Vous êtes sur la page 1sur 12

buddhist correspondence course

newsletter
Volume 6, Issue 2 Just as the great ocean has one taste, the taste of salt,
April-June 2010 so also this Dhamma and Discipline has one taste,
the taste of liberation.
Uposatha Sutta

INSIDE THIS ISSUE... Coffee Shop Buddhism


Quenton Connor (Taft, OK)
Articles
Coffee Shop Buddhism,
Quenton Connor
Taking Refuge, Frank
I recently did a seven-day Noble Silence retreat. I’ve decided to share with you
a bit of the experience and its lessons.

Flexibility, Tenshin Hyon Sek When I first decided to do a vow of silence, I had in mind a concept of “spiritual
Further Information on Lawsuit retreat,” a vacation of a religious sort. But once I started, that idea was short-
Concerning Buddhist Prisoners, lived. It seems that anything different, out of the ordinary, has an inescapable al-
Rob Newby lure for the masses. So everyone I’d ever so much as spoken to on the yard just
Buddhist Prisoner and Strict had to see how the “silence thing” was going. And wanted to talk about it.
Vegetarian Lawsuit, Ariya Bantu
Meditations on Anger, James L. Halbirt Then there are the “friends”—you know, the ones who want to joke and play and
My Path, Angie Oakes see if they can trip you up. Yes, this is definitely no monastery, and irreverence is
Karma, Ariya Bantu a culture, a way of life, here. That is when it dawned on me—this is exactly like
Life! This is the struggle that every reverent and spiritual Muslim, Christian, Jew,
Poetry Hindu, etc., faces day after day in Life. So the quest then became: Living the Path
Where I Go To, Brian Alberer In An Irreverent World.
Reasoning, Marty Knoff
Buddha's Door, James Davie The practice of Noble Silence is directly related to the Buddha’s teaching on one
Time and Light in Flux, of the steps of the Eightfold Path: wise speech. Like most faith systems, the
Steven Erik Prowler Buddha addressed lying, gossip, slander, and angry and aggressive speech. But
Rat Race, Marty Knoff he went a step further when he addressed idle speech. As a matter of fact, he
Poem, Christopher Brainerd went so far as to say that unless our speech was both needed and beneficial,
One, Minister Willie Campbell then we should say nothing at all.
Three Poems, James Davie
During this week, I had the opportunity to sit back and just observe the qual-
Art ity—or lack thereof, I should say—of the general speech and conversation within
Mindfulness, Travis Adams this community. Most of it, I’ve observed, is aggressive, lewd, or otherwise de-
Flower, Brian Alberer structive in nature. It seems there are approximately five basic topics of “convict
Drawing, Kenneth Griggs
dialog”: 1. sex, 2. violence, 3. prison/system, 4. culturalism/racism, or 5.
money/greed.
Letters
Ronald Couch, Jr. I realized this week the extreme pull and allure of certain negative speech prac-
James L. Halbirt tices, particularly arguments and debates. There is a very strong compulsion to
Travis L. Adams jump in to such unmindful discussions, even uninvited. It takes a lot of mindful
awareness not to go barreling into these pointless and debasing situations.

So the big question is, “Did he make it?” Did I make it through the entire seven
days without speaking? NO. But I was getting the hang of it by week’s end! The
continued on p. 3

page 1 Buddhist Correspondence Course Newsletter


MENTOR'S CORNER

Taking Refuge
Frank

One of the most pivotal days of my life


was March 8, 2008, when I took
refuge in the Buddha, the Dharma, and
The BCCN is distributed at no the Sangha (the Three Jewels).
charge to those taking the
I take refuge in the Buddha, the one The refuges in Buddhism — both on
Buddhist Correspondence
who shows me the way in this life. the internal and on the external levels
Course. This is your newslet-
I take refuge in the Dharma, the way — are the Buddha, Dhamma, and
ter–by you, about you, and for
of understanding and love. Sangha, also known as the Triple
you. You are the major contribut- Gem. They are called gems both be-
I take refuge in the Sangha, a com
ors, so send us your questions, cause they are valuable and because,
munity that lives in harmony and
problems, solutions you've found in ancient times, gems were believed
awareness. to have protective powers. The Triple
to difficulties in practice, thoughts
Gem outdoes other gems in this re-
you have on practice, artwork, po- Taking refuge is to commit oneself to the
spect because its protective powers
etry, etc. Due to limited space, Buddha as our spiritual leader, the can be put to the test and can lead fur-
some editing may be necessary. Dharma as the way to realize this com- ther than those of any physical gem,
We also welcome your comments mitment, and the Sangha as a commun- all the way to absolute freedom from
on the newsletter and sugges- ity of those who are working on that the uncertainties of the realm of
tions for ways we might improve commitment. aging, illness, and death.
it to serve you better. --Thanissaro Bhikkhu
Please mail all correspondence to:
Thich Nhat Hanh has written, “when we
take refuge in the Buddha, we express
Buddhist Correspondence Course trust in our capacity to walk in the direction of beauty, truth, and deep under-
c/o Rev. Richard Baksa standing, based on the efficacy of the practice. When we take refuge in the
2020 Route 301 Dharma, we enter the path of transformation, the path to end suffering. When
Carmel, NY 10512 we take refuge in the Sangha, we focus our energies on building a community
that dwells in mindfulness, harmony, and peace."
Let us know if we may use
It is important to remember that taking refuge is not a question of blind faith. The
your full name or just initials.
Buddha emphasized that, like all of his teachings, it needed to be personally veri-
fied. The Buddha encouraged us to see for ourselves. Once we recognize that it
is a means to feel safe and protected, we can truly believe in taking refuge.

