Athiests Love Buddhism!

If you have not read the post on One-City on the secularization of Buddhism - I highly recommend that you do. While lengthy, it does bring up some great points and controversies in a positive manner. However....

Despite comments otherwise, we have already witnessed the secularization of Buddhism, it happen as soon as it hit our shores and I am so glad it did. Once Buddhism became more popular in the West, the huge doctrinal push was towards zazen and meditative practices...practices that were not ordinarily undertaken by lay-practitioners of Buddhism in the East - Buddhism needed a new cultural base. The best description I heard of this new movement was from a practicing friend who commented that he wished to be something more than a layperson and not exactly a monk. He wanted the discipline but not the asceticism - the Buddhism but not the Bullshit. (so the language may be insulting but I do not mean to infer that non-western Buddhism is Bullshit - far from it - It serves its purpose in the political climate and culture that it is exposed to. I expect the same to happen here, Buddhism will flow into whatever societal need that is available - funerary, meditative, social or doctrinal).

So the secular West attached itself to Buddhism - specifically Buddhist practice and philosophy but left Buddhist ritual and rites on the sidelines. The drive was towards an individualistic and non-hierarchical system because that is what people needed it to be. I don't think this was done for a distaste of the more esoteric and religious aspects of Buddhism (personally, I enjoy much of the esoteric as well as the transcendental aspects of my practice), but rather because that role was already taken by other religions in the West. Buddhism was providing something different. I think what it was providing was some amount of control. That control is all about the choice.

Rather than being viewed as a "stripping down" of Buddhist teachings, I prefer to see it as a broadening of Buddhist practice. We are not culturally designated a specific school, sect or vehicle and it is thus much easier for us to meld different traditions together into a cohesive whole-practice. One that fits into our lives and our needs. Control.

But while this freedom is invigorating, the simple fact is that we are practicing without a real framework (its the double-edged sword of Independence). The type of framework that develops over hundreds of years of practice and infrastructure is the type we are lacking. And while I tend to be wary of those frameworks and what they can (but not necessarily do) represent (close-mindedness, tunnel-vision and group-think) I do appreciate that it does provide a certain amount of spiritual guidance and social structure and, frankly, awesome Buddhist BBQ.

For the poor small-town or Midwestern Buddhist, we have none of that. We rely on what small community we can find or create and then endeavour to teach ourselves what amounts to be a convoluted, lengthy and difficult religious philosophy (the entire Pali Canon that is translated into English takes up at least 5 feet of shelf space). A secular, cohesive approach makes that much easier for the lay-person to get started in practice or to at least understand the basics is important - no matter what the label is.

From the words of Soen Roshi:

To get this chance to practice the dharma is very difficult. To be here as a human being is very difficult. Among uncountable sperm and egg...you are here. Wonderful chance. Congratulations.

Yes, congrats! Cheers! We all practice Dharma. Maybe from a DVD or maybe from a zendo hall. Maybe in Sanscrit and Pali or secular terms. Maybe simplified or maybe complex....we only stop our practice when we sit back and judge others and tell them...

...you are doing it wrong.

So strive on with your analytical meditation or with your Sutta Nipala, with your Hardcore Zen or your Big Mind. I honestly don't care but I hope that it works for you and you are a happier person for it...and if it doesn't work then go tantric or yogacara or zen or tibetan or maybe secular or forest style or Shin or Nichiren or just sit with a bunch of hippies in your hometown or a bunch of conservatives in your law office or do like me and sit with your child and enjoy every minute of it because, brother, if we learn one thing...its that it don't last for more than a moment - this wonderful chance - and then is gone.

Cheers,

Householder Zen - Soen Roshi

From "One Bird One Stone"

"Cooking, eating, sleeping, every deed of everyday life is nothing else than this Great Matter. Realize this! So we extend tender care with a worshipping heart even to such beings as beasts and birds - but not only to beasts, not only to birds, but to insects too, okay? Even to grass, to one blade of grass, even to dust one speck of dust. Sometimes I bow to dust...."

Sometimes so do I. Thanks Roshi. Goodnight.

Cosmic Dust

Buddhist Fundamentals or Buddhist Fundamentalists

Inspired by and in response to the recent post at Progressive Buddhism. Kyle went out on a limb to bring some new topics into the arena and we should thank him for it...and then yell at him. :D

As we've seen recently, Buddhism is making inroads with some members of the Christian community, making for some very publicized, very heated debates. As Buddhism starts to spread into the more conservative areas of the West, the community is beginning to run head long into types of people who are pretty different from the Western Buddhists we are all used to.

I live in a very conservative area of the Great Plains (I am out here in ranch country) and I can't say that I share this pessimistic view of Buddhist practice in the red states. For the most part there has been no conflict between political ideologies nor even a "run-in" with religious or spiritual ideologies. Actual most of the community is accepting of diverse views (for the most part, obviously there are still issues with atheists, homosexuals and people who where white after Labor Day).

