enough and and everything everything is is bound bound to to occur occur But But it it isn isn t t the the experiences experiences that that matter matter as as much much as as the the folding folding of of them them into into a a whole whole life life and and a a whole whole view view What What benefit benefit could could possibly possibly be be gained gained from from hanging hanging around around some some supposed supposed sage sage if if somebody somebody else else s s enlightenment enlightenment is is never never going going to to rub rub off off on on me me But But even even this this depth depth of of faith faith though though essential essential and and basic basic is is not not sufficient sufficient Ideally Ideally a a Zen Zen teacher teacher is is also also willing willing and and able able to to share share life life completely completely with with others others This This takes takes a a wide wide and and deep deep acceptance acceptance of of and and interest interest in in the the many many wily wily and and wild wild manifestations manifestations of of the the human human heart heart that that arise arise in in the the course course of of practice practice over over time time Practice Practice with with people people for for a a while while and and you you will will bear bear witness witness to to births births deaths deaths marriages marriages divorces divorces love love affairs affairs enlightenment enlightenment experiences experiences endless endless tears tears tragic tragic illnesses illnesses angry angry feuds feuds breaches breaches collapses collapses and and surprises surprises of of all all sorts sorts A A Zen Zen teacher teacher will will eventually eventually live live through through with with others others almost almost everything everything human human beings beings perpetrate perpetrate so so he he or or she she needs needs long long patience patience deep deep forbearance forbearance and and forgiveness forgiveness and and a a healthy healthy sense sense of of the the immense immense tragedy tragedy and and beauty beauty of of human human life life The The more more the the teacher teacher has has an an idea idea of of Zen Zen that that students students must must conform conform to to the the more more everyone everyone teacher teacher included included will will suffer suffer if if not not at at first first then then later later on on as as people people who who were were initially initially inspired inspired by by that that idea idea come come to to feel feel oppressed oppressed or or even even betrayed betrayed by by it it No No doubt doubt there there are are many many important important skills skills people people would would like like their their Zen Zen teachers teachers to to have have but but deep deep faith faith and and a a willingness willingness to to share share your your life life honestly honestly are are the the core core of of what what I I have have come come to to feel feel is is most most important important after after having having been been in in this this business business a a long long time time But But I I have have also also seen seen Zen Zen teachers teachers who who seem seem seriously seriously lacking lacking in in these these capacities capacities still still be be of of benefit benefit to to others others There There seem seem to to be be no no universal universal prescriptions prescriptions in in Zen Zen or or in in life life Zen Zen practice practice is is dialogic dialogic interactive interactive Compared Compared to to other other forms forms of of Buddhism Buddhism it it is is classically classically together together practice practice In In a a formal formal Zen Zen meal meal for for instance instance everyone everyone starts starts and and ends ends together together In In Zen Zen walking walking meditation meditation everyone everyone walks walks together together in in single single file file evenly evenly spaced spaced Meditation Meditation is is done done side side by by side side in in a a hall hall with with each each period period of of meditation meditation starting starting and and ending ending with with everyone everyone together together The The form form of of the the characteristic characteristic literature literature is is also also dialogic dialogic with with short short verbal verbal or or nonverbal nonverbal encounters encounters between between teachers teachers and and disciples disciples or or disciples disciples and and disciples disciples presenting presenting rough rough and and tumble tumble back back and and forth forth conversations conversations in in which which the the teachings teachings are are explored explored not not so so much much discursively discursively but but dynamically dynamically using using as as few few words words as as possible possible And And one one of of the the characteristic characteristic and and essential essential Zen Zen practices practices is is the the one one on on one one meeting meeting with with the the teacher teacher which which is is viewed viewed not not as as reporting reporting in in or or asking asking for for advice advice but but as as dharma dharma encounter encounter a a chance chance to to meet meet oneself oneself by by meeting meeting another another Given Given this this radical radical together together style style it it s s clear clear that that a a Zen Zen teacher teacher has has to to be be ready ready all all the the time time to to let let go go of of his his life life and and enter enter the the life life of of the the other other This This deep deep mutuality mutuality is is the the essence essence of of the the Zen Zen process process It It s s been been wonderful wonderful training training for for a a stubborn stubborn person person like like myself myself softening softening me me considerably considerably over over the the years years and and expanding expanding my my horizons horizons But But it it took took me me a a while while to to be be ready ready for for this this or or even even to to know know that that it it was was required required Soon Soon after after my my shiho shiho ceremony ceremony in in I I read read a a line line in in one one of of Thich Thich Nhat Nhat Hanh Hanh s s books books to to the the effect effect that that if if you you can can t t find find a a true true teacher teacher it it is is best best not not to to study study This This tangled tangled me me up up for for a a while while in in the the net net of of my my unacknowledged unacknowledged preconceptions preconceptions about about Zen Zen teachers teachers I I found found it it very very upsetting upsetting because because it it seemed seemed to to imply imply some some exalted exalted state state of of being being a a true true teacher teacher a a state