Category Archives: Daily Buddhism

Book: The Sayings of Layman P’ang, by James Green

Book Review: The Sayings of Layman P’ang: A Zen Classic of China
Translated by James Green
Shambhala Publications, 2009, 144 pages.
Amazon: http://www.amazon.com/dp/1590306309/?tag=askdrarca-20

When the mind is at peace,
The world too is at peace. –Laymen P’ang


Layman P’ang was a Chan/Zen Buddhist during the Tang Dynasty. He serves as an exemplary figure to those Buddhists practicing outside of monasticism. He studied and practiced Buddhism with his whole family and from his stories about them and his writings come the most famous of the Buddhist sayings.

In an age where it was common for those spiritually-minded individuals to give up their possessions and families and go off to live in a monastery, old Mr. Pang chose not to take that route. Instead, he and his family made a living selling baskets and studying with many traveling masters through the years. This book is a collection of nearly 60 stories of Mr. P’ang and his family, and his dialogues with these masters. In these discussions, sometimes the Master would teach Layman P’ang something, but just as often the reverse would happen.

Most of the stories are fairly cryptic to the modern reader, and are essentially koans. One reads the story and asks, ‚Äúwhat just went on there?‚Äù There are extensive footnotes after each story, but rather than explain the meaning, most of the footnotes explain more about the characters or put the story in some kind of context. It’s usually up to the reader to find the meaning.

There is a lot of introductory material in this book before the stories actually start, and much of this introduction is valuable in itself. It explains the significance of being a layman compared to being a monk, and why P’ang is looked at as a traditional hero. It gives a bit ofhistory about the various masters and monks mentioned in the stories and what they are best known for.

The book is short, at 144 pages with largish type and lots of white space. You could read it in an evening if you wanted to make the attempt, but as with most books of this type, it would probably be better to read one or two of the single-page-long stories per day and give them time to make sense.

If you enjoy koans, pick this book up. It’s got the usual koan-style stories in it, but there is enough help in the footnotes to understand what was really going on. Even if you don’t enjoy the ‚Äúriddle‚Äù aspect of koans, Layman P’ang’s thoughtful, mysterious, and funny insights are worth a look.

Living Death

Question:

You recently wrote about your last will & testament, and that made sense to me. One of the people commenting on that mentioned getting a living will. What are your thoughts on those?

Answer:

Interesting point! A “living will” for anyone who might not know is a document that explains your wishes concerning life support equipment and whether or not you want to be kept alive artificially in case of some very severe medical condition. As that same commenter mentioned, the most famous situation involving this was the one involving Terry Schiavo a few years ago; she was in a coma and couldn’t say what she wanted, so there was a hugely publicized court battle between her parents and husband over what to do with her.

My own wishes are pretty straightforward, and probably the same as most people. In case of an emergency, I want the doctors to do anything and everything within reason they can to fix me, but if the problem is irreparable to the point where I need a machine to live one minute to the next, that they should stop and let me go. Yes, I have a living will that says this, so obviously, I am “pro” living will.It’s a good idea for everyone to have a living will whether or not you want to live on a machine or be allowed to die; it’s the only way to make your wishes known legally. A regular “Last Will” is only good after you have died; it doesn’t do anything if you are in a coma.

But you probably knew all this already. The real question here is what is “The Buddhist Perspective?” It’s more complicated than it appears at first. There are two conflicting ideas at work:

1. Life is “sacred.” We cannot take a life, either by murder or suicide. Depending on your perspective, not using a machine when the option is there could count as either. Pulling someone off a machine who is already on one really does look and feel like murder.

2. On the other hand, keeping someone alive in that condition only prolongs suffering, both for the victim and their families. Staying alive on the machine is another form of “irrational grasping” which causes suffering.

These are the same two ideas that make the issue controversial for Christians, Muslims, Atheists, and everyone else; they aren’t just Buddhist questions. Buddhists, however, would probably place more emphasis on the second point, concerning suffering, than the others.

If you hadn’t guessed already, there really is no simple right and wrong with this; we each have to decide for ourselves. Once again, I’ll go back to the importance of getting a Living Will.

