Tag Archives: Buddhist practice

From the most recognizable Buddhist World Leaders Respond To Violence Against Muslims In Myanmar


From the most recognizable Buddhist World Leaders:

Myanmar Buddhists Muslim

To Our Brother and Sister Buddhists in Myanmar,

As world Buddhist leaders we send our loving kindess and concern for the difficulties the people of Myanmar are faced with at this time. While it is a time of great positive change in Myanmar we are concerned about the growing ethnic violence and the targeting of Muslims in Rakhine State and the violence against Muslims and others across the country. The Burmese are a noble people, and Burmese Buddhists carry a long and profound history of upholding the Dharma.

We wish to reaffirm to the world and to support you in practicing the most fundamental Buddhist principles of non-harming, mutual respect and compassion.

These fundamental principles taught by the Buddha are at the core of Buddhist practice:

Buddhist teaching is based on the precepts of refraining from killing and causing harm.
Buddhist teaching is based on compassion and mutual care.
Buddhist teaching offers respect to all, regardless of class, caste, race or creed.

We are with you for courageously standing up for these Buddhist principles even when others would demonize or harm Muslims or other ethnic groups. It is only through mutual respect, harmony and tolerance that Myanmar can become a modern great nation benefiting all her people and a shining example to the world.

Whether you are a Sayadaw or young monk or nun, or whether you are a lay Buddhist, please, speak out, stand up, reaffirm these Buddhist truths, and support all in Myanmar with the compassion, dignity and respect offered by the Buddha.

We stand with you in the Dharma,

Ven. Thich Nhat Hanh
Nobel Peace Prize Nominee
Vietnam

Ven. Bhikkhu Bodhi
President Buddhist Global Relief
(world’s foremost translator of the Pali Canon)
Sri Lanka/USA

Dr. AT Ariyaratne
Founder Nationwide Sarvodaya Movement
Ghandi Peace Prize Laureate
Sri Lanka

Ven. Chao Khun Raja Sumedhajahn
Elder, Ajahn Chah Monasteries
Wat Ratanavan, Thailand

Ven. Phra Paisal Visalo
Chair Buddhika Network Buddhism and Society
Thailand

Ven. Arjia Rinpoche VIII
Abbot Tibetan Mongolian Cultural Center
Mongolia/USA

Ven. Shodo Harada Roshi
Abbot Sogenji Rinzai Zen Monastery
Japan

Achariya Professor J Simmer Brown
Chairperson Buddhist Studies
Naropa Buddhist University
USA

Ven. Ajahn Amaro Mahathera
Abbot Amaravati Vihara
England

Ven. Hozan A Senauke
International Network of Engaged Buddhists
Worldwide

Younge Khachab Rinpoche VIII
Abbot Younge Drodul Ling
Canada

Ven. Sr. Thich Nu Chan Kong
President Plum Village Zen temples
France/Vietnam

Dr. Jack Kornfield Vipassana Achariya
Convener Western Buddhist Teachers Council
USA

Lama Surya Das
Dzogchen Foundation International
Vajrayana Tibet/USA

Ven. Zoketsu N. Fischer Soto Roshi
Fmr. Abbot largest Zen community in the West
USA/Japan

Tulku Sherdor Rinpoche
Director BI. Wisdom Institute
Canada

Professor Robert Tenzin C. Thurman
Center for Buddhist Studies
Columbia University
USA

HH the XIV Dalai Lama
Nobel Laureate
Tibet/India
Though not able to be reached in time to sign this letter, HH the Dalai Lama has publicly and repeatedly stated his concern about the Rohingya Muslims in Myanmar. He urges everyone to continue to practice non-violence and retain the religious harmony that is central to our ancient and revered culture.

Source:Huffington Post : Buddhist Leaders Respond To Violence Against Muslims In Myanmar

http://www.huffingtonpost.com/2012/12/10/buddhist-leaders-respond-to-violence-against-muslims-in-myanmar_n_2272336.html

about Karma,Rebirth and Right View – Bhikkhu Bodhi


“It cannot be emphasized strongly enough that for Early Buddhism an understanding and acceptance of this principal of kamma and its fruit is an essential component of right view. Right view has two aspects, the world-bound or mundane aspect, which pertains to life within the world, and the supramundane or world-transcending aspect which pertains to the path to liberation. The world-transcending right view includes an understanding of the Four Noble Truths, dependent origination, and the three marks of impermanence, suffering and nonself. For Early Buddhism this world-transcending right view cannot be taken up in isolation from mundane right view.  Rather, it presupposes and depends upon the sound support of mundane right view, which means a firm conviction in the validity of the law of kamma and its unfolding through the process of rebirths. “

