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.
Co-dependent Origination Equation —— It is Buddhist math.
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.
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.
A picture is worth a thousand dharmas.
Thank you to whoever drew this wonderful image.
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.
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.
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
Cycling Through samsara to nirvana II
by Wayne Ren-Cheng
Last week we talked about samsara as a lack of mindfulness from birth to death of the suffering we all experience, and that finding ways to break that cycle will lead us to bodymind states of nirvana in our moment-to-moment existence. We used the definition from John J. Holder as a bridge to understanding the concept of samsara and its value in our Buddhist practice.
samsara: cycle of birth, death, and rebirth; mundane, unenlightened existence; escape from samsara constitutes liberation or nibbana.
To “escape” from samsara and experience awakened (or liberated) moments you need to know what the aspects of the samsara state of mind are that will hinder you from those experiences. I ended the talk last week with these words, “It is up to you to get on your bicycle and ride.” So, let’s do it.