Wake Up and Laugh!

Enlightenment does not mean getting rid of an unelightened self and then finding a self that is a Buddha somewhere else.
 – Seon Master Daehaeng Sunim
(‘No River to Cross’, p.59)

Before I write up the last of the great teachings I remember from October’s Seon Club, a short rant from me: The Buddha did not teach that the self does not exist! What he actually said is that there is no permanent, solid, unchanging self. What we usually think of as self is subject to change and is interconnected with everything else. Making the idea, sometimes voiced in Buddhist circles, that we must destroy the self, simple nihilistic nonsense.

In fact, the Buddha could be said to have even developed a kind of self-help programme: the Noble Eight-fold path. This is certainly the view of Thanissaro Bhikkhu, who, in an essay entitled ‘Hang On to Your Ego’, writes that “If you open your mind to the idea that the Buddha was actually advocating ego-development instead of egolessness, you see that there’s nothing lopsided or lacking in his understanding of healthy ego functioning.”

It’s also a view I’ve heard expressed by Phra Cittasamvaro Bhikkhu, the guiding light of the Littlebang Sangha here in Bangkok, not least in a talk he gave on the subject a couple of years ago during his annual teaching series: “You DO have a personality” he said, “which in English is what we could call ‘self’. It is not permanent, nor unchanging, and therefore not an Atman,  but it is real. And Buddhism teaches you should develop and nurture this personality”.

I heard much the same from another Therevadan monk not so long ago too, Venerable U Vamsarakkhita speaking in Bangkok, said that the Buddha did not teach detachment. The Buddha did not tell people to cast aside their bodies and thoughts and feelings. Rather, he said, the Buddha taught people to examine them. And then, through this investigation, they will be better able to live in the moment, experiencing a richer more fulfilling life.

And of course our own root teacher, the inspiration for this blog, Seon Master Daehaeng Sunim, says much the same, “There is no substance to the I that people have thought of as themselves” she writes. “However, it is said that I has no substance, not because such a reality does not exist, but because what is called I always changes from moment to moment.” And thank goodness for that. It is this constant change that makes our self-development possible.

And in Buddhism this self-development is carried out through the Noble Eightfold Path. The Buddha talked about developing skillful states such as morality, generosity, and wisdom, and breaking free of greed and anger and delusion. Right Effort was an integral part of his 8-step programme; and he encouraged people to support each other in this programme.

But what about ultimate liberation? Does the self disappear then? Despite all that’s been said above, are we, finally, left in a state of non-existence?  I must admit I find the idea of this both frightening and hard to understand. So, back to last month’s Seon Club discussion. “Enlightenment isn’t about annihilation”, Hyedaeng Sunim explained, “it’s about finding your true self, much bigger and more able than you ever thought imaginable”.

———

Links:
Thanissaro Bhikkhu: Hang On to Your Ego
Phra Cittasamvaro Bhikkhu: Notes on the Self

Don’t feel that you are superior to others, and don’t look down upon others.[i]

Humility and modesty are the source of all good human qualities. Friendship arises from respect and trust. Without humility, the false ideas of self[ii] form a mountain that becomes higher and higher. And the ocean of the three evil rebirths,[iii] becomes deeper and deeper. Outward solemnity seems noble, but if there is no inner attainment, then it’s like a rotten ship.

As officials increase in position, their minds become smaller. As the spiritual cultivation of a practitioner deepens, they become more humble. When the distinction between you and I disappears, the supreme path is naturally achieved. Endless blessings flow naturally to those who are humble.

                      Wisdom is buried by arrogance,
                      ignorance feeds upon distinctions
                      of you and I.
                      While looking down on others
                      and not practicing,
                      you grow old and sick.
                     Moaning and sighing,
                     what can you do now?

There’s a very interesting group meeting for three days this week in Seoul (Wednesday- Friday, Nov. 10-12), The Global Peace Initiative of Women  http://gpiw.org/

To be honest, most of the religious conferences I’ve been to have basically consisted of people waiting to speak. Few came to listen, few were interested in a dialogue or sharing of ideas and experiences. That’s what sets this conference apart. The organizers are very focused on creating a real dialogue. To this end, there are no prepared papers, and those with large egos haven’t been invited. Following brief opening remarks, the moderator sets the tone, and facilitates honest discussion among those who feel called to speak. It reminds me a lot of a Society of Friends Meeting. I’ve had a chance to talk with some of the organizers and have been very impressed with them as people, as practitioners, and with the spirit that they are approaching this with. If you want to hang out with some just plain good people, stop by if you have time. (And it isn’t just about women, there will also be many male participants.)