 

Excerpt from In The Buddha’s Words, An Anthology of Discourses from the Pali Canon by Venerable Bhikkhu Bodhi

Noble Silence -Lama Surya Das


Noble Silence -Lama Surya Das
“Listening takes place not just through the ears, but with all the senses. Sometimes the best way to prepare ourselves to hear in a new and better way is to be still and silent. When we quiet our motor minds — and our motor mouths — we find that we are better able to open our hearts. The ancient practice of Noble Silence helps us begin the process of hearing in a new way; this is a timeless and wise practice that helps us be more sensitive and perceptive.” -Lama Surya Das

Yinshun – The Way to Buddhahood Verses (成佛之道 頌) (English & Chinese)


“Original Chinese and English translation of the verses from Ven. Yinshun’s modern classic, The Way to Buddhahood (成佛之道).  Very useful outline for the whole book, which makes for great class outline notes.  Also useful for those who wish to learn some of the basic Buddhist terminology and concepts in Chinese and / or English. ” –

the-way-to-buddhahood-verses-english-chinese

Enjoy  May all beings benefit

 

 

The Six Paramitas (Perfections)


The Six Paramitas (Perfections)

The Sanskrit word paramita means to cross over to the other shore. Paramita may also be translated as perfection, perfect realization, or reaching beyond limitation. Through the practice of these six paramitas, we cross over the sea of suffering (samsara) to the shore of happiness and awakening (Nirvana); we cross over from ignorance and delusion to enlightenment. Each of the six paramitas is an enlightened quality of the heart, a glorious virtue or attribute—the innate seed of perfect realization within us. The paramitas are the very essence of our true nature. However, since these enlightened qualities of the heart have become obscured by delusion, selfishness, and other karmic tendencies, we must develop these potential qualities and bring them into expression. In this way, the six paramitas are an inner cultivation, a daily practice for wise, compassionate, loving, and enlightened living. The paramitas are the six kinds of virtuous practice required for skillfully serving the welfare of others and for the attainment of enlightenment. We must understand that bringing these virtuous qualities of our true nature into expression requires discipline, practice, and sincere cultivation. This is the path of the Bodhisattva—one who is dedicated to serving the highest welfare of all living beings with the awakened heart of unconditional love, skillful wisdom, and all-embracing compassion.

1) The Perfection of Generosity (Dana Paramita)

This paramita is the enlightened quality of generosity, charity, giving, and offering. The essence of this paramita is unconditional love, a boundless openness of heart and mind, a selfless generosity and giving which is completely free from attachment and expectation. From the very depths of our heart, we practice generously offering our love, compassion, time, energy, and resources to serve the highest welfare of all beings. Giving is one of the essential preliminary steps of our practice. Our giving should always be unconditional and selfless; completely free of any selfish desire for gratitude, recognition, advantage, reputation, or any worldly reward. The perfection of generosity is not accomplished simply by the action of giving, nor by the actual gift itself. Rather, the true essence of this paramita is our pure motivation of genuine concern for others—the truly generous motivation of the awakened heart of compassion, wisdom, and love. In addition, our practice of giving should be free of discrimination regarding who is worthy and who is unworthy to receive. To cultivate the paramita of generosity, it is wise to contemplate the enormous benefits of this practice, the disadvantages of being miserly, as well as the obvious fact that our body and our wealth are impermanent. With this in mind, we will certainly be encouraged to use both our body and wealth to practice generosity while we still have them. Generosity is a cure for the afflictions of greed, miserliness, and possessiveness. In this practice of giving, we may offer our time, energy, money, food, clothing, or gifts so as to assist others. To the best of our ability, we may offer the priceless treasure of Dharma instruction, giving explanations on the Buddha’s teachings. This offering serves to free others from misperceptions that cause confusion, pain, and suffering. We can offer fearless giving and protection by delivering living beings (insects, animals, and people) from harm, distress, fear, and terror. In this way, we offer care and comfort, helping others to feel safe and peaceful. We do this selflessly, without counting the cost to ourselves. We practice the perfection of generosity in an especially powerful way when we embrace all living beings continually in the radiant love of our heart.