state unknown unknown to to me me Yet Yet here here I I was was one one of of the the few few American American Zen Zen people people in in those those days days with with full full dharma dharma transmission transmission and and what what did did I I think think I I was was doing doing It It took took me me a a few few uncomfortable uncomfortable years years to to finally finally catch catch up up with with Thich Thich Nhat Nhat Hanh Hanh to to ask ask him him about about this this and and he he told told me me something something like like Don Don t t worry worry we we all all help help each each other other The The one one day day person person helps helps the the one one who who just just came came in in the the door door The The five five year year person person helps helps the the one one year year person person Each Each one one helps helps according according to to his his experience experience That That made made me me feel feel much much better better Still Still it it took took me me years years to to feel feel comfortable comfortable in in the the teacher teacher s s seat seat And And being being a a so so called called Zen Zen teacher teacher is is in in many many ways ways literally literally that that feeling feeling comfortable comfortable in in the the seat seat you you are are sitting sitting in in facing facing the the altar altar at at the the front front of of the the zendo zendo For For a a while while I I was was unconsciously unconsciously caught caught by by the the idea idea that that I I was was supposed supposed to to be be someone someone that that others others expected expected me me to to be be and and I I couldn couldn t t help help but but strain strain a a bit bit to to be be that that person person But But the the truth truth is is there there was was no no one one in in particular particular I I needed needed to to be be A A formal formal Zen Zen talk talk isn isn t t conceived conceived of of as as a a lecture lecture on on Zen Zen it it s s called called presenting presenting the the shout shout that that is is expressing expressing the the teaching teaching just just by by speaking speaking in in your your own own voice voice I I have have always always appreciated appreciated the the fact fact that that when when you you give give a a Zen Zen talk talk you you make make three three prostrations prostrations to to the the Buddha Buddha before before and and after after the the talk talk These These bows bows are are meant meant to to indicate indicate that that it it isn isn t t exactly exactly you you giving giving the the talk talk The The Buddha Buddha is is giving giving the the talk talk using using your your body body and and voice voice Bowing Bowing is is praying praying to to Buddha Buddha to to help help you you do do as as good good a a job job at at channeling channeling him him as as you you possibly possibly can can with with the the faith faith that that whatever whatever you you say say right right or or wrong wrong will will be be of of some some use use if if you you are are sincere sincere and and try try your your best best After After some some years years I I came came to to see see that that this this applied applied to to anything anything I I did did as as a a Zen Zen teacher teacher if if I I was was honest honest tried tried my my best best followed followed precepts precepts and and didn didn t t pretend pretend to to be be anyone anyone everything everything would would be be okay okay This This sounds sounds simple simple minded minded enough enough and and it it is is but but it it is is actually actually not not so so easy easy to to do do And And what what does does everything everything would would be be okay okay actually actually mean mean It It certainly certainly doesn doesn t t mean mean that that things things won won t t ever ever go go wrong wrong In In fact fact things things will will certainly certainly go go wrong wrong Maybe Maybe another another capacity capacity a a Zen Zen teacher teacher should should develop develop is is the the resilience resilience and and breadth breadth of of view view that that will will enable enable her her to to live live with with the the fact fact that that she she is is going going to to fail fail At At least least this this has has been been my my experience experience Occupying Occupying the the teacher teacher gear gear in in the the whirling whirling Zen Zen machine machine requires requires that that you you receive receive everything everything with with an an open open heart heart and and have have the the willingness willingness and and stamina stamina to to take take full full responsibility responsibility for for each each and and every every relationship relationship you you enter enter which which means means to to care care and and try try your your best best to to help help In In the the end end I I know know I I ll ll never never get get it it right right Sometimes Sometimes getting getting it it wrong wrong is is the the best best thing thing anyway anyway People People come come to to Zen Zen practice practice as as they they do do to to any any spiritual spiritual practice practice with with plenty plenty of of human human needs needs They They come come with with trust trust mistrust mistrust and and hidden hidden expectations expectations Of Of course course the the Zen Zen teacher teacher an an imperfect imperfect human human being being is is going going to to disappoint disappoint a a fair fair number number of of them them Some Some will will be be disappointed disappointed on on the the first first day day others others only only after after many many decades decades You You the the teacher teacher will will misunderstand misunderstand them them and and they they will will misunderstand misunderstand you you You You will will say say and and do do things things that that are are hurtful hurtful even even if if you you never never intended intended to to Meaning Meaning to to straighten straighten someone someone out out always always a a dubious dubious proposition proposition you you will will completely completely botch botch the the job job reinforcing reinforcing the the behavior behavior or or view view you you were were trying trying to to soften soften Students Students who who have have practiced practiced faithfully faithfully with with you you for for years years will will realize realize it it has has all all been been wrong wrong and and leave leave creating creating confusion confusion and and dissension dissension Your Your public public words words and and actions actions will will in in being being variously variously understood understood and and misunderstood misunderstood create create confusion confusion among among sangha sangha members