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Vol 6 Issue 3 Updated
Vol 6 Issue 3 Updated
newsletter
Volume 6, Issue 3 Just as the great ocean has one taste, the taste of salt,
July-September 2010 so also this Dhamma and Discipline has one taste,
the taste of liberation.
Uposatha Sutta
continued on p. 4
…. Anew ….
T he article “A View on Vows,” by came Amida Buddha, the Buddha of better than they are, ending in inevit-
Delbert Ray Collett, in the Infinite Light and Boundless LIfe, and able failure and self-loathing because
April/May issue of the Gay Buddhist his Vow to save all beings was real- such lofty ideals are delusional for a
Fellowship Newsletter was thoughtful ized. mere human being. Thus I relinquish
and thorough. However, when I read ego-fuleled self-effort for the pure
That Amida’s Vows are not predic-
that Mr. Collett was incarcerated, com- power of Amida’s Vow.
ated on saving only those who are
passion compelled me to offer another worthy demonstrates the Ultimate Then a wonderful thing happens.
view. As a fellow prisoner, I am em- Equanimity with which the Vows were When I fully recognize and forgive
pathetic with the suffering criminals made. One must only trust in Amida the foolishness and evil within myself,
face, especially feelings of self-pity Buddha. I immediately recognize and forgive
and self-loathing. the foolishness and evil within all be-
Forgiveness is not a virtue often dis-
Following precepts improves mindful- ings. A spring of spontaneous compas-
cussed in Buddhist literature, and yet
ness, teaches cause and effect, and un- sion bursts forth for all suffering
without the ability to forgive, how can
burdens karma. Yet preoccupation beings. All criticism, judgment, and
with morals can become just another comparisons are let go. The suffering
attachment, contrary to the Buddha’s of others is my suffering; my release is
teaching of the Middle Way. Obses- their release. We are all in this boat
sion with doing and appearing of samsara together, floating on a
“good” can have the opposite effect of GBF supports Buddhist practice wave of Amida’s boundless compas-
making one intolerant and judgment- in the Gay men's community. It sion.
is a forum that brings together
al. To stay in balance, we cultivate the Some may misunderstand today, as
the diverse Buddhist traditions
Three Pillars of Buddhist Training to address the spiritual concerns they did in Shinran’s time, and be-
equally: Wisdom (prajna) and Medita- of Gay men in the San Francisco lieve that Total Forgiveness gives one
tion or Contemplation (dhyana) as Bay Area, the United States, and free rein to do whatever he wants,
well as Ethical Conduct (sila). the world. GBF's mission in-
cludes cultivating a social envir-
free from any moral obligation. Shin-
And yet no matter how much effort I onment that is inclusive and ran had this answer: “One does not
put into keeping my vows, it seems in- caring. take poison just because one has the
evitable that I will break them one way antidote.” Faith in Amida naturally
Gay Buddhist Fellowship
or another, because I am a karma- makes our hearts grow softer. Moral-
PMB 456
riddled and fallible human being. ity, then, is not a condition of salva-
2215R Market Street
Some call it the “human condition.” Es- tion but instead is a consequence of
San Francisco, CA 94114
pecially in this age of Mappo [in Ja- www.gaybuddhist.org
one having already been saved.
panese Buddhism, the age of the In conclusion, I would like to quote
degeneration of the Buddha’s law, the words of Shinran Shonin: “I know
which some believe to be the current one empathize with the suffering of
ourselves and others? Shinran Shonin, nothing at all about good and evil. If
age in human history], when condi- I possessed Amida’s ability to tell
tions for Enlightenment are especially the founder of Jodo Shinshu in Japan,
flipped religious practice on its head whether something is good, then I
difficult, it is unreasonable to expect would know what ‘good’ is. And if I
any being to completely avoid causing when he exclaimed in the Tannisho:
“Even a good person can be born in possessed Amida’s ability to tell
suffering. whether something is evil, then I
the Pure Land, how much more so an
It is for this very reason that evil person!” would know what ‘evil’ is. But for a
Shakyamuni revealed the Vows of foolish being full of evil passions, liv-
Amida Buddha that promised rebirth The problem with thinking one can ing in this burning house, this world
in the Pure Land, Sukavati Vyuha. Bod- earn his way to Buddhahood solely of transiency, all things are deceptive,
hisattva Dharmakara vowed to forsake through rigorous self-effort is that sly vain, and unreal. The only truth is the
Ultimate Nirvana should even one sen- devil the Ego. Believing I am un- Nembutsu (Namu-Amida-Butsu)”.
tient being not be reborn in his worthy of Enlightenment, I endure
I am probably one of the most out of balance people anywhere – of all time
even. I mean, I am really messed up at times. How can someone who can
stand in a one-legged longfist stance with ease be so out of balance? Easily.
Standing in a single leg stance, while maintaining a functional mobility (i.e., be-
ing able to avoid attacks, etc.) takes extreme concentration. This concentration
must be combined with an acute internal and external awareness. Herein lies the
problem, at least for me. I have yet to find the ability to harness that internal
strengths that I use practicing Budo in my everyday life.