2) The Perfection of Ethics (Sila Paramita)

This paramita is the enlightened quality of virtuous and ethical behavior, morality, self-discipline, impeccability, personal integrity, honor, and harmlessness. The essence of this paramita is that through our love and compassion we do not harm others; we are virtuous and harmless in our thoughts, speech, and actions. This practice of ethical conduct is the very foundation for progressing in any practice of meditation and for attaining all higher realizations on the path. Our practice of generosity must always be supported by our practice of ethics; this ensures the lasting results of our generosity. We should perfect our conduct by eliminating harmful behavior and following the Bodhisattva precepts. We abstain from killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, gossip, greed, malice, and wrong views. Following these precepts or guidelines is not meant to be a burden or a restriction of our freedom. We follow these precepts so we can enjoy greater freedom, happiness, and security in our lives, because through our virtuous behavior we are no longer creating suffering for ourselves and others. We must realize that unethical behavior is always the cause of suffering and unhappiness. If we give even the slightest consideration to the advantages of cultivating ethical behavior and the disadvantages of unethical behavior, we will certainly develop great enthusiasm for this practice of ethics. Practicing the perfection of ethics, we are free of negativity, we cause no harm to others by our actions, our speech is kind and compassionate, and our thoughts are free of anger, malice, and wrong views. When our commitment is strong in the practice of ethics we are at ease, naturally confident, without stress, and happy because we are not carrying any underlying sense of guilt or remorse for our actions; we have nothing to hide. Maintaining our personal honor and integrity, our moral impeccability, this is the cause of all goodness, happiness, and even the attainment of enlightenment.

3) The Perfection of Patience (Kshanti Paramita)

This paramita is the enlightened quality of patience, tolerance, forbearance, and acceptance. The essence of this paramita of patience is the strength of mind and heart that enables us to face the challenges and difficulties of life without losing our composure and inner tranquility. We embrace and forbear adversity, insult, distress, and the wrongs of others with patience and tolerance, free of resentment, irritation, emotional reactivity, or retaliation. We cultivate the ability to be loving and compassionate in the face of criticism, misunderstanding, or aggression. With this enlightened quality of patience, we are neither elated by praise, prosperity, or agreeable circumstances, nor are we angry, unhappy or depressed when faced with insult, challenge, hardship, or poverty. This enlightened attribute of patience, acceptance, and tolerance is not a forced suppression or denial of our thoughts and feelings. Rather, it is a quality of being which comes from having our heart open and our mind deeply concentrated upon the Dharma. In this way, we have a clear and correct understanding of impermanence, of cause and effect (karma), and with strong determination and patience we remain in harmony with this understanding for the benefit of all beings. The ability to endure, to have forbearance, is integral to our Dharma practice. Without this kind of patience we cannot accomplish anything. A true Bodhisattva practices patience in such a way that even when we are hurt physically, emotionally, or mentally by others, we are not irritated or resentful. We always make an effort to see the goodness and beauty in others. In practicing this perfection of patience and forbearance, we never give up on or abandon others—we help them cross over the sea of suffering. We maintain our inner peace, calmness, and equanimity under all circumstances, having enduring patience and tolerance for ourselves and others. With the strength of patience, we maintain our effort and enthusiasm in our Dharma practice. Therefore, our practice of patience assists us in developing the next paramita of joyous effort and enthusiastic perseverance.

4) The Perfection of Joyous Effort / Enthusiastic Perseverance (Virya Paramita)

