The 16 Buddhist Precepts Workbook Another adventure in living a life of peace, joy, love, and compassion By: Kathleen Shokai Bishop, MS, PhD Southern Palm Zen Group 2013 I hope you will spend some time on each one of the 16 Buddhist Precepts. The best way to change your life is to make a plan that includes living a life around these teachings. Read the essay and then work on the suggestions and ideas in the essay for a week or more. Keep track of your thoughts, feelings, ideas, challenges, and joys at the end of each day in a journal. They can be worked on in the order that they are written or in any order that fits in with your current life and circumstances. Good Luck! In gassho, Shokai
The 16 Buddhist Precepts Workbook
Kathleen Shokai Bishop
The Three Refuges Buddha Dharma Sangha
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The 16 Buddhist Precepts Workbook
Kathleen Shokai Bishop
Refuge #1 The Buddha… For those of you who have been following my blog on the 10 Paramitas I hope you will enjoy the next series of blog posts on the 16 Buddhist Precepts: Three Refuges, the Three Pure Precepts, and eventually the Ten Grave Precepts. Each post will give you the opportunity to learn about the precept and then I hope you will take some time to focus, sit, and practice each one. It may take you many months, but the adventure will be worthwhile. It can help you get through the daily challenges and misfortunes of life with some ease and peace and it can help you help others to make this a better more compassionate place in which to live. For those who have not studied Buddhism and may come from a different spiritual or religious background just knowing that someone is asking you to take refuge in the Buddha may be a little “off putting” as some might say. But if we understand what students and followers of Buddhism think about the man Siddhartha Gautama you will see how you too can use this refuge in a positive life affirming way. The Buddha is not someone like Jesus Christ who is worshiped and venerated as though he was the one and only son of God at the top of the hierarchy or in a trinity with God. Siddhartha was a man who spent the early part of his life searching for the meaning of life and the causes of its inherent suffering. In the process he walked down many different paths looking for the answer. Exactly like many of you are doing today. Then one day he decided he was just going to sit in silence as long as it took and it worked. Some say he sat under the Bodhi tree for 49 days where he finally attained enlightenment. He was then given the name Buddha which means an “awakened one.” How odd that all he got was the title “awakened one” yet how wonderful indeed! Because guess what that means—I can be a Buddha and you can be a Buddha if we take our pursuit seriously. From that time forward his followers began looking to have the same experience he did and they practiced sitting (Zazen) in the hopes of becoming enlightened. But they did more than just sit— they walked through life using the principles he taught and they soon discovered that when they did this they found their lives filled with peace, love, joy, and compassion and some even found enlightenment. Norman Fisher in his book Training in Compassion Zen Teachings on the Practice of Lojong (2013) writes this in his introduction. Compassion and resilience are not, as we might imagine, rarified human qualities available only to the saintly. Nor are they adventitious experiences that arise in us only in extraordinary circumstances. In fact, these essential and universally prized human qualities can be solidly cultivated by anyone willing to take the time to do it. They can become the way we are and live on a daily basis. We can train our minds. We are not stuck with our fearful, habitual, self-centered ways of seeing and feeling (page x).
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The 16 Buddhist Precepts Workbook
Kathleen Shokai Bishop
Therefore, if you would like to see your life emptied of fear, negative habits, and selfcenteredness I hope you will take some time to focus on becoming the Buddha. You may not make it in this life, but there is no harm in trying—in fact, only good can come from it. So let’s begin today! Start by taking refuge in the Buddha, the “awakened one” and watch what happens. It just could be the transformation you have been seeking. Things to focus on this week: 1.
I will begin each day with the intention of finding an opportunity to share compassion with at least one person: self, stranger, family member, or friend. 2. When I feel a negative emotion I will ask myself, “What would the Buddha do?” 3. Next, I will express compassion and caring for myself and for all others involved. 4. Lastly, I will keep a journal of the opportunities that have been presented to me so I can keep track of my progress toward Buddhahood!1
Wedge-Buddha Mitch Doshin Cantor
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Picture Mitch Doshin Cantor, http://listeningwiththeeye.squarespace.com/
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The 16 Buddhist Precepts Workbook
Kathleen Shokai Bishop
Refuge #2 The Dharma… The Dharma means “the teachings” in Zen Buddhism. When we begin to practice Buddhism we are asked to take refuge in the teachings of the Buddha. His teachings are practical and positive and they can make a tremendous difference in your life if you put them to use. The Dharma is filled with great ideas much like the 10 commandments from the Old Testament such as do not kill and do not steal. Plus additional ideas such as do not speak of the faults of others and do not cloud the mind. Living by these types of teachings can make your life full of love, peace, joy, and positive relationships. Along with that we have the Three Pure Precepts or the Bodhisattva vows to not create evil, to practice good, and to actualize good for others. If we just took one of these ideas and worked on it for a week or a month imagine how our lives could be transformed. Norman Fischer talks about making practice your whole life in his new book Training in Compassion Zen Teachings on the Practice of Lojong (2013). . . . we discover that our practice (and our life) isn’t about—and has never been about— ourselves. As long as spiritual practice (and life) remains only about you, it is painful. Of course, your practice does begin with you. It begins with self-concern. You take up practice out of some need or some desire or pain. But the very self-concern pushes you beyond self-concern. Zen master Dogen writes, ‘To study Buddhism is to study the self, to study the self is to forget the self.’ When you study yourself thoroughly, this is what happens: you forget yourself, because the closer you get to yourself, the closer you get to life and to the unspeakable depth that is life, the more a feeling of love and concern for others naturally arises in you. To be self-obsessed is painful. To love others is happy (page 65-66). So our plan for life is one which includes practicing each and every day. For me it is sitting (Zazen) every morning from 4:15-5:00 a.m. I begin my sitting by setting my intention. You can create your own intention, of course, but mine goes like this: I sit in order to save the planet and all sentient beings. I sit in honor of my mother and father who gave me life and the desire to do good. This sets the tone for my sitting in the quiet and keeping that noisy “monkey mind” at bay with love and compassion. I often listen to a CD by the wonderful Vietnamese monk and teacher, Thich Nhat Hanh, where I meditate to the sound of the bell. It really helps me keep focused on my breath and helps to keep the “monkeys” quiet. For me this time sets the tone for the day. It helps me focus on my intention throughout the day and to accept any opportunity that comes my way to help save the planet and all others. It can be as simple as giving a ride to the elderly man who works in Walgreens and walks to work each day, or to the neighbor who missed her bus when on the way to an event at the clubhouse. It reminds me to recycle my garbage, to shut the water off while brushing my teeth, to turn off the lights and fans when I leave the room, and not to idle my car while I am in the drive-in line at the -5-
The 16 Buddhist Precepts Workbook
Kathleen Shokai Bishop
bank. Simple things like this sound crazy and even insignificant, but if everyone did simple things like this what a more compassionate and loving world we would live in. When we take refuge in the Dharma we begin teaching through our behavior. Our family members, co-workers, and friends will notice the difference in no time. They may even begin to ask you what you are doing. They may comment about how happy, peaceful, or calm you seem these days. They will notice you enjoying life more and more and losing your temper less and less. If this is what you would like to see happen in your life then I hope you will take up the 2nd refuge and spend time with the Dharma (teachings). Start with something simple and work your way up to the hard stuff! Things to focus on this week: 1.
