Forwarded from Buddha
Magha Puja
A Thai Forest Tradition teacher on the significance of the Buddhist holiday
By Ajaan Mahā Boowa Ñãṇasampanno, translated by Ajaan Suchart Abhijāto
Part 3 of 3
The one-who-knows knows in this way. We must make wisdom penetrate further, taking the mind or some mental object as our target. Don’t be alarmed. Be neither glad nor regretful when sadness and gloom appear within the heart. Look on them as mental conditions that must be investigated, as things which arise, cease, and come out from the heart. They depend on the heart for their birth and then latch on to it. We must examine them with persevering effort until we understand their true nature. Why get excited or concerned with them? Whatever passes through the heart—that we must know. Then we are studying and practicing Buddhism. We have to study until we know, scrutinizing with wisdom until we understand those things that appear within ourselves. This true knowingness has no ups and downs. It is never like that. Mere conditions should be recognized as such by the practitioner.
When those conditions end, all that remains is the state of complete purity (pārisuddhi). From then on there’s no longer any concern for those conditions because they remained a problem only as long as we encountered them in the mind. When they are there, they have to declare their existence for us to know. So if we want the truth, we must take up the task of investigating feelings (vedanā) that appear simultaneously with any sadness, cheerfulness, depression, happiness, or suffering that come up. Such is the way of one who knows with all-round wisdom, and we must use this wisdom to know all those things dwelling as conditions in the mind.
Buddhaṁ, Dhammaṁ, Sanghaṁ saranaṁ gacchāmi—we take refuge in the Buddha, dhamma, and sangha. The light of dhamma always shines brightly. This is the true dhamma—timeless and unconditioned. Let’s build the Buddha, dhamma, and sangha in our hearts. More precisely, we arrive at the Buddha, dhamma, and sangha in the purity inside the heart, which is the coming together of all three refuges. This is the way to create a refuge within ourselves. This is the complete attāhi attano nātho—we are our own refuge, not needing to depend on anything else.
As is the Buddha, so are the dhamma and sangha—Buddha, dhamma, and sangha are the same. When one has reached this stage, there is no need to go anywhere to pay our respects to the Lord Buddha. We can offer this purity of heart, this wholly pure dhamma, as our homage (pūjā) to him. Nothing else can fit together as well as the heart and dhamma do. The Buddha of the Lord Buddha and our Buddha, are one and the same Buddha. This is indisputable. Did the Lord Buddha pass away a long time ago or not? We no longer ask because it’s only a process involving the physical elements (dhātu khandha). The Lord simply let go of his aggregates at a certain time, in a certain year and place. The Noble Disciples were just the same. Were they all completely annihilated after they passed away? Was it really like that? This is the view of empty, useless men and women—not the truth of the dhamma of Supreme Happiness, which validates that state of purity.
What is sangha? It is the one who is now in possession of the state of purity. This is the real sangha, which is found within all of us. Attāhi attano nātho—we are our own refuge. Make this refuge sufficiently secure. This is an essential point. It is imperative for the mind to free itself from all dangers and attain freedom. Whatever is worth attaining is worth striving for. So go for it right here.
Don’t upset yourself over anything at all. Nothing in this world matters. It’s simply that our hearts go and get involved with things. We look for matters to disturb ourselves, so we must cut them off with mindfulness (sati) and wisdom. Wherever we are, we are always alone. We are born alone. When we are sick, it isn’t the assembled relatives that are in pain. When we die, we die alone; nobody else can die in our place or be deputized for our pain.
A Thai Forest Tradition teacher on the significance of the Buddhist holiday
By Ajaan Mahā Boowa Ñãṇasampanno, translated by Ajaan Suchart Abhijāto
Part 3 of 3
The one-who-knows knows in this way. We must make wisdom penetrate further, taking the mind or some mental object as our target. Don’t be alarmed. Be neither glad nor regretful when sadness and gloom appear within the heart. Look on them as mental conditions that must be investigated, as things which arise, cease, and come out from the heart. They depend on the heart for their birth and then latch on to it. We must examine them with persevering effort until we understand their true nature. Why get excited or concerned with them? Whatever passes through the heart—that we must know. Then we are studying and practicing Buddhism. We have to study until we know, scrutinizing with wisdom until we understand those things that appear within ourselves. This true knowingness has no ups and downs. It is never like that. Mere conditions should be recognized as such by the practitioner.
