Just as superior people see the spiritual in the world, we should see Heaven working in our destiny, the principle of change unfolding to spiritualize our lives. Our Heaven’s destiny is what is set before us in our true life. Returning to reality, we can instead observe the principle working in our daily life, the work of the spiritual in our position, destiny in our responsibilities. We can meet what is around us and respond well, respond in harmony. We can contemplate the metaphysical in and around us and act in the phenomenal. Repeating this over and over again we gradually 'go up.' When Heaven dictates the time, we can move up in our position accordingly. Avoiding deviation, avoiding exhaustion, takes a cautious mind. With caution we can avoid going to extremes. When we return to this true life we return our consciousness to our immediate surrounding and our immediate self. In this way our lives, our immediate surroundings and our immediate selves, through investigation, become spiritualized. This investigation, this observation, this proper contemplation, emphasizing our Heaven’s destiny, shows the Way of the superior person in our life.
This constant Way, in and through life, is true life. It is the easiest and the simplest. It is continuing the source, the life-giving principle. Each thing manifests this source in the phenomenal. All things grow through change enlarging the Way into new directions and new times bringing true life into being.
The philosophy of Confucius as outlined in his commentaries on the principle of change, the Ta Chuan, emphasizes following our position and manifesting the Way of Heaven. In this way we maximize our potential for transformative work by using our energy to enliven and spiritualize our unique opportunities, our unique responsibilities, our unique time and space. When we accept our position and cultivate it we follow the principles of change and the principle of our true life. Through observing our position, we deepen our understanding. Through studying the principle of change we are always moving up in our knowledge. Through moving up in our understanding and knowledge our position becomes more and more enriched.
Tuesday, November 30, 2010
Sunday, November 28, 2010
Understanding Change: Heaven, Earth and the Cultivation of Virtue
Just like an on and off switch that can control the complexities of electricity, so too can the practices of sincerity and humility deal with the complexities of life's changes. (Yi Wu, Book of Changes and Virtues,1998) Sincerity is the virtue of yang energy, Heavenly energy. The moving, Heavenly, metaphysical, subtle, sincere, the easy, the transformative, the bright, the spiritual, the vast, Heaven gives life to all things. Humility is the virtue of Earth energy. The resting, Earthly, phenomenal, accomplished, humble, simple, changing, dark, physical, specific aspect of change, Earth; these give shape and substance to all things. The Book of Changes. or the I Ching, outlines the movement of yang and yin change. Studying the principles of yin and yang change and observing the principle at work all around us allows us to deepen our insight into the subtleties of any situation. Observing these changes around us means remaining aware of, attentive to, open to, flexible with the movement of change through the phenomenal world.
Observation is the key to experiencing these two principles and their dynamic interaction. The better we learn how these two principles complement and harmonize each other through observation, the better able to use, practice and cultivate them we will become. When we see their timely response around us, we can imitate and emulate them.
In some situations we should use soft, indirect methods. In others we should be firm and direct. One example from Chinese Philosophy is ‘making our mind easy’, in which we need to stop and use non-action, ‘before speaking’, which is a form of acting, moving outward: In this case speaking the active, the sincere, the yang energy is only done well after cultivating in a yin way, stopping waiting settling, through non action. So in this example we can see yin and yang complementing each other. Superior people use these methods, these principles appropriately, according to the time and according to their position.
Superior people work to emulate Heaven, in its giving of life to the various positions. They observe the Way of Heaven, its virtue of giving life, and they bring it to their own position. They use gentle methods to open the Way for life to enter into all positions. Superior people observe the metaphysical at work in the phenomenal as they observe movement and rest, the original and the end, the changes, the subtle beginnings, the spiritual and the transformative, and learn to have true understanding. This understanding informs their experience, enriches their lives and inspires timely action. Through observation they catch deeper and more subtle beginnings. As they learn the principle of change they become better able to respond appropriately thus restoring and continuing the originally good, harmonious principle. They work to remove obstructions and become adept at opening the Way for this harmony to continue far into the future. Superior people observe, and then return to themselves, return to the original, to the source and connect with Heaven. They work to open the Way of Heaven in the world, spiritualizing and transforming all things.
