Wake Up and Laugh!

Here’s the conclusion to Admonitions to Beginners. It’s quite nice on its own, but since this text has been posted over several months, I’ve gone ahead and added a summary of the Venerable Ya-un’s major points. While these were originally intended for monastics, I think there’s a lot here that would benefit all practitioners. What really strikes me about these admonitions is there emphasis on seizing the day, Don’t miss this chance!   

 
The moon rises and sets,
urging old age to come. 
The sun comes and goes,
hurrying time along. 
Fame and possessions
are like the morning dew,
hardship and prosperity
like wisps of smoke in the evening.
I most sincerely hope that you will practice self-cultivation,
become a Buddha without delay, 
and save all beings. 
In this life if you ignore these words,
without a doubt, regrets will fill your next life.

 
My own true self!

Being born as a human being is rare as a blind tortoise rising from the depths of the ocean and putting it’s head through the hole in a wooden yoke that’s floating on the waves. Will you spend your entire life indulging in laziness?! Will you ignore spiritual cultivation?! It’s difficult to be born as a human being and so much harder to meet the Buddha-dharma.

If you lose this opportunity, then even though a thousand kalpas pass, it will be difficult to have a human body and meet the Buddha-dharma. Therefore, you should take these ten admonitions seriously and practice diligently, without stepping back. Realize true enlightenment without delay and save all beings.

My hope is that you will overcome the sea of birth and death so that you will be able to save all beings, not for the sake of your own benefit. From the beginningless past up until your present life, while being reborn and dying as one of the four types of lives, you have always depended upon your parents. Over that immense time, the number of beings that were your parents is beyond imagining. If you reflect upon this, you will realize that among the beings of the six realms, there is not one who was not once your mother or father, your brother or sister, your son or daughter.

These beings have fallen into evil states, and day and night experience unimaginable suffering. If you don’t save them, how much longer will they have to suffer? Thinking about this, I’m filled with sorrow. It’s as if my heart is being ripped out.

My most ardent hope is that you soon develop all-penetrating wisdom and attain great, unlimited spiritual power and every kind of skillful means. I pray that with this you will become a pillar of wisdom that saves all beings lost on the rough seas, that you save all of the confused beings who are lost in the mountains of greed.

Don’t you know that all of the Buddhas and Patriarchs of the past were once ordinary people like us? They were worthy people and so are you. You just don’t practice, it’s not that you don’t have the ability.

There is a saying, The Way doesn’t turn its back on people, people themselves turn their back on the Way. Also, If one determines to achieve the Way, then the Way naturally comes to meet them. This is so true, so true.

As long as you maintain firm belief, how could you not awaken to your inherent nature and become a Buddha? I swear now before the Three Treasures that I have cautioned you on every single point. If you deliberately violate these, while knowing that your actions are wrong, you will fall into hell while still alive. How can you not be careful about these points?!

 

 
 
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Summary of Ya-un’s Ten Cautions

1. Refrain from extravagant clothes and food.
2. Don’t be stingy with your possessions, and don’t covet what belongs to others.
3. Refrain from unnecessary speech and travel.
4. Associate with virtuous friends and avoid evil people.
5. Don’t sleep outside the fixed hours for sleeping.
6. Don’t feel that you are superior to other, and don’t look down upon others. (Also, don’t feel that you are equal to others or less than others.)

7. Always maintain a proper attitude towards sex and wealth.
8. Do not associate with worldly people, and so become an object of scorn.
9. Do not criticize others.
10. Always maintain an undiscriminating mind, even among others.

Today over at Somewhere in Dhamma, Joseph talked about the fact that he often knows what something isn’t, but doesn’t necessary know what it is.

I suppose that’s the difficulty with most things: we know what we don’t want, but it’s hard moving towards something that we aren’t used to experiencing.

Daehaeng Sunim often told people to learn what causes flowers to bloom, and then create those conditions for your own tree. In the same way, I guess we have to do a lot of research and meditation to figure out what we do want, and then apply it.

