Author: Chong Go Sunim

“O monks, if people knew, as I know, the result of giving and sharing, they would not eat without having given, nor would they allow the stain of stinginess to obsess them and take root in their minds. 

 Even if it were their last morsel, their last mouthful, they would not eat without having shared it, if there were someone to share it with. 
 
But, monks, as people do not know, as I know, the result of giving and sharing, they eat without having given, and the stain of stinginess obsesses them and takes root in their minds.”

(It 26; 18–19)

Quote:  This great quote comes from “In the Buddha’s Words:  An Anthology of Discourses from the Pali Canon” edited by Bhikkhu Bodhi, p 169. 

This post arose from an online conversation with Barry at Ox Herding, about criticism, and the need to speak up.  Generally, criticizing others isn’t something helpful to our practice, yet when is it necessary to speak out?  When do we speak up? When is this the healthier choice?

Barry:  I have violated the “precept” of speaking about others so many times and usually have come to regret my speech.

Zen Master Seung Sahn used to say that the mouth is “the number one problem gate” and all available evidence supports this, at least in my case.

At the same time, there are times when we must speak out about the behaviors of others. I think about Eido Shimano in this context and the decades of silence that enabled the ongoing abuse of his students.

What if Aitken Roshi had spoken out in the late 1960s rather than in the last year of his life? How might that speech, had it occurred four decades ago, have helped?

In recent years, when confronted with some troubling behavior or speech, I’ve tried to examine my own troubling behaviors and words. If I can see how such actions arise within myself, then I can also see clearly how they arise in others. Then I might speak out. (But it’s hit and miss!)

Chong Go Sunim: I can see enough of my own faults to realize that, (in general) I definitely have no business going on about others’ behavior. That said, there are still times when it’s necessary to have the “hard conversation” with someone, when I have discuss something really unpleasant or uncomfortable.

I’ve heard of companies that have a “no gossip” policy, where they actually will fire someone who keeps it up. There, they define “gossip” as complaints/criticisms “given” to someone who has no power to do anything about them. I think there is something to this that helps separate the “bitch session” from the “hard conversation”. In the second it actually is my job to do something about it.

I can kind of imagine some of what’s involved with situations like the one with Shimano. I’d guess that a lot of practitioners (in other places) who only heard glimpses of the problem didn’t say anything because they felt that the people best able to actually solve this problem were the ones at that temple. I think this may have played a big role in the silence; plus, as outsiders they may have also felt uncertain about what exactly was going on.

On the one hand, it seems like that situation is continuing because the people in the middle of it choose to let it continue. So what’s my responsibility? As near as I can tell, it is to people new to Buddhism who might actually believe those kinds of behavior are “enlightened” or some kind of “non-dual wisdom” or even crap like “Asian culture.”

I kind of feel for Aitken Roshi, I’ll bet he really regretted not having had the guy deported back in 1964. Aitken Roshi seems to have been an honest and sincere person who was thrown for a loop when confronted for the first time with Shimano’s behavior. At the time, it didn’t fit the traditional “call the police” model for despicable behavior. And he’d probably never encountered anyone like that before. I’m pretty sure that Aitken unconsciously tried to deal with Shimano in the way Aitken normally treated people, as if they were basically honest and sincere. But this model doesn’t work with a compulsive behavior. I don’t think honest people react well, or decisively, to these situations until they’ve been burned once or twice. Until then, it’s something they never really imagined or had a need to think through.

I’ve learned the hard way just how corrosive criticizing and complaining about others can be. I’m sure there are things that are more damaging to us spiritually, but criticizing and analyzing other’s faults has to be near the top of the list.

No matter whether you hear good things or bad things, do not let yourself be affected by them. Being praised when you lack virtue is truly shameful, while having your faults shown to you is a wonderful thing. If you are happy to see your faults, then you will surely correct them, while if you are ashamed of your lack of virtue, then this will spur you on to practice more diligently.
 
 

Don’t speak of other people’s faults, because eventually it will return and harm you. If you hear harsh speech or rumors directed towards someone else, look upon that as if someone was slandering your parents. Your criticism of someone else today will become criticism of you tomorrow. All things are impermanent, so whether you are criticized or praised, there is nothing to be happy or upset about.
 

                           Talking about the things that others have done,
                         “This was right,” 
                         “That was wrong,”
                          from morning until night.
                         At last spending the entire night
                         deep in the haze of slumber.
                         If a monk lives like this,
                         how will he repay
                         all of the donations he has received?
                         Escaping from the three worlds will be
                         truly difficult.

This is the eighth of Ya-un’s admonitions: Don’t lounge about in the realms of desire. It’s also a caution for monastics to remember why they originally became a monk or nun, and to not end up living like an ordinary lay person.