Superior people continuously return, reevaluate, and reexamine, themselves. They constantly rejuvenate their connection to the Way to avoid deviation and continue their work. Through practicing their own proper way superior people harmoniously benefit all things. They observe the phenomenal to understand and enlarge the Way for the metaphysical. Through observation and investigation superior people can see the pattern of the Earth. In one example, we can understand the pattern of the Earth in the seasons. Everything comes out of winter into new life, working producing, moving at a greater and greater rate expanding into the peak of summer before returning again, slowing down and resting in the stillness of winter. We too need this rest, this stillness. We need to allow the old to fall away, to return to simplicity and contemplate the source of life before going out and gradually expanding again. Superior people are able to empty their thoughts. They decrease thought and decrease action, returning to the space ‘beyond thought’ and ‘beyond action’, allowing the original source to arise into prominence in their consciousness. In this way they contemplate the original, the oneness that permeates all things. Once they return to this principle superior people can again observe it in all forms with a purer perception. Emptying their minds, emptying their perceptions, they return to the source and open their view of the spiritual in the world, in all forms, as well.
Observation is the key to experiencing these two principles and their dynamic interaction. The better we learn how these two principles complement and harmonize each other through observation, the better able to use, practice and cultivate them we will become. When we see their timely response around us, we can imitate and emulate them.
In some situations we should use soft, indirect methods. In others we should be firm and direct. One example from Chinese Philosophy is ‘making our mind easy’, in which we need to stop and use non-action, ‘before speaking’, which is a form of acting, moving outward: In this case speaking the active, the sincere, the yang energy is only done well after cultivating in a yin way, stopping waiting settling, through non action. So in this example we can see yin and yang complementing each other. Superior people use these methods, these principles appropriately, according to the time and according to their position.
Superior people work to emulate Heaven, in its giving of life to the various positions. They observe the Way of Heaven, its virtue of giving life, and they bring it to their own position. They use gentle methods to open the Way for life to enter into all positions. Superior people observe the metaphysical at work in the phenomenal as they observe movement and rest, the original and the end, the changes, the subtle beginnings, the spiritual and the transformative, and learn to have true understanding. This understanding informs their experience, enriches their lives and inspires timely action. Through observation they catch deeper and more subtle beginnings. As they learn the principle of change they become better able to respond appropriately thus restoring and continuing the originally good, harmonious principle. They work to remove obstructions and become adept at opening the Way for this harmony to continue far into the future. Superior people observe, and then return to themselves, return to the original, to the source and connect with Heaven. They work to open the Way of Heaven in the world, spiritualizing and transforming all things.
Superior people continuously return, reevaluate, and reexamine, themselves. They constantly rejuvenate their connection to the Way to avoid deviation and continue their work. Through practicing their own proper way superior people harmoniously benefit all things. They observe the phenomenal to understand and enlarge the Way for the metaphysical. Through observation and investigation superior people can see the pattern of the Earth. In one example, we can understand the pattern of the Earth in the seasons. Everything comes out of winter into new life, working producing, moving at a greater and greater rate expanding into the peak of summer before returning again, slowing down and resting in the stillness of winter. We too need this rest, this stillness. We need to allow the old to fall away, to return to simplicity and contemplate the source of life before going out and gradually expanding again. Superior people are able to empty their thoughts. They decrease thought and decrease action, returning to the space ‘beyond thought’ and ‘beyond action’, allowing the original source to arise into prominence in their consciousness. In this way they contemplate the original, the oneness that permeates all things. Once they return to this principle superior people can again observe it in all forms with a purer perception. Emptying their minds, emptying their perceptions, they return to the source and open their view of the spiritual in the world, in all forms, as well.