If we behave like rich people, eventually we’ll be rich. If we follow the habits of a poor person, before long we’ll be poor. If I want to be skinny, then even though I’m not now, if I follow those habits, my weight will go down.  If you want to be a better parent/friend/spouse then read like crazy and figure out what behaviors and ways of thinking you need to bring into your life.

 Likewise, if I follow the behaviours of an enlightened person, then eventually I’ll get there, too.  In fact, a lot of the talk about precepts in the sutras isn’t “Don’t do…,” so much as “A Bodhisattva or wise person doesn’t do….”

In Bodhidharma’s Two Entrances and Four Practices, he says exactly this. If you can’t just to go straight in and perceive the fundamental, then make your behaviors and thought habits in line with the fundamental. He goes on to give the four practices:

1. Forgiving injury – know that nothing arises without cause, and that the cause of this too lies with ones own behavior.

2. Following conditions – (I think) this means not getting caught up in the things that arise and disappear in our lives, because these are all conditioned, and thus have only temporary existences.

3. Not seeking – letting go of things as they go, not fearing things that come, and in general making an effort to not get caught up in desires and attachments. The opposite is a life lived in pursuit of desire, of always chasing the next thing, of constantly being focused on accumulation.

4. the practice of according with the Dharma.  I think this is referring to living in accord with the fundamental non-duality of all. Thus, this one is described as the perfection of giving, where one is free of stinginess.  Daehaeng Sunim often reminds us that it isn’t our money, or even our children, rather we are just taking care of them for the benefit of the whole.

A common thread I see in these is the idea to always view things positively.  This may seem a bit simple, but it’s incredibly powerful. Sometimes it’s a struggle to view things in a positive light, but this has an almost infinite power to free my own heart.

On the one hand moving forward towards this unknown really is like taking a step off a hundred foot bamboo pole, or swallowing the Yellow River in a gulp. And yet… We still have to read and study to help with the worldly things that we don’t know.  But from time to time we have to entrust what we’re doing to this fundamental thing that’s greater than “I”.

 

In 2009, as part of the Seonwon’s tenth anniversary celebrations, Chong Go Sunim visited Bangkok for the first time and gave a joint talk with Phra Cittasamvaro Bhikku on the subject of Buddha-nature. During his visit I accompanied him to various places in the city, including Wat Chanasonkram, the lovely temple opposite the western end of Khao San. Chong Go Sunim was struck by the good feeling in the main hall, and on the way out he took a few photos of the murals on the interior walls.

One picture came out particulaly well and was used over a whole page a month or so later in the Hanmaum Journal. And last month, at the start of his second visit to Thailand, Chong Go Sunim very kindly presented me with a large print of the photo which shows the colours and details of the mural with great clarity. The scene is a simple one of the Buddha, before his enlightenment, escaping his father’s palace on his horse Kanthaka with his attendant Channa holding on tight at the back.

The horse is not on the ground but, with legs stretched out front and back, is flying through the air. This is no ordinary leap, they are high above a river bend with mountainous shores, under a night sky full of red and orange tinged clouds behind which you can just make out a luminous full moon. Despite the action depicted in the scene it’s remarkably still.  Prince Siddhartha’s royal crown is perched upright on his head, and holding onto the flying horse looks like it involves no struggle or fear at all.

But the most remarkable thing about the picture is not the young prince or his devoted attendant or the magical horse, but five figures, picked out in white outline only, aiding him in his flight. One, with the multiple faces that denote Brahma, stands to the left, holding a gently flowing parasol above the future Buddha’s head. The other four almost ghostly figures, kneeling in traditional Thai sideways style despite being airborne, each hold aloft one of the horse’s hoofs.

I don’t believe, despite the daily chant in temples all over Thailand affirming otherwise, that the Buddha was self-enlightened. Not if by that we mean that his achievement was accomplished single-handedly, and this picture explains what I mean. The entire universe acted in his support. Heavenly figures held his horse aloft through the night sky. Then teachers came to guide him through his first comprehensive meditations. On the point of starvation, a young woman came to feed him and teach him the nature of kindness. Mara even helped him along. After his insight into how we all share the same nature, disciples came. A community was built.

