Hanamatsuri Service
Dharma Talk - Celebrating Our Buddha Nature Rev. Shelley Fisher Good morning to you all and welcome! How many of you noticed our beautiful new sign on the front lawn as you walked to the Temple? Isn’t it wonderful? Thank you to Rev. Matthew, Mike Croft, Monty Deorhing and Kris Nash for your help in making it all come together! Thanks to everyone who helped with setup yesterday. It was a lot of fun! Today we celebrate Shakyamuni Buddha’s birthday! Let’s take some time and reflect on the birth story Rev. Matthew read to us. It is helpful to understand the meaning behind the legend. It sounds like a very fanciful story. The Buddha had many many lives before he descended from Tushita Heaven. In Dharma school we often read one of these Jataka tales and reflect on its meaning in our lives. What interesting imagery is in the story? The White Elephant. The baby standing upright. The Seven Steps. And the “elephant in the room”from the beginning of the story - it is an immaculate conception of sorts. [to borrow a phrase] Some parts of the story aren't fanciful at all. Queen Maya wanted to give birth at her family home with her mother there, but they didn't make it. That seems pretty realistic. It gives me a sense that this really happened, little surprises and all. What about the six tusked white elephant that appeared in Queen Maya’s dream? You all saw it here - in this beautiful painting donated by Moon, Sunny and Dan especially for today's celebration. The White Elephant is a sacred animal representing fertility and wisdom. In several sutras, Bodhisattvas are said to ride on a six-tusked white elephant like this one. And why six tusks? The six tusks represent overcoming attachment to the six senses, we chant from the Heart Sutra - “no eyes, no ears, no nose, no tongue, no body, no mind”. Remember in Buddhism we have six, including Mind. We get attached and cling to these senses and their sensations [sense objects]. But we need to let go. Life is joyful when we just let sensations happen - without our wanting, clinging, or aversion. The six tusks can also represent the Six Paramitas - the six ways to the Other Shore - giving, morality, patience, diligence, contemplation, and wisdom. When we apply these values life becomes joyful. When Shakyamuni Buddha was born he stood up straight, took seven steps, and declared "I alone am the World-Honored One." (so beautifully portrayed in Moon’s painting here) And he pointed up with one hand and down with the other, to indicate he would unite heaven and earth. The seven steps he took represent the seven directions -- north, south, east, west, up, down, and right here -- seven steps going beyond this self centered world of Samsara. He declares, "I alone am the World-Honored One" - showing his awareness that after so many lifetimes, he will be a great teacher and lead all sentient beings to a joy filled life - free from suffering. When we celebrate the amazing birth of Shakyamuni Buddha we are also celebrating our own birth. We honor and treasure each birth today. It is a rare and unique event to even be born human, so we celebrate. The Buddha’s teaching of the interdependence of all things makes it clear that our birth is the result of sooo many causes and conditions. Realizing this we can see that our birth is truly a rare and wonderful gift. We have a deep obligation to live this life in mindfulness and Joy and compassion. Sharing the teachings of the Buddha when we can. Shakyamuni Buddha was born a bodhisattva - a Wonderful Being - who fully realized his Buddha Nature. He taught that we are all born with Buddha Nature - it is universal. Why did Shakyamuni Buddha speak of Buddha-Nature? He wanted to tell us all that we each have Buddha nature - We have the potential of becoming a Buddha. Bodhidharma’s insight says, “To find a Buddha, all you have to do is see your nature.” Universal Buddha-Nature means that “All sentient beings have Buddha-Nature, but it is dormant (asleep inside of us), or covered with our delusions”. Amida Buddha was once one of us. It was through the perfect maturing of his Buddha nature that he completely rid himself of clinging and attachment for the sake of all sentient beings. Amida Once suffered as we suffer now, that brings us close to his heart, awakening our minds to the presence of Infinite Wisdom and Infinite Compassion - Amida Buddha - in us. Amida Himself is our Buddha-Nature. Amida's Great Love and Compassion is our Buddha-Nature. Nirvana (which we can easily realize in the Pure land) is our Buddha-Nature perfectly expressed. Amida’s Great Vow - “I will become a Buddha when, all Sentient beings can easily be born into my Buddha Field through my merits on their behalf.” This is our Buddha-Nature fully expressed. Everyone has Buddha nature, the potential to become a Buddha. It is in the sky-like nature of our mind. Utterly open, free and limitless, it is fundamentally so simple and so natural - it is never complicated, corrupted, or stained. It is so pure that it is beyond even the concept of purity and impurity. When we think of our Buddha nature as sky-like it helps