I will begin each day with the intention of finding an opportunity to use what I am learning through the Dharma (teachings) in the “real world.� 2. I will look for information on the teachings locally, on the internet, and through friends when I need help. Finding a Zen teacher/group is a great step toward learning and growing. 3. Next, I will keep the self-recriminations to a minimum and know that even the Buddha took a long time to find his truth and enlightenment. 4. Lastly, I will keep a journal of the opportunities that have been presented to me so I can keep track of my progress toward Buddhahood!2
Upaya-gold-Buddha Mitch Doshin Cantor
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Picture Mitch Doshin Cantor, http://listeningwiththeeye.squarespace.com/
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The 16 Buddhist Precepts Workbook
Kathleen Shokai Bishop
Refuge #3 the Sangha So far we have talked about the first two refuges (Buddha and Dharma/teachings) and today we will be working on the third: the Sangha. Robert Aiken in his book The Mind of Clover (1984) says this, “Buddha, Dharma, and Sangha can be understood here to mean realization, truth, and harmony (page 4).” This is achieved through the harmony of the Buddha and the Dharma which is accomplished through the fellowship that comes with being a part of a group practicing, sitting, and working on the teachings (Dharma) of Shakyamuni Buddha. I love what it says in the book Soto Zen an Introduction to Zazen (2002): Each of us needs to make personal vows based on our talents and abilities. We don’t need to be a Buddhist priest. We don’t even need to be zazen practitioners. Whether we are schoolteachers, lawyers, farmers, or mechanics—through our work and through our family life, we can find a wholesome way to benefit all living beings. Through our activities we can make this world a healthier place. I believe that this is our practice as bodhisattvas in the modern age. There is no secret method to resolve all the problems we face, but each of us can take vows, practice repentance, and continue to make our own small but steady efforts. And I believe that in order to live this way, zazen practice, as taught by Dogen Zenji, is a great help (page 15). So where do we learn Dogen Zenji zazen (meditation) practice? First, check the internet to see if there is a Buddhist group in your area. If not, you can sit with people online at various websites. You can read, listen to lectures, and find Buddhist chants on line as well. So you can sit and learn all by yourself. Then one day you may even invite a friend to sit with you if there is no community near where you live. Start your own small group where you can encourage and support each other. It will help to be mindful of the time spent in sitting and reading and making notes of your progress. If you are able to go away for a day or a week you can find many opportunities to study and learn at some of the most beautiful and wonderful Zen centers right here in the United States. One of my very favorites, beyond my home group, is the Zen Mountain Monastery in Mt. Tremper, NY. They have ongoing programs all year long and you can find information about them at their website www.mro.org. Your local groups may have opportunities to sit for a half day (zazenki) or a, full day and sometimes even 3 to 10 days. We even have groups that sit in the prisons around the country. I am a small part of our prison ministry team where we go twice a month to sit with our men and women who are incarcerated. There are several hundred sitting in the Florida prisons all around the state. I know that if you want to become a part of a community of people using zazen meditation you can find the tools and groups in so many places, if you just look.
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The 16 Buddhist Precepts Workbook
Kathleen Shokai Bishop
Open your mind to the possibilities! They will appear before you know it. Having support from people of like mind is very helpful. It is especially helpful when you think you’re sitting is not going right, or it is too hard, or too time consuming, or too frustrating. Having that family/community of people to talk with is so helpful. Why, because they have had or currently have all the questions, challenges, and problems that you are experiencing and will be glad to walk through them with you. Help is on the way when you join a Sangha, you’ll be glad you did. Things to focus on this week: 1.
I will begin each day with the intention of finding an opportunity to sit in meditation either with a Sangha or on my own. 2. I will look for information on the teachings locally, on the internet, and through friends when I need help. Finding a Zen teacher/Sangha is a great step toward learning and growing. 3. Next, I will keep the self-recriminations to a minimum and know that even the Buddha took a long time to find his truth and enlightenment. 4. Lastly, I will keep a journal of the opportunities that have been presented to me so I can keep track of my progress toward Buddhahood!
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The 16 Buddhist Precepts Workbook
Kathleen Shokai Bishop
THE THREE PURE PRECEPTS
NOT CREATE EVIL TO PRACTICE GOOD TO ACTUALIZE GOOD FOR OTHERS
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The 16 Buddhist Precepts Workbook
Kathleen Shokai Bishop
The Three Pure Precepts…#1 not to create evil I am so excited to begin writing about the “The Three Pure Precepts” they are simple yet powerful maxims to live by. Robert Aitken in his book The Mind of Clover (1984) writes, “In Mahayana Buddhism, these lines underwent change reflecting a shift from the ideal of personal perfection to the ideal of oneness with all beings. The last line was dropped, and the third rewritten: [Zen Buddhism-Dhammapada] Renounce all evil; Practice all good; Keep your mind pure— thus all the Buddhas taught. [Mahayana Buddhism] Renounce all evil; Practice all good; Save the many beings (page 4).” I’ll begin with the first verse. For each of us the word “evil” will mean something different. For some our religious beliefs say that consuming alcohol is evil and that a person who loves someone of the same sex is evil. Thus, is the conundrum: How do I define the word for myself and for others? How do I know it when I see it? How can I stop it when it is coming from and through me? For some things the word “evil” is a little too strong and that may allow us to be rude, or critical, or thoughtless and still “believe” that we are upholding the Pure Precept of “renouncing all evil.” This happens because many times we are only willing to see it when it is coming from others but not from ourselves. For sure, evil is in the eye of the receiver. If you were the receiver of these words or actions how would you feel? What would you do? Since we are working toward being “one with all others” I imagine it might be very painful. If you are practicing mindfulness you will pause and listen to your thoughts and observe your behavior and then you can make the judgment as to whether or not these words or actions directed at the “other” might be considered “evil.” Being mindful gives you the opportunity to choose to either continue or to stop.
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The 16 Buddhist Precepts Workbook
Kathleen Shokai Bishop
Another great way to “renounce all evil” is to practice the Golden Rule: “Do unto others as you would have them do unto you.” When I read this in a Dharma talk by Roshi James Ismael 3 it rang a bell for me and I thought, “What a great idea!” If I include this maxim in my life it will help me to pause when I think evil thoughts or are contemplating evil deeds. In that moment of pause I will be able to reflect upon my next words or actions and choose to renounce them and take a different path. If I start each morning with my mind set on being one with all sentient beings I would be kinder and gentler. Doing this just may help me be less critical at home or at work with myself and others. To save the many beings may mean saving them from you with your negativity in behavior and thinking. It also may mean saving you from your own negative thinking and recriminations. This too is a part of the violation of the vow that we take to “renounce all evil” evil to self and others! So this week our task is to begin working on The Three Pure Precepts beginning with #1. Things to focus on this week: 1. Set your intention each morning to practice the Golden Rule, “Do unto others as you would have them do unto you” live a life where being one with all others is reflected in your thoughts, words, and actions. 2. Define the word “evil” for yourself. 3. Be mindful throughout the day and listen to your thoughts and observe your behavior then determine if those words or actions directed at the “other” or at “yourself” might be considered “evil.” 4. Finally, keep a journal on this precept and make note of how learning to “renounce all evil” in thoughts, words, and actions is affecting your life.
