~ joke passed on by Craig Wilger
In the pure morning, near the old temple,
Where early sunlight points the tree-tops,
My path has wound, through a sheltered hollow
Of boughs and flowers, to a Buddhist retreat.
Here birds are alive with mountain-light,
And the mind touches peace in a pool,
And a thousand sounds are quieted
By the breathing of a temple-bell.
from the entry for Nov. 7, 2009 at www.dailyzen
If you memorize slogans, you are unable to make subtle adaptations according to the situation. It is not that there is no way to teach insight to learners, but once you have learned a way, it is essential that you get it to work completely. If you just stick to your teacher’s school and memorize slogans, this is not enlightenment, it is a part of intellectual knowledge.
“From one point of view we can say that we have human bodies and are practicing the Buddha’s teachings and are thus much better than insects. But we can also say that insects are innocent and free from guile, whereas we often lie and misrepresent ourselves in devious ways in order to achieve our ends or better ourselves. From this perspective, we are much worse than insects.
~ H.H. the Dalai Lama
Charleston Meditation Circle member Chris tried to comment on the recent ‘Noble Standards’ post last week and couldn’t. Which led me to check out what was up. Fixed! The flip that was preventing comments on Meditation Circle posts has now been flipped ‘on.’ (You’ll be asked to provide a screen user name and an e-mail, which will NOT show on your comment.) Please share your thoughts, reactions and insights (it’s an insight meditation group after all, no?) in the ‘Comments’ section. Help end the forlorn sight of the ‘No Comments’ phrase atop each post, by clicking there and sharing your views. ~ Douglas
Buddha is concealed within the sentient being
If for one instant of thought we become impartial,
Then sentient beings are themselves Buddha.
In our mind itself a buddha exists,
Our own Buddha is the true Buddha.
If we do not have in ourselves the Buddha mind,
Then where are we to seek Buddha?
~ Huineng (courtesy of the Daily Zen website)
TAI CHI WORKSHOP, 10 a.m., Saturday, Sept. 12, Unitarian Universalist building, 520 Kanawha Blvd., W., Charleston, W.Va.
Tai Chi is considered a soft style martial art, applied with internal power (to quote from its Wikipedia definition). It can be a very centering and healthful activity, meditative awareness in motion. One of the region’s finest Tai Chi master instructors Ron Wilkerson with Sifu WiIliam Fleetwood, founder of the Chi Lin Taiji Quan Academy, will lead a Tai Chi workshop at Charleston’s Unitarian Universalist building at 10 a.m., Saturday, Sept. 12 with a break for lunch. The cost is $40 and the workshop is suitable for both beginners and advanced students. Call 304-345-5042 or e-mail email@example.com. Call Ron for more details at (304) 395-7671.
This excerpt from “Longing for Certainty: Reflections on the Buddhist Life” by Bhikkhu Nyanasobhano explores the Buddha’s teachings on the significance of wholesome, ethical behavior and how this paves the way for meditation practice and spiritual maturity. Without a basic grounding in morality or sila, all the devotional, meditative practices in the world may bear scant fruit. Note the end of the piece, which features a particularly succint explanation of the Buddhist view of kamma (or karma):
When we think of a holy person, an arahant, one who has attained full liberation, who is entirely free from the defilements of greed, hatred and delusion, we do not imagine a specific physical appearance but rather a pattern of noble actions, a manifestation of poise, of serenity, of inspiring dignity. We imagine a way of speaking, standing or sitting. Those inner qualities of saintliness must, to be meaningful to us, show themselves in behavior. It is behavior — observable conduct — which defines and exemplifies the true character of a person.
While we certainly have ideas, clear or vague, of what constitutes noble behavior, we are perhaps less sure of how that behavior is brought into being, how a person might actually come to conduct himself in a saintly fashion, distinct from the usual human course. Is it the case that someone first attains liberation and then begins to behave in an especially virtuous way? Is moral purity the incidental product of an abstract mental discipline? Might we simply apply ourselves to some meditative practice with sufficient energy, setting aside our moral deficiencies, until wisdom shall arise and by itself purify our conduct?
Such ideas are tempting, but wrong. There is no postponing good moral conduct, for it is just such conduct, even in tentative form, which makes possible the development of mental concentration and thence of insight or wisdom. Good moral conduct means, at its most basic, honorable restraint of bodily and verbal actions — the healthy, judicious self-discipline which must be practiced along with any kind of meditative exploration of reality. Furthermore, morality or virtue remains incomplete until it is extended to mental conduct as well. Because all this is difficult, because it goes against selfish interest, it requires specific attention and effort and a clear understanding of what actions lead to what results.
The Buddha taught that bodily conduct, verbal conduct, and mental conduct are each of two kinds — that which should be cultivated and that which should not be cultivated. The distinction can be seen in the results of each. Certain kinds of conduct naturally result in benefit, happiness and well-being, and other kinds naturally result in pain and misery. It then should behoove a serious-minded person to learn the difference between the two — which may easily be obscured by passion and delusion — and to strive for honor in action as well as in belief. Continue reading EXCERPT: ‘Noble Standards’ by Bhikkhu Nyanasobhano
We received notice of the followed center opening in Fayetteville, W.Va. Anyone know more background on this?