This paramita is the enlightened quality of energy, vigor, vitality, endurance, diligence, enthusiasm, continuous and persistent effort. In order to practice the first three paramitas of generosity, virtuous conduct, and patience in the face of difficulties, we need this paramita of joyous effort and perseverance. Joyous effort makes the previous paramitas increase and become even more powerful influences in our life. The essence of this paramita of joyous effort is the courage, energy, and endurance to continuously practice the Dharma and pursue the supreme goal of enlightenment for the highest good of all beings. From a feeling of deep compassion for the suffering of all sentient beings, we are urged to unfailing, persistent, and joyous effort. We use our body, speech, and mind to work ceaselessly and untiringly for the benefit of others, with no expectations for personal recognition or reward. We are always ready to serve others to the best of our ability. With joyous effort, devoted energy, and the power of sustained application, we practice the Dharma without getting sidetracked by anything or falling under the influence of laziness. Without developing Virya Paramita, we can become easily disillusioned and drop our practice when we meet with adverse conditions. The word virya means persistence and perseverance in the face of disillusionment, energetically striving to attain the supreme goal of enlightenment. When we cultivate this type of diligence and perseverance we have a strong and healthy mind. We practice with persistent effort and enthusiasm because we realize the tremendous value and benefit of our Dharma practice. Firmly establishing ourselves in this paramita, we also develop self-reliance, and this becomes one of our most prominent characteristics. With joyous effort and enthusiastic perseverance, we regard failure as simply another step toward success, danger as an inspiration for courage, and affliction as another opportunity to practice wisdom and compassion. To develop strength of character, self-reliance, and the next paramita of concentration, is not an easy achievement, thus we need enthusiastic perseverance on the path.

5) The Perfection of Concentration (Dhyana Paramita)

This paramita is the enlightened quality of concentration, meditation, contemplation, samadhi, mindfulness, mental stability. Our minds have the tendency to be very distracted and restless, always moving from one thought or feeling to another. Because of this, our awareness stays fixated in the ego, in the surface layers of the mind and emotions, and we just keep engaging in the same habitual patterns of behavior. The perfection of concentration means training our mind so that it does what we want it to. We stabilize our mind and emotions by practicing meditation, by being mindful and aware in everything we do. When we train the mind in this way, physical, emotional, and mental vacillations and restlessness are eliminated. We achieve focus, composure, and tranquility. This ability to concentrate and focus the mind brings clarity, equanimity, illumination. Concentration allows the deep insight needed to transform the habitual misperceptions and attachments that cause confusion and suffering. As we eliminate these misperceptions and attachments, we can directly experience the joy, compassion, and wisdom of our true nature. There is no attainment of wisdom and enlightenment without developing the mind through concentration and meditation. This development of concentration and one-pointedness requires perseverance. Thus the previous paramita of joyous effort and perseverance brings us to this paramita of concentration. In addition, when there is no practice of meditation and concentration, we cannot achieve the other paramitas, because their essence, which is the inner awareness that comes from meditation, is lacking. To attain wisdom, compassion, and enlightenment, it is essential that we develop the mind through concentration, meditation, and mindfulness.

6) The Perfection of Wisdom (Prajna Paramita)

This paramita is the enlightened quality of transcendental wisdom, insight, and the perfection of understanding. The essence of this paramita is the supreme wisdom, the highest understanding that living beings can attain—beyond words and completely free from the limitation of mere ideas, concepts, or intellectual knowledge. Beyond the limited confines of intellectual and conceptual states of mind, we experience the awakened heart-mind of wisdom and compassion—prajna paramita. Prajna paramita is the supreme wisdom (prajna) that knows emptiness and the interconnectedness of all things. This flawless wisdom eliminates all false and distorted views of the absolute. We see the essential nature of reality with utmost clarity; our perception goes beyond the illusive and deceptive veils of material existence. With the perfection of wisdom, we develop the ability to recognize the truth behind the temporary display of all appearances. Prajna paramita is a result of contemplation, meditation, and rightly understanding the nature of reality. Ultimately, the full realization of prajna paramita is that we are not simply a separate self trying to do good. Rather, virtuously serving the welfare of all beings is simply a natural expression of the awakened heart. We realize that the one serving, the one being served, and the compassionate action of service, are all the same totality—there is no separate ego or self to be found in any of these. With this supreme wisdom, we go beyond acceptance and rejection, hope and fear, dualistic thoughts, and ego-clinging. We completely dissolve all these notions, realizing everything as a transparent display of the primordial truth. If our ego is attached even to the disciplines of these paramitas, this is incorrect perception and we are merely going from one extreme to another. In order to free ourselves from these extremes, we must release our ego attachment and dissolve all dualistic concepts with the insight of supreme wisdom. This wisdom transforms the other five paramitas into their transcendental state as well. Only the illumination of supreme wisdom makes this possible. source

Red Pine on “The Six Paramitas ”


Red Pine on “The Six Paramitas ”