Sag Window to Zen Garden Mitch Doshin Cantor
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Reflections on the Three Pure Precepts A Dharma talk by Roshi James Ishmael Ford, 3 June 2002 Henry Thoreau Sangha, Boundless Way Zen http://www.boundlesswayzen.org/teishos/threepureteisho.html Picture Mitch Doshin Cantor
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The 16 Buddhist Precepts Workbook
Kathleen Shokai Bishop
The Three Pure Precepts…#2 to practice good “Whatever a hater may do to a hater, or an enemy to an enemy, a wrongly-directed mind will do us greater mischief (The Dhammapada, page9).”4 This is how I see the second precept “to practice good.” If I set my intention each morning to direct my thinking toward the good it will make it a much easier and more pleasant path to follow that day. If I make it a point to set a goal to do what is in the best interest of all concerned in each one of my encounters today— undoubtedly—I will have a much more fulfilling and pleasant day. However, the world does give us many opportunities to test our metal to be able to do good in each and every encounter, with each and every thought, and with each and every action. Sometimes we may even be confused about what the “good way” would be in a situation. Rushworth Kidder in his book How Good People Make Tough Choices (1995) talks about situations where we are trying to figure out what to do where we may have two right/good choices. He calls that “right vs right” They are much harder to handle than the kind where we are faced with the “right vs wrong” situation, such as when we are given the wrong change at the store. It is easy to know the “right” think to do is to give the extra change back. This situation easily gives us the opportunity to “practice good.” But then when we face the “right vs right” challenge it can be much more difficult and frustrating since both ways are really right. As in the family budget, “It is right to take the family on a much-needed vacation—and right to save that money for your children’s education (page 5).”5 Either way helps us to practice the second part of the Three Pure Precepts “to practice good.” So we are in a pickle, as they say! Kidder goes on to say, “If we can call right-versus-right choices ‘ethical dilemmas’ we can reserve the phrase ‘moral temptations’ for the right-versus-wrong ones (page 5).” That brings us around to the Dhammapada again where a wrongly-directed mind will do us greater mischief. In the Platform Sutra the Zen Teaching of Hui-neng (2006) translated by Red Pine it says, “Good friends, as for ‘I vow to save all beings, no matter how numberless,’ it isn’t Hui-neng who does the saving. Good friends, every being you can think of saves themselves with their own nature in their own bodies. (page 17).”6 Wow, that’s a challenge isn’t it! Red Pine goes on to write, The wrong views and afflictions, the ignorance and delusions in their own material bodies already possess the nature of original enlightenment. It is just this nature of original enlightenment that saves them with right views. Once they realize the prajna wisdom of right view, they dispel their ignorance and delusion, and each being saves 4
Babbitt, I., 1936 The Dhammapada, NY:NY A new Directions Paperbook Kidder, R.M., 1995 How Good People make Tough Choices, Resolving the Dilemmas of Ethical Living, NY:NY Harper Collins Publisher 6 Red Pine, 2006 The Platform Sutra The Zen Teaching of Hui-Neng, Berkeley: CA Counterpoint 5
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The 16 Buddhist Precepts Workbook
Kathleen Shokai Bishop
themselves. The false are saved with truth. The deluded are saved with awareness. The ignorant are saved with wisdom. The bad are saved with goodness. And the afflicted are saved with enlightenment. Those who are saved like this are truly saved (page 17).7 This is such a beautiful idea that each of us can work with as we practice precept #2 doing good. Knowing that we have this innate wisdom within us that truly knows the right way is relieving us of many burdens and fears that we may not make the right choice. So begin by getting in touch with “your own nature” as Hui-neng says. And that nature is filled with the prajna wisdom and right views to help you handle any situations that may occur in your life. Let’s take time each day to sit and while we are sitting or meditating or praying to focus on our true nature that of love, peace, joy and compassion. Let us bring those emotions out in every situation with everyone we encounter throughout the day regardless of how they have approached us. Let us see that within them is also the ability to tap into the prajna wisdom of right view and to act for the best interest of all concerned. The “bad are saved with goodness” even if they do not know it in any moment the light may appear and they will recognize their true self. If “a wrongly-directed mind will do us greater mischief” imagine what a rightly directed mind can do! Things to focus on this week: 1. I will begin each day with the intention of finding good in everyone I meet. 2. When I feel a negative emotion I will remind myself that innate goodness and my nature of original enlightenment is within me right at this very moment. 3. Next, I will always look for the answer that is the best for all concerned. 4. Lastly, I will keep a journal of the opportunities that have been presented to me so I can keep track of my progress and my opportunities for growth.
7
Ibid.
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The 16 Buddhist Precepts Workbook
Kathleen Shokai Bishop
The Ten Grave Precepts The Disciple of Buddha. . . Does not kill Does not steal Does not misuse sexuality Does not lie Does not cloud the mind Does not speak of the faults of others Does not elevate the self and blame others Is not possessive of anything Does not harbor ill will Does not disparage the three treasures - 14 -
The 16 Buddhist Precepts Workbook
Kathleen Shokai Bishop
The Ten Grave Precepts…the way of right living When looking around the internet for information on The Ten Grave Precepts I came across a wonderful analogy used by the San Francisco Zen Center on their website and it said, “They are the strands of Indra’s Net.”8 With those words came a beautiful picture into my mind of a large fishing net with each strand being one of the precepts each linked with the other divided by a button holding them together throughout time and space. As you can see this still allows for the movement of energy and light from precept to precept through each of the button holes. The Ten Grave Precepts are as follows: A Disciple of the Buddha 1. …does not kill. 2. …does not steal. 3. …does not misuse sexuality. 4. …does not lie. 5. …does not cloud the mind. 6. …does not speak of the faults of others. 7. …does not elevate the self and blame others. 8. …is not possessive of anything. 9. …does not harbor ill will. 10. …does not disparage the three treasures. I will take one of these at a time and share my thoughts on how they work in my life and how I hope, when practiced, they can work in yours. Buddhism is not a philosophy that is meant to be discussed at Starbucks with a Caramel Ribbon Crunch Frappuccino® and Biscotti. It is a philosophy to live by. To take into each moment of your life and use, to make your life move more slowly, more pointedly, more lovingly, more happily, and finally more mindfully. I am not saying that as a student of Buddhism it would be inappropriate to enjoy that Caramel Ribbon Crunch Frappuccino® and Biscotti. Just remember to enjoy it slowly, happily, and lovingly! And of course mindfully! The way of “right” living does not mean right as in the opposite of wrong. But in fact more like good, helpful, kind, or thoughtful living. It is living a life that does not harm you or others in mind, body, or spirit. It is one that uplifts and upholds positive thoughts, words, and deeds. We do it not just when it is easy, but when it is hard or difficult to do. If you are willing to embark on this adventure with me remember that they need not be worked on in any particular order. In fact, this would be a good time to review them and to see which 8
http://www.sfzc.org/zc/display.asp?catid=1,5,13,136&pageid=33
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The 16 Buddhist Precepts Workbook
Kathleen Shokai Bishop
ones you are doing well, which ones—not so well, and which ones—not at all. Then it would be an opportunity, over the next 10 weeks or so, to take one each week starting with your weakest one, and begin working on it. I am sure that the universe will provide you enough opportunities to practice with! I think one of my weakest is #6 …does not speak of the faults of others. I want to start my work with that one. Let’s see how good I am at it after a week and if I slip back into my old habits once I stop focusing on it. Only time will tell… I hope you will join me on this adventure in Buddhism.