us to imagine its all-embracing boundlessness; beyond that Buddha nature has an added quality - open and expansive and clear like the radiant sky but with awareness. Because everyone has Buddha nature, we treat all with the highest respect and greet each other with deep reverence in gassho, a bow. This is a wonderful part of our teaching - we respect others, your family, friends, teachers and even people you do not know as a Buddha. This gratitude begins in our minds and expands out. This attitude in gassho can start to vibrate in our environment. It is through gassho that we can fulfill the Buddha nature within us. Buddha nature is the pure white lotus within us. The lotus flower grows in muddy water, rising and blooming above the muck - coming to full flower we experience enlightenment. The lotus reminds us of the expression of our true spirit, born in murkiness fully flowering in the Pure Land. Why is Amida's Land called pure? Because Amida's Mind is pure, Pure Wisdom and Pure Compassion. The sentient beings born in His Land realize this same Pure Mind - the very same Pure Mind. Amida's Pure Mind and the believer's muddy mind become one and the same. Just as the white lotus rises out of the muddy pond pure and untainted. Many Dharma talks were shared by Shakyamuni Buddha during his 45 years of giving his important teachings. About 2600 years ago. Often he taught about the Tathagata Amitabha (Amida Buddha). Amida was the truth he had found in his Enlightenment. Shakyamuni Buddha was a manifestation of Amida Buddha, he himself was Amida. Today during this special Flower Festival service is a time for us to recognize our Buddha nature and rededicate ourselves as we contemplate the importance of the birth of our teacher, spiritual guide and friend, Shakyamuni - The Sage of the Shakya People - the Buddha. We celebrate the Buddha’s birthday today. We remember to be grateful for all that he has taught us - grateful to be born human - this wonderful unrepeatable life, grateful for showing us that we are all connected to each other, grateful to know that we all are born with Buddha nature, and grateful for Amida’s Vow reaching out to all of us, no matter how troubled, no matter how happy - that we may find Joy in life.
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Welcome everyone on this beautiful morning. Thank you for coming to the temple - just as you are. We are always happy to gather with friends - new friends and old friends. The disaster in Nepal is close to my heart. I spent a couple months there traveling and studying and I am so saddened by the images of destruction I’ve seen. We can all give a little to help. Prayers to the Bodhisattva help too.
This week I was interviewed by a student studying Buddhism. It was about an hour interview but it brought many useful thoughts to mind. And I thank Taylor for bringing me to focus on the Dharma. Some of her questions were easy to respond to . Some were less easy. Two of those questions were... What is Samsara? What is Nirvana? If you have been a Buddhist for a while you have a provisional definition of these words. We continue to consider and gain understanding. They are good questions. And Shinran shonin was asked similar questions that give us his view of these ideas. I want to start off with a story that will be helpful through my talk. Some things are difficult to talk about in life and in Buddhism. Sometimes I think maybe we collect these difficult things in Buddhism. To illustrate this I return to the story of the turtle and the fish…. Once Upon a time, there was a turtle who lived in a pond with a group of fish. One day the turtle went for a walk on dry land. He was away from the pond for a few weeks. When he returned to the cool pond, he met some of the fish. The fish asked him, "Mister turtle, hello! How are you? We have not seen you for a few weeks. Where have you been? The turtle said, "I was up on the land, I have been spending some time walking around." The fish were a little puzzled and they said, "Up on dry land? What are you talking about? What is this dry land? Is it wet?" The turtle said "No, it is not," "Is it cool and refreshing?" "No it is not", "Does it have waves and ripples?" "No, it does not have waves or ripples." "Can you swim in it?" "No you can't" A school of fish had gathered by now and they all felt very confused. They knew the turtle had been gone, but what he said made little sense. He just said “no” to all their questions. They summoned the smartest fish in the pond - a wise old trout - After going through the series of questions and answers again the Trout thought he had figured out the riddle the turtle posed. trout said, "it is not wet, it is not cool, there are no waves, you can’t swim in it. So this dry land of yours must be completely non-existent, just an imaginary thing, nothing real at all." The trout was very proud of himself and some of the fish looked at him in admiration. The turtle said, "Well may be so" and he left the fish and went for another walk on dry land…. Point of the story - Wow! What a challenge for the Buddha! Even if a Buddha understands