Professional Documents
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Vol 5 Issue 4 Rev
Vol 5 Issue 4 Rev
Vol 5 Issue 4 Rev
newsletter
Volume 5, Issue 4
October-December 2009 To avoid all evil, to cultivate good, and to cleanse one's mind —
this is the teaching of the Buddhas.
Dhammapada, 183
Art The Buddha’s teachings have given us many tools to work with. So many that I
Zen Art, Travis L. Adams had to have a larger toolbox to keep them in.
Just like an electrician needs to understand ohms, watts, and volts, we need to un-
Letters
Ronald Couch, Jr. derstand how attachment and desire arise and where emotions come from.
James L. Halbirt Just as my physical toolbox is a large three sectional unit, so is my Buddha tool-
G. A. Norrell
box. The tools in my box are based on the Noble Eightfold Path. The top section
is my wisdom box (panakkandha). It holds tools for right views and right inten-
tions. My moral box (silakkahandha) is in the middle section. It contains tools for
right speech, right action, and right livelihood. My concentration box (samad-
hikkandha) is on the bottom. It holds all my heavy duty tools of right effort, right
mindfulness, and right meditation. You can organize your box as you see fit. This
is just my personal reference.
As sentient beings we all have the same basic problem. It’s called ignorance.
We need to understand the nature of our dissatisfied mind. Just as we would
check the oil and radiator fluid in our car, we should make regular checkups to in-
vestigate the health of our minds. This is not just philosophy, we need to know
how the mind functions. We all have the potential for infinite development.
Be mindful of your tools. If you think you are lacking tools in any area, ask your
guru or teacher for help and study Buddhist books. The wisdom knowledge you
continued on p. 3
T
ors, so send us your questions,
his quote from Lama Zopa denotes how bodhicitta, the union of compassion
problems, solutions you've found
and wisdom, or the awakened heart/mind, should be all-encompassing and
to difficulties in practice, thoughts
pervasive in our lives, not an ornamental philosophy to espouse and take down
you have on practice, artwork, po-
etry, etc. Due to limited space,
from the shelf now and then, but an integral part of our thoughts and actions.
some editing may be necessary. With our thoughts and actions based on bodhicitta, we can become bodhisat-
We also welcome your comments tvas.
on the newsletter and sugges- Lama Zopa puts the importance of bodhicitta so simply and put it within the
tions for ways we might improve
reach of everyone:
it to serve you better.
Please mail all correspondence to: Our lives are so busy; we are preoccupied by many family and other obligations.
When your life is so busy, there is no other refuge than your good heart. Your
Buddhist Correspondence Course good heart is the most important thing in which to take refuge. Even though you
c/o Rev. Richard Baksa might want to do long practices, sitting meditation, many prayers or retreat, your
2020 Route 301 life is usually so busy that you don't have time. You have too many other obliga-
Carmel, NY 10512 tions; you can't do everything that you'd like. If this is the case, your only refuge
is your good heart, your compassion, the thought of benefiting others, bodhicitta.
Let us know if we may use If you take refuge in that, if you can practice that, no matter how busy you
your full name or just initials.
are—even if you cannot do many hours' sitting meditation, prayers, preliminary
practices and so forth—you will have no regrets over lost opportunities, now or in
the future. In this life and in all future lives, you will go from happiness to happi-
ness to enlightenment.
To receive copies of any of the
resources listed below, please As I write this essay, I never want to forget that the study of Bodhicitta is very im-
write to Rev. Richard Baksa at portant because its purpose is to teach us how to have bodhicitta. When all is
the address above. said and done, though, it is the actual practice of bodhicitta (“the Wish-Fulfilling
• A listing by state of Buddhist Jewel”) that is ultimately the most important thing.
groups that may be able to
Bodhicitta is made up of the word bodhi signifying “awakened” and citta mean-
send volunteers to your prison
to conduct Buddhist activities. ing (according to your source) “mind,” or “consciousness, “ or “spirit.” The words
“essence,” “core,” “foundation,” or “crux” are just some of the words that I thought
• The "Religious Land Use and about to use when speaking of Bodhicitta but the word “heart” is the most appro-
Institutionalized Persons Act of
priate. Bodhicitta is the heart of Mahayana Buddhism; it is the most apt word be-
2000." This guarantees equal
access for all religions to prison cause bodhicitta is all about “the good heart.” Everything we study and do is for
facilities for the purpose of reli- this end—the development of bodhicitta and enlightenment, enlightenment for the
gious meetings. benefit of sentient beings. Developing our minds, meditating, reading, and study-
• “What is the Religious Land
ing all lead to this end. If someone were to ask, “Tell me what Buddhism is all
Use and Institutionalized Per- about in just a few sentences,” I would refer to the Four Noble Truths and Bodhi-
sons Act?” This explains the citta in my answer. At the very least, we should consider the immediate benefit of
Act and how it is to be applied.
continued on p. 8
T
heal, and create peace. When used inmate population recorded as
he 5th Circuit Court of Appeals
properly, speech is silver and silence Buddhist, and thus should not be re-
has vacated the judgment of the U.
is golden. quired to make special accommoda-
S. District Court in Amarillo, Texas,
tions for them.