Sangha is essentail to spiritual growth. My friend Roy, in a lovely photo essay entitled ‘Church’ beautifully describes how anything, everything, can be a church or sangha. And he’s right. “The only offering accepted here is presence – your very life” he writes. And “There is nothing that is not our teacher” Daehaeng Sunim teaches. “The resolute and unflinching mountains silently tell us, “Live like a mountain.” The ceaselessly flowing waters whisper, “Live like water.” The flowers that bloom in the midst of any kind of adversity quietly sing, “Live like a flower.” A weed living in harsh soil says, “Live courageously.””

But community in the more usual sense is also essential for most, for me at least, in providing support on the spiritual path, and during the course of my life I have moved through a number of wonderful communities. In various places and periods of time I have been a regular attender at a Quaker Meeting House, in an Anglican Church, in a small informal Therevadan sitting group, at Chong Go Sunim’s Saturday Sangha in Seoul, in the diverse group known as Littlebang here in Bangkok, and for the past two and a half years my main Sangha has been, as well as Littlebang, the wondeful Bangkok Seon Club and Seonwon.

One of the things I want to do in this post is to thank all my past communities for their amazing warmth and support. Especially, on the eve of my leaving Bangkok, to thank Seon Club. I’ve found in Hyedan Sunim, Mrs Nam, Young, all the regular members of Seon Club and Seonwon, and all those that have come along and contributed in so many ways, a truly inspiring and caring group, one that has aided and challenged me on my path. Thank you. And though sad to leave such a vibrant and friendly Sangha behind me, I know their influence will last many years to come.

Later this week I’ll be on a plane, leaving Bangkok, this city that I know better than any other in the world, heading to a new country a new life and to unknown future communities; and I can’t help but think again of that picture of the Buddha-to-be (and we are all Buddhas-to-be) flying away from home. He doesn’t strain forward, lean back, or flee the dangers surrounding him. He isn’t trying to control the horse that’s carrying him. He has set his direction, without which no travel would be possible, and now all he does is let go, and trust the invisible hands that are always ready to carry him to where he needs to go.

What are you looking for?
Whatever it is, you have to start by letting go;
Learn to trust the fundamental source within you.
Whether we call this Buddha-nature, God, or true self
Makes no difference. It has guided you and supported you
For a billion eons. Through it all things are connected,
And unseen energy flows back and forth
Between all lives and things.
– Seon Master Daehaeng Sunim

Links:
WUaL!: Chong Go Sunim in Bangkok – 1
WUaL!: Chong Go Sunim in Bangkok – 2
WUaL!: Start by Letting Go
Return to the Center: Church

Two great links from last week:

A summer day in the city of Angels:
Walking meditation with Chong Go Sunim

Open Sky:
Don’t Get Caught

Enjoy!

I’ve been thinking a lot about Marcus’ last post on interfaith dialogue, and sometimes, I think all dialogue is interfaith.  All dialogue is people (or beings) trying to reach out and understand the other.

 
 
 
 
 
 
 
 In Korea there’s a saying, “East question, west answer”, that it, the question and the answer are coming from completely different directions.

 
  
  
 
  
In working on translations with Korean speakers, this comes up a lot. But if I let go of everything, what I think I know and what I think I don’t, little by little I begin to understand where the other is coming from. 
 
 
 
 
 

I’m always delighted when I see examples of genuine contact and interaction between traditions with which I am familiar. All traditions are not the same of course, that would be like saying that all languages are the same, but sometimes they do come beautifully together, as seen in this event described by Kyōshin at Echoes of the Name:

The end of my formal retreat coincided with a visit by two Korean monks, of the Seon Jogye order, who had come to present our temple with some relics of Sakyamuni Buddha. How this amazing event came about is a rather complicated story which I am not entirely familiar with.  However  the essential point is that despite all the historical problems between Korea and Japan – involving war, occupation and cultural destruction – individual people in the Korean and Japanese Buddhist communities have worked hard over decades to create friendship, understanding and reconciliation between their countries, cultures, and faiths.  The presentation of the relics is just a small chapter in that story, albeit one of huge symbolic significance.