everything. The fantastic challenge of explaining and teaching the Dharma other conditioned beings - That may not be in a Buddha’s power. We here are all fish together. Fellow travelers as Shinran said. We follow the teaching as we can and we return to the Dharma regularly because it is fundamentally hard to understand. The puzzle for the turtle is - How do we characterize realms that have similarities and differences without endless negation? How do we tell others about our unique experience and insight? I describing Absolute Reality - we often find the Buddhist proverb, “Nothing is exactly as it seems, nor is it otherwise” is in operation. We see things in life through a veil, through conditioned views - through our mind state. Imagining past our own mind state is literally impossible. We rely on others who have gone before us to give insight into the next mind state. We rely on the Buddha for the Dharma. We are the fish in the story. We are in the pond, the pond is what we call Samsara. What is Samsara? It is conditioned existence. An experience of existence that is conditioned by our thirsting mind state. Traditionally we describe Samsara as a state of being where we aimlessly wander in the six realms of existence - The Ocean of Births and Deaths. The six realms of existence are the fundamental modes sentient beings are reborn into. I’ll start by giving the traditional description... 1. Beings in Hell Jigokudō in Japanese. The lowest and worst realm, wracked by torture, burning, and characterized by aggression. 2. Realm Hungry Ghosts Gaki-dō in Japanese. Characterized by great craving and eternal starvation; Big stomach - small mouth. 3. Animal realm Chikushōdō in Japanese. The realm of animals and beasts, characterized by stupidity, servitude and animal urges. 4. Ashura Realm Ashuradō in Japanese. The realm of anger, jealousy, and constant war; the Ashura are demigods; they are powerful, fierce and quarrelsome; like humans, they are partly good and partly evil. Their aggression blinds them to what is real. 5. Humans. Nindō in Japanese. The human realm; Which you may be familiar with? These are beings who are both good and evil; Who experience both suffering and joy. Enlightenment is within their grasp, yet most are blinded and consumed by their desires. 6. Deva realm Tendō in Japanese. The realm of heavenly beings filled with pleasure; the deva hold godlike powers; some reign over celestial kingdoms; living in delightful splendor; they live for countless ages, but even the Deva belong to the world of samsara -- their great powers blind them to the world of suffering and fill them with pride -- and thus even the Deva grow old and die to be born. Having said this - I don’t want you to think of these realms are only physical places. If that is comfortable that is ok. But did you notice when I was describing these mythic realms you searched your memory of experience for times you have been in these states? [Well maybe my mind does that but some of you are nodding your heads.] These are all states of being and states of mind the physicality is not so important. I just want to get the idea across that we may be born in Hell for a period of time and then find ourselves in a Deva/godlike condition. A process governed by our Karma [actions] and the unfolding of time. Samsara is a realm of suffering - no matter where you are born. As limited beings we make the error of equating Pleasure with Happiness. The “I-Me-Me-My” being inside me - my delusion of self - thinks that if I cling to things, or people, or ideas - it will be ok. This self seeks pleasure as an antidote for the pain of suffering. In the Dharma book group on Wednesday nights [at 6:30pm], we are reading a book by the Dalai lama called “The Art of happiness”. And in it he illustrates this very well. Our culture in particular seeks pleasurable experiences at the expense of happiness. We think that satisfying our desires for sensations is the same as happiness. When we do this we are just like my dear Labrador retriever Chloe. Her greatest desire was for food. She longed for it and never stopped eating of her own accord. One time we left a bag of food open - she at 10 pounds of food in a go. She we very uncomfortable after that. But like Chloe when we seek the sensation of Victory, or when we Want a new pair of shoes. We come to the wrong conclusion that these momentary things will satisfy us in a way that ends the feeling of suffering inside us. But they don’t - they won't - they can't. The Dalai lama has a fundamental premise that we “have everything we need to be happy”. That sounds pretty radical - “we have everything that we need to be happy”. It sounds obviously wrong. Like the trout in the story - I know what I know, and I know I need a few more things to be happy. Listen to that sentence - we hear it all the time from others and in our heads - “I need a few more things to be happy. “ But when I get that “one more thing” - I will briefly feel pleasure. Then it will be gone. ...as ephemeral as a drop of dew on a leaf, shining brilliantly one moment, gone the next. He goes on to show