Friday, November 19, 2010
Beyond Karma and Rebirth: Humanity and 'Heaven's Destiny'
The practice of restricting one's attention from the various outer forms of change, karma, and instead orienting oneself to the unchanging self in its immediate relations reveals this our immediate circumstance as our Ming , or Heaven's Destiny. Instead of being filled with the desire of manipulating outside change one begins the process of contentment. One learns to be content in any situation because one has a sense of inner value. One has a sense of inner worth and a sense of the value of one's actions. When restriction becomes habitual, normal, the scholar will begin to see any situation in its potential for harmony. This scholar will strain and fight to escape in an attempt to leap out from propriety. Instead the scholar will seek to gain a true understanding of his/ her situation, learning about the relation of the situation to the true self. What was formerly seen as a field for benefiting selfish desire, as the so called inferior person would, is now seen as a field for establishing harmony, practicing virtue and right action, as the superior person. This virtue is action from seeing reality from the true mind. This is the antithesis of the desire mind that misses reality seeing only the development of changing desires.
If we focus on the unchanging true nature that each of us possess, that can be accessed at any given moment, that illuminates desire as illusory then we can be infinitely encouraged. This is part of why Confucius emphasized humanity. Through the cultivation of humanity, propriety, and filial piety, Confucius shows us that we each can learn the significance of our own position, our "Ming". Confucius did not emphasize nearly impossible tasks that only recluses and hermits could achieve, but the simple cultivation of our most common daily relationships. Through the practice of restriction, or restraint, we can begin to see the vast wisdom in the simplicity of Confucian philosophy. Through restriction we begin to see the importance of our daily affairs and relations. Confucius, and subsequently much of Chinese philosophy, has helped illuminate the simple and clear way to live successfully within change. This way is to practice our philosophy in the field that will never change; the field of humanity, of our social relationships, and of our daily affairs. The cultivation of understanding the unchanging will allow us to face any change. If we restrain the desire that seeks to manipulate change, seeking a better "rebirth", and instead attempt to harmonize with change through propriety, we can transcend change, and time. The unique unchanging quality of humanity will become the foundation from which we can better understand the changes around us. Restriction that allows us to focus on our own action, or non-action, in our immediate life can allow us the spiritual energy to deepen our understanding of our relationship to the unchanging within and around us.
The repetition of restriction gradually illumines manifestations of our relationship to ourselves. As we end the pursuit of desire, we return to our immediate life. As we cease giving energy to manipulating outer change, we have excess energy to see our daily lives with clarity. The force of karma is the force of repetition. If we continue to seek outer change, without a deeper understanding of the forces which most directly influence us, we will repeatedly suffer the same mistakes and misfortunes. When we begin to seek within our own orientation toward our own actions we can "rectify our minds" and avoid these mistakes, avoid the repetition of misfortune. It is in this sense the outer force of karma is totally is illusory, because the force that we must understand for deep transformation, true change, is our relationship to ourselves.
If we focus on the unchanging true nature that each of us possess, that can be accessed at any given moment, that illuminates desire as illusory then we can be infinitely encouraged. This is part of why Confucius emphasized humanity. Through the cultivation of humanity, propriety, and filial piety, Confucius shows us that we each can learn the significance of our own position, our "Ming". Confucius did not emphasize nearly impossible tasks that only recluses and hermits could achieve, but the simple cultivation of our most common daily relationships. Through the practice of restriction, or restraint, we can begin to see the vast wisdom in the simplicity of Confucian philosophy. Through restriction we begin to see the importance of our daily affairs and relations. Confucius, and subsequently much of Chinese philosophy, has helped illuminate the simple and clear way to live successfully within change. This way is to practice our philosophy in the field that will never change; the field of humanity, of our social relationships, and of our daily affairs. The cultivation of understanding the unchanging will allow us to face any change. If we restrain the desire that seeks to manipulate change, seeking a better "rebirth", and instead attempt to harmonize with change through propriety, we can transcend change, and time. The unique unchanging quality of humanity will become the foundation from which we can better understand the changes around us. Restriction that allows us to focus on our own action, or non-action, in our immediate life can allow us the spiritual energy to deepen our understanding of our relationship to the unchanging within and around us.