The person who renounces the desires of their heart is called a practitioner. Not longing for the worldly life is called leaving home. Having ended desire and left the mundane world behind, how could you possibly associate and amuse yourself with lay people? To miss and yearn for the mundane world is called “intense craving,” which has always been incompatible with the path.

When longing and attachment arises, the determination to achieve the way begins to fade. Therefore, cut off all longing and attachment and never look back. If you do not want to betray the reason you left home(to became a monk or nun), then you should go to an outstanding temple and uncover the profound meaning. If you go forward with your robe and bowl, and dissolve all worldly desires, without any concern for hunger or safety, then your practice will automatically deepen.

                 Even good actions done for yourself or others
                 are the cause of the cycle of birth and death.
                Among the pine trees and arrowroot vines,
                the light of the moon illuminates all.
                Diligently enter the true meditation of the Patriarchs.

— Here’s another of the questions that Daehaeng Kun Sunim was asked. It’s quite nice because she clearly emphasizes where the focus of where our practice needs to be. I’ve highlighted a few of the really important points.
 
 
I’m trying to become a more spiritual person, and would like to know about spiritual practice and sitting meditation. 

Just physically sitting down is not the way to practice Zen, because spiritual practice is done through your mind, not through your body.  In this age, when people’s lives are so busy, our living itself– eating, working, driving, loving, sleeping – should all become practicing Zen. If sitting meditation were the only way to know your fundamental mind, there could be no more practice once you stood up.

A long time ago, when Ma-tsu was sitting in meditation, Zen master Huai-jang saw him, picked up a piece of roof tile, and began to polish it. Ma-tsu asked, “Why are you polishing a tile?” Huai-jang replied, “I’m polishing it into a mirror.” (In that age, mirrors were made out of polished bronze.)  Huai-jang then asked Ma-tsu why he was sitting there.  Ma-tsu answered, “I’m trying to become a Buddha.”  Huai-jang replied, “Then, you shouldn’t stand up, you shouldn’t eat, and you shouldn’t go to the toilet!  Otherwise, your practice will stop as soon as you move your body!” Ma-tsu awakened as soon as he heard this. The Buddha also tried practicing through his body for six years, but then realized that practice should be done through mind.

What is spiritual practice? What is Zen? It’s having faith in your foundation, and entrusting everything to it and observing the results — while living your normal daily life.  Have you noticed what happens after a car accident?  The drivers stand around arguing about whose fault it was.  No matter whose fault it was, the drivers were the cause, not the cars.

Likewise, our fundamental mind, not our body, is the source of our every word and deed. Your fundamental mind is the driver; it can take care of every thing and guide you in your daily life.  In other words, the driver is taking care of every thing and resolving every problem in your life, so entrust everything to your fundamental mind and live smoothly.

Who makes you think, talk, and move? You may think it is obvious: “I do.”  But is that “I” the one that caused you to be born into this world?  Is that “I” responsible for your birth and death? W hat is responsible for the birth and death of every other being in this world? It is not the sense of “I” that you tend to think of as yourself. It is your true self, which is doing everything.  When you realize this truth, you can leave behind thoughts like “He did that to me,” “I’m doing…,” “I did…,” “I deserve….”  By the way, always view things positively.  If you keep interpreting things negatively or always criticize and blame others, this will lower your own spiritual level.

When you live with faith in your true self, which is taking care of every thing in your life, then your life itself becomes practicing Zen. You can practice while sitting, or if you are busy, you can practice while working or driving, and you can even practice while lying down: all of this is practicing Zen. Sitting meditation, standing meditation, lying- down meditation, and working meditation are not different.

No matter what you do in your daily life, if you believe in your true self, and entrust everything to it, you are practicing meditation. There is nothing in life that is not the cultivation of mind. So you should not think that practicing Zen and learning Buddhism are separate from your daily life.  Not ever!

Entrust all things to your true self. Then your daily life itself becomes practicing Zen. In everything you undertake, you should trust your true self to solve the problems you face and know that only it can lead you in the right direction.  This is the way to develop unwavering faith, to direct your attention inwardly, and to take refuge in your true self. If the thoughts of “I,” “me,” and “mine” die at every moment, then even though you do not sit down, everything you do becomes practicing meditation. 
 

 Here in Korea, the Buddhists take the Christmas holidays in good spirit, and when talking about Jesus, occasionally say Yesu Bosalnim: The Bodhisattva Jesus.

The general feeling is that there are a lot of teachings by Jesus that one couldn’t go wrong with. It may not be the direct path to enlightenment and Nirvana, but if one did his or her best to apply them, one would certainly become a blessing for those around them. 