Happiness is a state of being that we can all access. When we are content with what we have. When we are not driven by desire. When Chloe sat by the fire. Wanting nothing. She was happy. She existed in abiding joy. All this wanting, thirsting, and desire for objects and experience is the source of the fundamental character of Samsara - suffering. I suffer without a new car. With the car I suffer with a big car payment for - used to be 3 years - now they are mostly for 6 years of suffering payment. Samsara is conditioned reality conditioned by my mind state. Conditioned by my thirst for objects, ultimately for a sense of my separate self. That was a long way around the mountain - but now I’d like to talk about Nirvana. What is Nirvana? - Dr. Matsunaga told the story that when he came to LA to teach in the University he was completely surprised when on the first day of the first Buddhism class he taught. Several students wanted to know what Nirvana was. In 25 years in Japan He had never heard that question asked. Its because we Americans want to know the END - the GOAL. the Result...before we commit to a thing. So we ask the the question the fish asked the turtle. What is it like? And the turtle said it's not like anything you understand. Definition by negation is a dead end. So I’ll try it…. Nirvana is a realm of not-suffering. Nibbana means to “Blow out the flame of desire” or can mean “unbinding”. No longer bound by desire for becoming we are freed. It is a real of abiding Joy. It is an Unconditioned reality. It is Ultimate Reality. It is this same reality NOT conditioned by our mind state. If you look at reality without the lense of “I - Me -Mine” it must look very different. I literally can't imagine what that is. I go back to the proverb... “Nothing is exactly as it seems, nor is it otherwise.” Usually people pick up the idea that Nirvana is a place. Samsara is a place - here in Reno. That’s a place and that's samsara, and we conclude that Nirvana is a place too. That is not the view of Buddhism. Nirvana is unconditioned reality. Reality experienced without views, without prejudice, without aversion or attachment. When the Buddha was asked if he experienced life like we all do he said “YES, but I am not take by it”. The regrets of the past and fears of the future are removed. Life is lived right here right now. In the Middle way. What was Shinran Shonin’s view of these ideas? Shinran was Tendai Buddhist priest who saw the limits of self power practice and struck out on a radically new and yet old path. Like all Buddhist paths - The aim of the Pure Land path is to break the bonds of Samsaric existence - of the power of the past that compels us through meaningless cycles of birth to death and death to birth. We talked about Samsara. It’s not a good place to get stuck. Sort of a Sargasso Sea of existence. We are driven by the fears of the delusional self for its fate in the future. Shinran saw the break out from Samsara is accomplished when we stop clinging to our imagined self. When we stop treating it as though it is true and real and simply trust in the Infinite compassion and Infinite Wisdom of the Universe. Trust in the activity of Amida Buddha. Shinran showed this path is available to all sentient beings because it is not the result of their self power. This True Entrusting does not happen through our own nature or insight or action, but through the working of the Primal Vow; the fundamental hold of self-attachment is broken by the Buddha. Think about it, all our judgments of our own worth or worthlessness are based on our capacities - and as beings in Samsara we are conditioned beings our capabilities are flawed - Conditioned by a fundamental selfishness. Our self-power actions are at bottom limited and hollow. The world that emerges when we take refuge in the Wisdom and Compassion of the Universe, is not limited, not darkness, not a place where the only possibility is escape. But as Shinran states: The compassionate light of the Buddha of unhindered light always brightens and protects the person who has realized true entrusting; hence the darkness of ignorance has already cleared, and the long night of birth-and-death is already dispelled at dawn. Shinran’s view of Samsara and Nirvana is based on the lineage of the Pure Land teachings. The teacher Nagarjuna [up here] explained the doctrine of the two truths. He saw that Samsara and Nirvana were inter-penetrating realities. They are both real. Not separate places in any sense and not fundamentally dual. All things we see are empty of separateness. Everything we see is an event a not an individual object. Nagarjuna shows us that Samsara is really real. The stuff of Samsara is the stuff of Ultimate-Reality. Ultimate reality is Samsara seen with a Buddha’s eyes. In the Ka-cha-yana-gotta Sutta the Buddha said, "By and large, this world is supported by a polarity, that of existence and non-existence. But when one sees the origination of the world as it actually is with right discernment, 'non-existence' does not occur. When one sees the cessation of the world as it actually is with right discernment, 