Now, in order to get the full picture of how messed up I truly am, we have to fig-
ure in what some would call my addictive personality and what Shifu Zenthoefer
would call my weak-mindedness. The former sounds less harsh, but in reality, if
we strip away the semantics, both mean the same thing. I am out of balance and
the problem stems from the mind.
Kuan Yin
What was it GI Joe used to say at the end of every episode? “Knowing is half the Nhut Vo (Delano, CA)
battle.” Thanks, Joe. You could have mentioned that it is the easiest half. Knowing
Suppose someone should
things of that nature come on
conceive a wish to harm you,
all of a sudden. They exist within a
should push you into a great pit
moment of epi- I am going to use my phany. “Aha,” you
of fire.
might say to your- self. “I’ve got it.”
addictive personality like Think on the power of that
Perceiver of Sounds [Kuan Yin]
No, you don’t. a spiritual medicine. Here is where we
and the pit of fire will change
recognize the prob- lem for ourselves.
Friends, family, and teachers have into a pond!
If you should be cast adrift on
always known. They could see it in us. But now we can see for ourselves. This is
the vast ocean,
also a magical point. We can now begin to work on it.
meanced by dragons, fish and
Zen teaches the Middle Way. Every time I travel the middle road, I seem to get various demons,
hit by a truck. We should avoid extremes. I agree, but in my avoiding, I bounce think on the power of that
from one extreme to the next like a perpetual handball caught between two Perceiver of Sounds
courts. and the billows and waves
cannot drown you.
Pardon the cliché, but I decided to fight fire with fire. I am going to use my addict- …
ive personality like a spiritual medicine. If living beings encounter
weariness or peril,
Have you ever seen a drunken crane walk? Me either, but it makes for a pretty
immeasurable suffering pressing
cool title. However, if one did walk while drunk, it would look like me stumbling
them down,
through my meditation practice. I take what is natural, sitting with myself, and
the power of the Perceiver of
completely distort it by labeling it as work. Sounds' wonderful wisdom
I made some fudge the other day. After giving my cellie some, I proceeded to can save them from the
gorge myself on the rest. I wish I could say that this was an isolated incident, but I sufferings of the world.
cannot. Whether it be food, coffee, or even masturbation, I take it to the extreme.
(Lotus Sutra, Chapter 25;
For the first eight years of my martial arts training I did the same thing. But here
Burton Watson, trans.)
my results were positive.
The one who can make you smile is the one who has found
the good heart to conquer his true self, like a song that
makes you smile. Singing praises of a grounded and
Brian Alberer (Smyrna DE) balanced mind, he reminds us of happier moments to come.
The test of the true heart is the trouble that always arrives, as
it will through the many years, but the true heart smiles that
Great Sages of Time
shines through the many tears.
Travis Adams (Raiford, FL)
Let me be the instrument of my salvation. Let me not beg for
Great sages of time, speak of the Indus Valley the stilling of the pain, but for fearlessness in facing it. The
true heart faces it down and conquers it with effort.
Tell of the Himalayans, the two great rivers of time
Let be known, what is not written Let me not crave for freedom in an anxious fear to be saved,
For there is no Dharma, Sutras, nor teachers but let me see the wisdom and value in connecting with other
Emptiness, can you see saintly minds.
Buddha is the mind, mind is the Buddha
There’s only the practice The test of a true heart is the
Look, you shall not find, hear and you will see trouble that always arrives
Emptiness and impermanence
The wheel turns, the key avidya, see the moon
Escape Jaramarava, the grasp of “Yame” Let me find the hopeful fruition of a free mind, lest I fall from
O great earth, reveal the great sages of time
the grace to endure.
The secrets of the north, flow in the two great rivers I can trust myself to mistrust blind passion, and wait for clarity
How deep, how shallow, for there is no duality before I take action.
Emptiness is emptiness / form is form
Let me survive in the present, reverential and unafraid. Let me
What is, – “is,” and the wheel turns be sustained by the water of life, and be pure in the moment.
Great sages of time, reveal to me
Speak the truth of the Mid-Way
Let me believe in my own capacity for goodness and
responsibility, that all will be well. No one but me determines
Concentration / focus
my course today. My success begins in my mind. Let me be
Do not come upon me Buddha
sure that what I desire is worthy of my best and truest self.
For I will beat you with my spoon
“Quite!” Let me set aside the judgment of others and concentrate in
Whisper into my mind great sages freeing myself from the hell I created. Reaching my goal is
never as important as the progress I make toward its repair.
Speak to me the wisdom of time
Indus Valley, ancestors of time Let a positive attitude today enhance the value of every
Can you see experience. The choice is up to me. Seeing myself with
The mountains walk, rivers flow difficulties of the past can broaden my sympathies for the
Ride the white cloud great ancestors of time present, if I just adhere to what I learned.
