Sun, 04 May 2008
Zen at War
Someone asked a question about the Japanese Zen masters who supprted Japan in the Second World War. If they were enightened, how could they do such a thing? Normally I would side step this question, but tonight I did, for better or worse, and here it is.
Everyone starts meditating with some sort of expectations about it. And when they see long time meditators behaving badly, they have doubts about the value of practice. So they want to know what they can reasonably expect from practice, without any BS. This is a tricky subject to talk about for several reasons. First, because it's difficult to talk about what happens to the mind in meditation because Western languages don't have the framework to discuss it. Second, talking about what happens in meditation can create expectations, and these expectations are obstacles to practice. But, I'll do my best.
One analogy often used for meditation is a pail of muddy water. Normally the mud is stirred up by our daily activity, but if we sit quietly, the mud settles to the bottom, leaving clear water. So this is calming the mind, the first stage of meditation.
Let's extend the analogy by saying that a golden statue is in the pail of water. As the water clears, the statue becomes visible. You don't have to make the statue, the statue was always there, only it was hidden. Similarly, as the mind becomes calm, its real nature becomes apparent. This is glimpsing the real, the second phase of meditation.
You might think, that's the final goal of practice, but it is not. After that, one must apply what one has seen to daily life. This is not any easy or automatic thing, it's quite a difficult practice. Even experienced practitioners make mistakes here and sometimes seem to behave worse than someone who's never practiced. If you judge a person by their worst behavior, certainly it will seem that a long term practitioner has made no progress. But there is a difference. A practitioner will be learning from their mistakes, but a non-practitioner probably will not.
There's another side to this. A practitioner's behavior is guided by their understanding of the precepts. Having some understanding of things as they are does not automatically make your behavior spotless. If you misunderstand the precepts, you're going to have learn them the hard way. So practice and keeping the precepts go hand in hand. This is why the idea that enlightened practitioners are beyond the precepts is false and destructive.
Getting back to the original question, the problem with Japanese Zen masters who supported the war is not that their practice was faulty, it was that their understanding of the precepts was defective. This is not so surprising. People who are kind in everyday life can be blood thirsty when it comes to international relations, shouting "Bomb them back to the stone age!" So many Japanese misunderstood the precepts, and they certainly learned their value the hard way.
So the point is that meditation may be the heart of Zen, but it is not the whole of Zen. You cannot expect meditation practice to do for you what it was not meant to.
Thu, 01 May 2008
Non-Attainment
The ground is buddha nature. Its recognition is enlightenment. Clearing away the false concepts that obscure it is the path. And meditation practice is an important part of the path. The reason for emphasizing buddha nature, co-emergent wisdom, or whatever you want to call it, is to emphasize that enlightenment is not a product of causes and conditions, for if it were, it would be subject to decay. It's the recognition of what we always have been , but forever have been unable to see. Unable to see because we look for it in the wrong way, dividing reality with such dualisms as perceiver and perceived. To quote from my ngondro liturgy:
By the blessings of this prayer, may I realize the reality of samsara and nirvana, which is beyond dispersing and accumulating, accepting and abandoning, existence and non-existence, free from all, the fundamental ground of all, mahamudra -- things as they are.
Not dwelling upon the act of realizing, the one who realizes, or the realization itself, without abandoning that which is obscured, the one who obscures, or the obscuration itself, completely transcending the traveling, the traveler, and the path traveled; may the path of mahamudra manifest.
Without dwelling on the act of attainment, the one who attains, or what is attained, may the no-duality of abandoning and obtaining, and the inseparability of ground and fruition, the nature of everything manifest and unmanifest, the result of mahamudra, become apparent.
Sun, 27 Apr 2008
Meeting Chatral Rinpoche
Another Westerner writes down his account of travels in Nepal and India and encounters with the lamas he met. He was very much taken with Chatral Rinpoche, not so mch with Chokyi Nyima. Like most weblogs it's written in reverse chronological order. Scroll down to the bottom if you want to read it in its original order. Here's his account of his interview with Chatral Rinpoche:
I told Rinpoche that I had pursued happiness but all I had found was disappointment, frustration and suffering; that I had given up on the worldly life and only wanted to follow the advice of a lama. I told him that I had received the teachings, from Sonam Rinpoche, to attain Buddhahood in this lifetime but all I needed was a place where I could spend the rest of my life practicing like Milarepa. I told him I was ill, I couldn't concentrate, I couldn't hear properly, I always felt like I was falling into a pit.
