Author: engageddharma

Monkey Mind, Puppy Mind

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by Wayne Ren-Cheng

At the Cherokee Buddhist Temple (Wat Buddhamanee Rattanaram) a couple of Sundays ago the topic was the Five Precepts. As part of that discussion Lorena talked about the ‘monkey mind’ except she used a different term, one that speaks more directly to a Western sensibility. She called it ‘puppy mind’. Wow. That metaphor made me smile then, and it still does. With some time to contemplate the concept of ‘puppy mind’ I’ve come to realize what a use of skillful means that is. Westerners have very little experience with monkeys while most have first-hand knowledge of puppies.

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Puppies are all over the place, unable to focus on one thing as they try to take in all the world has to offer their senses. A puppy must learn to set aside sense input in order to follow commands. A mind must be trained for much the same reason. A mind must learn to set aside sense input in order to follow the Middle Path.

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Practice of Acceptance

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By Wayne Ren-Cheng

It is difficult to ignore or discount the image of the Buddhist who exhibits acceptance and patience in the midst of the most extreme situations, ones that would drive most human beings to distraction and anxiety. The ability to respond to experiences with equanimity that arises from the practices of acceptance and patience is a wholesome personal character trait. The importance of refining one’s ability to accept the realities of impermanence and causality is recognized to be as critical, in Mahayana training, to developing positive character traits as any other aspect of the Six Refinements. The traditional views of tolerance and it’s counterparts, endurance and patience need to be expanded to include acceptance as an element of personal character development in order to better deal with contemporary issues.

From the Khama Sutra (Anguttara Nikaya):

“And which is intolerant practice? There is the case where a certain individual doesn’t tolerate cold, heat, hunger, & thirst; the touch of flies, mosquitoes, wind, sun, & reptiles; ill-spoken, unwelcome words; & bodily feelings that, when they arise, are painful, racking, sharp, piercing, disagreeable, displeasing, & menacing to life. This is called intolerant practice.

“And which is tolerant practice? There is the case where a certain individual tolerates cold, heat, hunger, & thirst; the touch of flies, mosquitoes, wind, sun, & reptiles; ill-spoken, unwelcome words; & bodily feelings that, when they arise, are painful, racking, sharp, piercing, disagreeable, displeasing, & menacing to life. This is called tolerant practice.

There are questions that need to be asked: Do we tolerate everything and anything? Does patience and endurance have a limit? How do we decide when and if enough is enough? The practice of tolerance needs to be viewed through the same lens that is applied to generosity and moral/ethical concerns, a lens that acknowledges the unique situations we all encounter in life. A practitioner must develop an awareness of how they and the world around them really are by working to strip away the misperceptions found in each of us. Further one must learn to accept that change can happen with commitment and effort, and that change will happen that is the cause and effect of other human beings and of the causal universe. One is self-initiated . . . the other . . . not.

Yes, we must accept that there are wholesome and unwholesome phenomena. We must learn to differentiate between the wholesome and the unwholesome, and accept that we can grow the wholesome and weed out the unwholesome if we are willing to make the effort. Tolerance in any of its guises is not passive indifference, the idea that we are powerless or choose to set ourselves apart from situations. We must accept the responsibility to think and act in ways that have the potential to be the cause and effect of positive transformation. We must be passionate in our practice of acceptance so it becomes integral to achieving “enlightened moments”, in revealing the interconnectedness and interdependence of all phenomena. There is no compassionate or logical reason to accept or tolerate murder, sexism, rape, homophobia, racism or any type of violence or acts of cruelty. To mindfully deal with situations that might involve intolerable acts we must practice the six refinements and the Four Ennobling Truths for the sake of the important goal of human flourishing and the alleviation of discontent, unsatisfactoriness and anguish.