Buddhists vs. Jehovah’s Witnesses: The Jihad

watchtowerQuestion:

My question pertains to how a Buddhist should deal with religious solicitation, specifically Jehovah’s Witnesses. They’ve yet to stop at my house, but other people I know have already had them come to the door and I’m trying to decide the best approach to what I feel is an awkward situation. I’d hate to be blatantly rude to them, they mean well in their own way, but I just don’t agree with the idea of ‚Äúbothering‚Äù people at home to try and peddle your religion. I feel like I should be receptive to anyone who means well, and in a perfect world I’d like to be hospitable and invite these people in to sit down- I recognize they must face a lot of very negative people during their day and my heart would want to be sympathetic and understanding, but this isn’t a perfect world, and I was brought up that you do not talk to strangers, much less invite them in your house. Is it better to be straight forward and say ‚Äúno thanks I’m content with what I’m currently doing‚Äù and risk seeming rude, or should I let them make their speech? I feel like the latter may be misleading since I really have no interest in converting, so is that lying? So‚ĶWWBD? What would Buddha do if someone knocked at his door? any thoughts you or any other reader/listening might have would be much appreciated.

Answer:

This annoys me. I know, as a Buddhist, I shouldn’t get annoyed. Let’s call it a pet peeve then.

I have to admit, in my younger days, I’d always quickly explain that, “I can’t talk right now, I’m sacrificing a goat in the basement,” and hastily close the door. Was it rude? Yes. Was it ethically wrong? I’m not so sure. Let’s look at all the factors here:

You want to invite them into your house and be hospitable to them. That’s nice. I’m sure they do meet many negative people during their travels; that’s because they are bothering people with ideas with which they disagree. If you could have a legitimate conversation with them, and explain your beliefs to them, that might be a valuable opportunity for both “sides” to learn, but it just doesn’t work that way; like any good sales professional, they know how to get around your objections.

You say they mean well; that they have your best interests at heart. That’s probably true in most cases, but here’s something that many people don’t know. Did you realize that some of these groups actually have quotas on the number of hours per month that they MUST knock on doors and proselytize? It’s a requirement of membership in the church. So don’t necessarily just assume they are doing it out of their love for you or desire to save your souls; they simply have no choice.

jehovasI think everyone should be made aware of what the major religions teach; I’d love to see Comparative Religions as a required course in high school (Yes, in all high schools). I know roughly what the Jehovah’s Witnesses, Mormons, and other groups believe, and I don’t believe in it. I am aware of it, and I have made an informed decision to disagree. There is nothing in Buddhism that says you cannot listen to other groups preach their religions; they all have some good ideas. So if you are curious about them and actually want to sit through a lesson or lecture, then there’s no harm in listening. But if you are happy where you are, and already know that you aren’t going to convert, then by inviting them in, you are wasting their time as much as they are yours.

Buddhism is the FOURTH largest religion in the world, after Christianity, Islam, and Hinduism. Why is it only number four? Generally speaking, it’s because Buddhists are more passive and do not actively proselytize and evangelize looking for converts. There are very few “Buddhist Missionaries” out there. It’s better that people make the decision to follow the Buddha’s Path on their own. Forcing them to do it, or annoying them into giving in to it, isn’t the Buddhist way.

So no, I think closing the door on them and getting them to move on in the fastest possible way is going to be less frustrating for you as well as less time-wasting for them, reducing suffering for all. Choose your battles wisely, this is one you won’t be able to win.

Am I being overly harsh here? I don’t know, maybe. As I said earlier, it’s one of my big pet peeves. And, as always, feel free to comment in the section below if you agree, disagree, or want to share your own experience on this.

Stringing Us Along

white_string_wristQuestion:

Can you please tell me the name and origin of the Buddhist blessing where a monk ties a blessed string around a persons wrist? Thank you from a new listener.

Answer:

This is very common in Thailand, and is called sai sin. As you already said, it is a form of blessing or “good luck charm.” It’s often done as a thank-you for those who donate or otherwise help the monks in Thailand, although a monk may choose to do this for anyone at any time.

