Tag Archives: precepts

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non harming

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In the dimension of primary meaning all sounds are the sounds of the Buddha and all talk illuminates his teaching.  This is the vast and fathomless Dharmakaya.  It inspires us at each moment but nobody lives there, just as nobody lives exclusively in the worlds of harmony or individuality.

from The Practice of Perfection by Roshi Robert Aitken

At the end of most retreats, participants are offered an opportunity to commit to the path taught by the Buddha in a ceremony called “taking refuge in the Buddha, Dharma, and Sangha.”   Along with the Three Refuges they also commit to the Five Precepts of not killing, not stealing, not engaging in sexual misconduct, not lying and not consuming intoxicants.

Thich Nhat Hanh offers the Five Precepts as Five Mindfulness Trainings and the phrasing is instructive.  Each Mindfulness Training begins with an acknowledgment that I am aware there is suffering, that the suffering has a cause, and that I am willing to take action to diminish the suffering by transforming its cause.  The First Mindfulness Training is reprinted below from the Plum Village site (these are the revised version which has caused a bit of stir):

Reverence For Life

Aware of the suffering caused by the destruction of life, I am committed to cultivating the insight of interbeing and compassion and learning ways to protect the lives of people, animals, plants, and minerals. I am determined not to kill, not to let others kill, and not to support any act of killing in the world, in my thinking, or in my way of life. Seeing that harmful actions arise from anger, fear, greed, and intolerance, which in turn come from dualistic and discriminative thinking, I will cultivate openness, non-discrimination, and non-attachment to views in order to transform violence, fanaticism, and dogmatism in myself and in the world.

There’s usually some objection, if not a full out panic, around the First and Fifth Precepts.  The push-back to the First Precept is often in the resistance to not eating meat, killing mosquitoes and harming others physically.  The Fifth Precept which addresses the use of alcohol gets its fair share of concerned protest related to the complications of socializing with friends and family.  I try to take the view that expressing these concerns strengthens our practice because we are aspiring to be fully engaged in the reality of our lives.

In a light-hearted way, non-harming or ahimsa is a constant practice living in a farmhouse shared over the years with a number of dogs, cats, and mice.  Not to mention the insects: mosquitoes, house flies, the vicious infestations of Asian Lady Beetles and earwigs!  And of course, all beings come with droppings.  I can handle the various poops of the larger beasts but mice and the health consequences of their droppings challenge my aspiration to achieve ahimsa.  For all our discussions, we have yet to agree on trapping them mostly because live traps make no sense in our situation.  Given the mice come in from the great outdoors, all we’d be doing is creating a shuttle bus route so they can go home to invite back their friends from far and wide.  “Look, guys, it’s no big deal.  Every couple of days, this little space capsule transports you back home for a visit!  How cool is that!”

There are various ahimsic solutions: stuffing cupboards with sheets of fabric softener, strong herbs, even (though I refuse to try this) clumps of cat pee-soaked kitty litter.  (Apparently the smell of cat pee tells the mice there are large predators in the house.  Right.  Blind mice could see the size of my cats!)  My solution, limited by time and energy, is to dive into the pantry and shelves, armed with bleach, soap and a strong scrubbing brush.  Until I figure out how to line the pantry and cupboards with sheets of tin so the little critters can stay out, it will have to do.  The reward is an opportunity to be happily fanatic about organizing my pots and pans (by size) and the tin and dry goods (by category though not alphabetically – yet).  And it keeps me away from the Devil Drink!

Who knew keeping the precepts could be so much fun!











Thank you for practicing,

Genju

PS:  There is a deeper issue around the First Precept of Ahimsa and Right Livelihood which I hope to dig into in another post.

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generosity

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It’s been a week of watching the outpouring of generosity for the people of Haiti and of hearing sad news of the loss of lives.  One person who died in the earthquake was Superintendent Doug Coates, the acting police commissioner for the UN mission in Haiti.  Driving home after a meeting with an old friend last week, I listened to the radio as Luc, his son, spoke of the family’s hope that Coates would be found alive.  He also spoke of his father as his role model and how he valued his father’s mentorship of young service members.  In the previous week, I sat with 8,000 people at a funeral of a police officer and listened to his stepson, Lukasz, deliver the a eulogy that closed with a hope that he would grow up to be like his step-father.

In the midst of their grieving, these were generously given gifts.

In The Practice of Perfection: the Paramitas from a Zen Buddhist Perspective, Roshi Robert Aitken starts with Dana, practicing the perfection of giving.

Mutual interdependence becomes mutual intersupport.

He tells a Zen story of Hui-hai who said the gateway of practice is Dana Paramita (the perfection of generosity).  When asked to define Dana, Hui-hai said, “Dana means ‘relinquishment’… relinquishment of the dualism of opposites…of ideas as to the dual nature of good and bad, being and non-being…and so on.”  Aitken speaks of it as “the self forgotten” and a “specific kind of compassion that arises with gratitude.”

(Generosity) is a living, vivid mirror in which giving and receiving form a dynamic practice of interaction.

In Burmese, when we receive a gift we sometimes say, “I feel too badly about this.”  It always seemed a strange thing to say when someone is being generous.  But it is meant to convey that I am insufficient to respond to your gifts.  Used skillfully, it lifts the giver in honour and acknowledges the value as unsurpassable.  It reminds me of that moment during a formal retreat meal, or oryoki, when the food server lifts the serving dish above her head and bows.  As I mirror that bow, I am filled with gratitude, humbled by her service, and willing to receive what is offered.

Receiving is also an act of generosity.  To create the space for the giving, I have to relinquish all ideas of independence and separateness.  I must willingly surrender to being in need – something with which I am not always comfortable.  Similarly, there is no room for heroism in giving.  It is simply the process of being born and dying, Roshi Aitken says.  It is wearing our clothes, eating our meals, answering the telephone.  It is just being who we already are, being all that with a will and aspiration to practice.

Thank you for practicing,

Genju