Practicing acceptance does not allow one to take a neutral position (neutral is not the Middle Way . . . neutral is avoidance), it requires us to recognize the what, when and how to accept. Note here that we must remain nonjudgemental of the WHO because we are intolerant of the action while showing compassion and acceptance to the individual. In cases of acts of cruelty this may be difficult but as Buddhists we must not act out of anger, revenge or retaliation. This view of acceptance requires a deeper level of mindfulness be applied to each situation than is suggested in traditional Buddhist thought.

Practiced along with acceptance, wisdom and morality can provide us the skills to determine when to be accepting and how. Like the refinement of generosity, patience, acceptance must be situational in its application. Wisdom guides us to viewing the issue in its unique context and to an understanding of what about the situation troubles us and where an encompassing and corrective solution may be found. It gives realization that while the situation may be troubling at that time the ideal of impermanence reminds us that it is transient. Our moral/ethical character will help us view the issue from a place of compassion even when that is extremely difficult. It also will guide us toward a solution that maintains the humanity and dignity of all involved.

One must be mindful that compassion for all others, no matter their crime, situation or attitude is non-negotiable in a Buddhist practice. For the majority of human beings the idea that a person who has committed crimes of terrorism should be treated with compassion is ridiculous. They are criminals who should be severely punished and ostracized from a civilized society. While punishment is called for, acceptance that they are also human beings whose lives mirror our own in many ways must lead us to having true compassion for them.

The energy required to maintain intolerance can leave us with little energy to apply to positive dispositions and actions. It can lead us to resent the situation we find ourselves involved in and lead further to a dimming of awareness and the ability to find solutions. Rather than approaching an issue with a large mind of compassion and tolerance we’d find ourselves acting from a small mind mired in the misperceptions and ignorance of our own ego. Instead we must accept how things really are and use that as the starting point for being a positive agent of change. We must be patient in our resolve and be content to be in the moment we find ourselves in so that we may view it through a clear lens. Contentment though does not mean our effort weakens; we remain mindful of what stands in the way of a positive result and hold to our conviction to engage in thoughts and actions that promote wholesome, live affirming results.

The Refinement of Acceptance is a meditative practice that leads to becoming aware of everything that assaults us, makes us uneasy, and brings discontent, unsatisfactoriness and anguish into our lives. Through meditation we uncover the dispositions, habits and preferences that negatively affect us and develop strategies to deal with them effectively. We learn to accept the reality of the causal Universe and how we can take action to make things better. The skills we develop through meditation become the actions we take we faced with difficult and complex situations in our moment-to-moment experience.

Like so much of Buddhist practice acceptance begins as an individual effort that evolves into a community one so that the virtue of acting with acceptance, patience and endurance becomes an encompassing and corrective virtue practiced by all. In a contemporary context where democracy has its role in decision making, the practice of acceptance goes beyond the concept of “leaving others to do as they will,” beyond being indifferent to the cause and effect generated by others. It is coming together to promote human flourishing through institutions meant to help everyone in need.

Next week we’ll look at the ideal of patience as it relates to the Refinement of Acceptance.

Mahakasyapa, Ananda and Enlightenment

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by Wayne Ren-Cheng

There is a seeming paradox that centers around the attaining of Nirvana. There is a view that it is a gradual process, while another view is of sudden attainment (satori). In truth it is a Middle Way that accepts that there can’t be the sudden without the gradual. Gradual and sudden attainment can be experienced in the story of Ananda’s quest for enlightenment

Ananda was one of the earliest disciples of the historical Buddha, Siddhartha Guatama. Some scholars say he was Siddhartha’s cousin. It is known for certain that he was the Awakened One’s right hand man up until Parinirvanna, the moment of the Buddha’s death. Ananda’s story didn’t end there though. What occurred offers insight into meditation practice from a Ch’an perspective.

One of the original disciples of the Buddha, Ananda had a intellectual mind endowed with what today we might term a ‘photographic memory’ that included remembering word-for-word what he heard. With all of his gifts, skills and effort he was unable to reach enlightenment during the Buddha’s lifetime. Ananda thought that the Awakened One would reward him with enlightenment as a result of his intelligence, actions and devotion. Ananda stood by the Buddha as he passed into Nirvana and possibly wondered if his chance for enlightenment had also passed.