The repetition of restriction gradually illumines manifestations of our relationship to ourselves. As we end the pursuit of desire, we return to our immediate life. As we cease giving energy to manipulating outer change, we have excess energy to see our daily lives with clarity. The force of karma is the force of repetition. If we continue to seek outer change, without a deeper understanding of the forces which most directly influence us, we will repeatedly suffer the same mistakes and misfortunes. When we begin to seek within our own orientation toward our own actions we can "rectify our minds" and avoid these mistakes, avoid the repetition of misfortune. It is in this sense the outer force of karma is totally is illusory, because the force that we must understand for deep transformation, true change, is our relationship to ourselves.
Wednesday, November 17, 2010
Beyond Karma and Rebirth: Action, Non-Action and Transcendence
As in the I Ching, or Book of Changes, yin and yang, action and non-action are the two keys to unlock the significance of daily life. Just like an on-off switch can control something as complicated as electricity, so do action and non-action, movement and rest allow us to respond properly to life's change. (Yi Wu, I Ching: Book of Changes and Virtues, 1998) In each instance the understanding the transcendant source is what is important. As long as we choose to either act in sincerity or receive in humility appropriately, without desire, without preconceptions, we stay true to this source. In each case, moving or resting, outside change, the surface, karma, is most important as seen in relation to the transcendent source. If we do not return to the source then we again delude ourselves in the surface world of karma. Here we see again that it is not the surface world of change and interaction that is important but it is honoring the source within ourselves and other people. As long as we concern ourselves with the thin veil of outer change, as opposed to the infinite world of the source within ourselves and within others, we live in the illusory, disconnected world of karma. So when we act, we do so from deep sincerity, creating in the receptive world. When we practice non-action we do so with complete humility, allowing all the creative influence of outside objects to perform their deeds without obstructing them. In each case the surface world is not the important thing. It is desirelessness, true self, true nature as manifest through sincerity and humility, which is the primary concern. It is this true self with which the true scholar is concerned. It is this true self manifest as we cultivate to become a Sage within our inner world, and King without in the outer world that is significant. The superior person remains with this deeper unchanging self in every circumstance.
Thus we see in the Hua-yen, T'ien-tai, and Ch'an Schools of Buddhism the one truth, the one mind, and the inside nature as the highest level of learning. This infinite unity, the underneath, is the inside nature of all things. Thus understanding of the unchanging is to gain a transcendent perspective on change, or Karma. This is a perspective from which we can see more clearly our responsibility and our unique role in this life. One thought can lead to 3,000 worlds. The scholar must seek the way to non-thought and embody non-thought in this life in order to reach the one transcendent thought. Grounding ourselves upon and returning to the one transcendent thought, we can know the essence of 3,000 worlds. If the True scholar trains his/herself in this way then he/she has the unchanging key to understand and respond to the changing world before him/her. This scholar can become timeless. This scholar understands the essence of his/her life, the change around him/her and his/her responsibility.
Thus we see in the Hua-yen, T'ien-tai, and Ch'an Schools of Buddhism the one truth, the one mind, and the inside nature as the highest level of learning. This infinite unity, the underneath, is the inside nature of all things. Thus understanding of the unchanging is to gain a transcendent perspective on change, or Karma. This is a perspective from which we can see more clearly our responsibility and our unique role in this life. One thought can lead to 3,000 worlds. The scholar must seek the way to non-thought and embody non-thought in this life in order to reach the one transcendent thought. Grounding ourselves upon and returning to the one transcendent thought, we can know the essence of 3,000 worlds. If the True scholar trains his/herself in this way then he/she has the unchanging key to understand and respond to the changing world before him/her. This scholar can become timeless. This scholar understands the essence of his/her life, the change around him/her and his/her responsibility.
Monday, November 15, 2010
Beyond Karma and Rebirth: True Life and True Understanding
True life comes from a desire free orientation toward one’s surroundings and one’s resources. This is a free life. It seems that in many of the classics of Chinese philosophy there is an emphasis placed on the joyous description of the individual in the highest sense, living a life free from desire, beyond Karma. The I Ching, is such a useful, timeless resource because it resonates with the highest good in humanity, the unchanging to deal with change. When we are not deluded by desire for change, we can feel our heaven’s destiny in fulfilling our position/propriety.