….Concerning the first paramita of generosity, Bodhidharma once told his disciples, “Since what is real includes nothing worth begrudging, practitioners give their body, life, and property in charity, without regret, without the vanity of giver, gift, or recipient, and without bias or attachment. And to eliminate impurity, they teach others, but without becoming attached t form” (Red Pine trans., The Zen Teaching of Bodhidharma, p.7). Thus, since the practice of the paramita of generosity is based on an insight as to what is real, early Mahayana practitioners focused on wisdom as the key that makes the other paramitas effective. Wisdom is often described as the center of a five-petalled flower from which the fruit of buddhahood grows. In the Perfection of Wisdom in Eight Thousand Lines, the Buddha tells Ananda, “The paramita of wisdom incorporates the other five paramita by means of practices that are based on all-embracing knowledge. Thus does the paramita of wisdom include the other five paramitas. The ‘paramita of wisdom; is simply a synonym for the fruition of all six paramitas”

Taken together, the paramitas are also likened to a boat that takes us across the sea of suffering.

 

 

 

 

 

 

 

 

 

The paramita of generosity, according to this analogy, is the wood, light enough to float but not so light that it floats away. Thus bodhisattvas practice giving and renunciation but not so much that they have nothing left with which to work.

The paramita of morality is the keel, deep enough to hold the boat upright but not so deep that it drags the shoals or holds it back. Thus the bodhisattva observes the precepts but no so many that they have no freedom of choice.

The paramita of forbearance is the hull, wide enough to hold a deck but not so wide that it can’t cut through waves. Thus the bodhisattvas don’t confront what opposes them but find the place of least resistance.

The paramita of vigor is the mast, high enough to hold a sail but not so high that it tips the boat over. Thus the bodhisattvas work hard but not so hard that they don’t stop for tea.

The paramita of meditation is the sail, flat enough to catch the wind of karma but not so flat that it holds no breeze or rips apart in a gale. Thus the bodhisattvas still the mind but not so much that it withers and dies.

And the paramita of wisdom is the helm, ingenious enough to give the boat direction but not so ingenious that it leads in circles. Thus the bodhisattvas who practice the paramitas embark on the greatest of all voyages to the far shore of liberation.

 

 

Excerpt taken from the book  “The Heart Sutra” A Translation and Commentary by Red Pine

BODHIDHARMA’S TEACHING By Venerable John Eshin


BODHIDHARMA’S TEACHING

By Venerable John Eshin

Bodhidharma was born around the year 440 in Kanchi, the capital of the southern Indian kingdom of Pallava. He was a Brahman by birth and the third son of King Simhavarman. When he was young he was converted to Buddhism and later received instruction in the Dharma from Prajnatara, whom his father had invited from the ancient Buddhist heartland of Magadha. Prajnatara was a master in the Dhyana school of Buddhism which was later transliterated to Ch’an in Chinese, Zen in Japanese and Son in Korean. It was Prajnatara who told Bodhidharma to go to China. Bodhidharma arrived in China about 475, traveled around for a few years and finally settled at Shaolin temple.

Bodhidharma had only a few disciples, including laypeople, both men and women. His was the first teaching of the Dhyana school outside of India. It was in China, Korea and Japan that this school would flourish. Bodhidharma’s teachings were recorded. Seventh and eighth century copies have been discovered earlier this century in the TunHuang caves. His best known sermon is ‘Outline of Practice’.

‘Many roads lead to the Way, but basically there are only two: reason and practice. To enter by reason means to realize the essence through instruction and to believe all living things share the same true nature, which isn’t apparent because it’s shrouded by sensation and delusion. Those who turn from delusion back to reality, who meditate on walls, the absence of self and other, the oneness of mortal and sage, and who remain unmoved even by sutras are completely in accord and unspoken agreement with reason. Without moving, without effort, they enter, we say, by reason’.

‘Way’ or Tao is used to translate Dharma and Bodhi when Buddhism was introduced to China.

“Reason and practice’ complement each other. One must practice what one understands and learns, and one must understand one’s practice otherwise it may become misguided.

‘Same true nature’ is Buddha Nature or True Self. We all know our individual selves, our ‘me’ self. This is a limited and unclear self, one that we have developed unknowingly through our upbringing and conditioning. Buddhism points out that we can access or develop our realized self, called Buddha Nature.