Ananda then turned to the man who had stepped into the Buddha’s sandals, asking Mahakasyapa to help him achieve the goal of enlightenment. After the Buddha’s death, Mahakasyapa, set out to gather together 500 enlightened disciples to continue to offer the dharma, and legend says he could only find 499. Many of the gathered said, “Go to Ananda.” Mahakasyapa’s reply was that Ananda was unqualified because he wasn’t an arhat. He went further to state that he’d sooner disband the entire assembly then allow Ananda entrance.

Ananda returned to Mahakasyapa three more times only to be turned away. He beseeched him, “The Buddha entered Nirvana and now only you can help me to reach enlightenment!” Mahakasyapa replied, “I am too busy and cannot help you. You are on your own.” Only then did Ananda become mindful of an enlightened moment, he realized then that only through his own efforts would he attain his goal.

It is said that Ananda went to a quiet, secluded place. He prepared himself to sit in meditation and as he was about to sit, he attained enlightenment. At that moment he ceased to rely on others, letting go of his attachments and dispositions through his own efforts.

The two main characters in this tale reveal two aspects of meditation and enlightenment in Ch’an philosophy and practice, the gradual arising of sudden enlightenment. Mayakasyapa seems to have achieved sudden enlightenment; Ananda’s was a gradual achievement. Seeing the interconnection and interdependence of sudden and gradual requires a seeming duality in viewing meditation practice, and how it can become an integral part of a lay-persons’ practice in contrast to that of a monastic practice. For one committed to a traditional monastic practice it is meditation with the goal of reaching enlightenment and the ceasing of the cycle of rebirth; for the traditional lay-person a meditation practice is engaged in order to come to terms with dispositions and habits, gain control over negative emotional states, and to prepare themselves for an advanced rebirth. The seeming duality falls away when the realization arises that both a monastic and lay practice begins with personal development and matures into a socially engaged practice; the practices just develop at different levels and have different effects on the individual practitioner’s worldview. The paths are not the same but the intent surely is.

In the Pragmatic Buddhist tradition, the core of Engaged Dharma Insight Group, as monastics we live and practice with the ideal that “life is our monastery”. A deeply focused meditation practice is engaged on the cushion, but equally important is that we extend that meditative state to all aspects of how we interact within the causal Universe. It is the experiences and situations encountered throughout each day, and each moment that practice matures and becomes more useful and productive. For a contemporary lay-person the focus for meditation practice is similar to the traditional in that rigorous self-honesty is applied to dispositions and habits, and negative emotional states so that Buddha-nature can be recognized. Rebirth is set-aside and practice is directed toward HOW one is between birth and death. The recognition of not-self leads directly to the realization of the value of being a social engaged person, Buddhist or not.

From this arises what is critical in either worldview, sudden or gradual . . . be a better human being. A regular, focused meditation practice is a powerful tool for becoming that better human being you imagine you can be.

Back to the two characters:

Traditionally it is said that Mahakasyapa achieved enlightenment by viewing a white lotus flower held aloft by the Buddha. In the Silent Sermon given on Vulture Peak, the Buddha held up a white flower, its roots dripping with water and mire. He slowly turned so that all the assembled disciples could view it. Only one, Kasyapa, “got it”. At that moment it is said he attained enlightenment and stood ready to lead the Buddha’s disciples after the Awakened One’s parinirvana. Ch’an Buddhism’s foundation in mysticism is said to arise from this event, Mahakasyapa’s “sudden enlightenment” (Jp., satori).

Ananda spent his adult life as the Awakened One’s main attendant. He traveled across India with the Buddha, learned from him through word and example, performed daily duties that enabled the Buddha to teach, and with all that, engaged his own practice with the goal of reaching enlightment. Then, with the death of the Buddha he finds himself on a plateau of practice and learning. No teacher, no direction, but still with his goal not reached he beseeches Mahakasyapa to help him. His enlightenment, in contrast to Mahakasyapa is an example of “gradual enlightenment”.