OPENING CELEBRATION for Khyentse Ozer Meditation Center
Sunday, August 30th, 125 Keller Avenue, Fayetteville. 11 a.m.- noon: Meditation in the Tantric Buddhist Tradition. Noon: Catered Brunch. Free and Open to the Public. Tibet’s ancient Tantric Buddhist tradition offers serenity and joy through meditative practices of mind, body and feeling. Call 304-534-2323 or firstname.lastname@example.org.
At least somebody is looking peaceful in these tumultuous times. A Buddha (with Smurf tendencies) from a recent visit to the Sakler and Freer Gallery in Washington, D.C.,
Click photos to enlarge. By Douglas Imbrogno
In a prior post, I described admiration for “Longing for Certainty: Reflections on the Buddhist Life” by Bhikkhu Nyanasobhano. This is one wise book. It weaves keenly observed walks in Nature with deep, unsentimental reflections on the challenges of daily life and how Buddhist teachings may be gleaned from what we see around us. In the following selection, the American monk offers up a good description of dukkha, an often misunderstood word. Frequently translated as ‘suffering,’ a superficial reading of this core teaching by the Buddha has led some to conclude the Buddhist worldview is a pessimistic one. Far from it, as the author teases out the real meaning of a word better translated as referring to the ultimately unsatisfactory nature of all conditioned things. I encourage people looking for an approachable Buddhist book to seek this one out for its many insights and riches, and to place into context this excerpt (from pages 62-63 of the Wisdom Publication paperback). I’l leave for another discussion, his and other teacher’s descriptions of that ineffable word Nibbana:
From “Longing for Certainty: Reflections on the Buddhist Life” by Bhikkhu Nyanasobhano:
On a fine summer day, after a satisfying lunch, in good health, and temporarily unpreoccupied with serious trouble, we stroll through woods or gardens and see the world as good – that is, as happy, obliging, untrustworthy – when all that experience really would allow us to say is that it is beautiful. The gratified mind infers too much when it assumes that whatever delights it does so out of a predisposition in its favor. Such unjustified inference leads on, moreover, to shock and grief when misfortune lights up the landscape with its glare. Then we are hit not just with specific pains but with a demoralizing disillusionment, when we find that what we thought good is not good, and perhaps never was. Death and sickness, failure and loss – how shall we smoothly account for them? Must we flee despairingly through the wreckage of our casual philosophy to the other extreme and bewail the universe as hideous and malevolent?
The Buddha describes all formations, all compounded things, as impermanent, and hence as dukkha, or unsatisfactory – a doctrine radically contrary to the common, conventional view of reality as fundamentally good or ultimately, if not presently, perfect. But to say that all formations are dukkha is not to say that they are necessarily hideous and malevolent; for dukkha, while it includes what is generally understood as suffering, also and more broadly refers to the liability to destruction inherent in all phenomena, their weakness, their variable, sure-to-dissolve nature. A particular phenomenon, or the world at large, might very well be beautiful, agreeable, and welcome to us on a given occasion without being eternally or categorically “good.” Because worldly joy and pleasure do not last, cannot last, and must inevitably fade, they are, along with the gross miseries of existence, characterized as dukkha, but this does not give grounds for the pessimistic view that this universe is basically evil or hostile. Happiness and sorrow appear throughout sentient existence in varying concentration, always depending on appropriate causes; so the obvious task for a realistic, pragmatic person is to diminish the causes for sorrow and cultivate the causes for happiness.
It is useless to extrapolate from specific pleasure to general rightness, or from specific pain to general malignity. It is far better to learn how benefit and harm both come to be and to set about improving our lives through intelligent action. This is exactly what the Buddha teaches. He advises us to observe how things arise and pass away, so that, understanding causality as the fundamental principle, we will be moved to pursue the good in the moral sense – not merely the aesthetic – and thereby benefit both ourselves and others. Although the flood of samsara rages through time, although what is pleasant perishes, although pain and death assails all creatures, the religious-minded person may so comport himself as to strengthen his present equanimity, purify his mind, and eventually cross over the flood to the highest freedom of Nibbana.
“Meditative development of the sublime states will be aided by repeated reflection upon their qualities, the benefits they bestow and the dangers from their opposites. As the Buddha says, “What a person considers and reflects upon for a long time, to that his mind will bend and incline.”
Dear Meditation Circle of Charleston: There is a neuro-imaging research opportunity at West Virginia University for a study of compassion meditation for persons with some experience with some type of compassion meditation (visualization, metta/loving-kindness, the four Brahmaviharas, tonglen, etc.). We are testing to see whether compassion meditation has an influence on how we perceive faces with positive vs. negative associations and facial expressions. The study takes about 2 hours to complete and there is financial compensation for your time and also for travel if you live 30 miles or more from West Virginia University (with a cap of 200 miles round trip). If you are interested in learning more about the study, please contact Mary Pettit at WVU at 304-293-6898 or e-mail: email@example.com. Click poster below to enlarge for more information on the study.