You have to do it yourself

"Others’ words can’t measure your practice, and you don’t realize the dharma because of what others say. I mean the real dharma. The teachings others can give you are to show you the path, but that isn’t real knowledge. When people genuinely meet the dharma, they realize it directly within themselves. So the Buddha said that he is merely the one who shows the way. In teaching us, he is not accomplishing the way for us. It is not so easy as that. It’s like someone who sells us a plow to till the fields. He isn’t going to do the plowing for us. We have to do that ourselves. Don’t wait for the salesman to do it. Once he’s made the sale, he takes the money and splits. That’s his part.That’s how it is in practice. The Buddha shows the way. He’s not the one who does it for us. Don’t expect the salesman to till your field. If we understand the path in this way, it’s a little more comfortable for us, and we will do it ourselves. Then there will be fruition."

- Ajahn Chah, "Meeting the Dharma Alone"

Freedom

When the Mind is Free of Grasping 

The outer world in all its variety and our inner world of thoughts and emotions are not as they seem. All phenomena appear to exist objectively, but their true mode of existence is like a dream: apparent yet insubstantial. The experience of emptiness is not found outside of the world of ordinary appearance, as many people mistakenly assume. In truth, we experience emptiness when the mind is free of grasping at appearance.

-Dzigar Kongtrul Rinpoche, "The Theater of Reflection"

The Ticket

Abundant Equanimity 

'Equanimity, one of the most sublime emotions of Buddhist practice, is the ground for wisdom and freedom and the protector of compassion and love. While some may think of equanimity as dry neutrality or cool aloofness, mature equanimity produces a radiance and warmth of being. The Buddha described a mind filled with equanimity as “abundant, exalted, immeasurable, without hostility, and without ill-will.”'

- Gil Fronsdal from "A Perfect Balance" (Winter 2005)

Householder Dharma

'“Meditate on those with whom you are closely connected,” a Tibetan heart-mind training text says. Often our family is the most intense field of projection: we mistake wife, husband, child for our own narrow, accustomed thoughts of them, and for that reason, family can provoke great suffering. But family can act as the richest vehicle for spiritual practice. Spousal abuse, child abuse, elder abuse: when in bondage to suffering thoughts of self and others, family arises as curse. But when we learn to sense the emptiness of our thought habit, and through that our natural reverence and care for others, family arises as profound blessing.'

- Lama John Makransky, "Family Practice" (Summer 2001)

The Slowest Horse

I don't think I've ever heard a better explanation of myself - horse #4.  There is no Question at all.  I bet there are many ways I can use this analogy for teaching... connected with EN's xeroxed world analogy - that experiencing things first person rather than second or third person is the only way we learn, and also the only way we are able to speak honesty and authentically about anything.  Experience is essential.

"The Buddha's compassion is the basis for the parable of the four horses that he preached when he resided at the Kalandaka Grove. The first horse, he explained, runs swiftly the instant he sees the shadow of a whip. The next horse will run fast the moment his skin feels the whip. The third horse runs when the whip cuts into his flesh. The slowest horse will run only after repeated lashings.

The scripture uses the parable of the four horses in order to describe four kinds of people on the path of Buddhism. The first kind awakens and moves forward on the path of the Four Noble Truths the instant they hear about the sufferings caused by old age, illness, and death. The second kind moves when they actually see sufferings with their own eyes. The third kind is not affected by the sufferings of others, but when a family member experiences sufferings, they move forward on the path. And the fourth kind is not distressed at all by seeing old age, illness, and death in others or even among family members, but they are pushed forward on the path when they personally experience these sufferings.

The sympathy of the Buddha identifies with the slowest horse, this last group of people that includes most of us."

- Taitetsu Unno, "Number One Fool," (Spring 2008)

Engaged Buddhism

Toward a definition of this, I'm collecting perspectives that I find. Thay talks about the term from a Vietnamese Theravadin perspective which, unsurprisingly calls for radical action in every moment to recognize one's true nature.

Other groups like the Buddhist Peace Fellowship and The Interdependence Project are looking at developing their own definitions from a social activist standpoint.

A professor of mine is working on a paper striving toward a Buddhist theory of conflict transformation. He is coming from a Japanese Buddhist perspective but makes the point that dependent origination is the glue that holds together the conditions to create conflict and peace, or merely interaction between two sentient beings. From that understanding, one can unpack that judgments and meanings that we, ourselves, place on the interaction creating the aversion or the attachment to each interaction.

This professor of mine calls for responsibility on the inner level as well as the outer level in order to be engaged.

I can't help but continue to be the cynic and say that even according to Buddhism, my understanding is that we are human and predisposed given our afflictions in this realm of existence to humanity and its constraints and opportunities. We can recommit to being 'engaged' on many levels but the real activism is what Thay says it is - reconfirming that commitment by recognizing every time we stray and coming back to the radical nature of the moment.

but who knows.

Dealing with Anger

Dealing with Anger

"As a culture we swing from being afraid of anger to romanticizing it. I try to see anger for what it is, in myself, and neither fear it nor idealize it. We might romanticize the idea of being in touch with our anger, but in fact we don’t really enjoy the effects of anger. If we are lost in perpetual guilt, which is anger at ourselves, we don’t celebrate that. If we see someone hurting someone else, abusing them, beating them up, or screaming at them, we don’t rejoice in it; we don’t say, 'Oh, wonderful, they’re in touch with their anger!'

There is great potential for us to find a middle path with anger through mindfulness, not adding to our brutal self-judgments because of it, and not acting it out in ways that ultimately leave us isolated and regretful."

- Sharon Salzberg, "The Deluding Force," from the Summer 1998 Tricycle.

How to Win an Argument

When comparing yourself with others, do you usually find that you compare favorably or unfavorably? If you compare favorably, do you feel proud? If you compare unfavorably, do you feel devastated? Either of these reactions will keep you from seeing things as they are. If you are feeling competitive, the real question is, Who is it who compares? Don’t repress this feeling or tell yourself how bad it is, but study it as a foolish trait for which you have some affection.

Master Dogen, the thirteenth-century founder of Soto Zen in Japan, was asked by a student, “What should you do if you find yourself in an argument? Should you try to win the argument or should you concede, even though you feel you’re right?” Dogen advised neither path. Become disinterested, he told the student, and the argument will lose its energy. The same advice can be applied to feelings of competitiveness in practice: Let go of your attachment to appearances of one who wins or has “got it right.”

-Dairyu Michael Wenger, "Competing with the Incomparable," Tricycle, Winter 2004

Easier Said...

"Freedom means being able to choose how we respond to things. When wisdom is not well-developed, it can be easily obscured by the provocations of others. In such cases we may as well be animals or robots. If there is no space between an insulting stimulus and its immediate conditioned response—anger—then we are in fact under the control of others. Mindfulness opens up such a space, and when wisdom is there to fill it one is capable of responding with forbearance. It’s not that anger is repressed; anger never arises in the first place."

-Andrew Olendzki, "Calm in the Face of Anger," Tricycle, Fall 2006