In accord with the Buddha’s teaching in the Uposatha Sutta, gradual learning occurs in all situations, even when phenomena seems sudden.

Just as the ocean has a gradual shelf, a gradual slope, a gradual inclination, with a sudden drop-off only after a long stretch; in the same way this Dhamma & Vinaya has a gradual training, a gradual performance, a gradual practice, with a penetration to gnosis (knowledge and wisdom) only after a long stretch.

Neither Mayaskayapa or Ananda experienced “sudden” or “gradual” enlightenment. In Ch’an the acceptance of ‘sudden enlightenment preceding gradual cultivation’ comes with understanding. One gradually cultivates a spiritual/religious life after sudden realization of need, gradually developing wisdom refined through practice and experience.

Both Mahakasyapa and Ananda spent many hours with the Awakened One, hearing the teachings and practicing the ideals of the dharma before one experienced a flower, the other experienced death. In any instance, for any person enlightenment will seem sudden when it happens because one moment it is not there, the next it is. No matter how sudden an experience seems there is always a gradual chain of causal factors that contribute to any experience. This is the Middle Way of understanding. There can be no sudden enlightenment without gradual training in the dharma.

Upajjhatthana Sutta: Contemplating the Realities

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by Wayne Ren-Cheng

Walking the Noble Path requires one to not just accept certain realities but to contemplate how those realities affect their lives so that acceptance transforms into wisdom. This wisdom allows one to set aside the fear and anxiety that can arise with the realizations of aging, illness, death, change and responsibility. In the Upajjhatthana Sutra the Buddha offers insight into how one must come to understand these realities.

“There are five realities that you must contemplate whether you are a woman or a man, lay-Buddhist or ordained monk.

I am going to grow older, I cannot avoid that reality . . .

I am going to get ill at some time, I cannot avoid that reality . . .

I am going to die, I cannot avoid that reality . . .

I will constantly change and seem to separate from all that I care about, I cannot avoid that reality . . .

I am cause of my actions, actions born of me and causally conditioned by other phenomena, my actions are my examples and I must learn from those experiences. Whether my choices are good or bad, the karmic consequences will not be only mine, others will be affected . . .
These are the five realities that you must contemplate often, whether woman or a man, lay-Buddhist or ordained monk.
Now, why must you contemplate that . . . ‘I will grow older?’ Some people are so desirous of the ideal of youth that they make bad decisions, take negative paths meant to achieve eternal youth. But, when you contemplate the reality of growing older that ideal of youth will fall away . . .
Now, why must you contemplate that . . . ‘I am going to get ill at some time’? There are people that cling so fiercely to the ideal of health that they make bad decisions, take paths meant to shield themselves completely from illness. But, when you contemplate the reality of illness that ideal of permanent health will fall away . . .
Now, why must you contemplate that . . . ‘I am going to die’? There are people who so fear death that they make bad decisions, take paths meant to deny and postpone (even indefinitely) death. But, when you contemplate the reality of death that fear of morality falls away . . .
Now, why must you contemplate that . . . that ‘I am constantly undergoing change, and will lose some things that I feel desire and passion for’? There are people who so fear change and loss that they make bad decisions, take paths meant to cling fiercely to permanence. But, when you contemplate the reality of impermanence that fear of change and loss falls away . . .