Restriction in danger allows us to slowly return to a simple life. Through this restriction, this acting by not acting, we can settle our lives like the murky waters that settle in the Lao Tzu. Desires show themselves as the mere phantoms that they are, powerless to influence our True Life. By repeating restriction after restriction, desires arise, are made evident and fall away without creating Karma. As desire arises, we practice restriction, not following the desire, and it passes away. We can see that our True Life is immediately available and infinitely vast in comparison with narrow desire.
Our True Life, or Heavenly Life as it is called in Confucianism is a vast, deep and significant life based on simplicity; humanity, propriety and filial piety. This emphasis of our immediate life as being important in a set of relationships, and our individual cultivation being important only in regard to its right orientation to these relationships. Both Buddha and Confucius emphasized the potential greatness of humanity and refrained from discussing superstitious or confusing topics. Each person's immediate position, for Confucius, is a unique opportunity to make the Tao great. The cultivation of this heavenly mandate so absorbed Confucius that he felt other irrelevant topics were not even worth touching upon. It is ironic that the same wish to avoid complicating matters was ascribed to Sakyamuni in his original teaching, as in the story of the poisoned arrow. Sakyamuni described one who was injured by a poison arrow asking the healer all sorts of questions about the origin of the medicine, the technique for removal, the history of the physician before they began the healing and thus allow the poison to spread as being analogous to one who engages in limitless metaphysical speculation while neglecting the root of suffering. So while the founder of Buddhism, as did Confucius, refrained from talking about subjects of death and the after life, using the analogy of the poisoned arrow, the subsequent religion became defined, by some, as relating to karma and rebirth. Buddha sought to heal suffering and return humanity to its natural, harmonious way.
The simple, natural way, in humanity and in all life has always existed transcending the ebb and flow of empires and societal fads. To be able to continue in harmony with our surroundings regardless to superficial change is the focus of Chinese philosophy.
This is the perspective from which the I Ching discusses change. This is the perspective which the scholar of philosophy should cultivate gradually. This infinitely useful topic relates directly to everything, every change, and has always existed both in ourselves and in the cosmos; however it remains useless unless it is applied to the field of human affairs. This is the truth that Confucius understood in his emphasis on humanity. If humanity 'makes Tao great' then we must do everything for the furthering of humanity. The true scholar should recognizes change as the appearance of a surface upon a vast ocean. The surface still consists of the ocean’s water it is not separate. Thus the individual scholar becomes interested in the surface life only in its relationship to the vast ocean. Thus the scholar understands the surface life not in terms of karma and rebirth but only in terms of acting and not acting for the sake of enlarging of the Tao, the cultivation of harmony. His/her only concern is the potential for enlarging the Way for people to pass through to conscious relations with the depths. The scholar of true philosophy values the practice of understanding the surface gyrations, in himself and others, for the sake of turning toward the depths of individual experience.
The most awe inspiring thing for such a scholar is that everything he/she experiences is likewise an individual with its own depth to surface understanding.
Restriction in danger allows us to slowly return to a simple life. Through this restriction, this acting by not acting, we can settle our lives like the murky waters that settle in the Lao Tzu. Desires show themselves as the mere phantoms that they are, powerless to influence our True Life. By repeating restriction after restriction, desires arise, are made evident and fall away without creating Karma. As desire arises, we practice restriction, not following the desire, and it passes away. We can see that our True Life is immediately available and infinitely vast in comparison with narrow desire.