To receive copies of any of the In his last moments, the Buddha instructed his disciples to take refuge in them-
resources listed below, please selves. If you practice mindfulness you touch the Buddha. If you breathe con-
write to Rev. Richard Baksa at sciously you touch the Dharma. Our Five Aggregates (form, feelings, perceptions,
the address above. mental formations, and consciousness) is our Sangha working in harmony.
• A listing by state of Buddhist
Personally, taking refuge for me allowed me to practice mindfulness, to recognize
groups that may be able to
send volunteers to your prison what is happening in the present moment. That recognition has allowed me to re-
to conduct Buddhist activities. lieve a lot of suffering in my life. It showed me the true nature of things, which is
an important step in realizing craving and aversion. It allowed me to come to
• The "Religious Land Use and
Institutionalized Persons Act of
grips with my drug addiction and criminal past. While not absolving me of it, it
2000." This guarantees equal allowed me to accumulate merit, positive actions in the here and now.
access for all religions to prison
facilities for the purpose of reli-
Another positive for me was to practice deep listening. There are so many times
gious meetings. that you think you are listening to someone but are actually not realizing a word
they say. This leads to conflict and perhaps even violence.
• “What is the Religious Land
Use and Institutionalized Per- I urge anyone who is contemplating taking refuge to take that final step. It will
sons Act?” This explains the change your life.
Act and how it is to be applied.

page 2 Buddhist Correspondence Course Newsletter


Buddhism, cont'd from p. 1 Flexibility One time as I was attempting a side
Tenshin Hyon Sek (Bunker Hill, IL) split, the uncomfortable deepness of
hardest things I found to overcome the stretch was screaming at me. This

T
are the courtesies that some of us time, though, I was able to relax my
here are many different types of
grew up having programmed into us mind into my body, thus lowering me
flexibility in life. There is spiritual
relentlessly—things like “thank you” nearly to the floor. At this point, it was
flexibility, which is developed through
and “excuse me.” These were the like the entire universe opened up to
a willingness to learn. This type of flex-
most difficult by far. A call to the me. I understood how wonderful it
ibility can also be gained through vari-
warden’s office mid-week also inter- was to be alive. I could smell flowers
ous spiritual teachings and practices.
rupted things a bit. But nothing in from some unknown garden. I could
The next type of flexibility is mental
Buddhist practice is about pass or hear the wind whistling through a
flexibility. This type is developed
fail. It is instead about the develop- bamboo forest in China. This was an
through meditation. Finally we have
ment of awareness, mindfulness, and amazing experience of letting go.
physical flexibility. This type of flexibil-
ultimately wisdom. And in this regard,
ity is developed through stretching. As
this week was a tremendous success. All spiritual paths have important les-
a side note, I have found that only mar-
sons they can teach us. We should
I have heard it said that, “Silence is tial arts [Budo] can develop all three
not be afraid to learn from them, nor
the language of maturity.” After this types of flexibility at the same time.
should we discourage others from do-
week’s exploration, I could not agree ing the same. There is a beautiful free-
Being spiritually flexible is very import-
more. dom, a delightful openness, that
ant to our growth and development. In
fact, the Buddha was speaking about comes from breathing in the wisdom
spiritual flexibility when advising his of past masters. I invite you all to
Rat Race disciples not to take his word on the breathe in this glorious nectar.
Marty Knoff (Brooklyn, CT) truth of his teaching, but rather ad-
I closing, I would like to remind every-
vising each man and woman to see
one to be constantly mindful. We all
for themselves.
Starting the game again have various levels of flexibility. To
One more time around Mental flexibility is simply not letting think that one cannot become any
Beginning where we left off yourself get in your own way. “I” do more flexible is to think with the ego.
Or did we stop at all not have all of the answers. Training is Let is all go. Read a new spiritual
a process of ups and downs, suc- teaching. Try a different meditation
cesses and failures. We have to be practice. Lower yourself deeper into
Finding where to begin
mentally flexible in order to find out that stretch. You might just be sur-
An opening is what we need prised what opens up to you.
what works best for us. Myself, I do
Changing the course of time
not like sutra chanting, but I tried it.
Or did it stay the same And in doing so, I discovered that I en-
joy practicing the “6 healing sounds”
Seeking to remember it often meditation. A rigid mind would not
As if we really forgot have discovered this.
Wanting to say I remember
Being physically flexible obviously
But really wanting to forget helps in our sitting practice and in our
kicks, stances, asanas, etc. I recently
Are we near the finish yet discovered something else about phys-
Or did we just begin ical flexibility. I have always dreaded
I cannot decide which is what stretching. I had to start stretching
Can someone please help more after overcoming a back injury.
My kicks had become stiff and slow. I
follow the teaching of Mr. Pavel Tsat-
Decisions cause the troubles
souline. Anyone who is serious about
Or are we the problem
gaining physical flexibility should read
That is the real question his book, “Relax into Stretch” (ISBN Mindfulness
Trying to find an answer #978-0-938045-28-1). Travis L. Adams (Bradenton, FL)

