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One goes through rite of dharma combat (hossen shiki 法戰式), remains a formal requirement for attaining the rank of a fully fledged (risshin 立身) monk
One goes through rite of dharma combat (hossen shiki 法戰式), remains a formal requirement for attaining the rank of a fully fledged (risshin 立身) monk
The moon arises in the night sky but one time and its light shines everywhere
Answering a question, raising a question
Is the appropiate answer something new, or a reply
Which comes first? Question and Answer dance together
With full hearts we find each other in the darkness
Benji- Anonymous
Now hear the Shuso!
Now hear the Shuso!
Raymond Keebaugh:
Question: I think it is in the Heart Sutra, but I heard that all phenomena in their own being are empty, but this is not to say that all phenomenon are empty. What is meant by “phenomena in their own being”?
Reflection: Fantastic question. I like to think of “phenomena in their own being” as “phenomena in and of itself”. When I think of it this way, I can restate the passage from the Heart Sutra as: “In and of itself phenomena is empty, but in relation to all things phenomena is not empty”. That is to say phenomena has no separate, unchanging, eternal, independent existence. But that does not mean that phenomena are non-existent. Obviously sight and sound and taste exist. They just exist in an interdependent, constantly changing state. In this way, phenomena are not empty. This paradox of the absolute vs. the relative is the core of the Heart Sutra. Part of the paradox is that the word empty is used two different ways. One is the absolute (form is emptiness) and the other relative (emptiness is form). The absolute use of the word "empty" more closely correspond to “interconnectedness”. The relative use is the traditional definition of empty meaning “containing nothing or lacking substance or meaning”. In other words, stuff is real but don’t hold on too tight because it’s going to change.
Steven Tierney:
Question: SHUSO: In the recovery movement we say that a spiritual life is a thirst for wholeness. How does your Buddhist practice enhance your sense of wholeness and wholeheartedness.
Reflection: I love the concept of the spiritual life being a thirst for wholeness. As an addict/alcoholic, my life was sectioned off. Different people saw different sides of me and no one saw me as I fully was. As a co-dependent, much of my life was spent hiding in relationships. I was always trying to be the person others wanted as a way to hide. Practice has allowed me to integrate the different parts of myself and allow others to see me as I am, flaws and all. Much of my practice has been sitting with myself and learning who I am.
Wholeheartedness is a wonderful concept. I remember Blanche Hartman in the sewing room when I was sewing my rokasu. She was explaining the prayer that is said with each stitch: “Namu Kie Butsu”. The traditional translation means “I take refuge in Buddha”. But Blanche said she liked the translation: ”I plunge into Buddha.” This speaks to me of how to practice. One throws oneself into practice, much as you throw yourself into recovery.
Michael Wenger:
Question: How have you changed since you began practicing?
Reflection: This is a hard question. It is difficult for me to see changes in myself over time. In other people I can see changes, but I am kind of blind to myself. I think this is because change is gradual. I feel about the same as I did 13 years ago when I started practice. Even though I have a hard time seeing changes in feeling, I can see change in my actions. These changes are stark.
My recovery and my practice began at almost the same time, so I can’t really separate the effects of one from the other. What is different is that I went from daily dependence on alcohol to living drug and alcohol free. I went from being self-contained to being outwardly focused and am now devoting myself to a life of service. Between practice and recovery, I have learned to pause a little before reacting. I now take the time on a regular basis to sit and take stock of myself. I have become more attuned to my body and my emotions. I have become a better listener, a better friend and a better worker. I now live my live guided by spiritual principles. I have learned to question everything, especially my ideas, values and judgements. Most importantly though, I have become a nicer person and I scare dogs and children a little less.
Cynthia Ziegler:
Question: As a priest involved in the healing profession, how to you employ the dharma as medicine?
Reflection: I love this question. The Dharma is medicine for a sick world. It offers a way out of suffering. In my profession it permeates what we do. I work with homebound seniors and those with palliative care needs, usually people dying of cancer. Everyone in this branch of medicine that I have met has a foundation of compassion, otherwise they would be somewhere they can make more money! For me, this compassion starts with empathy. I can feel what people with life-limiting illnesses are going through because I have been there myself. But even more, I can see myself in others- be it patients, caregivers or families. I was trained in the idea of treating everyone as a customer- be it your patient, co-worker, vendor or the cashier in the cafeteria. You want everyone to leave their interaction with you with a positive feeling. I try and extend this into my life in general, knowing that sometimes I fail spectacularly. In my mind, this practice of treating others as valued customers is an expression of the Bodhisattva Vow to save all beings.
Where the Dharma really comes in is the concept of bodhichitta. This is compassion infused with the urge to do something about the suffering you see. This bodhichitta is what drives most of us in the healing profession, whether we are aware of the concept or not. This is Dharma in action, and, along with Recovery, the fundamental area of practice for me.
Tom Hawkins:
Question: Dogen says in the Shobogenzo fascicle “37 virtues of Bodhisattvahood”:
Faith is so called when the entire body becomes faith itself (koshin-jishin). Faith is one with the fruit of enlightenment; the fruit of enlightenment is one with faith If it is not the fruit of enlightenment, faith is not realized… faith is the entrance to the ocean of Dharma. Indeed, where faith is attained there is the realization of the Buddhas and ancestors.
After your years of practice, what is your understanding of “faith”?