The Holy One listened with concern and then gave his answer. Lobpon Namka translated "Rinpoche says, he doesn't need any more monks in the monastery right now and he doesn't have any connections with the Nepali Government in order to get you a long term visa. He said now we've had a chance to meet and make a connection that's good but you should go back to Canada and study with Sonam Rinpoche, make some money and come visit again in about two years. As far as your health is concerned, Rinpoche says he's not a scientist or a Western doctor. So he can't give you any medicine. He says he didn't cause your sickness; you did through your own negative actions in past lives. If you want to do something about it you can complete 100 000 recitations of the one hundred syllable mantra of Dorje Sempa."
Half way through Lobpon Namka's translation I was crestfallen and I could only let out a meek "thank you". I excused myself and burst into tears making my way out of the monastery and collapsing beside a stupa (reliquary) on the then dark path to the road below. I scraped my left hand as I fell and the scar remains faintly to this day.
Sat, 26 Apr 2008
Zina Rachevsky
Zina is a fairly famous person in Tibetan Buddhist lore, famous for being Lama Yeshe's and Lama Zopa's first Western student. (And if you don't know these two lamas, they founded the Fellowship for the Preservation of the Mahayana Tradition (FPMT), the largest and best known Gelug Buddhist organization in the West. And if you don't know what Gelug Buddhism is, it's the school of Tibetan Buddhism that the Dalai Lama belongs to. And if you don't know who the Dalai Lama is, you should be reading some other blog.) Anyway, the lore has it that Zina Rachevsky was a Russian princess. One of her cousins blogs about Zina Rachevsky and sets the record straight. Though she was an interesting person, her connections with Russian nobility were quite tenuous. The blog post is interesting because it also talks about her experiences with Kagyu lamas. Such as how she took refuge with Kalu Rinpoche becuase she spilled his soup.
Fri, 25 Apr 2008
Egolessness and Virtue
Another repost from E-Sangha. I'm too tired to think up two posts in one night.
The recognition of egolessness is the recognition of what has always been and what always will be. Because we're busy chasing after this recognition, finding that egolessness has always been there comes as a surprise, and it seems a paradox that what we so earnestly sought was always in front of our eyes. This surprise and this paradox causes some people, like Krishnamurti, to speak as he did. But though egolessness has no cause, its recognition does have a cause. The cause is the path of dharma practice, and I won't belabor all the elements of that path. Not drawing a distinction between WHAT one sees and HOW one sees it seems an elementary mistake to me and I'm surprised how many people fall into it.
The other side of this coin is that sometimes people mistake egolessness as a way of behaving. But everyone is already egoless, from the most selfish bastard to the holiest saint. No one is any more egoless than anyone else and you don't become more egoless by behaving well. Similarly, there's no such thing as egoless virtue as opposed to egotistic virtue. Virtue is virtue. An act may be partly virtuous and partly unvirtuous, such as an act of generosity contaminated by pride, but that's another matter.
So many people seem to think that you should live your life in an egoless way, develop some sort of concept what that means, and judge others, especially spiritual teachers, by that made up standard. But there is no such standard, only the ordinary standard of right and wrong. And people who try to act egoless are merely adding a layer of pretense on top of their already thick delusion.
Thu, 24 Apr 2008
Quantum Controversy
Here's some thoughts I posted over on E-Sangha on the very popular topic of the relation between Buddhism and quantum physics.
Quantum physics, and physics in general, is a highly mathematical theory. Anything directly comparable would also have to be a mathematical theory. The interpretation(s) of quantum mechanics, however, can be compared/contrasted with Buddhism. Briefly, the nature of quantum mechanics is such that realistic interpretations seem no more natural than non-realistic interpretations. And since Buddhist philosophy tends to be non-realistic, that means a philosophical framework that contains both Buddhism and modern physics is possible.
Physics is taught as a set of model problems, together with their mathematical representation, and the techniques used to solve the mathematics (which usually involves approximation.) The physicist takes some novel problem, reduces it to one of the model problems, and does the math to get the solution. The math is an essential step. There is no physics problem without a mathematical representation. In that sense all of physics is highly mathematical and no description of reality, either by a philosopher or a spiritual teacher, is comparable to physics, simply because one is a mathematical theory and the other is not.
What interpretation can be placed on the model problems and mathematics is another matter. Some models, like the application of Newtonian mechanics to dynamic systems, have a simple and unforced realistic interpretation, so simple that the distinction between the model and the interpretation usually goes unnoticed. The model is usually taken as a description of reality.
However, the model and mathematical techniques used in quantum physics have no single, simple, self-consistent interpretation. (Sometimes light acts as a particle and sometimes as a wave, depending on the problem.) So the mathematical model, while it functions perfectly well to give answers, is cut adrift from any sort of natural interpretation. So realism takes a gut check when it comes to modern physics.
