THE FIVE STAGES OF SPRITUAL PRACTICE

“The Most Excellent Mirror Samadhi”: Parte I

Introduction: THE FIVE STAGES OF SPRITUAL PRACTICE 

Ozmo Piedmont, Ph.D.

In his book, BUDDHA RECOGNIZES BUDDHA, Rev. Master Daishin Morgan, a disciple of Rev. Master Jiyu-Kennett, the founder of our Order of Buddhist Contemplatives, describes the 5 stages of spiritual practice as it is presented in a scripture of great importance to our tradition of Soto Zen Buddhism, which is entitled, “The Most Excellent Mirror Samadhi”, written by the Master Tozan in the 9th century of this our current era.  Utilizing the poetic symbolism of a mirror, it describes the Absolute in relation to the relative, or rather, the relation of the individual to the Cosmic Buddha.   In his analysis, Rev. Master Morgan advises us that we shouldn’t try to identify where we are in the series of stages, since all 5 stages are functioning in us from the beginning of our spiritual practice, with an emphasis more on one than the other, besides the fact that in Dogen’s “Rules for Meditation” we are told that “this practice is not something that is done in stages; it is simply the lawful gateway to carefree peace.”  Zen is a discipline of sudden Enlightenment, since from the beginning of the practice of meditation there is the mind of our Buddha nature expressing itself, in which the practice is Enlightenment itself.  However, we have to practice continually in order to realize this Reality, and see how it applies to our lives.  The five stages of spiritual development are: 1. THE ABSOLUTE CALLS TO THE RELATIVE; 2. THE RELATIVE ANSWERS THE ABSOLUTE; 3. THE ABSOLUTE AND THE RELATIVE MEET; 4. THE ABSOLUTE ONLY; and 5. THE RETURN TO THE  WORLD. 

1. THE ABSOLUTE CALLS TO THE RELATIVE

The first stage is about the discovery of the necessity to practice spiritually in order to overcome suffering.  One begins to look inside, realizing that we are responsible for our own problems.  Somehow we must find a way to live better, becoming open to question everything, and more importantly, to find help.  We realize that perhaps we were wrong in our conclusions and the ways we led our lives.  If I was wrong in the past, it could be now time to leave my own opinions aside, being now ready to receive guidance from others, including the Sangha, a teacher, and the Universe itself, in order to find peace. It is in its core a lesson of how to love without desire.  It is also a lesson that everything we are looking for in life can be found right here, inside of ourselves, right in the present.  Now, instead of looking for endless proofs confirming that the Infinite exists, we are now ready to receive the Truth directly in our hearts, listening now to the call of the Absolute. 

2. THE RELATIVE ANSWERS THE ABSOLUTE

In the second stage, one commits him/herself to practice, following the Noble Eightfold Path, and with the intention to practice the Precepts.  Now we are actively on the path of studying the causes of suffering and learning how to eliminate them.  We begin now to do what is good without attaching ourselves to greed, anger, and confusion.  This stage can be very lone, sometimes called “the long littleness.”  It is the time when one must face all of one’s doubts, one’s patterns of errors, and the resistance one has to change one’s old conditioned and damaging habits in our daily lives.  Often at this time we distract ourselves with substitutions for the real study, with less profitable undertakings, such as erudition, intellectualization, and pedantries.  But eventually we realize that there are no short cuts, that one must face him or herself and do the work in our natural and daily lives.

3.  THE ABSOLUTE AND THE RELATIVE MEET  

In the third stage, the personal sense of separation from the Infinite now dissolves.  The commitment to follow the spiritual path grows even more.  One comes to trust more and more in the compassion and wisdom of the Infinite as fundamental aspects of the Universe.  One begins to see one’s true nature within, resulting in what is called Kensho, which may manifest suddenly or, for most practitioners, very slowly over a long time, as a profound experience of reality based on Buddha nature.    Now the worries disappear and one is filled with gratitude and appreciation.  One now experiences all acceptance and equanimity.  One no the longer attaches to anything, including the experience of Kensho.  One finds the true Self, and at the same time one empties oneself, knowing that one doesn’t know anything.  One just gets on with the work of each day to eliminate all the causes of suffering for oneself and others.   

4.        THE ABSOLUTE ALONE   

In the fourth stage, one reaches a profound understanding of emptiness.  There is now no little “self” that knows anything.  The Universe is completing itself in each and every moment.  One eliminates greed and desire completely from one’s mind.  One sees everything as the unfolding of conditions in the world which are asking for direct responses of compassion.  One experiences the “self” as empty, only doing that which needs to be done in each moment.  One sees the fullness in everything, the fullness of emptiness.  

5.        THE RETURN TO THE WORLD  

In the fifth stage, one begins to work as a bodhisattva, committed to the wellbeing of all beings, expressing kindness to everyone.  The idea of a little self has now disappeared, and one discovers that everything is empty and pure.  One makes an effort to embrace and value the whole world just as it is.   

Understanding the five stages of spiritual development, now one is ready to consider the scripture “The Most Excellent Mirror Samadhi.”  It is an Enlightenment poem of transmission from teacher to student.  It is a poem that shows how the Infinite, or the Cosmic Buddha, is right inside of every one of us.  The image of a “mirror” in the poem represents Zazen, or Serene Reflection Meditation as it is known in our school of Soto Zen.   Rev. Master Daishin Morgan says that one should not do Zazen in order to reach Enlightenment, but rather it is actually the mind of Buddha expressing itself in that moment.  One cannot grasp this mind of Zazen.  One can only give oneself to this mind, which in its core is Buddha Nature.    The mirror of Zazen reflects everything just as it is, recognizing the individuality of each person, while every reflected image is never separate from the mirror itself.  In fact, the mirror is the Absolute manifesting itself as the individual in the act of doing Zazen.  The mirror and its reflections are not two separate things, since one depends upon the other, and at the same time the two are distinct aspects of the unity.  

The word “Samadhi” in the title is a symbol for the activity of the mirror of Zazen helping to purify our Karma.  The only thing that it is necessary to do is to let the greed, hate, and confusion to be reflected  in the mirror of Zazen, allowing the mirror to do all the work of purification.  Samadhi is the state where one totally gives oneself to the mirror, including all our greed, anger and confusion, the three poisons that block the direct experience of our Buddha Nature. 

In Zazen, everything is reflected in the mind, and using mindfulness, we observe it without reacting in any way, without rejecting the image, nor attaching to it.  This includes thoughts, sensations, emotions, and feelings.  In the act of allowing everything to enter in our mind, including memories of the past, our karma, and our pain, the fact that we do not attach nor reject anything, we are trusting the Infinite to rectify and cure our illness.   One gives oneself completely to the Absolute, and we let the Infinite carry us, clean us, and purify us.  Then we give ourselves completely to the guidance of the Infinite in our lives, following It’s counsel showing us what it is good to do in every moment.  Seeing things as they are, we give ourselves to the Absolute, and following the advice of THAT, we do our spiritual work. 

In “The Most Excellent Mirror Samadhi” part II, it will be shown how the Absolute and the Relative are found in each moment, along with the value of faith, and then how one attains the overcoming of suffering which results in our salvation.