page 3 Buddhist Correspondence Course Newsletter


Further Information on Lawsuit diet and what foods are not allowed?
Concerning Buddhist Prisoners
After a denial, per MDOC policy dir-
Rob Newby (Tennessee Colony, TX) ective, one has to wait one year be-
fore he or she can take the exam
In the BCCN, Volume 5, Issue 4, there again. Why was I denied? It ap-
was a detailed article on page 3 re- peared I was motivated by something
garding the Fifth Circuit Court of Ap- other than sincere desire to practice
peals decision regarding a Buddhist my designated religion. Nothing,
inmate lawsuit. In a 13-page opinion however, was ever said about how Where I Go To
issued on April 30, 2009, the Court of they arrived at this conclusion. Brian Alberer (Smyrna, DE)
Appeals ruled in favor of Buddhist in-
mates. I filed a 42 USC 1983 civil rights ac-
tion alleging the denial of the diet de- Sunshine shining on my face
As a follow-up to that, prison officials prived me of the Free Exercise of Reminds me of the special place
in Texas have changed their policy to Religion in violation of the First Amend- Alone among the tree of green
accommodate Buddhists. As a result of ment and the Religious Land Use and serenity.
litigation in the ongoing Federal law- Institutionalized Persons Act and that The smell of the leaves and the
suit addressing Buddhist inmates’ the denial placed a substantial bur-
rights to practice, prison officials in sounds they make.
den on my ability to practice my reli-
Texas have revised policy regarding gious relief. I sought an injunction and
the wearing of malas. On December Peace and Enlightenment are
money damages for the violations.
9, 2009, the director of the Texas De- The MDOC argued the cost for the what I seek
partment of Criminal Justice (TDOC), diet demonstrated a penological in- As I sit here week after week.
Rick Thaler, issued an order allowing terest, which was reasonably related
malas to be worn around the neck at to their denial. Also that I failed to The days go by, time has passed
all times. Litigation continues seeking show the veganism was required by me by,
to permit malas on the wrist and in Buddhism. And I don’t know how or why.
their natural wood color, as current
The District Court ruled: “Defendants I just stop what I’m doing and
policy requires they be black. Claims
addressing the matter of outside/volun- assert that they are entitled to sum- calmly sit.
teer requirements are set for trial this mary judgment because Plaintiff has My mind starts drifting and I
spring in Amarillo, Texas. made no showing that a strict vegetari- escape to this place,
an diet is central or indispensable to My special place to go to.
the practice of Buddhism. While a
Buddhist Prisoner and Strict reasonable juror could perhaps con-
Something you can’t replace,
Vegetarian Lawsuit clude that such is the case, the evid-
You see it a priceless artifact of
Ariya Bantu (Kincheloe, MI) ence of record more than supports the
conclusion that Plaintiff’s religious be- my mind.
liefs are sincerely (and intensely) held. Somewhere safe that’s not hard
Here in Michigan, the prison system
Resolution of this particular question for me to find.
provides a strict vegetarian diet to
constitutes, therefore, a genuine factu- Where the warmth of the
those prisoners whose sincere religious
al dispute which must be resolved at sunlight and the smell of the
beliefs require them to eat a vegan
trial.” leaves,
meal. The Michigan Department of Cor-
rections (MDOC) twice denied my re- For more information, go to your insti- The wind on my face, and the
quest to eat from the strict veggie tutional law library and see published sound of the trees.
menu after having subjected me to a opinion at Dawson v. Burnett, 631 F.
four-question quiz: (1) What are the Supp. 2d 878 (W.D.Mich.2009). This is the place I go to, to put
major teachings of your religion? (2) my mind, my body, my soul at
Why is a strict vegetarian diet required
ease.
by your religion? (3) What is a strict ve-
This place among the trees.
getarian diet? and (4) How does the
food already served differ from the Where I go to, to find my Peace.

page 4 Buddhist Correspondence Course Newsletter


Meditations on Anger
James L. Halbirt (San Luis Obispo, CA)

Anger is our teacher. Try by resting quietly in meditation and then give yourself
some contemplative time to apply the suggested thoughts at times when anger
arises. Choose those that help you most.

1. A meditation to develop focus: Often it takes some time of sitting silently to


even realize that we are angry and to identify what we are angry about. Sit and
let the awareness and the thoughts sink in. Identify the angry dramas.

2. Make a vow: Make a vow: to control anger,not to let it control you, not to act
on angry thoughts or feelings. Without fuel, anger will go away eventually.