Tue, 22 Apr 2008
Maryland KTC
Just a few more words about last weekend's teaching. The Maryland KTC seemed quite similar to Toronto, except on a much smaller scale. That is, the energy for the center came from a group of middle aged Chinese women. They seemed overjoyed at Khenpo Karthar's visit. He travels much less than he used to, partly because of his age and partly becausehe devotes most of his effort to guiding the three year retreat. But we're now in a break between two three retreats and I suppose that gives him more opportunity to travel. It seems that Chinese Buddhists are mostly the same as American Buddhists. One difference I noted were that they gave people the opportunity to make flower offerings on the shrine in return for a donation. They also did this in Toronto, it must be a Chinese custom. Also, I noticed that people wanted to have their picture taken with Khenpo Karthar Rinpoche during the teaching breaks. Her's som e more of the question and answer from the techings.
Q: If we have received both Green Tara and White Tara's empowerment, how should we practice? We are so busy and it is difficult to get realization.
A: Because we haven't seen all phenomena are dreams, we need to go to refuge and supplicate Green Tara and White Tara. It is important to have the confidence that they are there and will protect you and lead you to enlightenment in a future life.
Q: The lamas tell us to meditate on death. But the deaths of close friends has put me in a sick and depressed state. How should I handle this?
A: When you practice, begin with bodhicitta. In the middle recollect bodhicitta. And at the end dedicate the merit. This will help you regain your health. In this way you will be able to accomplish your own benefit and others.
Q: When we sleep we are unconscious, like we have died. Is this also the case with realized beings?
A: I don't know because I am not realized. But I can give you an explanation from the texts. It's said there is no difference in a Buddha's consciousness day or night, awake or asleep.
Q: Is there a practice we can do when we are asleep?
A: Yes, there are practices. Before you fall asleep you should visualize Chenrezig and recite his mantra. In that way your entire sleep becomes virtuous.
Q: Can we visualize the mantra instead?
A: There are two methods. You can recite the mantra or visualize the seed syllable in your heart and imagine your body is filled with light. But the second method is probably too difficult for beginners.
Mon, 21 Apr 2008
Twenty One Taras
This past weekend I was at a teaching that Khenpo Karthar Rinpochegave on the Praise to the Twenty One Taras. It was held in Rockville by the Maryland KTC. They are a group of Chinese Buddhists in the Washington area and they hosted another visit by Khenpo Karthar five years ago. I don't find any mention of the Maryland KTC on the KTD web site, though. Probably just lazy, though five years lazy is harder to understand. Brian was there to help out, as well as folks from the Drikung Mahayana Center. The weekend drew people from all over the East Coast. Phil was there from Boston, along with a couple from Long Island and Chris from South Carolina.
The whole weekend was pretty nice. There was a dual translation of Khenpo's talk, both into Chinese and English. The Chinese translation was done by a young nun who I've met before, though I'm sorry to say that I don't remember her name. The English translation was done by Karma Drodul, who is Khenpo Karthar's assistant. I found his translation was a little hard to follow, so my notes from the talk aren't very good. Here's part of Sunday's question and answer.
Q: Would it be appropriate to visualize the empowerment master as Green Tara and visualize receiving the blessing from them?
A: When I prepare for the empowerment I visualize myself and the torma as Tara. It is sufficient to visualize the master as Tara, because the master has already visualized themself as Tara.
Q: If one wishes to be reborn in the Pure Land, is it sufficient to practice for that reason, thinking that practice will benefit others, rather than go out and help others?
A: When we speak of helping sentient beings with body, speech and mind, To help beings with body means going out and helping others, with speech means using kindly words and reciting mantras, and with mind means practicing dharma and dedicating the merit to others. The most important thing is to do your practice and aim towards realization. The greater your realization, the more you will be able to benefit beings.
Q: Is it okay to receive the same empowerment over and over and is it better to receive it always from the same teacher or from different teachers?
A: It's fine to receive the same empowerment over and over and to receive the empowerment from different teachers. But you must protect the samaya between you and the teacher you receive empowerment from.
Q: How can we visualize the 21 Taras? What are the color, posture, and scepters of the 21 Taras?
A: If you can visualize all 21 Taras in detail that would be great. But it is sufficient to visualize Green Tara and think that the other 21 Taras surround her.
Q: This morning Rinpoche mentioned the three suchnessess. What does it mean to be beyond intention? Doesn't one wish to achieve Buddhahood.?
