Tag Archives: Thich Nhat Hanh

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growing sustenance

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In her comment to yesterday’s post, ZenDotStudio offered to adopt my suffering from the Society for the Prevention of Cruelty to Suffering.  This got me thinking about the rather disparaging way I treat my suffering.  Of course, the cause of my suffering is that I don’t think anything I do is good enough.  Like the paintings you see this week.  Not good enough.  Yesterday’s was too dark, today’s is too washed out, tomorrow’s will be too obvious.  So it’s no surprise that even my suffering is really not up to snuff.

Like a good little Buddhist, however, I’m taking a shot at (so much for ahimsa) looking into the true nature of my suffering before I truck it over the ZDS and sign off on the adoption papers.  Two weeks ago we checked out the First Noble Truth – the reality that suffering exists and our responsibility to examine the shape of that suffering.  The Second Noble Truth faces us with the way that suffering germinates, the roots of suffering.

Conventionally, cravings is the identified culprit for the cause of suffering.  Thich Nhat Hanh, however, points out that the Buddha didn’t say only craving is the cause.  It’s just first on a long list of things that cause suffering but for ease of recitation it stands as the exemplar of causes.  That helps clarify my own examination because when I look at the causes of my suffering, they are multi-dimensional.   It’s not just wanting more, better, bigger, stronger, prettier, steadier (fill in the blank).  It’s also “anger, ignorance, suspicion, arrogance, and wrong view…” that pours fuel on the fire.

Take these paintings.  I hold this assumption of how they should look, what green, red, ochre look like to someone else, and I forget that I can’t know how someone else’s sense consciousness will consume the painting.  Or perhaps, it’s more a case of being afraid that I really don’t and can’t know how someone will perceive the colours.  I have no control over their desires which also are born of beginingless “greed, anger and delusion.”  And therefore, I have no control over their likes or dislikes of what I put out there.  I know this  but the fear is powerful and the judgemental mind is compelling.

The Second Noble Truth refers to the power of mind.  Suffering is caused by the mind’s ability to generate story lines of desire, rejection, and denial.  And the first step – the first turning of the dharma wheel of the Second Noble truth – is to look at how the mind gains and sustains that debilitating power (rather than a beneficial power).  In practice, I’ve been noticing how I feed my mind with a constant stream of comparative thoughts and a push-pull of grasping.  In fact, I’m beginning to realize I have a whole farming industry that produces these twisty little roots, salty greens, and bitter herbs that I serve myself in generous heapings.

Well, I’m happy to recognize how I sustain my suffering.  Just wish I had realized it before I “fixed” these paintings…

Thank you for practising (and try not to fix anything your mind insists needs tweaking).

Genju

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an asymmetric responsibility

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We tend to get hyper-focused on the precepts themselves – the should’s and do not’s and the infringement of our presumed right to be whoever we are.  We pay little or no attention when committing to the Three Jewels or Three Treasures.  They are the Buddha, Dharma, and Sangha which are the container in which the precepts are carried.  When receiving the precepts, we also commit to being one with the Three Jewels but that seems to slide by without triggering much anxiety.

I remember standing in the center of the zendo along with four or five others getting ready to do what seemed like innumerable bows that go along with receiving the precepts or Five Mindfulness Trainings.  I had spent hours reading Thich Nhat Hanh’s book on the precepts, For a Future to be Possible, sitting with the local sangha, and doing my best to write truly heartfelt glosses on each Mindfulness Training.  They told me what I already knew (as do precepts for anyone) but it was left to me to work out how that was going to manifest in my particular life.  So there I was percolating along in my head about the meaning of respecting life, being generous, not engaging in sexual misconduct, speaking mindfully, and attending to what I consumed when I heard the words, “We will now take refuge in the Three Jewels, the Buddha, Dharma, and Sangha.”

All my baggage careened into my frontal lobes as my mind came to a screeching halt.  Wait.  What?  Take refuge.  I’m becoming Buddhist?  Hold on.

This is common reaction having heard it repeatedly from many retreatants who consider receiving the Five Mindfulness Trainings.  They often ask about the necessity to take refuge if one is not interested in being Buddhist.  Can the precepts by themselves be a necessary and sufficient condition for living an ethical and moral life?  Does one have to throw oneself wholeheartedly into the Buddha, Dharma, and Sangha as well?  One dharma teacher pointed out that the Three Jewels are where we turn to for refuge when we have fallen short of the commitment.  In other words, without the Buddha, Dharma and Sangha how would we know the nature of our failing?  I really didn’t quite understand this and perhaps the religiosity got to me at the time.

Over time, I think I’ve begun to understand that the precepts cannot exist outside the Buddha, Dharma, and Sangha.  More than that, Buddha, Dharma, and Sangha are not signs of religious fervour but ways in which the precepts direct my practice.  If I use Roshi Daido Loori’s translation of refuge as “entering wholeheartedly without reservation,” then my practice of the precepts becomes one of giving myself wholeheartedly to the capacity of all beings to realize their bodhicitta, the accessibility of eternal wisdom to transform suffering, and the unstinting inclusiveness of relationships.  In that light, respect for life, for example, only makes sense when I can perceive and respect, without reservation, the Buddha in every person.  Generosity is only possible when I commit to a Sangha that is harmonious and boundless.  The respect for boundaries embraced by the precepts of sexual conduct, mindful speech, and consumption underscore the deep wisdom of all things being interconnected.  This level of open-hearted commitment is about responsibility for all beings and is the only choice available to us.

“The tie with the Other is knotted only as responsibility.  To say Here I am.”

Emmanuel Levinas

I’m still struggling through the philosopher Levinas’ view of ethics as responsibility which transcends all categories of the other person.  Ethics, in his view (and my limited one), is asymmetrical.  It pre-exists our knowledge of the Other and is independent of the actions, intents, beliefs, and identity of the Other.  Sounds suspiciously like the Bodhisattva vows… and a huge challenge to a mind given to picking-and-choosing where to deliver compassion.  But perhaps it is not as much a challenge if I take the Buddha, Dharma and Sangha as the container of my practice.

Thank you for practising,

Genju