Half of my practicing sangha are practicing Christians (although I am unsure of the exact denomination) and the other half are converted Buddhists. Some of us are expatriated "East-Coasters" and others are lifelong South Dakotans. In the long run there has been very little conflict over differing political beliefs and outlooks or lifestyles. That is not to say that we have many "conservatives" in our sangha (I don't usually ask) but we do have many differing viewpoints. That is the beauty of a small sangha - we know everyone and there is very little anonymity - so if you want to make start making grandiose political statement (leftist or far right) you have to be prepared for some possible disagreement.

Are we ready for not only non-vegetarians, but those who perhaps hunt and fish for food? Are we ready for those who own guns, maybe are members of the NRA and are not pacifists? Are we ready for those who take pride in their rural roots, like country music and talk with a drawl? Are we ready for those who claim themselves to be *gasp* Republicans or conservatives?

I would say "Yes" to every one of those questions (I realize that they are somewhat facetious in nature) and add that there has always been a contingent of Buddhists with conservative beliefs participating in sanghas. It isn't the fact that Buddhism is moving into the interior of the country that has caused this diversity. Rather it is the movement of more people towards varying spiritual and religious "paths", whatever the geographic region. At one point it was explained that only one Path is the correct Path, then many Paths towards the same goal. I think now people are realizing that these Paths not only have the same goal but also intersect and wind around each other.

To not accept a person on a Path because it is paved rather than lined with crushed oyster shells is a poor spiritual outlook - no matter what your beliefs or denomination.

The important question will be, will tolerance of each others views prevail, or will we all just continue to splinter and factionalize based on things that have little to do with the basic teachings of the Buddha? We all suffer, liberals and conservatives alike, and I think it would be exceedingly disappointing if something as transitory as politics deprived anyone of finding some shelter from the storm of Samsara. The doors of Buddhism should never have a lock upon them.

I agree that Buddhism should be inclusive rather than exclusive. However, the important question in front of us is how we as Buddhists accept, not differing political stances, but differing religious viewpoints.

Recent events concerning Christians with an interest in Buddhism teachings has caused some concern in the Christian community whether or not parishioners or voters will accept a Bishop or Legislator who follows a Buddhist path as well.

This concern is being mirrored by some in the Buddhists community as well, in a seemingly up-swell of Fundamentalism in the Western Convert Buddhist community lately. Read the comments concerning the state of traditional Buddhist practices being accepted by Christian Churches or a Zen practitioner's and Minister's attempt at higher church office. A large percentage of the arguments are between Fundamentalists of both sides. The Buddhist Fundamentalists are just as frothy-mouthed and ridiculous as the Christian ones. Neither side is willing to listen to or accept the other side's viewpoint. This was view was summed up nicely on Twitter…

Christian missionaries were not successful in destroying Buddhism 200 y ago, but it's happening now here in Christian land.

Some Christians are accepting and incorporating Buddhist teaching and views into their own religious practice and we consider this something that is “destroying” Buddhism? Buddhists walking around thumping sutras, pushing philosophy and slinging quotes in reaction to practicing Buddhists is poor form – pure and simple. I started calling myself a Buddhist while still a church-going Christian. It took me 5 years of practice and reading to get to the point where I was able to move off of the paved path of Christianity and onto the crushed oyster shell path of Buddhism.

We shouldn’t be judging those that are just playing around with new paths. Rely not on the teacher/person, but on the teaching. Rely not on the words of the teaching, but on the spirit of the words. Rely not on theory, but on experience.Do not believe in anything simply because you have heard it. Do not believe in traditions because they have been handed down for many generations. Do not believe anything because it is spoken and rumored by many. Do not believe in anything because it is written in your religious books. Do not believe in anything merely on the authority of your teachers and elders. But after observation and analysis, when you find that anything agrees with reason and is conducive to the good and the benefit of one and all, then accept it and live up to it. - the Buddha

It seems that most of those experimenting path-goers are doing just as the Buddha suggested. Why don't we let them make their own decisions and choices without insisting that they practice "true" Buddhism.

Smart guy that Buddha and a snazzy dresser to boot...he absolutely killed in the '70s.

Buddhist Wedding Reading

I have been asked to do a Bible reading for my sister's wedding. Which, of course, I am honored and willing to do even though not a Christian. I would read from the Book of Satan if she asked me to do so or from Bill O'Reilly's autobiography (I know, I know...splitting hairs).

But I would like to do a Buddhist reading for the reception (with a beer in one hand and well...a beer in the other as well probably). So if anyone has any suggestions for something from the wide, wide Buddhist canon, I would appreciate it.

Short and sweet would be prefered...refer back to the beer in the hand comment above.