Nor would they have to worry too much about what would happen to them after death. For kindness will naturally be attracted to kindness, generosity to generosity. If your mind/heart is broad and generous, it will naturally be drawn to such places and people. Unfortunately, if it’s cold and narrow, that’s the sort of place that will also feel most like home.

So the efforts we make are never in vain. Nothing is ever wasted. 

Ask and it will be given to you; seek and you will find; knock and the door will be opened to you.  For everyone who asks receives; those who seek find; and to those who knock, the door will be opened. (Matthew 7: 7-8)

 
 
  Merry Christmas and a happy New Year from everyone at Wake Up and Laugh! 
 
 
 
 Images: These actually started out as Christmas cards. The top one is from Japan, by way of Marcus, and the second is by an artist living in Thailand, Nancy Chandler (www.nancychandler.net)

There is an exhibition about Jijang Bodhisattva at the Buddhist Museum at Jogye Temple through January 16. (The museum is beneath the new building in the temple complex, and is closed Mondays.)

I don’t actually know anything about this exhibition!  Its title is:  “Leading beings from the hell realms to enlightenment“. It could be quite interesting, depending upon how they’ve used the older paintings and statues to illustrate how Jijang responds, even in the depths of hell, to those who are suffering.

Here Ya-un is writing about the two things that have the most power to lead astray those on the monastic path: money and sexual relationships.  

Actually, he used the word “women” instead of “sexual relationships,” but he was writing for an audience of male monastics. He must have known that nuns would also read or hear this, but perhaps he assumed that in 13th century China, nuns would be less likely to get themselves into trouble over issues of sexual desire. Or perhaps stating the issue outright was seen as vulgar. 

Although Ya-un was writing for monastics, I think this has to be read as a caution about unhindered desire, and in that sense, it applies to everyone.  
 
There is nothing more disruptive to the body than sexual behavior (again, it was “women” here), and nothing more detrimental to spiritual practice than wealth. Thus the Buddha set forth the precepts, and admonished practitioners to avoid wealth and sexual behavior, saying, “If you see beautiful women, treat them as you would poisonous snakes or tigers. If you come near gold or jade, look upon it as you would a rock or piece of wood.” Even if you are completely alone in a dark room, behave as if you were in front of an important guest.

Behave the same whether you are seen or not, and let your speech and thought be in accord. If your mind is pure, all good spirits will protect you. However, if you yearn for women, Heaven [i] will not tolerate you. If good spirits protect you, then you will not experience any difficulties, no matter how harsh the environment. If Heaven does not tolerate you, then you will not be at ease even in an outwardly peaceful place.

                           Greed and lust are the gates of Yama’s hell,
                           purity of mind and action lead to
                           the paradise of Amitabha Buddha
                           Enter hell and you’ll experience a
                           thousand kinds of suffering.
                           Enter liberation
                           and you’ll experience a
                           thousand kinds of happiness.

 Here is another question from Find the Treasure Within:
 
 
My life has been very ordinary, but I’ve been fortunate in many respects. My wife and I get along well, and my children are happy and well-adjusted. Also, my work has been going smoothly. Nevertheless, I sometimes feel empty, like something is missing. Why do I feel like this, even though everything in my life seems to be going well?

 
Daehaeng Kun Sunim:  A wife, a lover, children, money, fame – none of those things have the power to make you feel complete. Only by returning inward to your true self, your foundation, can you become complete. 
 
However, many people are afraid of truly facing themselves. So they look for something outside, wandering around rather than looking within themselves. This is how they deceive themselves. As long as you deceive yourself like this, you can never know true peace, nor will the empty feeling go away — because both are caused by not knowing your true self. When you carefully observe your mind and live your life in touch with this inner mind, you’ll realize that peace is within you. However, if you don’t sincerely face yourself, you can never be truly free of this empty feeling, even if you achieve all of your goals such as having power, money, honor, and love. This applies to everyone. 
 
The more praise, the more pleasure you receive from outside of yourself, the deeper the emptiness will become. Then, as many people do, you may look around outside of yourself even more, searching for the cause or for something that will get rid of the emptiness, without realizing that both the cause and the cure are inside of you. Long ago, a poet left home looking for signs of spring. He searched everywhere, but was unsuccessful. However, upon returning home, he saw blossoms on the apricot tree in his courtyard. 
 
If you see the genuine, true self that’s within you, you will know true peace of mind and the feeling of emptiness will disappear. Yet, because this inner nature is truth itself, don’t think for a moment that things such as force, tricks, or lies can work there. So stop trying to use such deceit to find your true self. People often try to endure the hardships they face with the hope that somehow things will be better tomorrow or at some other place. However, these kinds of thoughts are like delusions if you don’t know about your inner self. They can’t help you for long.