3. Fake it 'til you make it: Sometimes you can work with anger this way. Smile.
Laugh. Think happy thoughts. Act as though you are happy and nothing bothers
you. Think of what you are grateful for. This will actually aid in changing your
body and brain chemistry.
Kenneth Griggs (Cheshire, CT)
4. Practice letting go: Consider that whatever it is that is making you angry is
something that will end on its own at some point. You do not need to stay at- This drawing of the Dalai Lama
tached to the person, the storyline, the drama, the things you want, or the source was an art assignment, to do a
of your anger. Think of its impermanence. drawing with a number 2 pencil in
one sitting, no stopping until the
5. Practice compassion and kindness: If we are determined to practice kindness,
drawing is done. Kenneth worked
it is hard to keep that vow and to stay angry at the same time. We must explore
well into the night with his 3-watt
the ways we are attached to anger more than to our practice of kindness and
book light to complete the assign-
make some internal adjustments. Anger dissolves when we vow to be kind.
ment.
6. Practice forgiveness: If anger is rooted in fear, as it often is, the drama behind
our anger is often due to vulnerability. We feel like the victim. Whether it is a per-
son or a thing or an event, if we consider forgiving that “other” for our perceived
hurt or fears, we re-own our true power and the anger dissipates. Reasoning
7. Practice re-framing our view: There is nothing valid about our anger except in Marty Knoff (Brooklyn, CT)
the realm of our ordinary egoic drama. By remembering our true self, our wis-
Taking hold of the situation
dom self, we remember that all is perfection and that all that arises is our teacher.
Is what we got to do
Arising anger is a great blinking red light that is asking us to pay attention to the
Stop worrying about the outcome
perfect teaching being revealed to us. Rest in wisdom and allow it to awaken you
But to control what happens
to where you are attached to a psychological drama. This gives you a chance to
heal. Write, draw, have an inner dialogue. Do anything that helps clarify the wis- Everything has its place
dom lesson that has presented itself. Even if it is out of order
8. Practice your highest intention: If your highest intention is to awaken to subtle Finding out where it belongs
conscious awareness and you clearly know that we can never know what is really That is our destiny
unfolding and that we never know how long we have in this lifetime to discover
Confusion sets upon us
our true self, ego dramas fade into the background pretty quickly. We are vaster
When we try to figure it out
and wiser than most of those piddling little meltdowns. Growing into our true self
Bewildering our thoughts
and all that we are is not easy. If we know our highest intention, that is a rare gift
Even now when we read this
and not one to give away for such a small price. Keep the focus and know that
every time you turn down the invitation to succumb to anger, you become a little Events are always happening
stronger and a little more skillful. Around us and in our lives
9. Work with your physical and subtle energies to cleanse and wash away the It’s how we perceive them
negatives: There are mantras in many traditions that bring balance and harmony. That gives them meaning
continued on p. 11

page 5 Buddhist Correspondence Course Newsletter


My Path school, I was the only girl in half my venge. I fell to the dark acts before I
Angie Oakes (Lincoln, IL) classes. Boys were afraid to date me, knew what hit me. When I put it to
yet they all wanted to hang out with the universe, I willed a girl’s life, I was

M y path in life has been long and me. I had the rep of a tough girl who petrified when she died that very
hard. I grew up with a violent could outdrink, outsmoke, outcuss, night in a car accident. I found no
father and an enabling mother. I and outfight any guy. It’s hard to keep peace. My best friend killed himself
watched my father beat up my mom, up a hard exterior and never let any- that year, too. I did not believe there
listened as he insulted her, and saw one see who you really are. was any peace for me.
her just take it. He’s beaten my baby I learned to blend in with the crowds At 20, I saw the inside of a county
brother for being himself. He’s beaten around me. I could be anyone I jail for the first time. I was in for
me just because I’m the oldest. He did needed to be. No one ever saw me double murder. For two years I stud-
a good job tearing us down. fall or crack. I wanted to help other ied the Bible because my mom
The only way I could cope was to shut people and keep them from suffering. wanted me to. She told me I would
myself down. The only emo- Fixing them meant I never had to face find peace and forgiveness for what I
tion I acknowledged was had done. All I found was
anger. I was angry at my more questions and even
parents, at my life, and at deeper guilt. I still didn’t
myself for being weak and find peace. When I got to
powerless. My mother was the state prison, I went to
raised Catholic and my all different services. Noth-
father, Baptist. Church was ing felt right. While I was
not a place I went very of- working a 12-step pro-
ten. When I would ques- gram for my addictions to
tion Christian beliefs, I was alcohol, pain killers,
chastised for it, told we muscle relaxants, and hal-
are not to question God. I lucinogens, a friend told
just couldn’t understand me she was a Buddhist.
how if this God loved me She and I spent time talk-
he would leave me to suf- ing about her beliefs. I
fer at my father’s hand. was so surprised to find
I turned to alcohol and that I already believed
drugs to help keep me most of what she said
numb. When my parents and did. I began to find
divorced I ended up living books about Buddhism. I
with my dad. I couldn’t couldn’t get enough. In
handle my mom sniveling 2000, I had my religion
and wanting him back. Brian Alberer (Smyrna, DE) on my ID changed to
She laid all her problems Buddhism. I was a lone
at my feet, wanted me to practitioner. The librarian
myself or let other people know I
fix things. So I went to my dad’s. I helped me get new Buddhist books. I
needed help. But I stayed away from
learned to drink with him. We got started writing different groups and or-
religious people. They were all trying
along when we were drunk. I stayed ganizations for study materials. In
to convert me or save me. I was bey-
clear of him when we were sober. 2005, I stumbled upon the BCC and
ond their help, and I didn’t believe
I’ve been a student ever since.
My dad molded me to be the son he anything based on blind faith. Viol-
didn’t have. I could hold my alcohol, ence was real; God wasn’t. In the last five years—I am now 36—I
and I could take a punch like any feel a peace I never thought I’d feel.
I had friends who were atheists, ag-
man. I knew my way around a gar- My father died 16 years ago this
nostics, Wiccans, Satanists, and even
age. I had to learn to work on en- year. I harbor no ill will toward him. I
Christians. I tried to find inner peace
gines, do bodywork, and drive. I was with Wicca. The thing was my heart
also a good motorcycle rider. In high continued on p. 7
was cold and my spirit was seeking re-