members who who will will act act out out their their confusion confusion in in sometimes sometimes painful painful ways ways You You will will have have all all kinds kinds of of complicated complicated and and contradictory contradictory feelings feelings about about people people who who come come to to practice practice with with you you loving loving them them worrying worrying about about them them dreading dreading them them seeing seeing them them make make terrible terrible mistakes mistakes you you can can t t prevent prevent watching watching as as they they manipulate manipulate you you and and set set you you up up for for all all sorts sorts of of falls falls In In the the end end you you will will realize realize you you can can t t help help them them at at all all and and will will have have to to watch watch them them suffer suffer or or watch watch them them make make you you suffer suffer and and maintain maintain your your composure composure even even so so I I have have spoken spoken to to many many Zen Zen teachers teachers who who are are trying trying hard hard to to get get better better at at what what they they do do to to see see where where they they make make mistakes mistakes and and to to correct correct those those mistakes mistakes maybe maybe even even to to get get some some psychological psychological or or other other training training so so they they can can understand understand the the various various twisted twisted ways ways students students sometimes sometimes present present themselves themselves I I have have learned learned from from commiserating commiserating with with other other teachers teachers something something I I think think is is essential essential and and from from my my many many mistakes mistakes Ultimately Ultimately I I think think Zen Zen teachers teachers can can no no more more learn learn than than teach teach Each Each situation situation each each person person is is unique unique and and one one s s own own response response at at that that time time to to that that person person must must and and will will inevitably inevitably be be unique unique I I always always trust trust my my response response and and am am of of course course willing willing to to change change or or be be corrected corrected when when proven proven wrong wrong But But in in the the end end I I know know I I ll ll never never get get it it right right Sometimes Sometimes getting getting it it wrong wrong is is the the best best thing thing anyway anyway It It s s true true that that everything everything always always turns turns out out okay okay When When you you really really trust trust the the process process of of the the practice practice more more than than you you trust trust your your limited limited self self the the limited limited sangha sangha or or what what happens happens in in the the short short run run you you realize realize that that the the magic magic of of the the practice practice is is much much stronger stronger than than you you thought thought It It is is not not limited limited to to what what you you or or anyone anyone says says or or does does it it is is not not limited limited to to meditation meditation or or what what takes takes place place in in meditation meditation halls halls or or on on temple temple grounds grounds I I have have seen seen how how after after leaving leaving a a place place of of practice practice in in a a huff huff or or not not in in a a huff huff students students lives lives miraculously miraculously turn turn around around sometimes sometimes five five ten ten or or twenty twenty years years later later because because of of unexpected unexpected circumstances circumstances that that Buddha Buddha somehow somehow placed placed in in the the middle middle of of their their lives lives long long after after they they left left Sometimes Sometimes the the perfect perfect priest priest you you thought thought you you were were ordaining ordaining needs needs to to fall fall apart apart leave leave and and go go through through many many ups ups and and downs downs for for decades decades before before she she finally finally emerges emerges as as the the Buddha Buddha you you always always knew knew she she was was Or Or the the wreck wreck of of a a human human being being who who was was so so disruptive disruptive and and annoying annoying and and hopeless hopeless comes comes back back to to visit visit you you decades decades later later shining shining with with love love And And the the crazy crazy mixed mixed up up young young woman woman who who seemed seemed headed headed for for certain certain doom doom returns returns with with her her three three lovely lovely children children grateful grateful for for the the practice practice she she seemed seemed to to have have resisted resisted mightily mightily at at the the time time Seeing Seeing things things like like this this happen happen over over and and over over again again you you do do come come round round finally finally to to trusting trusting the the practice practice and and life life This This helps helps you you trust trust yourself yourself and and the the basic basic goodness goodness of of everyone everyone you you practice practice with with The The secret secret ingredient ingredient in in teaching teaching Zen Zen it it turns turns out out is is the the brilliant brilliant spark spark of of human human goodness goodness in in each each person person Practice Practice awakens awakens it it and and it it does does the the rest rest on on its its own own eventually eventually You You the the teacher teacher just just have have to to be be willing willing to to be be there there and and be be surprised surprised Click Click to to share share on on Facebook Facebook Opens Opens in in new new window window Click Click to to share share on on Twitter Twitter Opens Opens in in new new window window Click Click to to share share on on Pinterest Pinterest Opens Opens in in new new window window Click Click to to share share on on Reddit Reddit Opens Opens in in new new window window NormanFischer NormanFischer jpg jpg sized sized x x jpg jpg About About Norman Norman Fischer Fischer Norman Norman Fischer Fischer is is the the founder founder of of the the Everyday Everyday Zen Zen Foundation Foundation His His most most recent recent book book is is The The World World Could Could Be Be Otherwise Otherwise Imagination Imagination and and the the Bodhisattva Bodhisattva Path Path Topics Topics Buddhadharma Buddhadharma Spring Spring Norman Norman Fischer Fischer Teachings Teachings Zen Zen Related Related Posts Posts Hands Hands The The Miracle Miracle of of Everyday Everyday 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