Reflection: What a great question. The first thing I think of with faith, and I believe it is pertinent to this question, is the Christian quote, “Faith without works is dead.” This clues me in to the fact that faith without expression is empty. It is meaningless if I have faith that toilet water runs counterclockwise in the Southern Hemisphere or believe that praying to saints will magically change events. So what? It is the expression of that faith that animates what otherwise is a pleasant little mind exercise. It demands action.
The second thing I think about is Buddha’s advice about not trusting the words of others, but rather learn from your own experience. This tells me I do not have to have faith in the supernatural to reach “enlightenment.” In Recovery terms, I have faith that the 12 Steps work because I worked them and they changed my life. I can witness this miracle in others and have faith that it can work for anyone who is willing to do the work.
The idea of faith being one with the fruit of enlightenment reminds me of Dogen’s idea of practice being one with enlightenment. He seems to be saying that practice and enlightenment exist together, not one a process that someday leads to the other: enlightenment as a goal. If faith is the fruit of enlightenment, and enlightenment and practice are the same, then faith is also the fruit of practice. Therefore, I practice with the faith that I am saving all beings. As practice is enlightenment-activity, so can practice be seen as faith-activity. Practice is the action that animates the faith.
Chris Whitney:
Question: What are your thoughts on the Buddhist concept of "non-attachment" and the al-anon idea of "detaching with love"? How do we reconcile compassion and love for others with non-attachment?
Reflection: This question took me some time. On the surface it seemed like “non-attachment” and “detaching with love” are the same thing, but I wasn’t sure. I had to do a little research. One quote I found said, “Non-attachment doesn’t mean we don’t own things. It means we don’t allow things to own us.” This points out that clinging to anything or anyone leads to suffering. Everything desirable holds the seeds of suffering because of our clinging, our attachment. Non-attachment is the opposite of clinging. Non-attachment is also about understanding the concept of impermanence. Jack Kornfield wrote, “Everything that has a beginning has an ending. Make your peace with that and all will be well.” That is a wonderful understanding of the concept of impermanence. Non-attachment is open and spacious. It can hold love and even intense longing, and it can hold possibility. It acknowledges that some things take time, and that you have to be supple and soft in how you hold anything, including the Dharma. Non-attachment is freedom and is full of possibilities. By not clinging to people, we bring love and compassion into our relationships.
There is an important difference between detachment and non-attachment. Simple detachment is hard on your heart, and it creates blocks to what you want. Non-attachment, on the other hand, is nourishing. Detachment is rigid, cold and lonely. A detached person is cut off from their heart. And often, detachment is a cover up for fear of not getting what you want. Detachment is defending oneself against disappointment.
What the Al-Anon program brings is the concept of "detaching with love". This is the idea that one must let go of their loved one's problem. It gives us permission to let our loved one experience any consequences associated with their drinking or drug use and instead focus on our own health and well-being. Detachment is neither kind nor unkind. It does not imply judgment or condemnation. It is simply allowing us to separate ourselves from the adverse effects of another person's drinking or drug use. Detachment allows us to let go of our obsession with another’s behavior and begin to lead our own lives. We become happier and our lives become more manageable. It allows us to live with dignity. We can still love the person and dislike their behavior. Thich Nhat Hanh summed this up beautifully: “You must love in such a way that the person you love feels free.” This is detaching with love, and this is non-attachment. By adding the caveat that we detach with love, the Al-Anon principle becomes aligned with the Buddhist concept of non-attachment.
Dianne Griffin:
Question: How do you deal with conflict using a Buddhist approach?
Reflection: This is a difficult subject. In our evaluations at work they do not use the terms “strengths” and “weaknesses”. Instead they discuss “What you do well?” and “What are your areas for improvement?” Dealing with conflict is definitely an area for improvement for me. Within our Sangha I have witnessed first-hand several conflicts that have lingered for years, defying all attempts to use Buddhist principles for resolution. This tells me I am not alone in having difficulty with conflict. As someone who grew up in a household full of constant conflict, I tend to be conflict-adverse. Buddhism encourages me to stay engaged. These seemingly unresolvable conflicts also tell me that practice is not a defense against getting dragged into conflict.
Having said that, I do try and use the following Buddhist principles in situations of conflict.
1. The principle of Sila. This is an intention to be upright in my conduct, to see that we are all equals and to use the Golden Rule.
2. Calm abiding. This is using Samatha meditation to bring a calm mind and emotional state to these interactions. It means not interacting while in a white-hot emotional state. I try to have a spacious and serene mind. It might mean stepping away from a conflict temporarily if it starts getting hot. This is very different from avoidance.
3. The principle of Prajna. This is using wisdom and insight. It often means keeping quiet and letting others speak. It can mean trusting my intuition on when and how to speak. It may mean bringing an attitude of “I don’t know” to these situations.
4. Bring empathy to the situation. This is trying to feel what others are feeling.
5. Bring compassion to the situation. This is realizing that we all suffer from ignorance and anger which are the roots of conflict. I try and seeing all parties as sufferers just like myself.
6. Try and visualize the causes and conditions that lead others to act in harmful ways. Investigate how those same causes and conditions lead me to act in harmful ways.
7. Stay engaged while letting go of outcomes.
8. Practice loving-kindness mediation toward all parties.
9. Stay grounded in the Precepts, especially those about doing good, refraining from being harmful, right speech and right action.
These are my guiding principles. Sometimes I am able to use them, and sometimes I fail. With some conflicts that have gone on for months or years I do really well for a long period and then blow up. When this happens I try and have compassion for myself, look for my part in the situation and make amends where appropriate.
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