When those conditions end, all that remains is the state of complete purity (pārisuddhi). From then on there’s no longer any concern for those conditions because they remained a problem only as long as we encountered them in the mind. When they are there, they have to declare their existence for us to know. So if we want the truth, we must take up the task of investigating feelings (vedanā) that appear simultaneously with any sadness, cheerfulness, depression, happiness, or suffering that come up. Such is the way of one who knows with all-round wisdom, and we must use this wisdom to know all those things dwelling as conditions in the mind.
Buddhaṁ, Dhammaṁ, Sanghaṁ saranaṁ gacchāmi—we take refuge in the Buddha, dhamma, and sangha. The light of dhamma always shines brightly. This is the true dhamma—timeless and unconditioned. Let’s build the Buddha, dhamma, and sangha in our hearts. More precisely, we arrive at the Buddha, dhamma, and sangha in the purity inside the heart, which is the coming together of all three refuges. This is the way to create a refuge within ourselves. This is the complete attāhi attano nātho—we are our own refuge, not needing to depend on anything else.
As is the Buddha, so are the dhamma and sangha—Buddha, dhamma, and sangha are the same. When one has reached this stage, there is no need to go anywhere to pay our respects to the Lord Buddha. We can offer this purity of heart, this wholly pure dhamma, as our homage (pūjā) to him. Nothing else can fit together as well as the heart and dhamma do. The Buddha of the Lord Buddha and our Buddha, are one and the same Buddha. This is indisputable. Did the Lord Buddha pass away a long time ago or not? We no longer ask because it’s only a process involving the physical elements (dhātu khandha). The Lord simply let go of his aggregates at a certain time, in a certain year and place. The Noble Disciples were just the same. Were they all completely annihilated after they passed away? Was it really like that? This is the view of empty, useless men and women—not the truth of the dhamma of Supreme Happiness, which validates that state of purity.
What is sangha? It is the one who is now in possession of the state of purity. This is the real sangha, which is found within all of us. Attāhi attano nātho—we are our own refuge. Make this refuge sufficiently secure. This is an essential point. It is imperative for the mind to free itself from all dangers and attain freedom. Whatever is worth attaining is worth striving for. So go for it right here.
Don’t upset yourself over anything at all. Nothing in this world matters. It’s simply that our hearts go and get involved with things. We look for matters to disturb ourselves, so we must cut them off with mindfulness (sati) and wisdom. Wherever we are, we are always alone. We are born alone. When we are sick, it isn’t the assembled relatives that are in pain. When we die, we die alone; nobody else can die in our place or be deputized for our pain.
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Buddha dharma teachings from the suttas and commentaries
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Forwarded from Buddha
We alone must suffer illness and die. Therefore, we must help ourselves using our own establishment of mindfulness and wisdom. This is the most correct and appropriate way.
The Lord Buddha decided to let go of his life on this same full moon day. Today we should also resolve to relinquish the defilements. These are the essential things that we must get rid of.
As far as dying is concerned, the Lord Buddha said it wasn’t important which day we die on. Whenever our breath runs out, that is the day we die. The only criterion is our last breath. If there’s still breath, then we haven’t yet died. So we keep on breathing, which is itself no real problem. It’s merely a lot of wind. The important point is the laying of a firm spiritual basis and putting ourselves on the alert for the sake of our heart. Attāhi attano nātho—we are our own refuge. When this is fully realized, we experience contentment in living and dying, whenever or wherever it may happen. No more problems remain.
Excerpted from Amata Dhamma: Six Talks on Dhamma by Ajaan Mahā Boowa Ñãṇasampanno, translated by Ajaan Suchard Abhijāto.