page 6 Buddhist Correspondence Course Newsletter


My Path, cont'd from p. 6 Karma
Ariya Bantu (Kincheloe, MI)
have no harsh feelings for my mother,
either. I no longer cling to the past, to
who I was, so I do not suffer. I don’t
cling to the decisions I made that
T he Pail work kamma, or the Sanskrit word karma, (from the root ‘kr’ to
do) literally means ‘action, doing’. However, not every action in the
Buddhist philosophy is karma. Only ‘volitional actions’ are karma. The
sealed my fate in coming to prison, so Buddha’s own definition of karma should be remembered: “O bhikkus, it is
I do not suffer. I don’t feel the need to volition (cetana) that I call karma. Having willed, one acts through body,
fight with people or with the guards. If speech, and mind.” Volition is mental construction, mental activity. Its
I slip and get upset, I have to let go of function is to direct the mind in the sphere of good, bad, or neutral
the feeling and move on. I’m still a stu- activities. Buddha says, ”When one understands the nutriment of mental
dent and I’m only human so I will fall volition one understands the three forms of thirst (tanha).” Thus, the terms
now and then. I remind myself to be in thirst, volition, mental volition, and karma all denote the same thing: they
the moment and let go. denote the desire, the will to be, to exist, to re-exist, to become more and
more, to grow more and more, to accumulate more and more. This is the
I've been able to get a man to come
arising of dukkha. Only volitional actions such as attention, will,
twice a month to the prison I’m in now.
determination, confidence, concentration, wisdom, energy, desire,
We do formal meditations together
repugnance or hate, ignorance, conceit, idea of self, etc., can produce
and read a couple of sutras, and he
karmic effects.
answers questions. There are currently
three of us practicing with him. I hope However, the Buddhist term karma does signify the result of actions, and
more will come. certainly not the fate of men, as is wrongly and loosely used in the West
due to the influence of theosophy. In Buddhist terminology, karma never
Sometimes people look at me funny
means its effect: its effect is known as the ‘fruit’ or ‘result’ of karma. Every
when they see me meditate. I don’t let
action does, nonetheless, have a reaction or an effect. Thus the reaction or
it bother me. I have learned to do my
effect of volitional action is a counterpart of the original action or cause,
meditations when I’m working, when
“the law of karma.” On the most fundamental level, the law of karma
I’m walking, even when I’m watching
teaches that particular kinds of actions inevitably lead to the term “karma”
TV. We are housed in 20-person
and the phraseology “law of karma.” Karma only denotes the action, the
dorms. It is loud all the time. I have
volitional action, while the law of karma denotes a natural law of cause
learned to use the noise as an aid to
and effect and refers not only to the action but also to its ripened result or
stay in the moment. Outside distrac-
effect.
tions just help me go into a deeper me-
diation. It’s all mind over matter. Vipaka (karma-result) is any karmically (morally) neutral mental
phenomenon, e.g., agreeable or painful feelings associated with the body
Coming to prison saved me from my-
or sense-consciousness, which is the result of wholesome or unwholesome
self. It also introduced me to my true
volitional activity of body, speech, or mind in this or a previous life.
path. I can do the next 14 years in
peace and not suffer. Finding Karma is not its result and the result is not karma. Look at the analogy of
Buddhism has made my life better. apple seeds (causes) leading to the apples of the future (results). The apples
Thank you for allowing me to tell (results), in turn, contain within themselves the seeds (causes) of future trees
about my struggle to find peace and to and apples. Here, the causes and results are not the same; the seeds and
find myself. I haven’t been confident the apples are not the same. Apple is but a result of the seed, the ripening
enough to do so until now. Reading all of the apple. Karma, as the Buddha said, is volition, not the future. What
of your words has given me this confid- rises in the future is a mere effect of the previous cause, the result of the
ence. Maybe my words will help action or karma. The result always arises in the future. When the future
someone else. Much metta. arises, its cause which was in the past no longer exists; however, the future
result has within it the nature of arising and thus becomes a cause for
purposes of the present moment, but not the same cause as the previous
cause which brought forth the future result. Likewise, karma is never its result
and the result is never the karma or previous cause that gave rise to the
effect/result. The seed is never the apple, and the ripened apple is never
the seed that produced the apple.

page 7 Buddhist Correspondence Course Newsletter


Buddha’s Door One
James Davie (Brent, AL) Minister Willie Campbell (Angola, LA)

Concentrated breathing – with no expectations I know not, dear one


I’m ready and relaxed – for today’s meditation if you’re black or white
I close my eyes – and clear my mind rich or poor;
Looking for peace – and this is what I find -- I know not that
I find a door opened – with something inside anything about you is foul,
It’s a set of wings – that open real wide displeasing,
I give thanks to the Buddha – for what I am seeing ugly,
And dedicate this vision – to all sentient beings or in any way unsatisfying.
So I put on the wings – I’m ready to fly I know only
I fly over mountains – and over the trees that you have a need
It’s such a great feeling – as my mind is set free to awaken to your inner radiance
At this moment I’m free – from the suffering in life -- heed the call
Free from the pain – that cuts like a knife to embrace the divine splendor
If you want this feeling – wonder no more in others
Just turn the key – to the Buddha’s Door you see in yourself.
I know not that you’ve ever done or
said anything, dear one,
not worthy of forgiveness.
Time and Light in Flux I know not that you deserve to be
Steven Erik Prowler (Seagoville, TX) held down forever,
never understood --
Three western-style haikus your existence degraded.
I know only
Celestial brilliance -- that you are me,
Slanting rays of sunshine I am you
From a jagged hole in the cloud and we belong to the same blessed
source and creator of all.
The sundial shadow barely moves
Clock’s minute hand drags on forever
Motion scarcely perceivable
Three Poems
James Davie (Brent, AL)
Between the airplane
And swirling clouds below us
Learning to see nothing
A rare rainbow appears ... then fades
In this temporary
Conceived illusion