There seems to be some debate on just how long you leave the string on. Some will say that it’s just a part of the ritual, and you can throw it away after the ceremony, while others will tell you to keep the string on until it comes off by itself- as much as several years later.

buddhistmonkIf you do a quick Google of sai sin, you will find several websites that all give differing descriptions of the meaning and importance of the string. Some say it wards off bad spirits, while others call it superstition. But essentially, this is one of those “cute” regional traditional practices that impresses visitors, but has little to do with basic Buddhist teachings.

And yet, it’s for good luck and safe travels, and we all could use a little more of that, so why be in a rush to cut the string off? Enjoy your Buddhist blessing for months to come.

Resentment, Fear, and Anger

Question:

Hello, I am a big fan of the podcast. I am a Soto Zen practitioner and have been doing zazen very regularly. Recently an overwhelming feeling of resentment for my mother has popped into my psyche. Although we have a great relationship and talk almost everyday it seems that through zazen practice this has come to the surface. I have been previously unaware of this. My resentment stems from the fact that when I was 17 she moved to another state, leaving me and my younger brother with my father. Now that I am older and am supporting a family I sometimes feel that I could really use her help. The funny thing is that I know that my feelings are selfish and that my mom is happier where she is. I am trying to work with these feelings and was wondering if you could give me some feedback/advice from a Buddhist perspective.

Answer:

I thinks it’s perfectly normal for a child to feel “abandoned” in those circumstance. The question is whether or not it’s healthy to continue feeling this way as an adult. Obviously, it’s not healthy. Your mother had her reasons for leaving at the time, and whether or not they were reasonable to anyone else, they made sense to her in that situation. We all make decisions, and sometimes those decisions are wrong or hurt others. I don’t know whether or not she was right or wrong to leave, or if that was an overall good thing or bad thing, but it is clear that in this case, her decision hurt you at the time, and the resentment from that is still with you.

So what to do? Resentment is a form of anger, and we talked about that only a few weeks ago. This resentment has continued to grow in you subconsciously over the years until you became aware of its presence. You are grasping at anger or holding on to fear from years ago, and this is affecting your relationship with her today. Having these harmful old feelings is causing you suffering now, and if she senses it, it’s causing suffering for her as well.

I am not a psychologist, but it seems to me that you need to talk this out with her. You need to fully understand her reasons for doing what she did, and when you understand it, you need to forgive it and accept it. This may be a very tough thing to do, but you need to let it go, anything else is going to continue to build up and cause problems later on.

Koan: Mokusen’s Hand

Mokusen’s Hand

Mokusen Hiki was living in a temple in the province of Tamba. One of his adherents complained of the stinginess of his wife.

Mokusen visited the adherent’s wife and showed her his clenched fist before her face.

“What do you mean by that?” asked the surprised woman.

“Suppose my fist were always like that. What would you call it?” he asked.

“Deformed,” replied the woman.

Then he opened his hand flat in her face and asked: “Suppose it were always like that. What then?”

“Another kind of deformity,” said the wife.

“If you understand that much,” finished Mokusen, “you are a good wife.” Then he left.

After his visit, this wife helped her husband to distribute as well as to save.

Learning to Meditate with Sakyong Mipham

We haven’t talked much about meditation lately, so it’s time for a refresher. Today, let’s watch a video as Sakyong Jamgon Mipham Rinpoche explains his thoughts on meditation. I don’t think The Sakyong Jamgon Mipham Rinpoche has been mentioned on this site before, but he’s one of the up-and-coming big names in Buddhism. He is the son of Chogyam Tungpa Rinpoche, and holds many various titles.

Here are two short videos. One is about the Sakyong himself, and the other is a video of him discussing meditation with a group of students.

The Sakyong Jamgon Mipham Rinpoche – Video Biography

Learning to meditate from Sakyong Mipham

If the videos do not appear above, you can find them at Youtube:
http://www.youtube.com/watch?v=2g3Kl0oC2Xs
http://www.youtube.com/watch?v=PsMLM2zVRbM

Podcast Episode 50: The Chicago Police and Buddhism (Video)

It’s movie day again. This time I have found an internal training film from the Chicago Police Department. Part of a series created to inform police officers on the various cultural groups living in Chicago, this 9 minute video explains Buddhism to those who might not otherwise be familiar with the group.