===
Ajaan Suchart Abhijāto is a Thai Forest Tradition monk and teacher at Wat Yannasangwararam in Chonburi, Thailand. His books include My Way (2014), Beyond Birth (2021), and the series, Dhamma for the Asking.
Ajaan Mahā Boowa Ñãṇasampanno was a Thai Buddhist monk. He was thought by many of his followers to be an arahant. He was a disciple of the esteemed forest master Ajaan Mun Bhuridatta, and was himself considered a master in the Thai Forest Tradition. Following the death of Ajaan Thate in 1994, he was considered to be the Ajaan Yai (or head monk) of the Thai Forest Tradition lineage until his death in 2011.
===
Part 1 of 3:
https://news.1rj.ru/str/dhammapadas/3040
Part 2 of 3:
https://news.1rj.ru/str/wordsofbuddha/4284
Part 3 of 3:
https://news.1rj.ru/str/lorddivinebuddha/3503
===
Buddha dharma teachings channel:
https://news.1rj.ru/str/lorddivinebuddha
===
The Lord Buddha decided to let go of his life on this same full moon day. Today we should also resolve to relinquish the defilements. These are the essential things that we must get rid of.
As far as dying is concerned, the Lord Buddha said it wasn’t important which day we die on. Whenever our breath runs out, that is the day we die. The only criterion is our last breath. If there’s still breath, then we haven’t yet died. So we keep on breathing, which is itself no real problem. It’s merely a lot of wind. The important point is the laying of a firm spiritual basis and putting ourselves on the alert for the sake of our heart. Attāhi attano nātho—we are our own refuge. When this is fully realized, we experience contentment in living and dying, whenever or wherever it may happen. No more problems remain.
Excerpted from Amata Dhamma: Six Talks on Dhamma by Ajaan Mahā Boowa Ñãṇasampanno, translated by Ajaan Suchard Abhijāto.
===
Ajaan Suchart Abhijāto is a Thai Forest Tradition monk and teacher at Wat Yannasangwararam in Chonburi, Thailand. His books include My Way (2014), Beyond Birth (2021), and the series, Dhamma for the Asking.
Ajaan Mahā Boowa Ñãṇasampanno was a Thai Buddhist monk. He was thought by many of his followers to be an arahant. He was a disciple of the esteemed forest master Ajaan Mun Bhuridatta, and was himself considered a master in the Thai Forest Tradition. Following the death of Ajaan Thate in 1994, he was considered to be the Ajaan Yai (or head monk) of the Thai Forest Tradition lineage until his death in 2011.
===
Part 1 of 3:
https://news.1rj.ru/str/dhammapadas/3040
Part 2 of 3:
https://news.1rj.ru/str/wordsofbuddha/4284
Part 3 of 3:
https://news.1rj.ru/str/lorddivinebuddha/3503
===
Buddha dharma teachings channel:
https://news.1rj.ru/str/lorddivinebuddha
===
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Buddha
Buddha dharma teachings from the suttas and commentaries
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3. Na bhaje papake mitte
na bhaje purisadhame
Bhajetha mitte kalyane
bhajetha purisuttame. 78.
CULTIVATE GOOD FRIENDSHIP
3. Associate not with evil friends, associate not with mean men; associate with good friends, associate with noble men. 78.
Story
The Venerable Channa, who was formerly the charioteer of Prince Siddhattha, was very obstinate and insolent. He used to rebuke the two Chief Disciples. Thrice the Buddha advised him and spoke on good friendship, remarking that the two Chief Disciples were his great friends.
===
Words of the Buddha channel:
https://invite.viber.com/?g2=AQAFqzqlj7FmI061PX17rxWMAtZ%2BRuso%2FH2KmHKZSgnv7v9DD8X0bDkKnZDr9JDq
===
na bhaje purisadhame
Bhajetha mitte kalyane
bhajetha purisuttame. 78.
CULTIVATE GOOD FRIENDSHIP
3. Associate not with evil friends, associate not with mean men; associate with good friends, associate with noble men. 78.
Story
The Venerable Channa, who was formerly the charioteer of Prince Siddhattha, was very obstinate and insolent. He used to rebuke the two Chief Disciples. Thrice the Buddha advised him and spoke on good friendship, remarking that the two Chief Disciples were his great friends.