Cheers,

Burma and the Buddhist Saffron Revolution

Posted over at Progressive Buddhism:

The time for non-violent, peaceful civil disobedience is quickly coming to an end, and in my opinion the truly compassionate route for the populace of Burma to take, including the monks, is to take off their robes, pick up a rifle and decapitate the despotic, tyrannical and repressive leadership of the current Burmese regime. The good people of Burma have been abandoned by the rest of the world and therefore should join the remnants of the rebel guerrillas and other repressed minorities such as the Karen, Karenni, Shan, Tavoyan, and Mon, and take the most unpleasant route of armed confrontation. The Burmese people can not afford another Cyclone Nargina, they can not afford 40 more years of quietly waiting while their young girls continue to get sold into the human sex slave trade and their small children are forced into hard labor. They can not afford 40 more years of hunger and disease, of poverty and repression, 40 more years of wasting away into a black hole of endless suffering. No longer does the path in Burma lay in peace and civility; the way to end this suffering, unfortunately, lies in the gun.

It seems to me, and I admit a large amount of ignorance on this topic, that the people of Burma are hitting a critical point. However, it is very easy for us to state that the Burmese people should just rise up. We sit in comfortable chairs and have disposable time and income. They have lived their entire lives in subjugation. An entire generation under the boot. We don't know how that feels.

I can't say that I agree with the sentiment expressed by Kyle but I can say that I respect his opinion and appreciate the time he took to present relevant information on situation in Burma. Rev. Danny Fisher also instituted a call to action with the recitation of the Metta Sutta and I look forward for Arun to post his insights and opinions on Dharma Folk.

For more info on Burma and the Saffron Revolution check out The Buddhist Channel. If you have any other resources on this please post them in the comments.

The Blood Pool Hell Sutra

Generally, Zen priests and monks are not seen as mediators and benefactors of the afterlife for their practitioners. However, in medieval to early modern Japan, priests took exactly this role; mostly in the role of funerary practices that guaranteed movement of the deceased into a Buddha Land or traditional heaven through priestly intervention over a period of up to 33 years after the deceased's passing.

More interesting though is the placement of women in Japanese Zen as being intrinsically tainted and inevitably fall into the pits of the Blood Pool Hell. The torments of which was described by a young girl possessed Buddhist nun in 1730:

"Six times a day we come out of the pool to drink blood. If we refuse...frightening demons come and torture us with metal rods before being thrown back into the blood pool. In the blood pool, countless insect like creatures with metal snouts come to pierce our skin and worm into our flesh to suck our blood." [From Duncan Williams' "The Other Side of Zen"]

The Ketsubonkyø, or the Blood-bowl Sutra, is a sutra composed in China around the end of the 12th century or the beginning of the 13th.4 It describes how Mokuren(Mu-lien, Maudgalyåyana), disciple of the Buddha famous for his supernatural or magical powers, descended to hell to save his mother. This narrative differs from the classic Mokuren story, as told in the Yü-lan p’en ching (Urabonkyø), which we explored in Chapter Three. In that story as it appears in the Buddhist cannon, Mokuren saves his mother from the realm of hungry ghosts. Here, however, we find her sunk in hell submerged in an enormous pond, or lake, of menstrual and birth blood. She is in the company of a multitude of women there who suffer abuse at the hands of the hell wardens and are forced to drink the blood. They are punished like this, the sutra explains, because the blood produced by their bodies spills on the ground and offends the earth gods, or ends up in rivers from which the water to make tea for holy men is drawn. This hell, called chi no ike jigoku (blood pool hell) in Japanese, threatens damnation for the sin of female biology. (It is worth noting that late medieval Japanese visual representations illustrate another hell for women who are unable to bearchildren, the umazume jigoku). [from Childbirth, Violence and the Mother's Body by Hank Glassman]

It was later explained that only the recitation of the Ketsubonkyo (Blood Pool Hell Sutra) by Zen priests or use of talismans sold by the temple would save and free women from this hell. The priest was then visited in a dream by Jizo who told him of the location of the sutra in a marsh behind the monastery.

Women, according to tradition, inevitably fell into this hell due to the evil karma accrued from the dispensing of menstrual blood and blood from childbirth that seeps into the ground and then spoils deities sacred to the native Shinto religion as well as Buddhists deities and monks. Offerings made from water which has been stained by blood (even from soiled clothes that were washed in rivers) in turn, rather than placate the Deity or Buddha, would instead anger them.

The promotion of the idea of women being intrinsically polluted and thus absolutely unable to avoid the Blood Pool Hell was promoted primarily by the Soto Zen sect as well as that pollution to be passed onto the activities and purposes of men. The failure of the construction of a temple or a specific artifact could be blamed upon the pollution of women within proximity to the site.