‘Isn’t apparent’ refers to the inherent Buddha Nature that is hidden by our mistaken functioning of mind. We sense objects through our sense organs. Our mind then separates from these objects, becomes dualistic, and all sorts of dualistic comparing, liking and disliking, attachment and avoidance, love and hate, arise. Buddhism strongly points out it is the dualistic separating of inside/outside, subject and object, man and woman, person and surroundings, that is the root of all our suffering. It is not simply the polarities, man and woman, person and surrounding, or subject and object, in themselves. It is when the two polarities are taken as fundamentally separate and dualistic that suffering begins.

‘Turn back to reality’ is Bodhidharma clear instruction to regain our original Buddha Nature, before our mind became dualistic, when we are at home with ourselves and our life and everything/one in it. ‘Turn back’ is certainly true expression. We can remember or see in babies a mind that is very non-dualistic and with a small sense of ‘my’ self. As children ‘our’ selves became stronger and more autonomic yet still have the original pure, clear mind. Somehow, as we became adults, we became unbalanced towards ‘my’ self and the original mind became forgotten. ‘Turn back’ is acknowledging that our true self has always been with us, it’s just that we have lost touch with it.

‘Meditate’ is the way of Dhyana. Today meditate often means to gain a subjective sense of peace or happiness. However, Dhyana is more like contemplation, the clear contemplation of the workings of our mind. The contemplative process is described in a very detailed way in Buddhism. Buddhism describes the many stages, styles and levels in the contemplation process that leads to, and in fact is, the realization of our true selves.

‘Absence of self and other’ is the first and third of Buddhism’s Three Marks of Existence. These are Anitya or impermanence and Anatman or no-fixed-self. This phrase also indicates the lack of dualistic separation between ourselves and others. This is the basis of compassion. Others are equally worthy of respect and concern because fundamentally others are ourselves, strange as it may seem at first.

‘Oneness of mortal and sage’ is Bodhidharma pointing to the fact that even Shakyamuni was a human, he was not divine. The potential of enlightenment is within all of us. Through practice and understanding we can also progress through the stages of Bodhisattvahood, right to Buddhahood.

‘Unmoved even by sutras’ is to abide in samadhi or the mind of oneness and non-duality. In samadhi we are ‘at one with’ and not reacting to the sutras. To be ‘at one with’ is the mind of compassion and here we are closely in accord with the sutras.

‘Without moving, without effort, they enter, we say, by reason’. Here Bodhidharma is summarizing his comments on the way of reason. The way or state of Buddha Nature is entered by becoming one with the instructions and teachings. We do not have to go to another place or time to gain our Buddha Nature. It has always been with us, we cannot fundamentally lose it, it is losing touch with it that happens. To realize the teachings is to be enlightened by reason.

Next time Bodhidharma’s comments on practice will be investigated. He starts by stating ‘To enter by practice refers to four all-inclusive practices: suffering in justice, adapting to conditions, seeking nothing, and practicing the Dharma’. These reflect the Four Noble Truths and Bodhidharma goes into just how to practice these.

‘Many roads lead to the Way, but basically there are only two: reason and practice.

To enter by practise refers to four all-inclusive practices: suffering injustice, adapting to conditions, seeking nothing, and practising the Dharma.’

Bodhidharma is referring to Shakyamuni’s first teaching, which is the Four Noble Truths. Namely, all existence is marked by suffering; suffering has a cause; the cause can be bought to an end; the way to bring it to an end is the Eightfold Noble Path of right views, right thought, right speech, right action, right livelihood, right effort/devotion, right mindfulness, right Zen.

‘First, suffering injustice. When those who search for a path encounteradversity, they should think to themselves ‘In countless ages gone by I’ve turned from the essential to the trivial and wandered through all manner of existences, often angry without cause and guilty of numberless transgressions. Now, though I do no wrong, I’m punished by my past. Neither gods nor men can foresee when an evil deed will bear it’s fruit. I accept it with an open heart and without complaint of injustice’. The sutra says ‘When you meet with adversity don’t be upset, because it makes sense’. With such understanding you’re in harmony with reason. And by suffering injustice you enter the path.’

The first Noble Truth is often explained by enumerating all the types of suffering that occur. However, Bodhidharma indicates how not to be bent out of shape by them. First he points out that these sufferings appear as adversities. Secondly he emphasizes how to accept and embrace them, thus ceasing any resistance to them. This is done by understanding that it is our karma that gives rise to our circumstances and state of being. By patiently accepting these results from the past we are no longer emotionally reacting to them. We come to accept injustices as part of life. This provides a calmer state of being, one that is more able to practise the Dharma.

