Warner's teacher is Master Gudo Nishijima, another very traditional Zen Buddhist. Master Nishijima recently posted a piece in opposition to "mindfulness," which Warner linked to on his blog, with his usual sharp commentary.
Here is Warner's post from Hardcore Zen:
Minfullness SchmindfullnessNow for a more thoughtful version, Master Nishijima's original post, On Mindfulness:
I'm so happy Nishijima Roshi put up this post about mindfulness. It's the May 24, 2008 posting if I've just sent you to a generic link to his blog. Anyway I'm so fed up with this whole mindfulness thing it's wonderful to see somebody else feels the same way. And, no, we never discussed this particular topic.
I've been saying lately that I want to destroy the whole cult of mindfulness that's grown up in Buddhism these days. As Nishijima points out, the word "mindfulness" has come to mean getting deeper and deeper into your own head and that's not Buddhism at all. I think I've bitched about this before. But I live in a meditation center where several teachers do their thing. I can't tell you how many times I've been in my room listening to someone rattling on about mindfulness then come out after they've gone to find they've left the door unlocked, the windows wide open, the chairs all over the place... What the hell kind of mindfulness are they studying out there?
It's such a crap word. Anyway, just a little plug for Nishijima's blog.
Dear all members of Dogen Sangha International and Dogen Sangha Groups!
This morning I have found a very important question of "Mindfulness," from Ven. Hanrei Banzan, Ireland, and I have wrote my answer to him on the Blog already, but I think that it is very important knowledge about Buddhism, that even though many people, who do not understand Buddhism on the basis of its true meaning, think that the idea of "mindfulness" is very important in understanding Buddhist. But I think that such interpretation includes very dangerous misunderstanding in it. Therefore I have been thinking for many years that we, true Buddhists, should understand the true meaning of "mindfulness," and we should never misunderstand that having "mindfulness" is a kind of True Buddhism. Because we can think that having "mindfulness" might be a concept of idealistic philosophy, and so the isolated reverence of "mindfulness" can never be Buddhist thoughts, but it is only idealistic philosophical thought.
Therefore this morning I have sent my Dogen Sangha Blog to Ven. Hanrei Banzan as follows. And I think that the problem is so important for everyone to understand True Buddhism exactly, and so I would like to send the whole information to you again.
I guess within the Soto tradition, which emphasizes zazen above all else, this may be true. But I don't think I agree. Mindfulness practice has been crucial for me in developing awareness of my thoughts and how they mislead me so often. Without mindfulness away from the cushion, I would not have made whatever small progress I have made toward realizing the true nature of mind.
Warner's post confuses responsibility with mindfulness. His complaint about the doors, windows, and chairs is not about mindfulness, it's about being irresponsible or simply lazy. Not the same thing as mindfulness practice.
Right mindfulness (often also termed Right meditation) involves bringing one's awareness back (i.e. from the past or the future) into the present moment. By residing more frequently in the present moment, practitioners begin to see both inner and outer aspects of reality. Internally, one sees that the mind is continually chattering with commentary or judgment. By noticing that the mind is continually making commentary, one has the ability to carefully notice those thoughts, seeing them for what they are without aversion or judgement. Those practicing mindfulness realize that "thoughts are just thoughts". One is free to release a thought ("let it go") when one realizes that the thought may not be concrete reality or absolute truth. Thus, one is free to observe life without getting caught in the commentary. Many "voices" or messages may speak to one within the "vocal" (discursive) mind. It is important to be aware that the messages one hears during "thinking" may not be accurate or helpful, but rather may be translations of, or departures from truth.I see this as a very useful method of increasing awareness of the illusory nature of the mind and its thoughts.
I suppose that these sectarian pissing contests are a part of Buddhism defining itself in the West, but I find them tiresome and childish. But then I am apparently not a true Buddhist according to Warner and the Soto school of Zen.
Any time one method or system thinks it is the only correct system, I tend to smell authoritarianism, and that is not something I want anything to do with.
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Dear Roshi,
In the West, from various Buddhist sources, we hear a lot about "mindfulness". It is widely considered a Buddhist practice to strive to attend to our daily tasks with an unbroken attention, which may be similar to the 'one-pointedness' developed in certain types of meditation.
What is your view on this type of practice?
Thank-you & Regards,
Hanrei.
Dear Ven. Hanrei San,
Thank you very much for you indicating the dangerous situation of concept "mindfulness."
I think that the word "mindfulness" means the state of our mind, which is very careful to mental function.
Therefore the word "mindfulness" might be a word, which is much related with idealistic philosophy.
However recently many so-called Buddhist teachers insist the importance of "mindfulness." But such a kind of attitudes might be insistence that buddhism might be a kind of idealistic philosophy.
Therefore actually speaking I am much afraid that Buddhism is misunderstood as if it was a kind of idealistic philosophy.
However we should never forget that Buddhism is not an idealistic philosophy, and so if someone in Buddhism reveres mindfulness, we should clearly recognize that he or she can never a Buddhist at all.
Gudo Wafu Nishijima