A: When you practice, it is your intention to achieve Buddhood. But we are speaking from the ultimate perspective. The dharma is free from elaborations and conceptions and the Buddha is only our mind. So when we rest in the mind free from intentions, one is practing properly.
Q: Is it necessary to learn the different activity mantras or is the practice of the ten syllable mantra sufficient?
A: It is hard to practice all the activity mantras. If you have the confidence Green Tara encompasses all practices, then it is sufficient to do her practice, because she embodies all practices and deities.
Fri, 18 Apr 2008
Drupon Speaks
Well, last week he did. I've spent my blogging time putting my notes from his talk on line. Here are his Saturday afternoon, Saturday evening, and Sunday talks.
Thu, 17 Apr 2008
Tharchin
Tuesday night I went to see the Bhutanese film Tharchin down at the Jaling center. The film was okay, but won't win any Oscars. It's a simple morality tale about two brothers, one who chooses a secular life and another who becomes a monk. I think the best aspect of the film was that it showed what daily life is like in Bhutan. The film was presented by Lama Karma, a Drukpa lama fron Bhutan by way of Colorado. He didn't make the film, it was made by his cousin. Lama Karma looks to be around forty, is energetic, and speaks English fluently. He'll soon be returning to Bhutan for a five month retreat.
Someone inspired by the Karmapa's impending visit has set up an independent web site called WhoIsKarmapa. Ther's no new information about the visit, but there is some additional information about the Karmapa.
Mon, 14 Apr 2008
Karmapa Ticket Info
Information on purchasing tickets to the Karmapa's public talks is now available on the visit site. The site also now has the venues of the talks, though not the topics of the talks. I presume thhey will be introductory talks, suitable for a general audience. They seem to be handling the Karmapa's talks similar to how the Dalai Lama's public talk in Washington was handled: similar ticket price structure and similar security. I don't like the cutesy $108 ticket price. Tacking on an extra eight dollars to make the price seem spiritual seems silly. Also, the security concerns seem to reflect our fearful modern age. The Sixteenth Karmapa's last visit to Washington was handled with zero secuirty and there were no incidents. I also have the information about the non-public visit to KTD. The Karmapa will be giving a Guru Rinpoche empowerement and teaching on the Seven Line Praye, as well as blessing the monastery. There were several articles about the Karmapa's visit to America in the news. They all played up the political angle, saying China was displeased that India allowed it.
Sun, 13 Apr 2008
What's Up
Drupon Thinley Nyingpo visited our group this weekend and gave several talks, as well as giving refuge. The talks were mostly aimed at beginners. We saw Dan and Lorrie again along with their one year old kid, which was nice. Matt, who has been to a few previous talks. There was a spinkling of new faces, but it wasn't a big crowd. I'll have notes on his talks up on the web sometime.
Nyima read my post on Penam Rinpoche and wrote to tell me that he has video tapes all all the empowerments and teachings that he gave in Baltimore. Sounds like a valuable resource and we'll have to figure out what we can do to preserve it.
Wed, 09 Apr 2008
Flock of Seagulls
From an answer I gave on E-Sangha:
In one sense a flock of birds exists and can be pointed at. In another sense, the flock does not exist. It is only a collection of birds and has no separate claim to existence other than the birds in it. A flock is not born and does not cease, for it is not real and is only a name. Similarly, we give the name "I" to a collection of perceptions, emotions, and thoughts. The "I" has no separate existence above and beyond the parts that make it up. But there is a continuity of cause and effect. That the "I" exists in dependence on its causes and has no separate, independent nature, are two different ways of saying the same thing. Hence there is no contradiction between karma and selflessness.
Wed, 02 Apr 2008
Not Afraid to Fail
Art sent me a link to his latest video on You Tube. It shows the progress he's made while practicing yoga. While watching it I was thinking how terrible his yoga wa during the first part of the video. (Sorry, Art.) Then I thought, that's the point. You get to the good pose by doing it wrong ten times or a hundred times, as long as you keep practicing and you're not satisfied with doing it wrong. Too often when I suggest meditation I'm told, "I can't meditate." They're comparing themselves to some idealized image of what a meditator should be and think they can't measure up. But good meditation comes from terrible meditation. The first time I sat down to meditate, I couldn't keep my mind focused for two seconds. But I kept at it and now after thirty five years, I can keep my mind focused for three seconds! But seriously, don't judge and don't compare. Just keep practicing.
I was looking through the website of the Southern Dharma Center, where Michael got a job as the director, and stumbled across an interview with Ryan, who spent a summer there as an intern. Ryan's attended the last several Winter and Spring retreats at the Tibetan Meditation Center, where I got to know him.
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