===
Words of the Buddha channel:
https://invite.viber.com/?g2=AQAFqzqlj7FmI061PX17rxWMAtZ%2BRuso%2FH2KmHKZSgnv7v9DD8X0bDkKnZDr9JDq
===
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Words Of The Buddha
Daily teachings from Buddha Dharma
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Forwarded from Buddha
Cutting off the householder's marks [hair and beard],
like a kovilara tree
that has shed its leaves,
the prudent one, cutting all household ties,
wander alone
like a rhinoceros.
Rhinoceros Sutta
Sutta Nipata 1.3
like a kovilara tree
that has shed its leaves,
the prudent one, cutting all household ties,
wander alone
like a rhinoceros.
Rhinoceros Sutta
Sutta Nipata 1.3
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Forwarded from Buddha
Free Buddhism ebook
Handbook Vipassana Meditation for Beginners
By Phra Athikan Somsak Sorado
Guidebook put together from the authors personal experiences, listening to talks, readings and advice from learned monks.
Free download here:
https://www.lotuslibrary.com/wp-content/uploads/2024/12/2056-vipasana-meditatn-handbook_Sorado.pdf
===
Handbook Vipassana Meditation for Beginners
By Phra Athikan Somsak Sorado
Guidebook put together from the authors personal experiences, listening to talks, readings and advice from learned monks.
Free download here:
https://www.lotuslibrary.com/wp-content/uploads/2024/12/2056-vipasana-meditatn-handbook_Sorado.pdf
===
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Forwarded from Buddha
Free Buddhism ebook
Handbook Vipassana Meditation for Beginners
By Phra Athikan Somsak Sorado
Guidebook put together from the authors personal experiences, listening to talks, readings and advice from learned monks.
Free download here:
https://www.lotuslibrary.com/wp-content/uploads/2024/12/2056-vipasana-meditatn-handbook_Sorado.pdf
===
Handbook Vipassana Meditation for Beginners
By Phra Athikan Somsak Sorado
Guidebook put together from the authors personal experiences, listening to talks, readings and advice from learned monks.
Free download here:
https://www.lotuslibrary.com/wp-content/uploads/2024/12/2056-vipasana-meditatn-handbook_Sorado.pdf
===
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Forwarded from Buddha
At Sāvatthi. "Bhikkhus, did you hear an old jackal howling at the flush of dawn?" "Yes, venerable sir." “There may be some gratitude and thankfulness in that old jackal, but there is no gratitude and thankfulness in a certain person here claiming to be a follower of the Sakyan son. "Therefore, bhikkhus, you should train yourselves thus: 'We will be grateful and thankful, and we will not overlook even the least favour done to us.' Thus should you train yourselves."
Samyutta Nikaya II 272
Early morning at Candi Plaosan Buddhist temple, Klaten, East Java, Indonesia.
Samyutta Nikaya II 272
Early morning at Candi Plaosan Buddhist temple, Klaten, East Java, Indonesia.
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4. Dhammapiti sukham seti
vippasannena cetasa
Ariyappavedite dhamme
sada ramati pandito. 79.
HAPPILY HE LIVES WHO DRINKS OF THE DHAMMA
4. He who imbibes the Dhamma abides in happiness with mind pacified; the wise man ever delights in the Dhamma revealed by the Ariyas. 1 79.
Story
A king entered the Order and, attaining Arahantship, was constantly saying, "oh happiness! The monks misconstruing his joy, told the Buddha that he was evidently thinking of his erstwhile royal pleasures. The Buddha corrected them and said that he was mentally enjoying the bliss of Nibbana.
===
Dhammapada, beloved and favorite teachings of the Buddha channel:
https://invite.viber.com/?g2=AQBLD6phsgvP%2F061YjEM3K%2BNeH1Yb372b9mtfQX2EmuBpgoLUoc99BDMfzHghrme
===
vippasannena cetasa
Ariyappavedite dhamme
sada ramati pandito. 79.