The right action drawer (samma that had dismissed the Buddhist in-
kammanta) can consist of tools for mate lawsuit as “frivolous” and for Details on the developments of this
abstaining from taking life, from “failure to state a claim”. case will be provided to the BCCN as
taking what has not been given to us, they occur. (Copies of the Court’s opin-
In a 13-page opinion issued April
and from sexual misconduct. There are ion are available.)
30th of this year, the Court of Appeals
counterpart tools for each of these. For
ruled in favor of Buddhist inmates on For the sake of Dharma, practice.
example, abstaining from taking what
four of five points finding that a reason-
has not been given to us has a
able finder of fact could determine
counterpart tool of honesty, being
that the Texas Department of Criminal
content with what we have and the
Justice imposes an impermissible sub-
virtuous tools of generosity.
stantial burden on Buddhist prisoners’
In our right livelihood drawer (samma religious exercise and fails to provide
ajivo) is where we can keep tools for reasonable alternatives in violation of
righteous ways of making a living. the RLUIPA [Religious Land Use and In-
stitutionalized Persons Act of 2000]
The drawer of right effort (samma
and the 1st and 14th amendments the
vayamo) are for tools of mental
Constitution.
determination. These are attempts to
An ensemble of emotions
Rage throughout a young mind,
Warped by incestuous acts,
Illegally and insidiously obtained,
By coaxing or intimidation.
Neglected of parental passion,
Craving encouragement and approval,
Inviting acceptance of immorality.
Sadly taught sexual transgressions,
Are physical equations of love.
Invitations of lustful congresses
Are readily extended, bringing
Future harm, invisible dangers.
Psychogenic states go unnoticed,
Sexual improprieties deemed normal.
Gender lines drawn, then crossed, Dragon
As physical aggressions prosper. James W. Bettis (Clarinda, IA)
Denial of sexual access,
Shock, stun, flabbergast, angers, Looking out the widow
Introducing series of self-rejections, At the bright blue sky
Accompanied by imagined verbal slurs, Thinking of the dragon
Destroying a fragile confidence. That was hard to suppress
Imagined looks of contempt, Til I met special friends
Degrade thoughts of self-esteem, Who had patience
Igniting anti-social behaviors. Who gave me a chance
Confusion, fear: clearly in view. Who taught me
Needs, wants: out of reach. To tame the Dragon.
Desperate yearning invades wrecked psyches,
While early learning reverts/diverge,
Upon unsuspecting youthful victims, Grow
Needful of tender loving acceptance, James W. Bettis (Clarinda, IA)
Silently screaming for rescue
Will they ever be heard? Seeing steel bars day in day out
Metal fence wherever you go
Being told what to do
Getting up at a certain time
Sleeping on hard beds
Lights on, lights off at certain times
Some call prison
We call it a chance to grow
He became a greatly
Admired athlete of lore:
Like the boy next door –
With trophies and ribbons galore.
I have always been fond of nature, its outlook and its simplicity. Nature is at my (Ngondro or Preliminary Teachings)
beck and call. We live in it, we are a part of it, and it lives within us. It is the or-
The Four Thoughts clearly describe
der, the disposition, and the essence of all entities. The stuff of the universe is
how reality works. Contemplating
what we are made of. them helps integrate their deep wis-
dom into our awareness, transform-
Have you ever looked at a beautiful stone and wondered about it? What does it ing mind and heart, bringing
represent? Where has it been? Is it alive? It is my understanding that stones have greater insight, wisdom, lovingkind-
rudimentary life. One might think, “This guy is crazy.” However, think about it this ness, and compassion. Actively con-
way: these stones put our lives into perspective. As we sit, our lives appear to un- template the importance, merit,
fold at a pace in between the lives of a long-lived stone. and relevance of this wisdom to
your life and to the lives of others.
A stone is a natural object, obviously made without motive. Thus it portrays the
Contemplate the importance and
qualities of a buddha, like the one sitting on an altar. It indicates stillness, opportunity of having a precious
calmness, centeredness, patience, tolerance, even magnanimity, compassion, human birth. We are fortunate to
and wisdom. The stones we can hold, just sitting, remind us of our true nature, be- be born as human beings and to en-
fore we stir our minds in thought. Yet all the while, they remain natural objects, of- counter the Dharma. Allow this to
fending no one and encouraging no one in particular in belief or thought. These inspire within you the compassion-
ate wish that all beings find libera-
stones have taken many twists and turns in life, just like our flow of life. tion from spiritually impoverished
Even a Buddha statue you might honor and respect is alive. It represents truth, circumstances.
compassion, kindness, and love, to name just a few aspects. Think also of anim- Contemplating impermanence and
als: they are self-contained. Like the rocks, they just are. They don't look for any- mortality is an essential aspect of
thing outside of just this. Each comes equipped as it is. It does not try to be Dharma practice. It helps us realize
the preciousness of life, choose to
anything that it is not. It's ready and willing to sleep, to breed, to find food and
embrace what is of value, and
shelter to survive. wisely spend our valuable time and
energy. It inspires us to make a de-
That is serenity. They just are what they are. They don't get outside themselves like
termined effort to practice the
we do. They don't manifest fantasy worlds. They don't have time to be anything Dharma, cultivate virtue, and serve
but real. They don't look outside themselves. They live entirely in the moment. the welfare of all living beings.