Therefore, please, face yourself honestly. Discover the great, unimaginable “me” that’s already within you. Everything in the world – joy, sorrow, happiness, misery, and emptiness – comes from you; it is all within you. Because everything arises from you, you are the only one who can truly solve all of those issues. This is how it is. So entrust everything to your inner self. Let go of everything to your true self with firm faith, and observe how things work together inseparably. This is the inner path, which teaches you to see all things as not different from yourself, and which shows you that inherently there is no division between “you” and “me.” 

 “Has the Sangha gathered together?”
“We are all gathered.”

“Is everyone united and in harmony?”
“We are united and in harmony.”

“For what have you all gathered?”
“We have gathered to hear the Bodhisattva Precepts explained, and to reflect upon our own shortcomings.“

Thus begins the ceremony for the Bodhisattva Precepts in Korea. While laypeople can and do take these precepts, every six months, monks and nuns are required go to their regional head temple for this ceremony.  (It’s  held once a month in meditation halls and sutra study halls, but it’s also held separately for those who aren’t in one of those.) Attendance is required; they actually make us sign in before the ceremony, and then sign out again after it’s over — no signing the ledger and slipping away!  Traditionally, this should be held at least once a month, but there is a lot of overlap with the Thousand Hands Sutra, which is chanted ever day.

Of the Ten Precepts, when western Buddhists think of numbers 6-10, they may be actually thinking of the ones from the set of Bodhisattva Precepts. 

6: Not discussing the faults of others.
7: Not praising yourself, or speaking ill of others.
8: Not being stingy with material or spiritual aid.
9: Not indulging in anger
10: Not speaking ill of the Three Treasures, the Buddha, Dharma, and Sangha.

You may have heard of the precepts against sleeping in a high bed, wearing perfumes, and accepting gold and silver. These are the original precepts of the Vinaya school, and are for renunciates. Whereas the Bodhisattva precepts were developed later, and are not necessarily for monastics alone.

  In total, there are 48 Bodhisattva Precepts. They originate from the Chinese version of the Bramha-jala Sutra, which takes the form of the Buddha reciting these precepts (here’s a link to one version of this sutra). Essentially what the Buddha is saying, is that those who are enlightened behave like this, and not like that. So if you want to become enlightened and a blessing for those around you, (and greatly reduce your own suffering) start by following the example set by the great practitioners whose awakening is reflected in their behavior.

Interestingly, the demand for complete vegetarianism comes from this sutra, as does the requirement of not eating the garlic and onions (perhaps they were considered the oysters of their day?) Some of these precepts seem like they are directed towards lay people, while others are clearly for monastics.

Some of these precepts are:

Don’t act as an agent or emissary for political powers,
respect your teacher and fellow practitioners,
help nurse those who are ill,
not teaching for the sake of profit,
not teaching those who would use what they learned to harm Buddhism and the faithful,
and so on. 

Here’s the full entry for a couple of precepts, to a taste of how they are presented (the quotes come from here) : 

On Slander and Libel

A disciple of the Buddha must not, without cause and with evil intentions, slander virtuous people, such as Elder Masters, monks or nuns, kings, princes or other upright persons, saying that they have committed the Seven Cardinal Sins or broken the Ten Major Bodhisattva Precepts. He should be compassionate and filial and treat all virtuous people as if they were his father, mother, siblings or other close relatives. If instead, he slanders and harms them, he commits a secondary offense.  
 
These precepts are also often worded in a way that makes it hard to deceive ourselves: he must not do it himself, nor command others to do it, nor allow it to happen through inaction, etc.

Some of these precepts also carry interesting insights into how the culture of how people lived at the time. I’m sure we can extrapolate the intention of the following precept, but look at who it’s directed at: slash and burn farmers.

On Starting Wildfires

A disciple of the Buddha shall not, out of evil intentions, start wildfires to clear forests and burn vegetation on mountains and plains, during the fourth to the ninth months of the lunar year. Such fires [are particularly injurious to animals during that period and may spread] to people’s homes, towns and villages, temples and monasteries, fields and groves, as well as the [unseen] dwellings and possessions of deities and ghosts. He must not intentionally set fire to any place where there is life. If he deliberately does so, he commits a secondary offense

 Martine Batchelor has actually published an excellent translation of the complete Korean ceremony with precepts. It’s called The Path of Compassion: The Bodhisattva Precepts.  If you are at all interested in this subject, I recommend checking out her book. This sutra and ceremony are a huge part of the Buddhism of Korea, Japan, and China. I’d like to write a lot more about it, but I can’t find my copy! (If you’re the person I loaned it to, please send it back! ^-^)