Our True Life, or Heavenly Life as it is called in Confucianism is a vast, deep and significant life based on simplicity; humanity, propriety and filial piety. This emphasis of our immediate life as being important in a set of relationships, and our individual cultivation being important only in regard to its right orientation to these relationships. Both Buddha and Confucius emphasized the potential greatness of humanity and refrained from discussing superstitious or confusing topics. Each person's immediate position, for Confucius, is a unique opportunity to make the Tao great. The cultivation of this heavenly mandate so absorbed Confucius that he felt other irrelevant topics were not even worth touching upon. It is ironic that the same wish to avoid complicating matters was ascribed to Sakyamuni in his original teaching, as in the story of the poisoned arrow. Sakyamuni described one who was injured by a poison arrow asking the healer all sorts of questions about the origin of the medicine, the technique for removal, the history of the physician before they began the healing and thus allow the poison to spread as being analogous to one who engages in limitless metaphysical speculation while neglecting the root of suffering. So while the founder of Buddhism, as did Confucius, refrained from talking about subjects of death and the after life, using the analogy of the poisoned arrow, the subsequent religion became defined, by some, as relating to karma and rebirth. Buddha sought to heal suffering and return humanity to its natural, harmonious way.
The simple, natural way, in humanity and in all life has always existed transcending the ebb and flow of empires and societal fads. To be able to continue in harmony with our surroundings regardless to superficial change is the focus of Chinese philosophy.
This is the perspective from which the I Ching discusses change. This is the perspective which the scholar of philosophy should cultivate gradually. This infinitely useful topic relates directly to everything, every change, and has always existed both in ourselves and in the cosmos; however it remains useless unless it is applied to the field of human affairs. This is the truth that Confucius understood in his emphasis on humanity. If humanity 'makes Tao great' then we must do everything for the furthering of humanity. The true scholar should recognizes change as the appearance of a surface upon a vast ocean. The surface still consists of the ocean’s water it is not separate. Thus the individual scholar becomes interested in the surface life only in its relationship to the vast ocean. Thus the scholar understands the surface life not in terms of karma and rebirth but only in terms of acting and not acting for the sake of enlarging of the Tao, the cultivation of harmony. His/her only concern is the potential for enlarging the Way for people to pass through to conscious relations with the depths. The scholar of true philosophy values the practice of understanding the surface gyrations, in himself and others, for the sake of turning toward the depths of individual experience.
The most awe inspiring thing for such a scholar is that everything he/she experiences is likewise an individual with its own depth to surface understanding.
Friday, November 12, 2010
Beyond Karma and Rebirth
(part one of a series of 'examining karma' posts)
It is said that the only constant is change. It is also said that the nameless Tao, that Tao of which we cannot speak is the eternal or constant Tao. So, change and something unspeakable beyond the phenomenal world of change, are simultaneously the only constants. The Book of Changes, the I Ching, simplifies all the possibilities of change, so that we, the individual, the perceiver, can learn the highest truths amidst the forms of change. The technique the I Ching prescribes for dealing with danger is restriction. In our modern world, in which we have access to mountains of information about any subject, the individual is increasingly in danger of “limitless speculation”. Through restriction we can come to know those forces which are closest to us. Through restriction we can focus our attention, our field of study to our immediate daily life and our action therein. It is in this field of action where we find the vast unchanging splendor of humanity. The Confucian concept of humanity, and its central significance, is illuminated through the practice of restriction as outlined in the I Ching. There are some fundamental constants in the human life that Confucius had the great wisdom to make central in his teaching. The Book of Changes addresses change so that we may come to know our unspeakable individuality, the unchanging within. The Confucian theory of humanity as illuminated through the practice of restriction is a bridge from the world of change, or Karma, to the world of that which is highest in humanity, that which unnamable, beyond change, or rebirth. Restriction of our inquiry to the most basic aspects of daily life, that which is common to all humanity, and the relationship of our personalities toward these events, allows us to focus our energy toward reality. Gradually this process of inquiry leads us to discover that which is beyond change, beyond karma and rebirth, in our immediate reality.