Things to focus on this week:
Step one: Begin by deciding which one you will work on first. Step two: Set your intention to practice that one throughout the day/week. Step three: Remember to be mindful of it by writing it on a 3x5 notecard, or by putting it in your smartphone and having it remind you throughout the day. Step four: Remind yourself to listen to your thoughts and observe your behaviors to see if you are practicing the principle. Step five: Finally, keep a journal on this precept and make note of how learning to embody it in thoughts, words, and actions is affecting your life. Good luck with that!9
Abbot-Buddha Mitch Doshin Cantor
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Picture Mitch Doshin Cantor
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The 16 Buddhist Precepts Workbook
Kathleen Shokai Bishop
The 10 Grave Precepts #1 not killing… These two simple words “not killing” provide us with ample opportunity to think about their meaning and their purpose as we work on Grave Precept #1. There is no measure long enough to take us to the end of the ideas that have been written on this subject. Throughout antiquity all religions and philosophies have grappled with it. But that will not stop us from embarking on this challenge for a week and seeing where it leads us. Of course, we do not want to kill anyone or anything—that is a given. But how does “not killing” work when we kill bugs in the house or the garden. How does it work when we take the weeds from that same garden? Does the precept cover killing people with our angry and hateful words and leaving them feeling as though they have been “sliced into bits” by our tongue? Have your thoughts about yourself killed your ambition, your love for another, your attitude about life? Does that violate the precept of “not killing”? Some take on a life of vegetarianism because of this precept. However, there are many sides to this precept of which we may not be aware. “The Buddha did not prescribe vegetarianism. Buddhist monks are permitted to eat meat, for example, if it is put in their alms bowl by a lay supporter. They are not permitted, however, to eat an animal that has been killed on their behalf.10 For some this may sound like splitting hairs, that’s for sure, but it is true. So, to help us out let’s go to our wonderful teacher Robert Aitken’s book, The Mind of Clover Essays in Zen Buddhist Ethics (1984), and let’s see the light that he sheds on this subject. There are three elements that the Zen teacher uses in conveying the precepts: the literal, the compassionate, and the essential, or, as they are more technically termed: the Hinayana, the Mahayana, and the Buddha-nature views. The Hinayana view of “Not Killing” is just that. The extreme limit of such literal interpretation is not Buddhist at all, but the Jain faith, whose monks filter all water before drinking it, in order to protect the microscopic animals that might otherwise be swallowed (page16).11 So it seems that the Jain faith’s influence on Buddhism took them to a very extreme “literal” interpretation of this precept. So how about the “compassionate” view of this subject? What would that look like? Is it compassionate to kill, let’s say, ants when they are taking over your kitchen? Some years ago I went to see a monk from the Self-realization Fellowship speak in Miami. He was a student of Paramahansa Yogananda and during his talk he took questions from the audience and so, of course, someone asked about the idea of “not killing.” He shared a story 10 11
http://www.existentialbuddhist.com/2010/09/on-not-killing/ Aitken, R. (1984) The Mind of Clover Essays in Zen Buddhist Ethics. North Point Press, NY
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The 16 Buddhist Precepts Workbook
Kathleen Shokai Bishop
with us about going down early one morning to prepare breakfast for the monks and all over the counter were ants. So he chanted and he prayed and nothing worked. He did not want to prepare the food and get ants into it so he said his last resort was the Ant Spray. He illustrated what he did by making believe he had a large can of ant spray in his hand spraying it across the counter as he chanted: Ohm, ohm—You are now going to your next level of higher consciousness—ohm …ohm. Everyone laughed and we all got the point. He went beyond the literal interpretation and somewhere between the compassionate (for the monks) and an essential teaching of Buddha and eating meat if offered as an Alm. Where will you take your thoughts and practice this week on the idea of “not killing”? For some you may want to focus some time on not killing your own motivation and self-esteem, others may want to be careful of their words and actions that may be directed toward others that kills their love and affection, some may want to focus on food, and yet others may want to concentrate on working with groups that focus on getting rid of the death penalty or stopping wars and the like. But whatever you choose be aware of what you say, do, and think on all three levels: literal, compassionate, and essential. Keep asking yourself, “What would the Buddha say or do in this situation?” And may the “force” be with you on your path of “not killing”! Things to focus on this week:
Step one: Begin by deciding which area of “not killing” you will focus on first. Step two: Set your intention to practice that one throughout the day/week. Step three: Remember to be mindful of it by writing it on a 3x5 notecard, or by putting it in your smartphone and having it remind you throughout the day. Step four: Remind yourself to listen to your thoughts and observe your behaviors to see if you are practicing the principle of “not killing.” Step five: Finally, keep a journal on the precept of “not killing” and make note of how learning to embody it in thoughts, words, and actions is affecting your life. Good luck with that!
Alabama Sunrise Mitch Doshin Cantor
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The 16 Buddhist Precepts Workbook
Kathleen Shokai Bishop
The 10 Grave Precepts…#2 does not steal Such a moon— Even the thief Pauses to sing. --Buson There is a thief in all of us to some degree or other. Some of us are good at stealing time from our family, friends, and co-workers by asking of them things we should not ask. We steal time from our day when we could be sitting in quiet meditation, or volunteering our time at a local food bank, charity, or senior center. Most things when they are stolen can be returned either by the person giving it back, the police finding it and returning it, or by buying a new one to replace it—but not so with time. Once it is stolen it is gone forever. Even the thief was wise enough to stop and spend some time admiring the moon. In Zen we are particularly conscious of time and often look at it as never ending and eternal and now. We cannot go back in time to recover the lost item or relationship and we cannot jump into the future to catch up with it. The only thing we can do is be mindful and live in the now moment to the best of our ability. We can steal dreams from our children when we hinder them from being truly who they are--by not allowing them to follow their hearts to where their dreams wish to take them. I knew a man when I was young who sold shoes, he sold shoes because his father and his grandfather sold shoes, but in his dreams he was an artist: he thought like an artist, dreamt like an artist, and probably even sold shoes like an artist. Then one day he told me that he had quit his job and was running away from home to BE an artist. I wished him luck and knew his dream had been reclaimed like we do with the ticket we take back to the shoe repair shop to reclaim our newly soled shoes. We walk out of that shop filled with dreams of wearing those shoes, dancing in those shoes, and maybe even getting a kiss under “such a moon” from that comely young man round the corner. You may have stolen other things from someone, things I cannot mention out loud but that was in the past and today is a new day, with a new moon, and you may want to pause to peer at its beauty like a thief in the night stealing back a dream hoping that in the dawn it will reappear and manifest in your life. My 92-year-old mother wrote a poem about the moon when she was nine years old. As she walked from the farmhouse to the outhouse before bedtime she looked up at the pitch black sky with the billions of stars and her heart was stolen by the beauty and joy of the moon. Here is what she wrote: I can see the old moon As he rocks in the sky With a bean for a nose - 19 -
The 16 Buddhist Precepts Workbook
Kathleen Shokai Bishop
And a rock for an eye. Up up he goes into the blue sky I can see him wrinkle his nose And twinkle his eye. --Iona Louise Bishop Today is a wonderful day to see how your senses can be stolen by something or someone you love. How about stealing some time away from the to-do list to sit and meditate? How about looking to steal some time away from your rambling thoughts, anxieties, and fears by being mindful of your next meal? I mean really mindful. To really eat it, every bit of it and enjoy every sound, scent, and feel of it. Tonight I hope you will steal some time to take a walk outside and as you look up at the evening sky let me know if you can see the old moon with that “twinkle” in his eye! Things to focus on this week:
Step one: Begin by deciding which area of “stealing” you will focus on first. Step two: Set your intention to practice that one throughout the day/week. Step three: Remember to be mindful of it by writing it on a 3x5 notecard, or by putting it in your smartphone and having it remind you throughout the day. Step four: Remind yourself to listen to your thoughts and observe your behaviors to see if you are practicing the principle of “not stealing.” Step five: Finally, keep a journal on the precept of “not stealing” and make note of how learning to embody it in thoughts, words, and actions is affecting your life. Good luck with that!12
