Wearing Social Hat


by Wayne Ren-Cheng

Wearing a social hat is key to the practice of connecting with a wide variety of people, in a wide variety of circumstances. It is known as the practice of social virtuosity. To engage the path of social virtuosity that strengthens practice and enhances how you relate to the causal word it is necessary to understand the concept of self from a pragmatic Buddhist perspective. There is the “self” and there is the “not-self”. Confusion and misunderstanding arises from dualistic thinking, that there is both permanence and impermanence, that you are self (a perfectly good word and concept), one that undergoes change in each moment. In fact you are both in any given moment. It is said that language cannot convey what we really mean by “the self”. Granted there are limitations to language but we must accept the challenge because if we won’t be a foundational understanding of “the self” so how then can personal transformation to a social self begin? The tricky part comes courtesy of the Causal Process of the Universe, the cause and effect of the ever-changing, ever-impermanent nature of “the self”. In each moment there is the “self” as it is in each moment, AND there is the “not-self” that is undergoing change caused by the causal factors that arise in each moment; a cycle that continues from birth to death. Each of you are unique expressions of the Universe, a “self” that defines you in each moment, and a “not-self” that defines how you interact with the world in that moment.

The recognition that you are a unique expression of the causal universe but not unique in the universe; that the goals you set can’t be achieved and issues can’t be resolved independently, then you come to realize our role as a social self in a world of social selves. You realize that what you do matters; the realization of being a social self becomes even more critical to your contributions to the positive transformation of the world. People new to Buddhism and even some with a broad experience in Buddhism see the intent of Buddhist practice as purely “personal development” that comes through meditative practice and mindfulness of how one is, and how one imagines that can be. In Mahayana Buddhism there is meant to be a balance of value between personal mindfulness and social awareness. A practitioner begins by working on “the self” and in doing so becomes an example of what is individually possible that is revealed in their social actions. Positive character traits and actions arise to become examples to others that positive transformation is possible for them, and translates into the realization that positive transformation is possible for the world. There is no separation between local and global, between person and community, between your thoughts and your actions because as every phenomena inter-dependently arises and you are a causal factor.

There is no “private” practice, even when you are sitting on a cushion in the privacy of your home. The practice will become HOW you are so you must be the same you when you alone and when you are engaging with others. Venerable Shi Yong Xiang would say that when we are alone is when we must practice hardest. There is a realization that HOW we act and think moment-to-moment affects the self that you are, the self you want to become, and the selves of those around you. All human beings are each as unique as you are and in order to effectively interact with them you must develop social virtuosity, the ability to view them how they are without engaging any preconceptions, and to engage in levels of communication where ideas and issues can be clearly transmitted. “Your” thoughts, language and actions are informed by the thoughts, language and actions of all members of society, and of the outside non-human causal forces. You have a unique social history, local history, global history and spiritual history that you must harness into social virtuosity.

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Emotional Equanimity

by Wayne Ren-Cheng


Some people allow emotions to rule how they interact with the causal Universe. Whatever emotion arises they let it have full rein in determining what action is taken regardless of the known or unknown consequences. Achieving the disposition of emotional equanimity will enable a greater possibility of positive consequences for it won’t be emotions but wisdom that step to front.

There are two ways that emotions manifest themselves. Sometimes they arise only to overwhelm us. Or, we strive to analyze them by defining their characteristics and studying how they impact our life, and the lives of others. The first instance is one in which emotions are in control. In the second we can engaged in experiential verification, the opportunity to determine the value of that emotion and choose to act with its influence or discard it for what will most likely be a better choice. Thing is we can’t do both at once because to analyze requires us to detach from the emotion so that reflection and contemplation can occur. Detachment isn’t easy.

To detach we must first realize and admit to ourselves that emotions are not us. They do not have to be HOW we are. Often people will say, “I don’t have any control over what my emotions cause me to do.” That is a convenient excuse for the lazy and the ignorant . . . not for someone walking the Noble Path.

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Anuggahita Sutta: What Supports Your View?

by Wayne Ren-Cheng

How we view ourselves, the world we live in, and our place in it drives how we think and act. It is why appropriate view is one of the Eightfold Path, the Way out of suffering, discontentment and anguish. The question arises how does one actually practice appropriate view.

In the Anuggahita Sutta the Awakened One offered dharma to answer that very question. The first thing one should notice in the this short, but definitive teaching is that no mention is ever made of past views. It focuses on what view one holds in the moment they read and recognize the value of the teachings and what is done in each of the next moments. It is what will happen WHEN the teaching is applied co-dependent on the five factors offered in the sutta.

Anuggahita Sutta: What Supports Your View

When our view is supported by five encompassing factors then awareness arises in the bodymind; it has awareness as the award for appropriate actions. What are the five encompassing factors?

It is the instances when view is supported by virtue, by life-long learning, by social consensus, by serenity, by insight into self and community.

With the support of these five factors are present in the arising of view in the bodymind, encompassing awareness is the reward.

NOTE: Know that I’ve taken the liberty to put this sutra into contemporary language and have used the buzz-words of the Pragmatic Buddhist tradition. Venerable David and myself have often discussed if any of sutras re-worded (or creatively re-described) in such a way could offer the same intent as the those translated directly from the Pali, and holding to the symbology and textual references of that time 2600 years ago. Using the sutra as translated by Thanissaro Bhikkhu – “Anuggahita Sutta: Supported”, translated from the Pali by Thanissaro Bhikkhu. Access to Insight (Legacy Edition), 30 November 2013, http://www.accesstoinsight.org/tipitaka/an/an05/an05.025.than.html – I’ve attempted to do just that, present the sutra in a contemporary way and be true to the intent of the Buddha.