Many are attracted to Buddhism because of a sense of egalitarianism and gender equality but with the Blood Pool Hell Sutra we have an example of a culture of mysogany being accepted, promoted and propagated by Zen priests.

Just something to keep in mind. Here is one of the several versions of the sutra:

Bussetsu Mokuren shokyo ketsubon kyo
[from "Menstration Sutra Belief in Japan" Takemi Momoka
Japanese Journal of Religious Studies 10/2-3 1983]

Once the Buddha took 1250 biksus into the middle of the Deer Park. At that time, the venerable Mokuren put the following question to the Buddha: Once I went to such-and-such a prefecture, and saw in the middle of a large field there a Hell composed of a pond of menstruation blood. This pond was some 84,000 jujana wide, and in the middle women who were wearing handcuffs and ankle chains were undergoing hardships. The demon who was the lord of this Hell came here three times a day and forced the women sinners to drink the polluted blood; if they refused to do so, he would beat them with an iron rod. Their screams of anguish could be heard from great distances away. The sight of this made me very sad, and so I asked the Lord of the Hell why the women were being forced to undergo such hardships. He replied that the blood the women had shed during the birth of their children had polluted the deity of the earth and that, furthermore, when they washed their polluted garments in the river, that water was gathered up by a number of virtuous men and woman and used to make tea to serve to holy men. Because of these acts of uncleanliness, the women were now forced to undergo sufferings.

Thus Mokuren used his holy powers to come to the seat of the Buddha and to inform him of what he had seen with his eyes. He asked, then, what he needed t o do for the women to be saved from their punishments in the pond of blood. The Buddha then answered, teaching Mokuren how t o save the women. He said it would be necessary for them to respect the three treasures of filial piety, to call on Mokuren, to hold a Blood Pool Liberation service, to hold a Blood Pool Feast, to read sutras, to have an esoteric ceremony, then to make a boat and float it off. At that time a five-colored lotus flower would appear in the middle of the Blood Pond. Then, he said, all of the women sinners would be saved, and reborn in the Buddha's land.

For the most part it seems that this particular belief and practice no longer occurs in Japan in any form but I would be curious if anyone knows if there are any remnants of this practice still alive.

Cheers,

Compassionate Teaching of Zen with beer

Inspired from Knowledge and Practice – Zen Idea, Zen Praxis Part 2 as well as several conversations had over the past few days:

According to Zen, we should take great care in clarifying both the limitations and the potential of knowledge, as well as practice, and do our utmost to maintain a proper balance of both.

This always seems to be a conversation that starts up on between the scholarly and the experiential - a long held debate that comes in many forms. One promotes study and sutras and the other promotes the experience of Zen in daily life and meditation (or some combination). Both sides banter back and forth, slinging examples, quotes and insights at each other. An argument centered around the worth of either of these stances is, in the end, meaningless - all hot air and stiff breezes.

When we sit back and view, truly dissect and examine our practice and our Buddhist faith, whether it stems from a scholarly or an experiential background, the center of that practice is, in essence - compassion. Pure and simple. No more and no less. Yet this fact gets lost in dialogues of proper meditative practice and mindfulness excercises. We lose it in the commentaries of Zen figures long dead and gone, in ceremonies no longer significant to us. We sit and concern ourselves with posture or philosophy; books and sutras; chanting and bowing. But boil all of that away and what do we have....

...nothing if we forgot about compassion. Our study and our practice is an expression of our True Buddha-Nature; an expression of compassion. That is and always be the Buddhist drive. We can balance the sutra study and the meditation but if at the base of either there is no compassion then there is no Buddhism. There may be a quiet mind or a great understanding of philosophy and buddhist concepts but there is no Buddhism.

Knowledge itself is not a problem. It is in fact, essential to Zen. What is repudiated and denounced is the failure to put it to use.

Exactly. Knowledge (physical, mental or intuitive) is useless without the compassion that should accompany it. Without the understanding that individuals are suffering constantly in this world and we, as Buddhists, take it upon ourselves to aid in the alleviation of that suffering, we get lost and we go nowhere. We study and meditate in order to cease suffering - not to argue that our method is better than the guy's next door. We do all this to help others...period. Without that it is just mind-candy and dead languages; armchair philosophy and bedside reading.

So what happens after we spend all that time gaining knowledge and staring at a wall? Someone comes to learn from us and what do we do? We grab all that knowledge and force it upon the person. We toss quotes and terms and postures and chants. That is not teaching. That is throwing information and hoping that some will get lucky and stick. A good teacher needs to approach a student and determine his/her ability, intent and drive. Then from that assessment we teach to the individual and not at him. That is compassionate teaching and that is Zen.

With those thoughts in mind try to focus how you can practice from day to day without implicitly stating that another teaching is incorrect or unbalanced...and that sometimes "skillful means" requires oyster shooters and grotesque amounts of wheat beer.

Cheers,