From their website:

The Global Peace Initiative of Women was founded to help awaken and mobilize spiritual energies in places of great need with the goal of aiding in healing and unifying the world community. GPIW facilitates this by seeking to gather together those of great insight, wisdom, compassion and dedication, many of whom are working quietly for the upliftment of the world. A major focus of GPIW’s work is to aid in building a global network of contemplative leaders who through their inner work can help transform the causes and conditions that lead to suffering at both the individual and collective level.

 Re-Envisioning Prosperity:
A Spiritual Forum during the G20 Summit

While political leaders come together to discuss ways to stimulate the global economy, a parallel discussion will be taking place among spiritual leaders on a new economic paradigm that takes into consideration the need for greater and greater consideration for the health and wellbeing of the global ecosystems on which we depend for life. Can we have true prosperity without these?  What new framework is emerging that can guide us to a more inclusive, balanced, and life-sustaining understanding of prosperity?

 Wednesday, November 10^th

8:00am     Depart for De-Militarized Zone (South / North border area) Cheorwon Peace observatory of the DMZ (1½ hours from Seoul)

 Global Prayers for Peace between South and North Korea

 Moderated by: Dr. Mary-Faeth Chenery, The Global Peace Initiative of Women Country Coordinator, Australia

 Welcome by:

Dr. Insook Kim, Founder, Women of Wisdom, South Korea

Dena Merriam, Founder and Convener, The Global Peace Initiative of Women, USA

 Religious leaders offer individual prayers or chants of 1-3 minutes each 

 2:00pm-4:00pm     Opening Session:

Re-Envisioning Prosperity for Greater Balance Between Our Material and Spiritual Aspirations 

There is a common misperception that material wealth brings greater happiness.   While there is a base line of human needs that must be satisfied, there is another base line, not much discussed, above which additional material accumulation does not contribute to happiness.  It is the work of all religions to help people turn inward for a sense of wellbeing and “happiness.”  Should this not be worked into the common understanding of “prosperity?”  How do our spiritual traditions define “prosperity” and how can this apply to our current time?

 Setting the Context: Prof. Dr. Phra Dharmakosajarn, Rector, Mahachulalongkornrajavidyalaya University, Thailand

 Moderated by: Dena Merriam, Founder and Convener, The Global Peace Initiative
of Women, USA

 Opening Remarks by:

• Sraddhalu Ranade, Spiritual Teacher/Scientist, Sri Aurobindo Ashram, India
• Bishop Bärbel Wartenberg-Potter, Former Bishop, Northelbien Evangelical-Lutheran Church of Germany
• Dr. Doudou Diene, Former Director of the Interreligious Dialogue, UNESCO, Senegal/France
• Rabbi Warren Stone, Temple Emanuel, USA

 Followed by Open Discussion of the Topic

 Thursday, November 11^th 

Seon Club starts each month with everyone reciting the refuges and a little sitting meditation, and then we sit on benches in a kind of rough circle for our discussion. And every month Mrs Nam brings in a tray with little metal cups, seen everywhere in Thailand, and a big jug of cold water.

I placed my cup on the floor behind me, so as not to get in the way, and leant back to reach for it and have a drink. Sunim, following our discussion about the fairness or otherwise of the world, asked the group “what is the difference between an Englightened and an unenlightened person drinking water?”

“The taste of the water”, someone said. “The quality of the experience of drinking”, someone else added. “An Enlightened person” I thought to myself “would drink noiselessly and without drawing attention to himself!”

Sunim smiled at our answers and said “True. But the main difference in an Enlightened person would be, whilst drinking, the willingness and ability and action to help all other beings also quench their thirst too.”

———

Photo: The incredible image that accompanies this post is, like all images in the seon club notes series, a generous contribution from Joseph. Thank you brother.

The Venerable Ya-un’s Admonitions to Beginners (continued)

Okay, I have to admit that this admonition doesn’t seem to apply to our modern societies. I don’t know if it’s the residue of the protestant work ethic or not, but these days it may be a lack of sleep that hinders people. Perhaps, the modern situation requires us to ask ourselves to what are devoting so much time that fatigue is actually taking years off our lives? Is this just busy-ness as a form of intoxication? Is this also a form of anesthetizing ourselves?
       About the cultural context of this admonition, I have noticed a monk or two from other asian countries who have been able to sleep at the drop of a hat, and who spent most of their free time napping. It seemed like this was  common in their home countries. It was probably habits like this that the Venerable Ya-un had in mind when he wrote this admonition.