There may or may not be anything here that we haven’t covered in the past, but this is an excellent resource for showing to non-Buddhists.

One thing that stuck out for me in the video was that they specifically state that most of the traditions and actions of various Buddhist groups depends on their specific ethnic or cultural background.

How Can I Desire Enlightenment?

Question:

Isn’t trying to reach enlightenment a form of desire? Wouldn’t it therefore contradict the second Noble Truth, and trying to reach it bring suffering?

Answer:

Just to to refresh everyone’s memories, the second Noble Truth says that, “suffering is caused by attachment to desire.” It is also sometimes expanded to include irrational desire or grasping.

The problem isn’t exactly desire, it’s the attachment to desires. I want a new car, but I’m not going to get one anytime soon, and I accept that; no problem. The problem comes in if I get attached to that desire and become jealous of others who have a new car. Or go out and steal the car or steal the money to buy a car. Or cheat on my taxes in order to be able to buy that car. Those are all obvious problems due to my desire for the new car. But there is more to it that this; actually all those problems are more related to breaking precepts than anything else, the real problem is internal.

Greed. Jealousy. Lust.

Overly strong desires alone can cause damage. They steal time from your own concentration. It’s a distraction, it’s a mental nagging that wears down on you. It’s basic human nature to want things you cannot have. Ask any rich person, and they’ll tell you they still have desires. Desire is a bottomless pit than can never be filled. It doesn’t have to be a desire for things either, since you can desire people, situations, and actions as well. The bottom line is that too strong of a desire crosses a line.

But we all have desires, every one of us. We desire to sleep at night, we desire to eat when we’re hungry, we desire new clothes when the old ones wear out, and so forth. There is nothing wrong with wanting things and desiring things. The problem begins when those desires become irrational or overpowering. We become attached to desires and we grasp at them irrationally.

If you want to become enlightened, that’s fine. Buddha wanted it too; that’s why he spent so many years working towards that goal. But if you become infatuated with the idea of becoming enlightened to the point where you start ruining your life, turning away friends, not eating, losing your job, etc., then you are too strongly attached to the idea.

try Mighty Leaf Tea: http://www.dailybuddhism.com/tea

Book: Natural wakefulness Discovering the Wisdom We Were Born With

Book: Natural Wakefulness: Discovering the Wisdom We Were Born With
By Gaylon Ferguson
Shambhala Publications, 204 pages, to be released April 14, 2009
Amazon Link: http://www.amazon.com/dp/1590306570/?tag=askdrarca-20

The beginning of this book explains that we are born “Awake” but quickly get mired down in the daily day-to-day work of living. This is just the way things work in the world. But, as Buddhists know, we can “Awaken” to reality and become Enlightened. In his book, Gaylon Ferguson focus on RE-awakening, or enhancing that natural wakefulness with which we all enter this world.


The book is clearly written with everyday English and a minimum of jargon, a feature of which I completely approve. He covers a large number of topics, and includes chapters on mindfulness of body meditation, mindfulness of feeling, awareness of the mind’s flow, seeing beyond hope and fear, and awakening from the nightmare of materialism and much more.

Gaylon Ferguson recieved training from the Tibetan Master, Chogyam Trungpa Rinpoche, and if you have read books by any of his other students, you will see much here that is familiar. The book is heavily focused on meditation and improving your meditation practice. There are quite a few meditation exercises and ideas that you can incorporate into your own practice.

There is a section at the end which explains the sources of many of the quotes used in the book. Not just the basic bibliography, but also some of the context, which was interesting. There is a short section of additional resources, most of which are tied in with Shambhala.

This is an excellent book to help you get more serious with your meditation practice. It’s probably not for the absolute novice at meditation, but if you’ve been sitting for maybe a couple of weeks (at least long enough to know how to start) and are running into problems, this might be a good next step. The author’s focus on learning to trust that we are already naturally awake is an interesting point of view with which to work, and he often emphasizes the importance and benefits of making the commitment to a regular meditation practice.