Beyond the bush, hear the ox, no rope is needed Let how I am treated today be the mirror to how I am treating
Indus Valley, sit with me others, so I can be proud of them as I am of me.
Let it be known, nothing is written.
There is a story from the Buddha’s life that teaches us how to respond to
insults and harsh words. The Buddha’s rivals had bribed a prostitute
named Cinca to insult and humiliate the Buddha. Cinca tied a bunch of
sticks to her belly underneath her rough clothes in order to look like she
was pregnant. While the Buddha was delivering a sermon to hundreds
of people, she came right out in front of him and said, 'You rogue. You
pretend to be a saint preaching to all these people. But look what you WORDS OF THE BUDDHA
have done to me! I am pregnant because of you.' Calmly, the Buddha When Hatred Arises
spoke to her, without anger, without hatred. With his voice full of loving
friendliness and compassion, he said to her, 'Sister, you and I are the When hatred arises, there are five
only ones who know what has happened.' Cinca was taken aback by ways by which one can subdue it,
the Buddha’s response. She was so shocked that on the way back she
and by which he should wipe it out
stumbled. The strings that were holding the bundle of sticks to her belly
completely.
came loose. All the sticks fell to the ground, and everyone realized her
When hatred arises, one should
ruse. Several people in the audience wanted to beat her, but the Buddha
stopped them. ‘No, no. That is not the way you should treat her. We develop loving-kindness toward the
should help her understand the Dharma. That is a much more effective other person.
punishment.’ After the Buddha taught her the Dharma, her entire When hatred arises, one should
personality changed. She too became gentle, kind, and compassionate. develop compassion for the other
(from Mindfulness in Plain English, by Bhante Henepola Gunaratana) person.
I have to admit that I laughed out loud when I read the words, “We should help When hatred arises, one should
her understand the Dharma. That is a much more effective punishment.” The develop equanimity toward the other
thought had never occurred to me that the Dharma could be used as punishment. person.
When we understand the Dharma then all the responsibility falls on our When hatred arises, one should
shoulders. When we realize that it’s our habits, conditioned responses, and ignore the other person and not pay
preconceived notions that fuel the anger, hatred, greed, and every other delusion any attention to him.
whether it be projected outward by us or directed toward us by others, then we When hatred arises, one should
realize how effective the “punishment” can be. I think another way to express this
direct one’s thoughts to the fact of
instead of using the word punishment is to say “burden of practice.” Even the
the other person’s being the product
word “burden” sounds harsh, but we need to remember that living a life in
accord with the Buddha’s teachings is hard work. It requires diligence in the face of his kamma:
of adversity. May we all strive to master the boundless Dhamma. “This person is the owner of his
kamma, heir of his kamma, born of
his kamma, related to his kamma,
and abides supported by his
kamma. Whatever kamma he does,
for good or for evil, to that he will
Circles moving in circles
fall heir.”
in cycles and spirals
These are five ways by which one
spinning into oblivion
can subdue hatred whenever it
only to begin again
arises and by which one should
wipe it out completely.
Kevin Webb (St. Louis, MI)
– Anguttara Nikaya 5.161
Aghatapativinaya Sutta
SUMMARY
Ven. Bhaddāli, a monk who ordained in old age, has much difficulty following the training precepts.
The Buddha admonishes him and teaches him the advantages of following the training. He also talks
about why some monks are admonished repeatedly and why others are not.
NOTES
[27] The Buddha gives a lovely example about someone who should not be admonished even though
he has committed several offenses. When someone is progressing on the path with faith and love
(toward the teacher/s), if he were to be repeatedly admonished, he might lose his faith and love. SIMILE: It is as if
someone had only one eye: his friends and relatives would guard this eye, thinking, “Let him not lose this one eye.” In the
same way, this faith and love must be guarded. He may lose it if action is taken against him and he is repeatedly
admonished.
[33] There is also a SIMILE of a young thoroughbred colt being trained. With each step along the way he will experience
something new, something he has never done before. For example, wearing the bit, the harness, keeping in step, running in
a circle, prancing, etc., he will display some contortion and writhing, but with constant repetition and gradual practice, he
becomes peaceful in that action. In the end, he becomes worthy of the king, in the king’s service. In the same way, one
practices until one is beyond training (an arahant).
PRACTICE
Reflect on the ways that you may admonish yourself for where you are in your practice (even subtle negative evaluations)—“I
should be further along after all this time.” Notice how this could undermine your faith in your own possibility to realize the
Dharma, and in the Dharma itself. Remind yourself that you are still on the path, entering new territory all the time.
--from Pressing Out Pure Honey: A Practitioner's Study Guide (A Companion for the Majjhima Nikaya, The Middle Length
Discourses of the Buddha), by Sharda Rogell (2006: Dhamma Dana Publications, Barre Center for Buddhist Studies, Barre,
MA)
(Ed: If you would like a copy of this book, please write to Rev. Adrienne Baksa.)