'existence' does not occur." Easier to follow in the Heart Sutra, the Buddha said, "Form is no other than emptiness; emptiness no other than form. Form is exactly emptiness; emptiness exactly form." The absolute is the relative, the relative is the absolute. Together, they make up reality. This helps us not make a mistake in thinking that the the world of Samsara is a false reality and the world of Nirvana is a true reality. No - these are the two truths, not the one truth and one lie. Both truths are true. We can abide in “Nothing is exactly as it seems, nor is it otherwise.” Why have I told you all of this today? Because we need to know that Abiding Joy is is near by. Very near by. We teach and learn the Dharma to help us make it through the night. To give us insights that will free us from the suffering of Samsara and bring the true Happiness of Nirvana. We shouldn't forget the advice of the Sakyamuni Buddha he gave in the The Water-Snake Sutra. I’ll just read part of it…. Thus have I heard:At one time the Buddha was at Mala, and taught this lesson. "To those who do not wisely examine their purpose, these teachings will not yield insight. Some people, for example, study the teachings only to use them in argument. To them, these teachings, wrongly grasped, will bring harm and suffering. "Suppose a man wants a snake. He sees a snake, and when he grasps its tail, the snake bites him. Because of that, he suffers death or pain, and why, because of his wrong grasp of the snake. "But suppose a man wants a snake, sees a snake, and with a forked stick holds it firmly down. Having done so, he catches it firmly by the neck. Similarly, there are some here who, having learned, examine wisely the purpose of the teachings. To them, these teachings will bring welfare and happiness. We need to have views. And we need to trust them as long as they make sense. We need to use them skillfully. We need to let them go when they stop helping us. If we are suffering and wounded by our constant thirsting for pleasures in a misguided view pleasure makes us happy. Then we need to leave that snake behind. And Pursue True Happiness. When we see past the ideas and constructs of this existence and experience the clarity of a Buddha in the Pure Land of Amida Buddha then we can leave these thoughts behind and return to help others reach the Other Shore of understanding. --- Namandabs - namandabs - Namandabs --- *We use many sources in the Dharma talk. Nothing here is new or proprietary just retelling of the Dharma presented to the Sangha as a live teaching. . READING - 3may15 The Enlightenment Sutra Thus I have heard - The holy one gave these teachings to the monks gathered at Rajagiriya….. You who would follow the Path [Teachings of Buddha] Should concentrate earnestly morning and night With resolve in your heart, on these eight Teachings the Buddha Has given to free us from suffering's grasp. This is the first of the things to remember: Throughout all the world there is nothing that is permanent. Even the Earth has the nature of transience. Bodies are centers of sorrow and emptiness. All of my parts are devoid of self, Are dependent on causes and therefore impermanent, Changing, decaying and out of control. Expectations of permanence cause disappointment, and cause attachments that lead to wrongdoing. Observing the world in this light, you may progress toward freedom from birth and from death. This is the second thing to should remember: More desire only brings more suffering. Birth and death, sorrow and weariness all come from Greedy attachment to things of this world. But controlling desire cuts the root of unhappiness, Leaving the body and mind to relax. This is the third of the things to remember: Insatiable cravings for things of this world Only cause you to pile up more useless possessions, A seeker of freedom should let go of craving And, seeing it's uselessness, grow in contentment. Rejecting life's baubles and seek the Way. This is the fourth of the things to remember: Laziness leads to your own degradation. Always work just as hard as you can Because only this can solve all your problems And so be released from the things that trouble you, Finally escaping to Infinite Light. This is the fifth of the things to remember: The roots of unhappiness spring from ignorance. Remember to listen and read to develop knowledge, So as to aid other sufferers, hoping to Bring sentient beings Nirvana's release And awaken them all to Enlightenment's bliss. This is the sixth of the things to remember: Do not think ill of the poor Leading to discord and further unhappiness. Following Buddha's example, we always Treat every being with love and respect. Having malice toward none, dwell in contentment And aid and encourage all beings to Peace. This is the seventh thing I should remember: The passions lead to sin and to sorrow, But students of Dharma won't drag themselves down By relying on pleasure to bring themselves happiness. Better to think of the simple life, Happy and free from the causes of misery. Seeing the benefits brought by the Teachings, This is the eighth of the things to