Please do visit Kyōshin’s wonderful group blog, a thoughtful and pretty comprehensive site in the Japanese Jōdo Shinshū tradition, to read the rest of his account of the ceremony. The full blog post is here.

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NB: the image for this post was shamelessly stolen from the Japan galleries on Joseph’s amazing photo site here. Thank you Joseph!

The profound ability within me
is awakened not by words
but by the determination
to save all beings
– from The Great Compassion Dharani

Phra Pandit Bhikku, who so kindly supported the workshop through Littlebang in the weeks leading up to it, had warned me that some people who sign up for retreats don’t turn up on the day for one reason or another, but my fear was greater than that, I was worried that almost nobody would come at all.

And I was worried when nine o’clock came and went and nothing had started. I was worried about the fact I don’t have a camera and so wouldn’t be able to put up a picture for this post. I was worried about writing this post. About how the chants would work, about the tea and coffe, about a million things.

But after the first sitting meditation I opened my eyes and saw that all my worries were groundless. As we were sitting, Dr Lee Bhikkuni and two other Bhikkunis in their Thai orange robes had come in and taken seats, here from their centre in Rayong to support the event. And behind them sat some 25 to 30 participants, all enjoying that first deep restful sit.

Then Chong Go Sunim spoke about just what we do when we practice. I didn’t take notes, rather I listened intently. The hall was silent and Chong Go was unhurried, he didn’t use a microphone and that helped establish a calm and concentrated atmosphere. I became at ease. I smiled, glad of this chance to hear the Dharma.

“My own teacher” Chong Go Sunim said, talking about Seon Master Daehaeng Sunim, “describes it as having something like a furnace within yourself. But don’t just let go of problems, you can go even further. Let go of your whole self. Let go completely of even what you think you are. And then you can move beyond any limitations.”

There was a short time for questions and then we stopped for lunch – and more questions. Chong Go Sunim talked to everyone, was available to everyone, and spent time listening to everyone. And we all asked questions. About practice, about Karma, about the name and nature of this inner essence, about all aspects of the teachings.

One of the best features of the day was, for me, this encouragement for everyone to talk and to share their experiences. Rather than just a series of lectures, this was a true group workshop. After lunch Chong Go split everyone into groups to discuss how, in our daily lives, we strengthen the light within us and develop our spiritual muscles.

In my group George talked about climbing the steps of the BTS and reciting “here” and “now” with each footstep. Someone else talked about the walking meditation she does around her bed morning and night. Lynn talked about her relationships with friends and family and how, ultimately, no one can carry out spiritual practice for you.

After the feedback session we practiced some walking meditation in the Korean style, which is very different from the slow individual style usually taught here in Thailand. Walking around the Dharma hall in a large circle, each time I passed the window, the red flowers on the trees outside became more and more intensely beautiful. An experience I shared later in the afternoon.

After some tea we split into a singing group (Joe, the Seonwon’s music teacher, kindly came by for this) and a Sutra copying group led by Chong Go Sunim. I joined the writing group with the others afraid of singing, Don, Ralph, Nat, Paul. We copied, in English, from the Great Compassion Dharani. A wonderful way to allow the teachings to sink deep.

Hyedan Sunim then led us in some bowing, and explained the spiritual as well as physical aspects of the practice, and a small choir from the Seonwon sang a Dharma song which Chong Go Sunim introduced by giving us the translation and meaning. The day ended with a small closing ceremony of bows, refuges, vows, and the the Great Compassion Dharani.

It was, for me, the most nourishing English-language Dharma event I’ve ever attended. The atmosphere throughout was quiet but light, there was a closeness between everyone that was almost intimate. Chong Go Sunim led us, but we all seemed to move as one body anyway. And I came away both nourished and refreshed. It was beautiful.

Thank you.

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(And thank you to Nat for the image!)