HAPPILY HE LIVES WHO DRINKS OF THE DHAMMA
4. He who imbibes the Dhamma abides in happiness with mind pacified; the wise man ever delights in the Dhamma revealed by the Ariyas. 1 79.
Story
A king entered the Order and, attaining Arahantship, was constantly saying, "oh happiness! The monks misconstruing his joy, told the Buddha that he was evidently thinking of his erstwhile royal pleasures. The Buddha corrected them and said that he was mentally enjoying the bliss of Nibbana.
===
Dhammapada, beloved and favorite teachings of the Buddha channel:
https://invite.viber.com/?g2=AQBLD6phsgvP%2F061YjEM3K%2BNeH1Yb372b9mtfQX2EmuBpgoLUoc99BDMfzHghrme
===
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Dhammapada - Buddha Dharma Teachings
Daily teachings of the Dhammapada, beloved and favorite teachings of the Buddha
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Forwarded from Buddha
Furthermore, I have explained to my disciples a practice that they use to develop the ten universal dimensions of meditation.
Someone perceives the meditation on universal (= kasina) earth above, below, across, undivided and limitless.
They perceive the meditation on universal water … the meditation on universal fire … the meditation on universal air … the meditation on universal blue … the meditation on universal yellow … the meditation on universal red … the meditation on universal white … the meditation on universal space … the meditation on universal consciousness above, below, across, undivided and limitless.
And many of my disciples meditate on that having attained perfection and consummation of insight.
MN 77 : Mahāsakuludāyisutta
Someone perceives the meditation on universal (= kasina) earth above, below, across, undivided and limitless.
They perceive the meditation on universal water … the meditation on universal fire … the meditation on universal air … the meditation on universal blue … the meditation on universal yellow … the meditation on universal red … the meditation on universal white … the meditation on universal space … the meditation on universal consciousness above, below, across, undivided and limitless.
And many of my disciples meditate on that having attained perfection and consummation of insight.
MN 77 : Mahāsakuludāyisutta
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Forwarded from Buddha
Free Buddha Dharma ebook
Bearers of the Burden (Third Revised Edition)
By Ven. U Revata
Free download here:
https://drive.google.com/open?id=0B7p0UB1QfBmvZzVZRGVLX1NMVTA
===
Bearers of the Burden (Third Revised Edition)
By Ven. U Revata
Free download here:
https://drive.google.com/open?id=0B7p0UB1QfBmvZzVZRGVLX1NMVTA
===
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Forwarded from Buddha
Free Buddha Dharma ebook
Bearers of the Burden (Third Revised Edition)
By Ven. U Revata
"When we know how we are living and what we are living for – that we are slaves to the five aggregates – we will feel ashamed of our lives.
It is impossible to completely make an end of suffering without having made the breakthrough to the Four Noble Truths.
With liberation comes profound contentment. Liberation is void of craving. The person who ‘wants this’ and ‘wants that’ is no more.
‘Contentment is the greatest wealth.’ The one who knows the value of contentment and practices it has peace of mind.
Blind is this world because of ignorance, because of not knowing the truth. People are wandering around without any clear direction.
Our desire for existence is so strong that even existence in one of the woeful realms is deemed better than not existing again at all."
Free download here:
https://drive.google.com/open?id=0B7p0UB1QfBmvZzVZRGVLX1NMVTA
===
Bearers of the Burden (Third Revised Edition)
By Ven. U Revata
"When we know how we are living and what we are living for – that we are slaves to the five aggregates – we will feel ashamed of our lives.
It is impossible to completely make an end of suffering without having made the breakthrough to the Four Noble Truths.
With liberation comes profound contentment. Liberation is void of craving. The person who ‘wants this’ and ‘wants that’ is no more.
‘Contentment is the greatest wealth.’ The one who knows the value of contentment and practices it has peace of mind.
Blind is this world because of ignorance, because of not knowing the truth. People are wandering around without any clear direction.
Our desire for existence is so strong that even existence in one of the woeful realms is deemed better than not existing again at all."