Our perception of our immediate reality is often clouded. We pick out what we want to perceive in our reality based on desire. We pursue change and rebirth based on desire. In this sense karma is desire. Rebirth is desire come to fruition. Life is typically lived in pursuit of desire. We orient our senses to pick out what furthers our desires. We ignore what hinders our pursuit. As long as our desires remain just below the surface of our awareness we suffer at the mercy of unknown forces. Desire colors our reality. The wheel of karma is powered by our volitional activity, desire. We create our future without knowing it. We put our values in everything we do. We use our resources to further some idea of ourselves. After these resources have produced what we wanted, we instantly create new desires for the future. This process of projecting our resources and desires into the future, then living the rebirth, the fruit, of that past orientation to life continues without our knowing it. Simply, we mobilize all the resources in our present situation toward some distant future world, some utopian vision of ourselves. Then we achieve it. Then we look back admiring where we were. We orient ourselves to achieve a distant future utopia as soon as possible. We are aware of the potential disharmony but are so convinced of the potential bliss of our rebirth that we ignore the risk and march on in pursuit of desire. Buddhism began with Sakyamuni and his Four Noble Truths. The notion of Karma, some would say, is central in Buddhist thought. I believe Sakyamuni would say that the mechanism of Karma is desire and thus the cause of suffering. He would also say that the cycle of rebirth is the ordinary life ruled by desire. Through the gradual practice of restriction in the midst of the deepening danger of desire, the path to a true life begins when we recognize our desire and guard against it taking over our life. When we recognize that which is free from desire, true self as opposed to desire self, we can begin to live a true life...
It is said that the only constant is change. It is also said that the nameless Tao, that Tao of which we cannot speak is the eternal or constant Tao. So, change and something unspeakable beyond the phenomenal world of change, are simultaneously the only constants. The Book of Changes, the I Ching, simplifies all the possibilities of change, so that we, the individual, the perceiver, can learn the highest truths amidst the forms of change. The technique the I Ching prescribes for dealing with danger is restriction. In our modern world, in which we have access to mountains of information about any subject, the individual is increasingly in danger of “limitless speculation”. Through restriction we can come to know those forces which are closest to us. Through restriction we can focus our attention, our field of study to our immediate daily life and our action therein. It is in this field of action where we find the vast unchanging splendor of humanity. The Confucian concept of humanity, and its central significance, is illuminated through the practice of restriction as outlined in the I Ching. There are some fundamental constants in the human life that Confucius had the great wisdom to make central in his teaching. The Book of Changes addresses change so that we may come to know our unspeakable individuality, the unchanging within. The Confucian theory of humanity as illuminated through the practice of restriction is a bridge from the world of change, or Karma, to the world of that which is highest in humanity, that which unnamable, beyond change, or rebirth. Restriction of our inquiry to the most basic aspects of daily life, that which is common to all humanity, and the relationship of our personalities toward these events, allows us to focus our energy toward reality. Gradually this process of inquiry leads us to discover that which is beyond change, beyond karma and rebirth, in our immediate reality.
Our perception of our immediate reality is often clouded. We pick out what we want to perceive in our reality based on desire. We pursue change and rebirth based on desire. In this sense karma is desire. Rebirth is desire come to fruition. Life is typically lived in pursuit of desire. We orient our senses to pick out what furthers our desires. We ignore what hinders our pursuit. As long as our desires remain just below the surface of our awareness we suffer at the mercy of unknown forces. Desire colors our reality. The wheel of karma is powered by our volitional activity, desire. We create our future without knowing it. We put our values in everything we do. We use our resources to further some idea of ourselves. After these resources have produced what we wanted, we instantly create new desires for the future. This process of projecting our resources and desires into the future, then living the rebirth, the fruit, of that past orientation to life continues without our knowing it. Simply, we mobilize all the resources in our present situation toward some distant future world, some utopian vision of ourselves. Then we achieve it. Then we look back admiring where we were. We orient ourselves to achieve a distant future utopia as soon as possible. We are aware of the potential disharmony but are so convinced of the potential bliss of our rebirth that we ignore the risk and march on in pursuit of desire. Buddhism began with Sakyamuni and his Four Noble Truths. The notion of Karma, some would say, is central in Buddhist thought. I believe Sakyamuni would say that the mechanism of Karma is desire and thus the cause of suffering. He would also say that the cycle of rebirth is the ordinary life ruled by desire. Through the gradual practice of restriction in the midst of the deepening danger of desire, the path to a true life begins when we recognize our desire and guard against it taking over our life. When we recognize that which is free from desire, true self as opposed to desire self, we can begin to live a true life...