Poem From chaotic clouds
Christopher Brainerd (Honolulu, HI) To a sea of sadness
Venomous visions fall
The sun 
Casts on cement False impressions
Shadow bars Invented imaginary things
Nothing is real

page 8 Buddhist Correspondence Course Newsletter


This is a comment for Steve in a low se- Mara every stop of the way. Be that arm’s length in front of you, and con-
curity institution in Texas (BCCN, Vol. as it may, coupling our concentration centrate on your breathing (or
4, Issue 3, p. 11) who wrote of the development or meditation practice whatever object of concentration) as
problems of meditating in prison. with mindfulness of Dharma literature if you were defusing a bomb. If the
(e.g., sutras, koans, lectures, lessons, noise or distractions become intoler-
In a sense, I empathize with your di-
etc.) and the courage and ingenuity able, switch your concentration to
lemma. I’m in a two-man cell now.
to contemporize your Buddhist prac- whatever you allowed to become in-
Back in the day, I was in a three-man
tice may prove to evolve your con- tolerable. Simply pay attention/ob-
for a while, but you might as well
sciousness. What I’m saying is that serving/listening, not forming any
have said it was a six-man cell, be-
you must breathe life into actually thought of it, but directly experien-
cause there was there three guys next
practicing the Dharma as you inter- cing the inherent emptiness of your
door who never seemed to sleep and
pret it, practical to your reality. The “intolerable” notion and its transi-
always seemed to be wide open
Dharma is so rare to encounter—yet ency, realizing the noise or distrac-
(screaming, horseplaying, banging on
here you possess the lotus seed and tions to be more karma demanding
the bunks, desk, and walls). I tell you,
even the mulch to plant it. So how your attention to is cosmic dance.
Steve, at the time, it was like having to
about observing the nutrients of the
deal with fully-grown terrible-two-year- Instead of sitting meditation, try prac-
Dharma that permeates the ignor-
olds. ticing any movement forms of medita-
ance of this worldly muck, opening
tion—standing, walking, hatha
Then I read this Zen book where a your eyes to breach the darkness, be-
yoga, or whatever exercise you do,
roshi had relocated his zendo to a two- come fluid with the waters of your
drawing, calligraphy, cleaning, etc.,
story duplex situated next to a high- reality, creatively bloom upon the wa-
just become single-pointedly ab-
traffic thoroughfare. Occupying the oth- ter’s surface, applying the teachings
sorbed in whatever you do. As re-
er floor was a rock band. Naturally, to the air of your surrounding circum-
gards those ‘thoughtless individuals
one of the roshi’s students expressed stances.
shouting or disturbing” you: Sentient
difficulty meditating with the distrac-
Therefore, when you come into con- Beings are numberless, I vow to
tions of the outside traffic, as well as
tact with a Dharma book for instance, save them; the Buddha Way is unat-
with the rock band jamming. The roshi
apply right effort and right concentra- tainable, I vow to attain it. If you
explained the student’s attachment to
tion, reading the book in its entirety. really feel as if the situation is tear-
the silence of their former zendo and
Then, apply right understanding and ing you apart, take a respite. Lie
anger arising from these new external
right thought by assimilating what down, close your eyes, and focus on
conditions.
you can to your life as you know it to your breathing (and yes, with the in-
Having pinpointed the obstruction, the presently be, absorbing it through tensity of defusing a bomb). In Zen,
roshi then juxtaposed the thoughts meditation. Ah, but the crux: how to this is similar to the practice of “non-
and emotions that arise to distract the meditate in a non-conducive environ- thinking.” Do not confuse this with
mind from single-pointedly concentrat- ment. Contemporize your practice. clearing the mind by “not-thinking.”
ing and absorbing into Samadhi, with Teach yourself how to make every You are not “spacing out” when tak-
leaves appearing to float along his function of your activities or inactivit- ing this respite. You are deliberately
mind-stream – each arises, coming in- ies a practice of meditation. In a nut- concentrating on your breathing to
to view or awareness, and passes out shell, since it sounds like it may not rein/yoke your undisciplined mind
of sight. Be mindful of the arising and be prudent to obviously look like to abide in the calmness of cosmic
passing, but do not attach to them; you’re trying to meditate (misery lik- chaos. Gassho.
simply return to just breathing. ing company, and all), instead of sit-
ting with your eyes closed, outwardly Ronald Couch, Jr.
In the circumstance of practicing medit- give the appearance of reading and Beaver, WV
ation in our prison environments, the contemplating its content, whereby sit-
mettle of our initial concentration devel- ting with your eyes open, softly gaz-
opment is, indeed challenged by ing at a point in space about an