Free download here:
https://drive.google.com/open?id=0B7p0UB1QfBmvZzVZRGVLX1NMVTA
===
❤1👍1
5. Udakam hi nayanti nettika
usukara namayanti tejanam
Darum namayanti tacchaka
attanam damayanti pandita. 80.
THE WISE CONTROL THEMSELVES
5. Irrigators lead the waters; fletchers bend the shafts; carpenters bend the wood; the wise control themselves. 80.
Story
A boy of seven years entered the Order. One day as the novice was accompanying his teacher on his alms rounds he noticed irrigators, fletchers, and carpenters at work and put many questions to his teacher. He thought to himself
if inanimate things could be so controlled, why could he not control his own mind ? He retired to his cell, meditated, and attained Arahantship while yet a boy.
===
Ajahn Chah, Buddhist teacher of Thai forest meditation of Theravada Buddhism channel:
https://news.1rj.ru/str/ajahnchah_buddhism
===
usukara namayanti tejanam
Darum namayanti tacchaka
attanam damayanti pandita. 80.
THE WISE CONTROL THEMSELVES
5. Irrigators lead the waters; fletchers bend the shafts; carpenters bend the wood; the wise control themselves. 80.
Story
A boy of seven years entered the Order. One day as the novice was accompanying his teacher on his alms rounds he noticed irrigators, fletchers, and carpenters at work and put many questions to his teacher. He thought to himself
if inanimate things could be so controlled, why could he not control his own mind ? He retired to his cell, meditated, and attained Arahantship while yet a boy.
===
Ajahn Chah, Buddhist teacher of Thai forest meditation of Theravada Buddhism channel:
https://news.1rj.ru/str/ajahnchah_buddhism
===
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Ajahn Chah - Theravada Thailand Buddhism
Collection of teachings of Venerable Ajahn Chah, a foremost meditation and Buddhist teacher from Thailand
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Forwarded from Words of the Buddha
Encourage Others by Overcoming Your Own Sufferings
The co-abbot of Embracing Simplicity Hermitage on the transformative power of courage and compassion
By Venerable Pannavati Maha Theri
One of my favorite suttas from the Buddhist noscriptures is the Majjhima Nikaya 128. It tells a story of quarrels and resentment to which the Buddha responds: “He abused me, he beat me, he robbed me, he insulted me. Those who harbor such thoughts, in them hatred will never be appeased. He abused me, he beat me, he robbed me, he insulted me. In those who do not harbor such thoughts, hatred will cease. Hatred is never overcome by hatred but by nonhatred. This is a universal law.” This is where we have to start. What will we do with this truth? How will we respond to it?
Our obstacles are very great. It is going to take a worthy opponent with a radical approach to overcome them. So long we have had the strategy. It was offered more than twenty-five hundred years ago. Five hundred years later, that same message was echoed by another sage. It’s about time we really tried it. We know what hasn’t worked. Why not try it now? Pacifists are not passive. Their actions are subtle but have transformative powers that have saved countless numbers of living beings.
The Buddha never tried to change society by protesting, picketing, staging sit-ins, and so forth. So when I’m talking to practitioners, I don’t either. Instead, I say, “You change.” I am always pointing them back to their own thoughts, speech, and actions—regardless of what others do.
I marvel at how scared, anxiety-ridden, and plagued by feelings of insufficiency and guilt the long-term practitioners who attend my retreats and talks are. So I offer them what I have—the dharma—and the courage and compassion to live it. The mindfulness movement has certainly gone wide. But now it is time to go deep. That’s the best way to show gratitude to the pioneering teachers and carry their work forward.
As a people, Black Americans continue to struggle to overcome obstacles, threats, and lack. We have had to develop a sense of our own worth to survive a Western “caste” system. We are well acquainted with suffering and the stamina it takes to surmount and overcome adversity. So I think two of the most important inspirations the Black community can offer to a growing Buddhist movement in the West are courage and compassion.
I remember when I was first asked to speak at different sanghas. I was invited to speak to the POC groups. I’d say, “I’m not a Black dharma teacher, I’m a dharma teacher. Call me back when you want me to speak to your whole group.” And they did!