Jarvis-Kwan-Yin Mitch Doshin Cantor
12 12
Picture Mitch Doshin Cantor
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The 16 Buddhist Precepts Workbook
Kathleen Shokai Bishop
The Ten Grave Precepts…#3 does not misuse sexuality In a culture where almost everything is sold around “sex” whether it is toothpaste, cars, clothes, furniture, houses, or hair dye we have been misusing sexuality. When studying and practicing The Ten Grave Precepts students of Zen are invited to take a look at their sexuality and decide what it means to them, how they use it, and how its use affects themselves and those around them. Reb Anderson in his wonderful book Being Upright (2001) has a beautiful chapter entitled “NOTHING IS WISHED FOR: Not Misusing Sexuality.” He talks about various ideas from sexual greed to sexual imagery, energy, and intimacy. He describes it in one paragraph as— . . .dancing in perfect harmony with the rhythms of our sexual passion. Eventually, the time comes when a human being appears before you as a brilliant and shinning god or goddess, acting as a mirror reflecting your wholeness. This reflection reveals the dazzling promise of orgasmic unity and the bliss of the complete integration of your whole being (118). When I read this passage it brought back to me a time many years ago when I had a lucid dream about my partner and we were both walking through a doorway, he coming from one side and me from the other. The doorway was too small for us to pass by without touching and yet neither of us wanted to wait for the other so we both proceeded and our ethereal bodies slowly merged into one and from the top of my head to the tips of my toes I felt the energy—you might say it was a super orgasmic lucid dream from which I did not to awaken. But now these many years later I realized that is exactly what Reb was talking about in this chapter. The merging of the “rhythms of our sexual passion” was “reflecting each other’s wholeness” and not as separate individuals but as one. This is how we are taught to live in Zen Buddhism—as “One” with everything. Regardless of where we are or what we are doing when we focus on the person or the object not as “the other” or something “separate” from us then we are practicing the bodhisattva way. I was counseled many years ago by a Unity minister friend of mine, Edwene Gaines, not to sleep with anyone whose consciousness I did not want to own. I did not understand it very well then, but now I do. She understood that when you had sex with someone you became one with them, as Reb speaks about, and that his or her energy—good or bad—enters you and yours enters them and you share thoughts, emotions, dreams and more. Ask yourself before the encounter is this someone I would want to merge with. Are his or her thoughts, energies, and emotions similar to mine? Is the person filled with peace, love, compassion, and kindness? These are simple but tough questions to ask and to answer. Remember Reb says it is a “mirror reflecting your wholeness.” Is this person’s wholeness the wholeness you want to embrace and make your own? - 21 -
The 16 Buddhist Precepts Workbook
Kathleen Shokai Bishop
In the end of the chapter he closes by saying he compares it to sitting Zazen which he calls “sitting upright.” The world of sex is sitting upright, too. Whenever you do anything with complete warmth and devotion, it is the same. Creating a work of art, cooking a meal, or cleaning house: any action of body, speech, or mind, when done in this spirit of complete devotion, without imagining anything else, and without the slightest separation between yourself and the task, is the same. This is immaculate sexuality (page 121). This is not the sexuality we see on TV in the ads, or in the movies, or soap operas. This is the sex that was illustrated in this joke that I heard many years ago. A young married couple is having sex and in the middle of her husband’s organism the woman opens her eyes, looks up and says, “hmmm. I think we should paint the ceiling pink, don’t you?” I see you dancing in perfect harmony with the rhythms of your sexual passion, as you recognize your oneness with all there is. Things to focus on this week:
Step one: Begin by deciding how you will refrain from misusing sexuality this week. Step two: Set your intention to do so before each possible encounter. Step three: Remember to be mindful of being upright in all you do and do not misuse sexuality. Step four: Finally, keep a journal on the precept and make note of how learning to embody it in thoughts, words, and actions is affecting your life. Good luck with that!
Lw-beach-bird Mitch Doshin Cantor
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The 16 Buddhist Precepts Workbook
Kathleen Shokai Bishop
The Ten Grave Precepts…#4 does not lie What is the difference between telling the truth and telling a lie? For some this may be difficult to discern because lying has become such a staple in their lives that they cannot tell the difference between it and the truth. A friend of mine used to say “the truth would have served her better.” But alas, the truth was not told. Dictionary.com defines it thus: “a false statement made with deliberate intent to deceive; an intentional untruth; a falsehood.” We have even divided up our lies into categories and given them different names. Let’s say we’ve got the following list:
white lies outright lies bold-faced lies deceitful lies malicious lies exaggerations deceptions plagiarism the beneficial lies
The last on the list is written about in Reb Anderson’s book Being Upright Zen Meditation and the Bodhisattva Precepts (2001).[1] He takes what is called the “beneficial lie” and relates it to the person during World War II in Nazi occupied Europe who lied about a person’s whereabouts in order to keep them from being imprisoned and/or put into a concentration camp. From there he says, In the practice of the Bodhisattva precepts, our ultimate concern is for the welfare of all beings. We therefore extend the meaning of ‘not lying’ to include ‘not speaking in a false or harmful way, or standing by in silence when others speak in a false or harmful way.’ All speech based on self-concern is false or harmful speech, and speaking the truth naturally arises from selflessness. (122). This really simplifies the list above doesn’t it! Boy that makes it much easier for me than trying to determine whether what I’ve just said is on the list. All I have to do is ask myself—is what I am saying based on self-concern or on the concern for another. If it is based on “concern for another” then I am apt to be going in the right direction as I travel the bodhisattva way of living. If it is not then I need to think before I say the words and choose words that show my concern for another rather than for me. Next, he talks about the times when “speaking the truth” can get us in trouble and he says, “Buddha said that you should not speak the truth when it is harmful, but we need to distinguish between what is harmful and what is hurtful. Sometimes people tell you the truth and it hurts a lot, but it is very helpful (page 125).” I remember a time in my life when my nephew was about five or six years old and he was pushing his younger sister and my brother-in-law ran over and told him he was a bad boy and to - 23 -
The 16 Buddhist Precepts Workbook
Kathleen Shokai Bishop
stop pushing his sister. But I did not want him to think badly of himself at such a young age so I took him aside and told him that he was not a “bad boy” that he was a “good boy” but his behavior toward his sister was not good and could hurt her if she fell down. I made the clear distinction between him and his actions and what was actually “bad.” I doubt that my words stopped him from pushing his sister in the future, but I hope that they helped minimize his negative self-thinking in the future. My brother-in-law’s comments were “harmful” and I hope mine would be considered somewhat “hurtful” but something he needed to hear to help him grow into a more loving caring adult. I am happy to say that he has! What harmful or hurtful things have you said this day? Reb talks about “right speech” in the community or sangha. He says, “ . . . it generates trust and harmony within the community and becomes a strong support for others’ liberation. . . .when members of the sangha speak falsely or act in a way that encourages others to use false speech, it brings about a deterioration of trust among people in the community and undermines the practice of liberation (page 126).” What happens at the Sangha is exactly what happens at your home, office, or school. Life plays out the same in all ways and in all places. So let’s take a look at our self and use this week to practice not telling lies. Let us focus less on self-concern and more on selflessness and doing good for all others through our words and actions as we follow the bodhisattva way. Things to focus on this week:
Step one: Begin by deciding how you will refrain from false speech and focus on right speech instead. Step two: Set your intention to do so before each possible encounter. Step three: Remember to be mindful of being upright in all you do and do not harm others with your false speech. Step four: Finally, keep a journal on the precept and make note of how learning to embody truth in all its aspects thoughts, words, and actions is affecting your life. Good luck with that!