page 9 Buddhist Correspondence Course Newsletter


This is a response for Ronald Couch In other words, we become free from the holding on to attachment.
from Beaver, WV (BCCN, Vol. 6, Issue the ideas we make up in our heads.
2, p. 8) to the article, “Hands,” by So in a way of speaking, this can be Koans take this to the next level, to a
James L. Halbirt (BCCN, Vol. 4, Issue called “opening the hand of thought.” realization of the simile of the raft.
3, p. 3). With the mind/body connection to They come from inner action by way
the hands, it can be nefarious or of experiencing the Buddha's teach-
wholesome. Yet, when we really open ings (sutras). You can read all the sut-
In response to your request: “How
the hand of thought about our attach- ras and still know nothing! The koan
have they [your hands] served or
ments, afflictions, and clinging de- brings it full circle to realization. Who
hindered you?”
sires, the delusions and the things we am I? Why do we practice?
What I wrote was a sort of confession- make up in our heads and minds The moonlight on her scared face was
al, a catharsis of “what not to do,” walk away. We are able to fully let radiant. Nothing could hide her true
and what direction I was finally able go of our past evil nature and find our beauty. We don't need to discuss the
to take to become mindful, attentive, true mindfulness. In gassho. your broth- koans. We don't need to talk. Just
and awake to Buddhism's teaching. er in the Dharma. listen! This is the point of entry. That's
Moreover, and not to be deferential to- what our practice is bringing us to
James L. Halbirt
ward functional impairment of harm- every single moment, just listen!!
San Luis Obispo, CA
ing others, if we find that we are
Tongan said, “It's within!” Liangshan
responding to our world in a way that
was awakened by experiencing the
is harmful or limiting, we can repro- This is in response to James L. Hal-
birt’s article, "Hands," in the BCCN truth within. We practice for the single
gram our old concepts and ideas
(Vol. 4, Issue 3, p. 3). purpose of understanding ourselves.
about ourselves and about life. Be-
When we understand ourselves, we un-
cause of the way the body and mind
I ask the Sangha about a genjo koan derstand each other. When we under-
work together, including our thoughts
in a previous newsletter, and put forth stand each other, we understand the
and our hands, and the constant mutu-
a question that drives at the very root suffering of the streets. From that under-
al communication between them (the
of the Great Matter. I've heard no re- standing we're able to accept and
body registering information about the
sponse, only more talk of the place work for change from a very different
universe, transmitting it to the mind,
called prison once again! place. Not from a place of conflict,
the mind interpreting the meaning ac-
there's no real power in conflict. But
cording to our experience and belief I'm sixty-six years old. from a place of acceptance.
system, then sending appropriate mes- It's autumn.
sages back to the body), we are able I have lived a long life. And now the question, where is this so-
to explore and release old beliefs that Moonlight shines strongly on called place? The shore, what shore?
do not serve us. We can create, af- my face. Where is this shore? The minute you
firm, and visualize new beliefs that will We don't need to discuss the koans. step on that raft, you leave it!
serve us well. Just listen to the wind in the cedars
When you arrive at the shore and
outside.
Specifically, I think of the monkey stand there, what do you see? The oth-
whose desires were so strong he put This genjo koan plays a significant er shore you just left, should you go
his hand through the hole to get as roll in the koan of 'Liangshan,” Trans- back? Then what? Now you've
much of the treat as he could grasp, mission of Light, case 43; “Wearing traveled ten thousand miles from the
and as a result, he couldn’t let go, and The Buddha`s Teaching.” Capping point of entry. Maybe when you're
he was trapped and hooked by his verse; The water is clear to the very standing on that shore looking at the
own clinging desire. This was the way depths; It shines without needing pol- raft, you should just look down?
it was with my attachment, and finally ish. Whole and complete from birth, not
the result was my prison sentence. Per- lacking a thing - there's no place to
Liangshan said,” What is the business
haps you can see through this ana- go to. How can you arrive if you nev-
under the patchwork robe?” Tongan
logy: it is much like humans who will er left??
said,”It's within!”
not “open the hand of thought.” All we
have to do is to open our minds to the The water is clear to the very depths;
Now in this newsletter I read
thoughts of “not knowing, bearing wit- It shines without needing polishing.
"Buddhism and It's Purpose," by Ariya
ness, and loving action.” Bantu. Here is the simile of the raft, continued on p. 11