‘Second, adapting to conditions. As mortals we’re ruled by conditions not by ourselves. All the suffering and joy we experience depend on conditions. If we should be blessed by some great reward, such as fame or fortune, it’s the fruit of a seed planted by us in the past. When conditions change, it ends. Why delight in its existence? But while success and failure depend on conditions, the mind neither waxes nor wanes. Those who remain unmoved by the wind of joy silently follow the path.’

Before meeting the Dharma people live by reacting to circumstances. Grasping what seems pleasurable, avoiding what seems unpleasant, people strive to hold on to dependent pleasure and happiness. However, circumstances are impermanent and there is no way people can make circumstances always, eternally, provide their happiness.

Bodhidharma asks people to keep a steady mind, one that are not swayed by circumstances. This way one remains centred no matter what is occurring.

‘Third, seeking nothing. People of this world are deluded. They’re always longing for something – always, in a word, seeking. But the wise wake up. They choose reason over custom. They fix their minds on the sublime and let their bodies change with the seasons. All phenomena are empty. They contain nothing worth desiring. ‘Calamity forever alternates with Prosperity’. To dwell in the three realms is to dwell in a burning house. To have a body is to suffer. Does anyone with a body know peace? Those who understand this detach themselves from all that exists and stop imaging or seeking anything. The sutra says ‘To seek is to suffer. To seek nothing is bliss’. When you seek nothing, you’re on the path.’

One starts by seeking. Looking for enlightenment, peace, happiness, etc. Bodhidharma says it is only when we stop seeking outside that we can find the treasures of our mind and life. When we get attached to phenomena then our mind is buffeted by bad and good fortune. Bodhidharma uses the phrase ‘Calamity forever alternates with Prosperity’ referring to the two goddesses responsible for these in the Nirvana sutra. The three realms, with many sub realms, are states of confusion. These states are likened to a ‘burning house’ in the Lotus sutra. Confused attachment to phenomena is what Bodhidharma calls ‘custom’ and today we may say conditioning.

Seeking appears worthwhile at first. As we seek and gain insights we come to realize that by not looking outside for satisfaction we become open to true peace and steadiness.

‘Fourth, practising the Dharma. The Dharma is the truth that all natures are pure. By this truth, all appearances are empty. Defilement and attachment, subject and object don’t exist. The sutra says ‘ The Dharma includes no being because it’s free from the impurity of being, and the Dharma includes no self because it’s free from the impurity of self’. Those wise enough to believe and understand these truth are bound to practise according to the Dharma. And since that which is real includes nothing that is worth begrudging, they give their body, life, and property in charity, without regret, without the vanity of the giver, gift, or recipient, and without bias or attachment. And to eliminate impurity they teach others, but without being attached to form. Thus, through their own practise they’re able to help others and glorify the Way of Enlightenment. And as with charity, they also practise the other virtues to eliminate delusion, they practise nothing at all. This is what’s meant by practising the Dharma.’

Bodhidharma is showing the essence of Zen. When the mind is no longer dualistic it is in accord with circumstances. The mind that is apart from things is the mind that likes and dislikes, grasps or rejects, loves and hates, goes this way and that looking for peace. This is the mind that suffers. This is the mind that is self-centred.

By practising ‘at one with’ the suffering mind is gone. Our self and our life are still there but there is a harmony between inside and outside, self and other, subject and object. In fact, the sense of being separate has gone. Thus Bodhidharma can say there is no (impure) being, no (separate) self. This state is often called true self or Buddha Nature.

Buddha Nature naturally and spontaneously practices the Sila or Purities. Sila are not external precepts but the wholesome outpourings of an awakened being. For example, an awakened being is not caught up with thoughts of stealing or not stealing, but effortlessly leads a life of spotless integrity. Giving and charity are done without any thought of ‘myself’ that is giving. Awakened beings help others but without any concept of helping, thus there is the natural arising of compassion.

Bodhidharma ends by referring to the virtues or Paramitas. The practise of charity or generosity, morality or discipline, patience, energy or devotion, concentration or meditation, and wisdom are done without any concept of ‘myself’ doing them. Without any sense of ‘myself’ practising the Paramitas Bodhidharma can say ‘they practise nothing at all. This is what’s meant by practising the Dharma.’ It is the natural and spontaneous outpouring of Bohhicitta.