When a lion kills a deer, the world rolls on; all is placid and serene.
Karma and its results are certain
Animals, like rocks, are artless, without guile or deceit. They don't try to manipu- and unfailing. By understanding
late our impressions of them or cover up the truth about themselves. karma, purifying our delusion and
negativity, and engaging in virtuous
A very young person, for example a baby, shows no sign of feeling separate behavior, we change our life experi-
from the world. Just noticing such qualities is enough to give us grownups a mo- ence and move swiftly toward libera-
tion. Closely examine your life, your
mentary sense of lightness and freedom. Thinking on this, why can't we live with thoughts, feelings, speech, and ac-
such peace and serenity ourselves? We tend to look "out there" to make tions. These are a precise indica-
ourselves whole, hunting for something as if it were prey. We can't seem to stay tion of your future experience.
in our own reality. We are never satisfied. The reality we create traps us. Like an-
We must understand and embrace
imals and rocks, the world is always here. There is nothing "out there" we need the truth of our stress and suffer-
to acquire. True reality is forever at hand. Moment to moment of radiant pure be- ing and the disadvantages of the
ing. worldly life. Attachment to this
samsaric life can distract us from
Even our earth is alive, just like the rocks. It is always contracting and expanding, practicing the Dharma. For the wel-
just like the breaths we take moment to moment. Even on the earth resides birth fare and benefit of all living beings,
and death. The rocks, the earth and everything we see is alive or being born or we should make a firm commit-
dying. We know from physics that the rocks you can hold in your hand are recon- ment to renounce samsara, a firm
commitment to study and practice
structed (that is, reborn) moment to moment in a blur of rapidly moving molecules the Dharma until we attain joyous
and atoms, each exchanging electrons and energy with other molecules and enlightenment.
atoms at enormous speeds. The whole picture can be reduced to energy and
--adapted from Naljor Prison
continued on p. 8 Dharma Service
"'I am subject to aging, have not gone beyond aging.' This is the first fact that one should reflect on often,
whether one is a woman or a man, lay or ordained.
"'I will grow different, separate from all that is dear and appealing to me.' ...
"'I am the owner of my actions,1 heir to my actions, born of my actions, related through my actions, and have my
actions as my arbitrator. Whatever I do, for good or for evil, to that will I fall heir.' ...
"These are the five facts that one should reflect on often, whether one is a woman or a man, lay or ordained."
(from the Upajjhatthana Sutta: Subjects for Contemplation, trans. by Thanissaro Bhikkhu)
The Five Remembrances help us make friends with our fears of growing old, getting sick, being abandoned, and
dying. They are also a bell of mindfulness that can help us appreciate deeply the wonders of life that are available
here and now. But in the Heart Sutra, Avalokiteshvara teaches that there is no birth and no death. Why would
the Buddha tell us that we are of the nature to die if there is no birth and no death? Because in the Five
Remembrances, the Buddha is using the tool of relative truth. He is well aware that in terms of absolute truth,
there is no birth and death. (from Heart of the Buddha's Teaching, by Thich Nhat Hanh)
2) I am of the nature to have ill health. There is no way to escape having ill health.
4) All that is dear to me and everyone I love are of the nature to change. There is no way to escape being separated from them.
5) My actions are my only true belongings. I cannot escape the consequences of my actions. My actions are the ground on
which I stand.
fold along the dotted lines to make a convenient, business-card
The
Please feel free to tear out this sheet along the solid lines and
Four
Noble
Truths
Great sages of time, speak of the Indus Valley Great sages of time reveal to me
Tell of the Himalayans, the two great rivers of time Speak the truth of the mid-way
Let be known, what is not written Concentration / focus
For there is no Dharma, sutras, nor teachers Do not come upon me Buddha! For I will beat you
Emptiness, can you see with my spoon
Buddha is the mind, mind is the Buddha “Quite!”
There’s only the practice Whisper into my mind great sages
Look, you shall not find, hear and you will see Speak to me the wisdom of time
Emptiness and impermanence Indus Valley, ancestors of time
The wheel turns, the key Avidya, see the moon Can you see
Escape Jaramarana, the grasp of “Yama” The Mountains walk, rivers flow, ride the white cloud
O great earth, reveal the great sages of time great ancestors of time
The secrets of the north, flow in the two great rivers Beyond the bush, hear the ox, no rope is needed
How deep, how shallow, for there is no duality Indus Valley, sit with me
Emptiness is emptiness / form is form Let it be known, nothing is written.
What is, - “is” and the wheel turns