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.

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

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.

Guest Post: Transformational Practice, by Thomas Hochmann

thomas_hochmann

Today’s guest post is from Thomas Hochmann, a former English teacher and a student of Buddhism since 2002. Today, he will lead us through something called transformational practice. His blog can be found at http://www.hochmann.org and you can follow him on Twitter (@hochmann).

Transformational Practice, by Thomas Hochmann

When you think of religion, what comes to mind? Here in the USA, I believe most people would answer with words like church, God, prayer, belief, faith, etc. For myself, the words “faith” and “belief” were always synonomous with religion. It always seemed to me that religion was primarily an exercise of the heart and the mind, something private between oneself and the cosmos. Over time I have come to see that my understanding of religion (and spirituality in general) was only half of the equation. I owe perhaps the deepest gratitude to a Vietnamese monk named Thich Nhat Hanh, also known as Thay. Let me show you why with a quote from his book Living Buddha, Living Christ:

Our faith must be alive. It cannot be just a set of rigid beliefs and notions. Our faith must evolve every day and bring us joy, peace, freedom, and love. Faith implies practice, living our daily life in mindfulness. Some people think that prayer or meditation involves only our minds or our hearts. But we also have to pray with our bodies, with our actions in the world. And our actions must be modelled after those of the living Buddha or the living Christ. If we live as they did, we will have deep understanding and pure actions.
— Thich Nhat Hanh, Living Buddha, Living Christ
(emphasis added)

Thay is well-known for representing “engaged Buddhism” — Buddhism in action. He has written many wonderful books, but everything he has ever said or written is summarized in the quote above. For him, Buddhism and Christianity and every other religion are not effective unless they are put into practice, here and now, in the real world we live in. Religion cannot just be something you think about or even something you feel. It needs to become part of everything you do.

Thay talks extensively about the difference between devotional practice and transformational practice. In my early approaches to Buddhism, I paid attention only to the devotional side. Growing up in a scientifically-minded family and spending all my time studying, it was natural for me to focus on the brainy parts. Perhaps knowing people like me would see things that way, the Buddha was careful to emphasize both sides of the equation:

If you have confidence in the Dharma, if you practice the Dharma, I am always with you.
— The Buddha

“Have confidence in the Dharma” is what Thay calls devotional practice. This is having faith in the teachings and believing them with every fiber of your being. In your mind, you accept those truths. And in your heart, you believe them strongly.

“Practice the Dharma” is what Thay calls transformational practice. That means using the teachings and your faith as the fuel for concrete action in everyday life. You mindfully use your spiritual knowledge to promote goodness, healing, love, and positivity. In that way, the Buddha is “always with you.” Your actions stem from what the Buddha taught, and so bring him to life in you. As long as the Buddha’s teachings are confined to books, web sites, and the reasoning brain, the Buddha is dead. It is not until the Buddha comes out in our actions that he is alive.

As an example, take the Five Precepts in Buddhism — refrain from destroying life, from stealing, from speaking unskillfully (lying, manipulating, etc.), from misusing sexuality, and from taking intoxicants. These make up an excellent code of conduct. However, if you see them as merely somebody else’s rules being imposed on you, they will do little good. The first step is to look deeply into the Precepts, and know their truth deeply in your heart. If you know in your heart that it’s a bad thing to steal, this is devotional practice. You know that it’s wrong to steal literally (e.g. taking someone’s bicycle) as well as in subtle ways (wasting somebody’s time). Knowing this in a deep way will form the basis for actions in line with what you are devoted to — your actions will be such that you will avoid stealing bicycles and wasting people’s time, because you truly know the negative side. This is transformation: your actions express the truths that you know and the things you believe.

The power of any religion or spiritual tradition is not just to settle our hearts or to tantalize our minds. The real power is to shape our actions. Accepting the teachings of Buddha, or Jesus, or another great teacher is a good first step. But the real value of those teachings is when they become the foundation for every breath, every thought, every word, and every act. Transformational practice is an ongoing process that never ends. Being spiritual, being enlightened is not like graduating from college. You graduate from college, and you are now a “college graduate.” You don’t have to do anything more to be a college graduate — that label is a label of state, a label of accomplishment. It is forever true from that point on. But enlightenment and wisdom don’t work that way — you have to be enlightenment and wisdom.

We need to understand that Master Dogen’s statement “There is no enlightenment without morality and no morality without enlightenment” arises directly from his equation “Practice is enlightenment.”
– John Daido Loori, The Heart of Being

Koan: Everything Is Best

When Banzan was walking through a market he overheard a conversation between a butcher and his customer.

“Give me the best piece of meat you have,” said the customer.

“Everything in my shop is the best,” replied the butcher. “You cannot find here any piece of meat that is not the best.”

At these words Banzan became enlightened.

I, Being of Sound Mind and Body…

Question:

Brian, I’ve been practicing for eight years. I will soon be going to an attorney to do my Will. I plan to be cremated. To be buried as a Buddhist, what other arrangements should I include in my Will?

Answer:

We discussed the preference of most Buddhists to be cremated here:

http://www.dailybuddhism.com/archives/1164

There were many great comments and additional thoughts on that posts , so be sure to look at the comments.

Now on to your question. First, I am not a lawyer; my own will doesn’t contain anything special about my funeral. I’ll be dead, I don’t really care.

As far as special arrangements put into your will are concerned, that would be up to you. Like many other Buddhist practices and rituals, funerals are heavily influenced by the local culture. If you live and die in Japan or China, you would probably want a Japanese or Chinese-style funeral. Similarly, if you are an American or European, you would probably want a funeral that is “normal” for your homeland. If, however, you want a Japanese-style funeral in America (or any other non-standard combination), you should probably make arrangements for that beforehand.

In the other article I mentioned above, some of the commenters mentioned that they wanted a simple, environmentally-friendly funeral. These are things to discuss with your attorney, but if you really want it done right, you may want to contact a funeral director and talk about pre-planning. There’s always a chance that the executor of your estate won’t know anything about Buddhism. You probably don’t want a Zen ceremony if you are Tibetan, so it’s best to be very clear.

I dont really have much in the way of advice about this, so I’ll ask for reader input here. Have you done anything in YOUR will or made any special after-death arrangements that relate to your Buddhism? Please explain in the comment section.