remember: The flames of existence are hard to escape. They bring us to pain and to sorrow unlimited. Resolve to awaken from slumber And, feeling concern for all sentient beings, Arouse an intense dedication to help All to attain Perfect Peace. These are the thoughts that lead to enlightenment, This is the path that was traveled by the Buddhas, the great Bodhisattvas. These are the truths they remembered which brought them release. Follow them carefully, Develop compassion and wisdom together Escape to the other shore Where, freed from suffering, you can return To the realm of Samsara in comfort and joy, Bringing freedom and peace to all sentient beings. These thoughts are tools that will help you remember. To follow the Teachings, always Remember these eight ways of looking at life, Gaining the wisdom and peace of Nirvana For only by this will you always be free From the wheel of rebirth with its pain and its sorrow, At last and forever to finally find rest. Good Morning, I would like to welcome everyone you again Reno Buddhist Center - Thanks to everyone who came to our Sangha picnic yesterday. Old friends and new. We shared food and thoughts and just played together.
We are here today to celebrate the Fall Equinox - a perfect balance between daylight and darkness occurs on this day - it is natural balance. The middle of two extremes. For Buddhists in particular, this is a significant happening. Dr. Matsunaga always used to say that It reminds us of the natural balance of life and to try and maintain that sense of equanimity each day. A Middle Day. In ancient Buddhist societies this day twice a year was a natural reminder of the Buddha’s teaching of the Middle Way. In most places the equinox day has mild weather and the hard work of farmers has eased. A good time to learn the Dharma. In Shin Buddhism the Holiday for this day is Ohigan - literally “OtherShore” day. As we saw in Zendo’s White Path Parable - it is not without dangers. The last Dharma Talk was about the Heart Sutra - The sutra’s actual name is “Insight that Brings the Other Shore - Sutra”. We talked some about the Other Shore then. In the Ala-gadu-pama Suttra Buddha describes the Dharma as raft that has to be grasped correctly to cross from this shore [the Eastern shore of our Saha world] to the Other Shore, the Western shore of clarity and understanding. The metaphor of the Other Shore is common in Buddhism - meaning the non-dual state of seeing reality as it is. On this special - Middle Day- we can pause and reflect on the Dharma. Dr. Matsunaga - my teacher- had a funny way of describing the Middle way at New comer’s circle we hold here after the Service. This is a place for people new to Buddhism to ask questions about the Dharma. He said the MIddle way was like driving a car on the road - you should stay right in the middle. - Not too much this way - not too much that way. That makes good sense. [But don't do that on a two way road!] I want to talk about three different aspects of this Middle Way we have embarked upon together. The Middle between Being and Non-Being The Middle between Indulgence and Denial The Middle between The Past and the Future When the Buddha first taught about the Middle way his insights into life were simple and profound. He saw that ….
The Buddha wants us not to suffer. That is an expression of the Primal Vow. And we can do that by living life in this moment in the Middle Way. The Middle between Being and Non-Being. Last service I talked a lot about Ryuju - Nagarjuna - The first teacher in our lineage - and his views on Emptiness. Does anyone remember what is meant by Emptiness? “Empty of Separateness” Yes. On page 13 of the Shoshinge - Ryuju “destroyed false views of Being and Non-being. “ How did he do that? He showed that all things are really events. It was a deep philosophical discussions - the middle between the views of the self - Some hold that there is an Eternal and Changeless Soul - We reject this view. Some hold that there is no ongoing existence - We reject this view. The first type of view is called "the error of eternalism" (sassata-vaada), while the second is called "the error of annihilationism" (uccheda-vaada). They both in fact miss the point. The Buddhist view is that a real stream of consciousness flows onward — impelled by ignorance and craving — from life to life. Though the process is impersonal, the illusion of personality continues as it does in this life. This is the Middle View and so the Middle Way. Middle way was taught by Sakyamuni Buddha in the... The Sutra on the Middle Way Translated by Ven. Thic Nat han Its short, so I’ll read most of it…. Ananda Said…. I heard these words of the Buddha one time when the Teacher was staying at a forest guest house in Nala. At that time, the Ven. Kacha-yana came to visit him and asked, “The Buddha has spoken of Middle Way. How would the Buddha describe the Middle Way?” The Buddha told the venerable monk…. “People in the world tend to believe in one of two views: the view of being or the view of nonbeing. That is because they are bound in a kind of delusion - a wrong perception. It is wrong