"Does a dog have Buddha nature?" This is the first and perhaps most famous of 48 Zen koans compiled in the early 13th century in "The Gateless Gate." To the question, the Zen Master Zhaozhou responded: "Mu." Mu means "nothing." However, the sound of a cow ("mu," pronounced "moo"), is perhaps what Zhaozhou meant. Few would disagree that a dog is a physical manifestation of a certain kind of thing. Unlike a dog, Buddha nature is ambiguous; variously defined in uncertain terms. Yet, those who know Buddha nature, do not know what's a dog; for a dog is not an independent static thing. It is an interdependent and temporary facet of one thing, the now. The now is a manifestation of the soul, which is what everything is before and after it is what it is whatever it is in the now. However, from the perspective of the now, the soul is nothing, mu. As every thing is the soul, it can only said all things (such as, a dog and Buddha nature) are mu, nothing. Alternatively, moo, the sound a cow makes, is what every thing is in the now: energy in a form we can sense, but beyond certain description as every thing is everchanging. Thus, it's a fool's errand to considered whether a dog has Buddha nature....

With kindness is how things of like kind connect. When we recognize things are not different kinds of things but one kind of thing, the everything, we treat all things with kindness....

What is it now?* One day, a Zen master with a clay pot on a wooden table before him asked several students: "What is this?" Some said it was a clay pot; another said that it was an artifact; another said it was an assemblage of clay and wood; and soon there were other perspectives as well. A lively debate ensued, while the Zen master shook his head and laughed. Then, a student approached the table and threw the pot to the ground where it cracked into many pieces. An audible silence enveloped the room until the student asked: "What is it now?" The silence again filled the room as some students were shocked and others embarrassed by the aggressive arrogance of the student who shattered the clay pot. Then, the silence was shattered by laughter from the Zen master and the student. The Zen master and student laughed as they recognized the other students were like the blind men in the "Ten Men and the Elephant" parable; each embracing their personal view without doubt; especially, their collective view of what breaking the pot meant in terms of respecting their Zen Master. A pot is a pot, temporarily; as all things are everchanging. Moreover, the pot, like every thing, does not have an independent existence; it is, simply, a facet of the temporary expression of the everything. The pot can be variously described, but, ultimately, it is what it is whatever it is.   *Zen anecdote as heard/read by Bill Wisher 30+ years ago....

What is a gateless gate? "The Gateless Gate" is a 13th century compilation of 48 koans. The koans are meant to guide the way to awakening and enlightenment. The Gate is what separates us from enlightenment. The title itself is a koan, a nonsensical paradox; for how can a gate be gateless? A gate implies a separation. The Gateless Gate separates who we think we are (the self) and enlightenment (that we are one with the everything). However, the Gate is an illusion, as the Gate is gateless. That is, but for our self, we are enlightened. The Gate is a creation of our self, the perception that we are separate from all that is not our self. The separation is duality, the antithesis of enlightenment. Enlightenment dispels the illusory Gate (the self) which in turn dispels duality. Then, what remains is our oneness with the everything.   The book explains its title: "The Great Way has no gate. A thousand roads enter it. When one passes through this gateless gate, he freely walks between heaven and earth." "The Great Way" is the way to liberation (awakening and enlightenment) from the prison of our seemingly individual mind which is where the self resides. The mind creates descriptions, generalizations and stories that frame our experiences of the now, precluding us from experiencing the now as it is. The frame is the Gate. Liberation dispenses with the Gate as we realize the Gate is an illusion of our mind's creation. The illusion is the conceptual duality of yin and yang, the mundane and the divine, the self and the other, subject and object, good and bad. Enlightenment is the realization that conceptual dualities are an illusion, as they are one interdependent and interconnected thing. "A thousand roads enter it" suggests there are numerous approaches or paths that can potentially lead to enlightenment. That is,  individuals have unique dispositions which may resonate more or less with different teachings, practices or roles in life. "When one passes through this gateless gate, he freely walks between heaven and earth" means that upon liberation one can move freely between dualistic concepts and directly experience the interconnectedness and oneness of all things, wherein all distinctions between things dissolve. The Great Way leads us to enlightenment, the realization that we are the everything. It is characterized by wisdom and compassion. As the everything, we can view the universe from infinite perspectives which is the essence of wisdom. Moreover, we treat every thing as we treat ourselves (compassion), for we are the everything....

Sometime in late 1988, I found myself on a hundreds long line of people awaiting to ask for a blessing from Rebbe Menachem Mendel Schneerson, the Chabad-Lubavitch spiritual leader. As customary, the Rebbe gifted everyone on line a crisp, new US dollar bill. The gift was a sign of humility; the great Rebbe expressing gratitude to those who ventured to his house. As well, it suggested the bill recipient treat others likewise; that is, on every occasion, treat others with kindness. I imagine all those dollar bills are still around, in wallets and places of safekeeping. They are sacred mementos. My dollar I've kept in my wallet. Now, 36 years later, it has virtually disintegrated. What a loss! It would have been more valuable had I given it to someone soon after receiving it; more valuable to both me and the recipient....

Water is the face of fire. This is a family motto told to Kanako Iiyama by a family elder when she was seven. Fire, flames of ever-changing light, represents each family member's unique and short life. Water, relatively calm and cool, is the perennial face or appearance of the family. As water extinguishes fire, the face of the family trumps the uniqueness of individual family members. The motto is also a koan, a nonsensical paradox: how can things that cannot coexist, water and fire, be one thing? Perhaps the face or exterior of something is unlike its essence. Alternatively, while water and fire are seemingly independent things, they are actually interdependent and connected aspects of one thing; the expression of the everything in the now. As well, while the surface of things (water) doesn't noticeably change from how we remembered it a moment ago, the surface masks the essential nature of all things which is ever-changing (fire). Additionally, water has a reflective property which implies that in the face of water we see our self....

Does a rock have consciousness? Consciousness generally refers to the state of being aware of one's surroundings, thoughts, feelings, and sensations. It is the subjective experience of being alive and having a sense of self as apart and separate from that which is not one's self. Yet, what specifically is consciousness has been long debated by philosophers, theologians, linguists, and scientists; yet, no consensus has emerged. While the meaning of the word "rock" is universally agreed upon, it too is debatable. Is a rock truly an independent thing or a temporary illusion our eyes see in the flow of the everything? If a rock is an independent thing, it may have consciousness that is beyond our general understanding of consciousness. As an illusion, a rock does not have consciousness. Ultimately, every thing (including rocks and consciousness) is but an illusion, as all things are one thing: an expression of the everything in the now....

Who are you? I am a mountain range. I am the sea. I am the everything, but not specifically me. I am everchanging, that's who I be, not whom you think you see. I am who I am, there's nothing else to me....

A bell ringing in the empty sky. Its sound still here, after it's not. Much ringing from times now passed. Can't see the sun on a noisy day....