Cades-cove barn Mitch Doshin Cantor
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The 16 Buddhist Precepts Workbook
Kathleen Shokai Bishop
The 10 Grave Precepts #5 does not cloud the mind… There are times every day when I feel that my mind is filled with cotton balls and the simplest name will not come to mind. But then I take a few deep breaths and sit (meditate) for 5 or 10 minutes and the name will find its way up from the recesses of my brain and there it is! I am compelled then to call the person who got me searching for this name and share my prize with him or her. One day I was so happy to remember the name that I immediately picked up the phone, dialed my friend’s number, and shouted in the phone Al Pacino! He said, “What?” And I repeated Al Pacino, the actor that came into my dream the other night, it was Al Pacino. He just laughed and said, “Do you know it’s midnight?” I apologized; we both laughed and commiserated about getting old before hanging up our phones. Some people use external things that cloud the mind like alcohol or drugs. Some came to a Sangha out of a desire to get help with unclouding their minds from these external things. Others came to get them unclouded from negative thoughts and feelings that were not allowing them to make good, compassionate, logical decisions about their lives. No matter what the reason sitting (meditation) and following the teachings of the Buddha will help. But just like any bad habit--changing it does not happen overnight. Norman Fischer in his new book Training in Compassion Zen Teachings on the Practice of Lojong (2013), talks about cultivating a serious attitude when we desire to change something in our lives. He asks us to practice the “five strengths.” “The Five strengths are: 1. 2. 3. 4. 5.
Strong determination Familiarization Seed of virtue Reproach Aspiration (page 68)”13
Strength #1 is strong determination. To make a change in your life, regardless of what it is—Ya Gottawanna! Once you really “want to” then and only then should you begin. I remember being on a no carb diet sometime back and found it almost impossible not to eat one of those delicious bagels that are shared each Saturday in our morning study group after Zazen. They sure tasted a lot better than that old rice cake I was eating! Challenges come in all ways, places, things, and degrees. Fischer goes on to say: Strong determination is exactly what it sounds like. It is a practice to teach us how to take ourselves seriously as dignified spiritual practitioners. To feel as if, whatever our shortcomings (and it is absolutely necessary that we are honest, even brutally honest, about our shortcomings
13
Fischer, N. (2013) Training in Compassion Zen Teachings on the Practice of Lojong . Shambhala: Boston, MA
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The 16 Buddhist Precepts Workbook
Kathleen Shokai Bishop
at every point), we also have within us a powerful energy to accomplish the spiritual path (page 69).14 Having strong determination helps us clear our minds, keeps us from clouding up our minds, and helps us create a happier, healthier, more loving life. The second great tip he gives us is what he calls a technique of Familiarization and it builds on the first one. “With familiarization, with repetition and repeated drill, comes the establishment of a new habit that is not, like the old ones, unconscious but instead is a habit you have thought about and chosen to cultivate for reasons that come out of your best motivations. Familiarization is brain washing, washing out an otherwise musty brain, freshening it up (page 70).15 I just love that idea; it is like using a mouth wash on your brain! Lastly he says “Familiarization is repetition of teachings and intentional practices for the purpose of establishing new pathways, new habits. As we’ve said, the brain is plastic, fluid it changes with our inner and outer activity (page 69)”16 There is an old theory of 21 that says you must do something 21 times in order to make it a habit. I’ve never been able to do it only 21 times, for me it usually takes 121 times, but I am persistent so I keep going and going washing that brain out whenever and wherever I need to. I work daily to make my inner work with Buddhism express in my outer world. Each time I am successful at that I am one step closer to living the life of a Bodhisattva. And maybe, just maybe I only have 119 more days (or lives) to familiarize myself with the practice of The Grave Precept #5 till it becomes an unconscious way of life and there is one less cloud in my mind! Things to focus on this week:
Step one: Begin by deciding how you will use strong determination and familiarization to help you uncloud your mind. Step two: Set your intention to do so before the clouds appear each day. Step three: Remember to be mindful of being determined in all you do and do not rain on others with your cloudy mind. Step four: Finally, keep a journal on the precept and make note of how learning to embody truth in all its aspects thoughts, words, and actions is affecting your life. Good luck with that!
14
Ibid. Ibid. 16 Ibid. 15
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The 16 Buddhist Precepts Workbook
Kathleen Shokai Bishop
The 10 Grave Precepts. . . #6 does not speak of the faults of others Bodhidharma said, “Self-nature is subtle and mysterious. In the realm of the flawless Dharma, not expounding upon error is called the Precept of Not Speaking of Faults of Others (page 65).”17 This for me is one of the hardest things to overcome. It seems like I have been working on this one forever, but I know it has not actually been forever. In Robert Aitken’s book The Mind of Clover he talks about the difference between fault finding and simply recognizing basic information that is “free of any moral judgment.” He gives an example of the “silent mind” identifying and saying “She has an awful temper.” As if you might be saying, “Her hair is brown.” He goes on to write, “On the other hand, fault-finding, discussing the faults of others— these are acts of rejection. The difference is one of attitude (page 66).”18 He also relates it to Dogen Zenji saying “Don’t permit haphazard talk.” I have found recently that I am much better at catching myself as the words come into my mind and then stopping them from coming out the other end. I am embarrassed to say that sometimes I just feel like gossiping and knowingly say them anyway. Thankfully that is becoming rarer each and every day and I am now down to about once every other day actually letting them escape from my lips. It could be that I have a giant note in all caps taped to my desk lamp that says “DO NOT SPEAK OF THE FAULTS OF OTHERS! It’s like my mother scolding me day in and day out to “be nice.” But it seems to be working so that even when I am not at my desk I can see that sign in my mind’s eye and hear the voice of mother! What a combination—enough to scare anyone into a new habit or way of thinking or behaving. If we add this to our Buddhist way of living with all things in a compassionate, kind, and loving way we will not be able to speak about the faults of others. If we are working toward selfliberation we will take the time to go within and discover what is holding us back from being that loving compassionate being in this very moment. Is it my fear of rejection, my memories of being raised by a critical parent, or being taught by a critical teacher? Are these memories and habits blocking me from living and expressing myself as a bodhisattva would? Take a look at your life at home, at work, and at play. Is the environment a pleasant place to be—one that you are excited to go to? Or is it an unpleasant situation that brings criticism, fear, judgments and the like out in you? Do you then end up directing that negativity toward others? Whose responsibility is it anyway to make your life full and rewarding? Whose responsibility is it to make the Sangha, the work place, and the home a compassionate, supportive, safe, and fun place to be?
17 18
Aitken, R. 1984. The Mind of Clover Essays in Zen Buddhist Ethics. North Point Press:NY Ibid.
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The 16 Buddhist Precepts Workbook
Kathleen Shokai Bishop
Aitkin goes on to say, “In fact, realization of Buddha-nature is not possible alone, and not possible unless one is open to nurturing (page 68).”19 Even Thoreau found his reclusive life at Walden Pond an opportunity to be kind to the animals, the trees, and the far away neighbors or towns people for he enjoyed them as much as they enjoyed him. But for most of us we do not live in the middle of the woods without electricity, flush toilets, cell phones, or the internet! We live in a community filled with people and things. For this community to be a better one—it must begin with me. Today I will remind myself to not speak of the faults of others. To observe my words as I think them and then ask myself what kind of “attitude” would be indicated if I spoke them. If they were not generated from within as compassionate words focused on the “other” with selflessness—then I need to be silent. I need to let them slip away out into the ethers of nothingness and begin again--this time with kindness, love, and compassion. This allows the person to see something that they may need to address and be willing to fix it. Now they go away feeling good about their relationship with me and thinking about how I shared with them in a loving, caring way. This is the way to live the life of a bodhisattva. Things to focus on this week:
Step one: Begin by deciding how you will reign in those gossip filled hurtful thoughts and words. Step two: Set your intention to do so before the thoughts even get a change to slip out of your mouth. Step three: Remember to be mindful of your thoughts that will help you in identifying the ones that should not be shared and the ones that should. Step four: Finally, keep a journal on the precept and make note of how learning to embody truth in all its aspects thoughts, words, and actions is affecting your life. Good luck with that!