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The Language of Burdens

by Wayne Ren-Cheng

The Awakened One came to realize that human beings weight themselves down with unnecessary burdens as they walk the path of life. Once a physical or mental phenomena becomes a burden than it naturally becomes a source of discontentment and anguish as one struggles to carry it even when deep in the sub-conscious mind there is recognition that it has little or no value. He used a parable to offer a teaching on those burdens.

Once there was a man on a long journey who came to a river. He said to himself: ‘This side of the river is very difficult and dangerous to walk on, and the other side seems easier and safer, but how shall I get across?’ So he built a raft out of branches and reeds and safely crossed the river. Then he thought to himself: ‘This raft has been very useful to me in crossing the river; I will not abandon it to rot on the bank, but will carry it along with me.’ And thus he voluntarily assumed an unnecessary burden. Can this man be called a wise man?

This parable teaches that even a good thing, when it becomes an unnecessary burden, should be thrown away; much more so if it is a bad thing. Buddha made it the rule of his life to avoid useless and unnecessary discussions. The Teaching of Buddha, Bukkyo Dendo Kyokai (Society for the Promotion of Buddhism), 1966, pg. 106

These are the words that over twenty years ago changed my perspective on how I was living my life, and provided the impetus to transform it. Before these words I felt trapped in a cycle of being that was debilitating, dangerous and destructive. It was my introduction to the Buddhist ideal of craving and attachment but I didn’t discover that until many years later. In that moment an attachment to a relationship that I viewed as necessary for my being manifested as a craving to do whatever it might take to have it continue, even at the cost of the contentment of myself and others, was causing suffering for all involved.

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Letter to the Grief Stricken

To the Grief-Stricken,

You’ve lost someone very close to you and you are grieving. No shock there, grief is an emotion that comes along with the human condition. It’s perfectly normal to experience denial, anger, and sadness when you’ve suffered a loss. You asked me what does Buddhism offer as ways to deal with grief and loss. To come to an acceptance of loss and a relieving of grief after the death of a loved one you first have to accept the reality that death inevitably follows birth. What can suck is death too soon sometimes follows birth.

There is a Buddhist parable, The Mustard Seed, that speaks to thinking one is alone in their suffering after loss. In a condensed version a young woman named Kisa, carrying the body of her deceased young child came before the Buddha. She was in a state of intense grieving, refusing to believe her child was dead, that such suffering could be dealt to her alone. She was confused, angry and sad all at the same time. The emotion of grief dominated her bodymind. Kisa demanded of the Buddha that he cure her son, bring him back to life. He tells her that to do as she asked he would need a mustard seed from a house in which there had been no death or suffering. At every door she was offered mustard seeds but when she asked if anyone had died there she heard, “Yes, my . . . died here.” Spending the day knocking on door after door she finally came to realize that death was a part of everyone’s life, that she was not alone in her pain and grief. Loss comes to everyone. Kisa gained an understanding that she was not alone in her suffering, that she suffered along with many others.

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For Reliance on the Dharma

Reliance on the Dharma

Dipping your toes into the vast river of Buddhist teachings can be frustrating and confusing. The language, the concepts, and the practice can seem alien to curious Westerners.You might want to enter the stream but you’re unsure how to reach the other side. You’re told that the Buddha never wrote anything down, that the Pali Nikayas contain sutras said to be his words written down from as soon as a year after Siddhartha’s death to hundreds, and in some cases thousands of years later. Throughout those times and for the following couple of thousand years more texts were added. In every country that Buddhism touched there arose teachers and scholars, Chinese, Tibetan, Sri Lankan, Japanese and more. From the Theravada and Mahayana, Tibetan and Japanese, Nicheren and Pure Land, came non-canonical writings and commentaries meant to offer the dharma through the lens of each particular tradition. All of it claims to be the Dharma, and in some sense they are all the dharma if, capital D or lower case d they are experienced as the reality of the world we live in.

Authenticity is wanted, searched for, and has been argued over for thousands of years. The questions is, in this contemporary moment is authenticity the key to offering the dharma. In the Tibetan tradition rather than focusing on authenticity of who wrote it or said it or practiced it, the focus is on the efficacy of each teaching. This is determined through engaging the teaching in moment-to-moment living. Efficacy that is realized through action.

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Suffering Calf — Future Buddha Jataka Tale

by Wayne Ren-Cheng

The traditional Jataka Tales, stories of Siddhartha’s previous lives before awakening, are meant to teach lessons in moral thought and ethical action. Siddhartha was viewed as having lived lives as beggar and king, holy man and untouchable, eagle and hummingbird, lion and rabbit, water nymph and deva; in each he learned lessons of wisdom, wisdom that would eventually lead him to his life as Siddhartha, then as the Awakened One.

Siddhartha is the historical Buddha of our time. What about the future Buddha? The Awakened One told us, “I am not the first Buddha to come upon this earth; nor shall I be the last. Previously, there were many Buddhas who appeared in this world. In due time, another Buddha will arise in this world, within this world cycle.” Viewing this as a truth then those previous lives have been, or are currently being lived right in this moment.

What are the lives of the future Buddha? What lessons have the future Awakened One learned?

With all this, I will endeavor to write some Future Buddha Jataka Tales. Like the traditional tales the bodhisattva can arise as any sentient being because all sentient beings might be a Buddha.

Traditional Jataka Tales often begin with the words, ‘Once upon a time when . . .’, to denote events and people from their past. These Future Jataka Tales will begin with ‘In this time . . .’ to show their more immediate connection to our present moment.

Future Buddha Jataka: Suffering Calf

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