Don’t sleep outside of the fixed hours for sleeping.

Ever since ancient times, sleep has been considered the greatest hindrance to spiritual cultivation. For the entire day, keep the hwadu with a clear mind and don’t allow yourself to become dull. Whether you are sitting, standing, lying, or moving, always return to the bright light within you and carefully examine your mind. If you pass your life idly, grief will follow you for a thousand kalpas. Time passes in an instant, everyday you should be alarmed at where the time went. Even though it is said that life is short, in fact nobody can guarantee whether they will be alive even an instant from now. If you still haven’t penetrated the great meaning of the Patriarchs, how can you sleep peacefully?

                           Worse than a poisonous snake,
                           sleepiness clouds the moon of mind
                          practitioners forget which way to go
                          when they reach this point.
                          If you hold up a sharp-edged sword,
                          the clouds vanish,
                         revealing the brightly shining moon.

I’m forever asking questions I’ve asked before, it must be really annoying for Sunim and everyone in the group. But there I was, asking, once again, about relying on the Buddha and transference of merit. Surely the Buddha, in all his compassion, sees my suffering and will give me a hand. Isn’t that what Amida Buddha promises?

“What you mean” someone laughed, “is that you want the Buddhas to do all the work for you!”

Sunim laughed too and gave her response. “It’s like those children’s toys” she said “that always spring up into their original position. So even if someone were to pick you up and carry you to another place, who’s to say you wouldn’t just re-find the position that you are most comfortable with?”

The whole group took Sunim’s analogy and ran with it, saying that it is possible to make our Buddha-naure, or Juingong, our centre of gravity rather than giving that role to our small selves, and that we can rely upon that Buddha-nature to always spring us back up. I’m sure they are right.

I’m also sure that Sunim is spot on; even if (or rather, when) Amida Buddha does carry (or perhaps kick!) me to the Pure Land, unless I make some effort and unless I develop the skill and habit of relying completely on my own inherant Buddha-nature, I may soon find myself back where I started!

“Amitabha Buddha existing within my mind, I vow to hurry and meet.”
 – A Thousand Hands of Compassion

Marcus’ post on Monday really had me thinking. It touched on some half-realized thoughts I’d had for a while now and made them whole.

This world” Sunim replied with gravity as well as a smile, “is perfectly fair. Everything you create eventually comes back to you.

The momentum of our Karmas surrounds us, pulling and pushing like magnets. Through our thoughts, our words, our actions we direct this momentum, we control it, as much as it may seem the other way around. As Sunim spoke, “Everything you create comes back to you.”

When we can see our Karma unfold from this lifetime, it’s easier to accept, but when it’s Karma from a life long ago, it can seem unfair.

The realization I had was, what if we could see into each other’s past? What if we all saw exactly what we’ve all created and have coming back to us? What if if knew where the Hitlers, the Mussolinis, the Pol Pots were today? Would we doubt the fairness of their suffering for a moment?

What I know about the people who are able to see into the Karmic affinity of others (Dae Haeng Kun Sunim is the first to come to mind) is that they would still have compassion, even knowing what they’d done. It can be difficult to accept, but these are the ones who need compassion the most. Perhaps that’s why, for the most part, we can’t see into each other’s past, through rebirth we’re given a clean slate.

JiJang Bosal is one of the great Bodhisattva because he vowed to enter the Hell realms and help the suffering there. But who are the beings there who he’s sacrificed his Nirvana to help? Most likely beings who have committed despicable actions. With Seung Sahn Daesanim there to help him now, they must have a half-decent Zen Center on the go! Maybe even a Sangha!

My point is, when we see suffering in the world, as unfair or undeserved as it may appear, the only way to respond is with compassion.

Here’s a guest post by Barry Briggs of Ox Herding

Recently someone new to Buddhism asked how it was that the Bodhisattva of Compassion, Quanyin, could serve as the “patron” of both vegetarians and fishermen.

There was an aggrieved tone in the person’s voice:  How could she?

I replied that true compassion does not depend on conditions.

Without hesitation, Quanyin offers unstinting compassion to vegetarians and carnivores, fishermen and farmers, and saints and murderers.

That’s because Quanyin has laid down the mind that picks and chooses based on like and dislike. She only responds to what is.

Indeed, love can only arise in response to what is. Everything else is fantasy.

These are easy words to write, but to live without dependence on conditions . . . well, that’s something else. That’s why clear-eyed direction is so important.