Bridgewood White Tree Flower Mitch Doshin Cantor
19
Ibid.
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The 16 Buddhist Precepts Workbook
Kathleen Shokai Bishop
The 10 Grave Precepts. . . #7 does not elevate the self and blame others Hui-neng says: Even with a steadfast body you may be deluded and speak of the bad qualities of others as soon as you open your mouth, and thus behave in opposition to the Tao (page74).20 For me this one goes hand-in-hand with #6 “not discussing the faults of others” because invariably when you are elevating yourself it is usually in comparison with someone else. Thus you end up putting the other person down, discussing his or her faults, or blaming him or her for something. Robert Aitken writes: If you cover your weaknesses and single out the weaknesses of others, then you are not practicing. It is only when you can generously acknowledge your own dark side and the shining side of the other that you can be said to be truly on the path (page 76).”21 Each of us has special skills and talents. Thank goodness we were not all created the same otherwise what a lopsided world we would have: Only vanilla ice cream (Howard Johnsons 28 flavors) Only black cars (Henry Ford said, “You can have it in any color as long as it’s black.”) Only Newtonian Physics (Albert Einstein said, “I have no special talents. I am only passionately curious.”) Only men Nobel Prize winners (Madam Curie was the first woman to be awarded a Nobel Prize in 1903 because a male mathematician insisted her name be included along with the two men she had worked with on the project.) When we elevate ourselves and blame others we may be injuring another who might be a ground breaking inventor, scientist, business leader, artist, or musician. He or she may have submerged his or her talents because of your words, deeds, or actions. Your words can be like a boomerang and then what happens is you lose your ability to grow and develop and become the person who manifests his or her dreams in life. For a beautiful guide to living The Grave Precept #7 live a life as described by Torei Zenji in his Bodhisattva’s Vow: I am only a simple disciple, but I offer these respectful words: When I regard the true nature of the many dharmas, I find them all to be sacred forms of the Tathagata’s never-failing essence. Each particle of matter, each moment, is no other than the Tathagata’s inexpressible radiance. With this realization, our virtuous ancestors, with compassionate minds and hearts, gave tender care to beasts and birds. Among us, in our own daily lives, who is not reverently grateful for the protections of life: food, drink, and clothing! Though they are inanimate 20 21
Aitken, R. (1984) The Mind of Clovers Essays in Zen Buddhist Ethics. North Point Press: NY , NY Ibid.
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The 16 Buddhist Precepts Workbook
Kathleen Shokai Bishop
things, they are nonetheless the warm flesh and blood, the merciful incarnations of Buddha. All the more, we can be especially sympathetic and affectionate with foolish people, particularly with someone who becomes a sworn enemy and persecutes us with abusive language. That very abuse conveys the Buddha’s boundless loving-kindness. It is a compassionate device to liberate us entirely from the mean-spirited delusions we have built up with our wrongful conduct from the beginningless past. With our open response to such abuse we completely relinquish ourselves and the most profound and pure faith arises. At the peak of each thought a lotus flower opens; and on each flower there is revealed a Buddha. Everywhere is the Pure Land in its beauty. We see fully the Tathagata’s radiant light right where we are. May we train this mind and extend it throughout the world so that we and all beings become mature in Buddha’s wisdom. A vow to practice, remember, and share…In Gassho, Shokai Things to focus on this week:
Step one: Begin by deciding how you will completely relinquish yourself to the life of the Bodhisattva in thoughts, words, and actions. Step two: Set your intention to be mindful of words of harm to self or others. Step three: Accept the Buddha’s boundless loving-kindness in each situation. Step four: Finally, keep a journal on the precept and make note of how learning to embody truth in all its aspects thoughts, words, and actions is affecting your life. Good luck with that!
Sag Garden Mitch Doshin Cantor
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The 16 Buddhist Precepts Workbook
Kathleen Shokai Bishop
The 10 Grave Precepts. . . #8 is not possessive of anything Wow! This is a really big subject and I have to write something brilliant in 900 words or less…Yikes. I am possessive of everything from my purse to my relationships, to my clothes, and my car. How about the furniture I spent so much time picking out and waiting for that sale to buy it? What about my friend if I see him or her enjoying the company of someone else without being included? Goodness, don’t forget the place that you sit in the Zendo each time? Feels like I could go on and on for at least 500 words on this list alone--but I won’t! The thing about my possessions is that they end up possessing me—it is not the other way around. I had to move in with my mother a few months back due to her Alzheimer’s disease and then I had to give up some of my “stuff” because it would not fit in her two bedroom apartment, which was already filled with her stuff, I was in a quandary. So I left a lot of the things in the apartment that I had been sharing with a friend. Then my friend had to move! Now what?! So I really had to decide what possessions I was willing to give up, which ones I “could” give up, and which ones I just “had” to hold on to…not sure for what reason but the urge was there. Believe me when I tell that I have been a corporate trainer, teacher and college professor for over 25 years and I filled up two giant recycle bins with files, papers, tests, handouts, and more! It took me 2 days to go through them all and to dwindle the “to keep” pile down to one small box from the moving section at Home Depot. Did I possess them or did they possess me? So now I think I’ve got it…I’ve mastered this possession “thing” and I am able to throw things out, release them and let them go. Oh yeah! Then I opened Reb Anderson’s book and Robert Aitkin’s book and I read from Reb, “Even if you do not hold onto ordinary things of the world, the merit of that is insignificant compared with the merit of not avariciously holding onto dharma treasure (page 168).”22 So, when I finally make a breakthrough in my sitting, or in my demonstration of compassion, or showing unconditional love and patience and am feeling great about my successes in my practice I have to give that up too! So what can I keep? Robert writes about Hui-hai. He says, “When Hui-hai was asked about entering the Tao, he said we enter by the danaparamita, the perfection of relinquishment, the perfection of giving over (page 83).”23 He goes on to say, “When the Buddha held forth a flower before his assembly, that was a full and complete presentation of the entire universe and of all the teachings of all the Buddhas and Ancestral Teachers (page 85).” And what did the Buddha do with that flower, he immediately gave it away!
22 23
Anderson, R. 2001, Being Upright Zen Meditation and the Bodhisattva Precepts. Rodmell Press: Berkeley, CA. Aitken, R. 1984, The Mind of Clover Essays in Zen Buddhist Ethics. North Point Press: NY
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The 16 Buddhist Precepts Workbook
Kathleen Shokai Bishop
There is great wisdom in the eternal idea of giving things away—any and all things. Meister Eckhart said, “To give a thousand marks of gold to build a church or a cloister would be a great thing, but to give a thousand marks for nothing at all would be a far greater gift (page 83)”24 Looks like I’m stuck with giving it all up, giving up the good of giving, giving up the pride of giving, giving up the self-righteousness of giving, and giving up the giving up. Now does that mean that I can’t collect things, ideas, or good deeds? Not at all simply get them and at the same time release them and let them go. In Unity we had an affirmation that said, “I release it and let it go to find its highest good elsewhere.” Or you could say him or her in place of the pronoun it. So yes you can give and receive! So give away—just don’t give with the idea of attachment—of getting something in return. And if you can figure that out—you best try to stop trying to figure it out--give that up too! To this “flower” I bow, three full bows…for no reason at all. Things to focus on this week:
Step one: Begin simply by giving up whatever needs to be released each and every moment of the day: ideas, thoughts, things, people, emotions etc. Step two: Set your intention to release and let go of your attachment to either “having it” or “releasing it.” Step three: Accept the Buddha’s help throughout this process. Step four: Finally, keep a journal on the precept and make note of how learning to embody truth in all its aspects thoughts, words, and actions is affecting your life. Good luck with that!