perception that leads to the concepts of being and nonbeing. Kacha-yana, most people are bound by their prejudices and and preferences, grasping and attachment. Those who are not bound by the internal knots of grasping and attachment no longer imagine and cling to the idea of a self. They understand, for example, that suffering comes to be when conditions cause it, and that it fades away when those conditions are absent. They n o longer have any doubts. This understanding has not come to them through others; it is their own insight. This insight is called Right View of the Middle Way, and this is the way the Buddha would describe the Middle Way.”SA 301: Saṃyukta Āgama Translator: Thich Nhat Hanh Sakyamuni helps us see that reality is surely real, but that it is in constant flux or change. When we have the wrong perception of the eternity of things when we cling to that - just like when we cling something moving - suffering results. And likewise when we deny the reality of existence, suffering results. The Other Shore is the Middle Way. Seeing reality as it is. Living Now. Dr. Matsunaga always counseled us to find the “dynamic middle” in life. We are confronted with many choices each day. A notion of this dynamic middle is helpful here too. The Middle between Indulgence and Self-Denial In our lives in America it is easy to have a pretty distorted view of this. What is Indulgence? What is self-denial? In the time of Sakyamuni Buddha it was easier to see. It was dramatic and mythic. If we look at the world today we are like Princes. Most people in the world don't have what we have. Most people in the world don't have what the poor in America have. I am reminded of the story of my sister one Christmas. She was about 12 years old and had received a few dollars from grandparents that didn't know what to get her and so did my brother. They pooled their money and bought it all on bacon! In our house usually each person got one piece of bacon [“normally” if it was a special occasion breakfast we had bacon]. Rarely two pieces . So they probably felt denied of adequate bacon. And they wanted to indulge their craving for bacon. They went to the store and bought two pounds of it. Came home and while I was playing with my new Aquaman action figure - they fried it up. I remember it smelled good. Then the big feast. But I was shocked when I wasn't allowed even a piece. “Its my bacon” she said and slapped my little hand. They ate and ate until it was all gone. I don't know maybe 20 pieces each. Needless to say they were uncomfortable the rest of the day and unable to enjoy Christmas dinner. If there is a moral to the story I think it is pretty clear - self indulgence does not bring happiness. It brings problems. It makes us unable to see the world as it is. If the indulgence becomes habitual even dependence and addiction can follow and many more sufferings fill our life. But similar troubles come from self denial. In the case of the Buddha he pursed extreme ascetic practices for several years and nearly died from inadequate nutrition. If not for Sujata the village girl giving him a bowl of rice porridge - he would have not survived. And we would not be here. In our modern world it might seem that self denial is not a problem - my Bacon story is more common. But there are many who harbor difficult feelings for themselves. Strongly criticizing themselves and denying themselves the basics love that we all need to care for others - Self love is important. Appreciating our great gifts has to come before we can share them with others. When we practice the Metta Meditation we always start with sending feelings of warmth and deep caring toward ourselves, then our loved ones and then the rest of the world. Many people in our society harbor these unfortunate feelings toward themselves. It may begin as a harsh word internalized and grow into a life threatening condition such as anorexia or suicidal thoughts. If you struggle with any form of these self hatred problems - it is very important that you seek out help. Under the condition of this distorted mind we can think that denying ourselves is good. Some religious traditions put high value on the ability to deny the body its basic needs in seeking a higher plane of consciousness. Buddhism completely rejects this type of aesthetic practice. Just as indulgence distorts the mind and blinds us to reality as it is, so severe denial blinds us. When the Buddha tried this practice he almost died if not for the kindness of Sujata. There is a Middle Way. This is the path we follow to give ourselves the nourishment we need both physically and spiritually without overindulging. Sometimes it is a difficult path to follow. We aren't sure if we are doing enough, or studying enough, or if we are resting too much or playing too much. Relaxing the I-Me-Me-My is the thing to do. Take a dispassionate view of you life and chart a course that feels like the dynamic middle to you. The Buddha recommended that we shine our own light on our life and chose our own actions care-fully. this is the Middle way between indulgence and self-denial. The Middle between