Now, why must you contemplate that . . . ‘I am cause of my actions, actions born of me and causally conditioned by other phenomena, my actions are my examples and I must learn from those experiences.’ There are people who, out of ignorance and fear deny responsibility for their actions, take paths meant to avoid the consequences of their actions. But, when you contemplate the reality that what you do matters beyond the consequences you experience that denial and avoidance falls away . . .
A disciple on the Noble Path realizes fully: ‘I do not grow old alone, everyone grows old . . I am not alone in illness, everyone, at some time is ill . . . I am not alone in death, everyone dies . . . I am not alone in change, everyone changes . . . I am cause of my actions, actions born of me and causally conditioned by other phenomena, my actions are my examples and I must learn from those experiences. Whatever I do, for good or for evil, will matter.’ When these things are contemplated the appropriate path arises. The disciple will stick with that path, develop it, cultivate it. As they stick with that path, develop it and cultivate it, the fears fall away and the delusions fade in clear light of an awakened moment.”
NOTE: Know that I’ve taken the liberty to put this important 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 – (“Upajjhatthana Sutta: Subjects for Contemplation” (AN 5.57), translated from the Pali by Thanissaro Bhikkhu. Access to Insight, 30 November 2013 http://www.accesstoinsight.org/tipitaka/an/an05/an05.057.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.

 

The Buddha taught the realities of the Four Ennobling Truths. Suffering is a reality of human existence. There is a root cause of suffering. There is a path out of that suffering. That path is Eightfold. At the top of the Eightfold Path is developing an appropriate view. In the Upajjhatthana Sutra he offers what views need to change so that the Noble Path can be better realized. Everyone ages, gets sick, and dies . . . and along the way they undergo changes . . . changes which lead to aging, illness and death . . . among other changes such as personality, job, car, favorite books . . . you get the picture. Traditional translations say that those are four of the five things that should be contemplated. I changed should to must because should doesn’t reveal the commitment is necessary for these views to have the appropriate impact on how a practitioner engages the ideal. How much homework would you have done if your high school teacher had said, “You should do this homework”? .
To find contentment and calm in the hectic world of today the realities the Buddha taught that we must contemplate relate now as they did in his time and culture. Accepting that aging, death, illness and change . . . like taxes . . . are inevitably parts of human existence leaves you with more energy to deal with the situations you can affect. That isn’t to say you should ignore those realities, just don’t be stressed out by them. Engaging in activities certain to ease the transitions as you become older like exercising regularly will help to ward off some illnesses that could lead to an early death, and engaging in life-long learning so you experience the changes of the past and experience the changes of the moment make you more open to transformations that are inevitable. Aging, death, illness and change will happen. It isn’t useful to stress over them.
Number five in the Buddha’s Contemplation Countdown is the kicker. It is the “must view” that gets missed by so many people. The Buddha is offering the ideal, he didn’t once offer to hold anyone’s hand on the way to that ideal. He offered the reality and the ideal view . . . all of the effort, mindfulness and concentration — the Noble Path to bodymind discipline – was an individual responsibility with effects that encompass the whole of human existence. We are responsible for the “must do”. Whatever we do, whatever choices we make are our own. Yes . . . I can hear the voices . . . but causal conditioning means other factors, known and unknown affect my decision . . . that is true . . . still, the final decision, the action taken is the responsibility of the practicing Buddhist . . . there is no deity or God that we can point to and say, “He made me do it” . . . “It was part of the plan”. Time taken to blame. Time taken to defend. It is time subtracted from how long it’ll take to affect positive transformation.
I am cause of my actions, actions born of me and causally conditioned by other phenomena, my actions are my examples and I must learn from those experiences. Whether my choices are good or bad, the karmic consequences will not be only mine, others will be affected . . . You are the cause of your actions, actions that arise as a result of your intent, intent that is affected by what goes on in the world around you. With this firmly in mind it is your responsibility to maintain an appropriate view of that world so that delusion and personal preference are allowed to fall away in favor of reality. The reality of any situation coupled with a commitment to the ideals of Buddhist practice and philosophy is most likely to lead to wholesome consequences.
A Buddhist is not a puppet. There is no one pulling strings making us choose wholesome or unwholesome thoughts and actions. The causal Universe presents us with options. The Noble Path offers a way to liberation from the suffering each of us encounters in this life. It is up to each of us to re-view those options and take the appropriate action. What we do matters and we are responsible for what we do.