FLOAT Mitch Doshin Cantor
24
Ibid.
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The 16 Buddhist Precepts Workbook
Kathleen Shokai Bishop
The 10 Grave Precepts. . . #9 is not indulging in anger It’s a game—yes life is a game and anger is used as a tool in the game to help people get what they think they want, need, or desire. In life there are rules and so many rules that it is hard to keep track of them. When you are young the rules are less and they are easier to remember. Rule #1 cry or have a temper tantrum when you are hungry or wet or want something that you cannot reach and someone will pay attention to you and give you what you are asking for. Rule #2 laughing and smiling does not get as quick a response. Rule #3 go back to rule #1. So this game continues into our youth and adulthood. We play this game with family members, friends, co-workers, and total strangers. You’ve seen and heard the game, you’ve played the game. Sometimes it works in the immediate moment, but afterwards you end up with regrets, broken friendships and relationships, and even lost jobs. That is not to say that anger or aggressive words or actions are not appropriate in certain situations in life. When I teach assertiveness training in my classes and workshops I let people know that there are three types of ways you can behave in any situation: passive, aggressive, and assertive. Depending upon the situation any one of the three may be the effective one and the perfect one at that moment. Liberation is one of our main goals when sitting and so we need to be liberated to choose, to say “just this,” or to respond in the most aggressive way or the most passive way. Wonderful examples of inappropriate and appropriate anger are given in Reb Anderson’s book Being Upright (2001). Reb describes a day when his 2-year-old daughter was walking ahead of him and she suddenly turned and started trotting quickly into the street. “I immediately shouted with my full voice, “No!” My tone was fierce and aggressive, like a fast moving truck. She stopped in her tracks and turned back toward the sidewalk. I felt no anger toward my daughter, but there was harshness in my voice. The strength of my shout surprised me, and I watched her response. Afterward she seemed calm and happy, so I felt that perhaps it was all right that I had yelled so fiercely (page 180).”25 You could call this appropriate anger and from there he moved back into the “gentle way” with his daughter and they both found a “peaceful balance” as they continued their walk through town. Reb goes on to say, “Peace is realized in entering the flow—meeting and dancing with aggressive energy (page 181).” To be liberated in this game of life is not to be stuck with rules that are “always” and “only” one way or the other, but that there is latitude to determine when and how to use the rules. Being angry all the time is not one of them. Being passive all the time is not one either. But developing the “middle way” is. Developing and practicing patience is a great way to find the middle way. Reb writes: “Patience is an antidote to anger and primary condition for enlightenment. Through practice your vision clears and you see the dependent co-arising pain, frustration, and 25
Anderson, R. (2001) Being Upright Zen Meditation and the Bodhisattva Precepts. Rodmell Press: Berkeley, CA
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The 16 Buddhist Precepts Workbook
Kathleen Shokai Bishop
anger. Practicing patience does not mean gritting your teeth and ignoring the pain, but developing and expanding your capacity for experiencing pain, opening wide enough to feel the pain without either running away or wallowing in it. When you practice patience, the path to harmful anger is blocked. You can face the pain, and relax and breathe with it (page 182)”26 This leads to liberation and the use of “appropriate anger” when it is called for and choosing the “middle way” the rest of the time. It frees you from using “harmful anger” to control and manipulate the people around you. It will help clear the way for compassion, love, and kindness in the game of life that you are playing. Today you may be the pawn, the queen, the knight, or the king—one never knows—but when you are liberated you can choose them all or simply choose not to play. So let’s not act like our baby self above and get caught in the cycle of Rules 1, 2, and 3! Things to focus on this week:
Step one: Begin simply by giving up inappropriate anger and replacing it with compassion, love, and patience. Step two: Set your intention to think before you speak when you hear one of your anger triggers coming and choose the middle way. Step three: Find a way to be kind even when confronted with the most extreme aggressiveness. Step four: Finally, keep a journal on the precept and make note of how learning to embody truth in all its aspects thoughts, words, and actions is affecting your life. Good luck with that!
Kanuga-hangingbranch Mitch Doshin Cantor
26
Ibid.
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The 16 Buddhist Precepts Workbook
Kathleen Shokai Bishop
The 10 Grave Precepts. . .#10 does not disparage the three treasures So let us refresh our memories of the three treasures: taking refuge in the Buddha, the Dharma, and the Sangha. So when we look at the way we view the Buddha, the Dharma, and the Sangha, let us hold them as “one.” As it says in Master Hakuin’s The Song of Zazen, “Then the gate to the oneness of cause-and-effect is thrown open. Not two and not three, straight ahead runs the Way.” Our picture of the Buddha the man and the Buddha concept that we are all one and the same seems like an untruth. How easy it is to stray into the negative or doubting place when we hear ourselves say harsh words, or gossip, or treat people unkindly. We begin to think: HA I’m not the Buddha, look what I just said or did. I am a mean, awful, untrustworthy person! I am not like the Buddha at all! But fortunately for us “straight ahead runs the Way.” So if we fall the first thing we do is simply get up, and then we move forward putting one foot in front of the other. We are now moving ahead in time and space, are we not? So simply acknowledge your behavior and remember your vow to not disparage the three treasures and move on—quickly and quietly. Remember the Buddha tried many things throughout his lifetime to find the way. And in the end we need to return home to the oneness that we all are. Peter Levitt in his wonderful book The Essential Dogen Writings of the Great Zen Master (2013) quotes an excerpt from an Allen Ginsberg poem entitled “Song (page xv-xvi).” And where Ginsberg uses the word “love” Peter says it could be replaced with other words such as wholeness, oneness, unity, and Self. The opening lines: Under the burden Of solitude, Under the burden Of dissatisfaction The weight, The weight we carry is love. The final lines: Yes, yes, That’s what I wanted, I always wanted, I always wanted to return To the body Where I was born27 27
K. Tanahashi, P. Levitt. (2013) The Essential Dogen Writings of the Great Zen Master. Shambhala: Boston, MA
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The 16 Buddhist Precepts Workbook
Kathleen Shokai Bishop
We too want to return to the oneness of the Buddha, the Dharma, and the Sangha where we have the opportunity to experience the oneness of all there is. We do this through following the life example of the Buddha, the teachings, and the community where we sit together as one breath, one body, and one mind. For me this is what I hear Allen Ginsberg saying in that last phrase this is to “return to the body where I was born.” Travel lightly, Shokai Things to focus on this week:
Step one: Begin by remembering the three treasures throughout the day. Step two: Set your intention to do so before each possible encounter and after each slip and fall. Step three: Remember this is a life journey not a destination.. Step four: Finally, keep a journal on the precept and make note of how learning to embody it in thoughts, words, and actions is affecting your life. Good luck with that!
Biltmore Dog hand Mitch Doshin Cantor
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