Of course, I caught a lot of flack from younger Black Buddhist leaders because I wasn’t a proponent of affinity groups from the start. I just think we all need to stay together and work at overcoming our discomfort with one another. That’s not so easy to accomplish when we separate. Many centers that started this now permanently have a bunch of separate groups they call one sangha! I don’t really call this progress. I think the dharma calls us to a higher resolution and unity.
But that requires a strong and clear dharmic message around the cultivation of virtue, compassion for others, and practices of respecting others. Or how else will we survive as a species? It also takes a commitment to holding our views without being attached to them and a kind of respect for oneself that can be maintained in the face of rejection.
To me, all this is what fierce compassion is. When we have the capacity to see the underlying ignorance, tendencies, and fears that cause people to act as they do, and we really care, we can hold a space with them, and if necessary, for them. But if we are riddled with doubts about our worth, angry, resentful, and unaccomplished, we will not be of much use in proving the dharmic message of transformation as possible.
The co-abbot of Embracing Simplicity Hermitage on the transformative power of courage and compassion
By Venerable Pannavati Maha Theri
One of my favorite suttas from the Buddhist noscriptures is the Majjhima Nikaya 128. It tells a story of quarrels and resentment to which the Buddha responds: “He abused me, he beat me, he robbed me, he insulted me. Those who harbor such thoughts, in them hatred will never be appeased. He abused me, he beat me, he robbed me, he insulted me. In those who do not harbor such thoughts, hatred will cease. Hatred is never overcome by hatred but by nonhatred. This is a universal law.” This is where we have to start. What will we do with this truth? How will we respond to it?
Our obstacles are very great. It is going to take a worthy opponent with a radical approach to overcome them. So long we have had the strategy. It was offered more than twenty-five hundred years ago. Five hundred years later, that same message was echoed by another sage. It’s about time we really tried it. We know what hasn’t worked. Why not try it now? Pacifists are not passive. Their actions are subtle but have transformative powers that have saved countless numbers of living beings.
The Buddha never tried to change society by protesting, picketing, staging sit-ins, and so forth. So when I’m talking to practitioners, I don’t either. Instead, I say, “You change.” I am always pointing them back to their own thoughts, speech, and actions—regardless of what others do.
I marvel at how scared, anxiety-ridden, and plagued by feelings of insufficiency and guilt the long-term practitioners who attend my retreats and talks are. So I offer them what I have—the dharma—and the courage and compassion to live it. The mindfulness movement has certainly gone wide. But now it is time to go deep. That’s the best way to show gratitude to the pioneering teachers and carry their work forward.
As a people, Black Americans continue to struggle to overcome obstacles, threats, and lack. We have had to develop a sense of our own worth to survive a Western “caste” system. We are well acquainted with suffering and the stamina it takes to surmount and overcome adversity. So I think two of the most important inspirations the Black community can offer to a growing Buddhist movement in the West are courage and compassion.
I remember when I was first asked to speak at different sanghas. I was invited to speak to the POC groups. I’d say, “I’m not a Black dharma teacher, I’m a dharma teacher. Call me back when you want me to speak to your whole group.” And they did!
Of course, I caught a lot of flack from younger Black Buddhist leaders because I wasn’t a proponent of affinity groups from the start. I just think we all need to stay together and work at overcoming our discomfort with one another. That’s not so easy to accomplish when we separate. Many centers that started this now permanently have a bunch of separate groups they call one sangha! I don’t really call this progress. I think the dharma calls us to a higher resolution and unity.
But that requires a strong and clear dharmic message around the cultivation of virtue, compassion for others, and practices of respecting others. Or how else will we survive as a species? It also takes a commitment to holding our views without being attached to them and a kind of respect for oneself that can be maintained in the face of rejection.
To me, all this is what fierce compassion is. When we have the capacity to see the underlying ignorance, tendencies, and fears that cause people to act as they do, and we really care, we can hold a space with them, and if necessary, for them. But if we are riddled with doubts about our worth, angry, resentful, and unaccomplished, we will not be of much use in proving the dharmic message of transformation as possible.
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