page 10 Buddhist Correspondence Course Newsletter


Adams, cont'd from p. 10 Anger, cont'd from p. 5
The water is clear, that's the nature of There are sacred prayers and phrases
water. Even if it's murky, you can see that reminder us of our true self. To re-
through it. Its nature is pure and it can peat these words while sweeping
hold that cloudiness, it doesn't argue. through our bodies can cleanse our
We practice so that we can cease pol- negative feelings and bring us bal-
ishing. When we turn toward what's ance. Think of it as an internal
in front of us and don't fight, the mind shower, swishing away all that could
and body become one. They merge possibly hurt you or others. See your-
and don't separate. We realize self as your highest spiritual self when
something about the nature of suffer- you are done. See yourself benefiting
ing and conflict/avoidance and all beings.
ourselves. We can just simply arrive at
10. Feel that you are sacred energy
the Place we've always been. Compassion is the manifestation of
and light: It may be that after working the life of Kannon Bodhisattva. Re-
Liangshan was at that moment greatly with anger or any emotional dramas, member the koan “The Hands and
enlightened! Gashho. Metta, Mujin. you have the experience of yourself as Eyes of Great Compassion?” Ungan
a sacred energy and light. Just like asked Dogo, “What does Kannon
Travis L. Adams
flicking on the light switch in a dark Bodhisattva do with those thousand
Bradenton, FL
room, you are your highest self once hands and eyes?” Dogo replied, “It is
again. If it is not quite that simple yet, like a person in the middle of the
practice the cleansing meditation and night reaching back for his pillow.”
This is a comment for James Davie in
remembering your highest intention Ungan said, “Oh, I understand.”
Brent, Alabama, who wrote “The
whenever you get lost in emotional Dogo asked, “What do you under-
Treasure in Words” article (BCCN,
stand?” Ungan said, “The whole body
Vol. 4, Issue 3, p. 8). drama. Little by little, you will build the
is hands and eyes.” Dogo remarked,
capacity to return to your essential
“That is only eighty percent.” Ungan
In your third paragraph, you provided and radiant sacred self in just a mo- asked, “How would you say it, teach-
that “[i]t’s understandable why ment of remembering amid the forget- er?” Dogo answered, “Throughout
Buddha made it a rule of his life to fulness. the body are hands and eyes.”
avoid useless and unnecessary discus-
11. Work with what is as your sacred
sion. Better than a thousand useless How, indeed, does Kannon Bodhisat-
teaching: Our teaching is to rest effort- tva, the Bodhisattva of compassion,
words is one single word that gives
lessly in meditation no matter what manifest her life within the walls of
peace.” Mahatma Gandhi once said:
arises. If we are stirred into a state of that prison? Every time an inmate
“In the attitude of silence, the soul
distraction, especially into an emotion- helps another prisoner, the life of
finds the path in a clearer light, and
al state or drama like anger,we have Kannon Bodhisattva is manifested
what is elusive and deceptive resolves
an opportunity to learn about our at- right there inside those walls. Com-
itself into crystal clearness.” Unfortu-
tachment, the arising that grabbed our passion arises from wisdom, and wis-
nately, he was gunned down in that dom is the realization of no-separa-
attention and to which we gave away
attitude of silence—crossing over to tion. Compassion is the activity of
our equanimity. There is a sacred
the other shore via a bloody Great Re- that no-separation. It means that
teaching there about how we made
nunciation. Fortunate for us, the when someone falls you pick them
that event, person, or thing more im-
Buddha, knowing that something had up. There is no sense of doer, nor of
portant than our true self. What is it?
to be said, turned the wheel by dis- act being done. There is no sense of
In this way, anger can be the remind- reward, no sense of separation. You
coursing the Four Noble Truths, giving
er to remember our true and sacred do it the way you grow your hair: no-
not exactly “one single word that
Self. effort. It grows. As the days and
gives peace” but three. And the treas-
ure in three words that give peace months go by at the prison, the pres-
ence of wisdom and compassion
are found in the fourth Noble Truth:
seems evident.
The Middle Path (or, Noble Eightfold
Path). Gassho. --from “Lotus in the Fire: Prison,
Ronald Couch, Jr. Practice, and Freedom,”
Beaver, WV by John Daido Loori, Sensei

page 11 Buddhist Correspondence Course Newsletter


Sources for Free Dhamma Books and Magazines

Abhayagiri Buddhist Monastery Buddhist Publication Society


16201 Tomki Rd. P.O. Box 61
Redwood Valley, CA 95470 No 54 Sangaraja Mawatha
Kandy
Following the Theravada tradition of freely sharing Sri Lanka
Buddhist teachings, Abhayagiri offers a variety of books Write for a free catalog of their books, many of which
and audio, which can be requested by mail. While they are available at a nominal cost.
are freely available and there is no suggested donation
for these teachings, you may make a contribution to Snow Lion: The Buddhist Magazine and Catalog
Sanghapala Foundation Publishing Fund, 16201 Tomki Snow Lion Publications
Road, Redwood Valley, CA 95470. PO Box 6483
Ithaca, NY 14851-6483
Titles available include: Write for a free one-year subscription to this magazine
on Tibetan Buddhism.
Tudong: The Long Road North, Ajahn Amaro
The Island: An Anthology of the Buddha’s Teachings on Inquiring Mind
Nibbāna, by Ajahn Pasanno & Ajahn Amaro P. O. Box 9999
Rain on the Nile, Talks & Travels by Ajahn Amaro Berkeley, CA 94709-0999
Like a River: The Life of a Boy Named Todd, Reflections by Write for a free sample of this semiannual journal
Ajahn Pasanno, Ajahn Amaro, Tan Ahimsako, and dedicated to the creative transmission of Buddhadharma
Tony Anthony to the West or request a full subscription.
In Simple Terms, 108 Dhamma Similes by Ajahn Chah
Not for Sure, Two talks by Ajahn Chah, newly translated Wisdom Audio-Visual Exchange
by Thanissaro Bhikkhu Mrs Lim Tay Poh
A Taste of Freedom, Ten Dhamma Talks by Ajahn Chah c/o No. 1187, Jalan 17/46
Awakening Presence, by the Amaravati Nuns Petaling Jaya
A Dhamma Compass, by Ajahn Pasanno 46400 Selangor
Introduction to Insight Meditation, A manual for Malaysia
beginners, by the Sangha WAVE has an extensive catalog of Dhamma books for
Freeing the Heart, Dhamma teachings from the nuns' free distribution, with titles by such authors as Ajaan Lee,
community at Amaravati and Cittaviveka Buddhist Ajaan Chah, Mahasi Sayadaw, and many others.
Monasteries, by the Amaravati Nuns
Everything Is Teaching Us, New translations of Ajahn
Chah's teachings by Paul Breiter
Bodhinyana, A collection of teachings on practice by
Ajahn Chah
Intuitive Awareness, The new book of Ajahn Sumedho's
teachings
Biography of Venerable Acariya Mun Bhuridatta Thera, A
spiritual biography of the peerless Thai forest master,
by Ajahn Maha Boowa
The Last Breath, The last precious days of Jay Siripong on
death row in San Quentin, by Ajahn Pasanno
Who Will Feed the Mice?, A reflection on a mother's love
and inspiration, by Ajahn Amaro

page 12 Buddhist Correspondence Course Newsletter

Vous aimerez peut-être aussi