Tag Archives: Readings

“A Pilgrimage in Autumn”

autumn cul-de-sac | october 2010

NOTE: An earlier posting of this excerpt contained several misspellings. This one fixes them!

Regular readers of this occasional blog will know of my current infatuation with the book “Longing For Certainty: Reflections on the Buddhist Life,” (Wisdom Publications) by Bhikku Nyanasobhano, excerpted once before here. It may be that this American Buddhist monk’s approach to Buddhist Dhamma accords with my own stumblebum Buddhist path – seeking out the actuality and truth of the Buddha’s teaching in the evidence of daily life, often through the filter of the senses on long peregrinations through the back woods. Yet it is also one of the most beautifully written books you’ll hope to find by an American-born Buddhist, steeped in the teachings of the Buddha and capable of communicating them in vivid, accessible language culled from common experience.

Since we here in West Virginia are now experiencing one of the most glorious Indian summers in many a year, it came as both serendipity and blessing to come to Chapter 13 in the Bhikku’s book this morning, titled “A Pilgrimage in Autumn.” An excerpt follows. But the chapter and book is so rich I encourage those of like-minded sensibilities to buy it for the full flavor of his strolling investigations of Dhamma in daily life.

Or if you attend the weekly 6 p.m. Tuesday gatherings of the Meditation Circle of Charleston, ask me for my copy once I finish or Thad’s when he’s done since he bought the book after I posted the last excerpt. And yes, I realize it’s a form of attachment to be infatuated with a Buddhist book – what’s a stumblebum Buddhist to do but stumble onward, carting along all his contradictions? This chapter also contains a skillful explication of one of the Buddha’s most difficult teachings, that of “no self.” ~ Douglas I.

READINGS | From “Longing For Certainty: Reflections on the Buddhist Life,” by Bhikku Nyanasobhano

… OUT HERE IN THE COUNTRY the world looks different – not necessarily more beautiful or cheerful, but more dignified, at least, more graceful and significant. We had been intending to enjoy some of that autumn beauty, but if we cannot we may as well take meaning instead – or not even meaning if we think of it as chunks of information or succinct conclusions, but perhaps the intuition of splendor that the land inspires in us. For we feel that the land is old, ancient with respect to us and our ancestors. Empty woods all around, windy solitude, antiquity, huge oaks in the distance – these shrink us almost to nothing, yet impart something of richness and freedom. We hurry on through our trivial moment with the intention (frail as it is) of glimpsing certainty in old things, great things not made by man.

The noise, speed, and brilliance of what is called society do not, it seems, satisfactorily answer our longing for certainty; at any rate, from the stimulation of our social life we have turned aside for a while, to get far away from even from ourselves so that we might look around unimpeded and contemplate whatever is noble and true. Out here we walk through the wind that streams and lags and streams again, exploring the cold, vital, primitive land until we feel somewhat less bound to our old preoccupations, more concerned with wind, creeks, and brambly meadows. A day of sunshine and stillness would have given us more pleasure, but by now we are not really sorry about it, for the gray weather smooths a fine wonder over everything, suggesting greater truths than we might have suspected in more conventional beauty. Continue reading “A Pilgrimage in Autumn”

A few words on karma

“Longing for Certainty: Reflections on the Buddhist Life,” is one of the richest books I’ve ever read on weaving Buddhist teachings into the way we live our daily lives. The book interleaves clear expositions of basic Buddhist teachings with seemingly mundane walks in Nature. The author – Bhikkhu Nyanasobhano – teases out from the cycles of the seasons and from the growth, blossoming and decay of all things what the Buddha was talking about. Below is his concise and direct exposition of kamma (the Pali pronunciation of the more familiar Sanskrit word ‘karma’). This work, by the way, is the book for Buddhist sympathizers who find their deepest connection to spirituaity in the back woods and blooming things of the world:

“Kamma, we should always remember, is intentional action; so when we are in doubt about the morality of some action we are considering, or when we cannot find a rule that exactly covers the case, or when we have done something that has resulted in harm to others, it is helpful to examine our motives. Unintended actions are not kamma. No future suffering, no moral degradation, comes to us because of harm we have not meant to happen and have not tried to bring about.  We are only responsible for what we directly intend and do. As long as we act with sincere good will according to virtuous principles we are acting correctly. Since the world is a snowstorm of contradictory conditions flying this way and that, and since other beings are constantly doing actions themselves and experiencing the results of actions, we can never be certain that misfortunes will not occur for someone.

When, however, we become aware that on some occasion we have indeed intended and acted badly, violating a precept or otherwise behaving in an ignoble way, we should face up to the misdeed without evasion, recognize our mistake, and distinctly resolve not to behave in that way again. Then we should go on about our business without unduly steeping ourselves in regret, which benefits no one. There is, when we look around us, always much good to be done, even in small, daily matters of courtesy and friendliness, and this sort of action, gladly undertaken, refreshes and elevates the mind.

Our duty is always to consider carefully and act as mindfully and honorably as we can. But we cannot stop here, because if we wish our deeds to become purer and more beneficial to ourselves and others we must observe more, learn more, contemplate more. The better we behave, the easier it will be for us to understand the Dhamma; the better we understand the Dhamma, the more we wil be inspired to cultivate virtue. The noble person, the person of outstanding character, is the result of countless actions that he or she has done, countless efforts made according to noble standards. We ought not to think that we can govern all our actions with sheer improvisation, trusting to our supposed natural goodness. As long as desire and aversion burn and confusion and delusion gust across the mind we are liable to err and therefore should anchor ourselves to what is firm, to the Dhamma which the Buddha taught for our welfare. Continue reading A few words on karma