The Past and the Future This is an essential teaching. The Buddha taught us that there is no existence except in the present. This moment now is all there is. The past and our memories of it are not reality. They are echoes of the real moment called now. The same is true of the future. There is no reality in the future. It is an imagined fiction we conjure up to satisfy our separate self and its need to pretend it is a stable self existent thing. Its not. If I long for a vacation to the Disneyland all year. And don’t think of much else all year - to the exclusion of friends and family sometimes. I am living in a dream. What happens if I break my leg the day before the trip? I can’t go - The dream of the trip didn’t really exist and I am disappointed. I suffer a little bit. In the Araña Sutra the Buddha was asked why his students have such good complections…. They do not mourn for the past, They do not yearn for the future, They live on the present... This is the essence of Middle Way. Somewhere between the two extremes there lives a juuuust right way of living. In the Dhammapada the gatta on Craving the Buddha says… Let go of the past, let go of the future. Let go of the present. Having gone beyond becoming, with mind completely freed, you will never again come to birth and aging. DP verse 348 This adds a wrinkle - because letting go applies to all aspects of life. Letting go of the past is very difficult. When we remember an experience our brains actually react similarly to it happening to us. Sometimes we can’t see the difference. The point is that living happens in this present moment. Life lived only in pursuit of goals and tasks is distorted. And the living is lost. The Buddha taught us that living only really happens right now. This is one aspect of the Middle Way. Do your remember the Harry Chapin song “Cat's Cradle”? It is about this effect. Not living in the Middle Way. I can’t read the lyrics now or I’d break down crying - just the sadness of life unlived. If you remember the song... “When you comin' home, Dad I don't know when, we'll get together then You know we'll have a good time then” The father puts off his relationship with his son until someday. A day that will never arrive. This is a practical immediate teaching to apply today. Please don’t let this precious unrepeatable life go by without hearing deeply - what wonderful, joyful world that surrounds you. We call this Monpo - Deep hearing of the Light of Amida Buddha. Wisdom and compassion are everywhere if we can just get out of the way and see it. It is a core practice of the Middle Way. The Middle way exists in the Nembutsu - saying Namu Amida Butsu. This practice is a completely present moment in the now. The dynamic middle where I am fundamentally connected to all that is was or will be. The Vow of Amida Buddha only acts exists in the now. To save all beings no matter their nature. That is the universal vow. The only act required is to sincerely and deeply call out. The small self calls out to the larger universe and is rescued - never to be let go. You are ok just as you are. The Wisdom and Compassion of the universe help you to be happy. Help you to be free from harm. Help you to receive boundless compassion. And fill you heart with peace and harmony. The Buddha’s teaching invites us to discover the world with ease. Not expecting, not projecting, not clinging. This ease can be found everywhere: in chanting the Nembutsu, in meditation, in the supermarket, wherever we are. With the middle way, we come quietly to rest in the reality of the present, where everything exists. The Middle is a joyful experience of moving out of should, out of gaining, out of duality. It is living in the reality of the present. As one teacher put it, “The middle path does not go from here to there. It goes from there to here.” The middle path lets us see the presence of the infinite wisdom and compassion of the universe. In the reality of the present, life is clear, vivid, awake, empty of separateness and filled with possibilities. When we discover this middle path, we neither remove ourselves from the world nor get lost in it. We can be with all our experiences in their complexity, thoughts and feelings and drama as it is. We can be at peace with tension, paradox, and change. Instead of seeking resolution, waiting for the chord at the end of a song, we let ourselves open and relax in the middle. In the middle we discover that the world is workable. The Buddha teaches us to open to the way things are. Of course we can always imagine more perfect conditions, how it should be ideally, how everyone else should act. But it’s not our job to create an ideal world. It falls to us to just see how it is, and to learn from the world as it is. For the opening of the heart, conditions are always good enough. Amida Buddha tells us, we are ok just as we are. Thank you for your kind attention - Lets share a blessing with each other ... May you be happy; May you be free from harm: May you receive boundless compassion; And may peace and harmony fill your heart - Namu Amida Butsu Namu Amida Butsu Namu Amida Butsu - |