This talk explores Buddha nature as the wholeness obscured by afflictions, self-centered stories, and habitual reactivity. Drawing on teachings about contingency, the Noble Path, and daily practice, it considers how awareness helps us recognize the causes of suffering, stop feeding old patterns, and remain present amid uncertainty.

What does it mean to live an awakened life, to live in an awakened way? How do we bring our practice and the Dharma teachings into our everyday lives? How do we realize or actualize our practice in the world? Fortunately for all of us, the Buddha and our many ancestors left us a great treasure trove in the many Dharma teachings, sutras, and commentaries that have been handed down for generations. Those teachings are like a guide-map for us, not simply instructing us on exactly what to do, but rather pointing the way toward our own discovery of living an awakened life.

This teaching explores right view as the foundation of the Noble Eightfold Path: seeing suffering, impermanence, causation, and personal responsibility clearly rather than seeking happiness through attachment and control. Drawing on Buddhist teachings, contemporary reflections, and personal stories, it presents right view as a fluid, embodied practice of meeting each moment honestly and responding with greater acceptance and skillfulness.

As we move through this life, we tend to exchange old stories for new ones, but always there is a backdrop of old fears like a shadow that haunts us. In order to fully mature, we need to see through these stories, to identify and come to grips with our maladapted behaviors and strategies. Zen practice helps us to surface our perceived shortcomings, and engage the process of transforming them. We commit to sharing our lives and relationships in more ethical and appropriate ways and behaviors.

In its 2,600-year history, from the time of the Buddha to the present day, Buddhism has grown from a tiny religious community in northern India into a movement that now spans the globe. It has shaped the development of civilizations in India and Southeast Asia and had a major influence on the civilizations of China, Tibet, Korea, and Japan; and today has become a major part of the multi-religious world of Europe and North America. It is a story of the Buddha himself, and the story of generations of people who have used the model of the Buddha's life to shape not only their own but the societies in which they live.

Studying sutras is one way to awaken this heart/ mind. this big mind as Shunryu Suzuki calls it. And the same goes for our ability to embrace moment to moment awareness.. This moment that is free of description and temptations. In my own practice, the floor has become the greatest anchor…as my eyes fluctuate between closed and partially open the moment I look at the floor, it lifts the haze of the imaginary space, hurling me back to reality. Likewise, when we study sutras as a spiritual practice, the principles of these prayers began to infiltrate our lives and inform us of a different way of being that we can engage. I must engage it. I cannot just think about it. But the thinking is an important beginning. There is no one-sided practice… that is just more wanting mind.

We have largely been conditioned to believe that we need to constantly push ourselves very hard and make strenuous efforts to attain, achieve, or become this or that. We often bring this same mentality to our spiritual practice, believing that we must make strenuous efforts to awaken and realize our true nature. Dogen Zenji described practice as the dharma gate of ease and joy. He emphasized diligent and wholehearted effort, just sitting, not trying to become or attain anything. In Zen, this is often referred to as wise effort or effortless effort. We will examine this dharma gate of ease and joy.

This talk explores right intention, or right thought, as the second factor of the Noble Eightfold Path and emphasizes that the path is an interconnected, circular practice rather than a linear progression. Drawing on Buddhist teachings, it examines how right view gives rise to intentions of renunciation, goodwill, and non-harming, and how meditation helps us recognize and cultivate thoughts that support beneficial action.