Tuesday, November 9, 2010
Meditation and Wisdom for the Bodhisattva and Superior Person
While previous posts since the very beginnings of this blog have discussed the superior person, the previous nine posts starting with the October 23rd post look at the bodhisattva as well. The bodhisattva in Buddhism is the one who, having reached the very threshold of Nirvana, refrains from entering and instead returns to help all beings reach the ultimate state. Shantideva, the 8th century buddhist scholar, wrote A Guide to the Bodhisattva's Way of Life, or the Bodhicaryavatara. This is the final post along the thread of comparing the traits of the superior person of Confucianism with some of the traits of the bodhisattva. Shantideva gives the instruction:
Strive at first to meditate
Upon the sameness of yourself and others.
In joy and sorrow all are equal.
Thus be guardian of all, as of yourself.
The hand and other limbs are many and distinct,
But all are one-one body to be kept and guarded.
Likewise, different beings in their joys and sorrows,
Are, like me, all one in wanting happiness.
Looking at the Humanity we saw that loyalty to one’s self and empathy toward others were its practices. Here Shantideva urges the bodhisattva to meditate upon the essential sameness of ourselves and others. Taking their pain as our own to dispel in with appropriate means, how could we ever become arrogant. How can we be arrogant with a deep understanding of our essential sameness, the principle of humanity within us all? To truly deepen our understanding of humanity, to meditate on that which is essential within all of us, we must seek to experience the principle of humanity in our daily relationships. We can then see all that is fleeting, all that is deluding ourselves and others from the essential principle. The bodhisattva meditates on sameness and becomes better able to see uniqueness. Confucius often had different answers for students asking the same question because he saw this uniqueness. The superior person understands the uniqueness of individuals by ‘meditating’ on their unique relationship to humanity. Confucius answered different students, when they asked him, ‘What is humanity?’ in different ways because he understood their uniqueness. Without meditating on that which is the same within us, we would have no frame of reference to empathize with others. When we hear, ‘What is humanity?’ without the frame of reference of an individuals relationship to the principle of humanity we will answer ineffectively. A parrot can answer that question, but without the insight gained from meditating upon the essential sameness of beings, the answer is entirely meaningless. Once we have an understanding of our deep sameness, we can cultivate the ability to empathize thus understanding uniqueness. We cultivate the ability to empathize by seeing how each unique individual relates to the essential, the sameness we share, within them.
When individuals begin to harmonize this relationship within it is the beginning of happiness. Shantideva urges us that, in order to harmonize our relationship with the essential within, we must cultivate an understanding, through meditation, that most things we identify with and yearn for are fleeting. The thing we really yearn for is the essence of life, or ‘humanity’ for the superior person. Through meditation, letting go of desire for fleeting material things, the essential principle can arise and a relationship with our true selves can begin. Confucius answered one student that ‘to restrain one’s self and return to propriety is humanity’. Here we can see that to restrain ourselves from overstepping our bounds we can return to what it is we should be doing and, in the end, what every one should be doing, in their own way, finding the way back to themselves, back to humanity.
Shantideva continually advocates this same restraint and return. The bodhisattva must continually examine his or her self and, if finding fault in their behavior or demeanor, discipline his or her self to return to their vow to benefit all beings. For the bodhisattva, meditation is the continuing return to the proper way of life. Meditation is the continual reinvigorating of the bodhisattva vow. Meditation is the discipline continually enforced upon oneself so that we may achieve the goal of benefiting all beings. Shantideva outlines many possible disorienting false priorities that can creep up and distract us from our goal. He shows one by one how they are void of any true meaning for the bodhisattva and how, through meditation on true meaning, on our vow, we can return to the proper orientation.
Shantideva reaches a crescendo culminating in the explication of wisdom in the final chapter. The bodhisattva, for the sake of all, should become the meditator, the one who continually seeks to live in connection with the essence of humanity. For the superior person it is their love of learning, the acknowledgement of a lacking, which brings them near to wisdom. It is this sense of lacking that propels the superior person to continue their learning, to continue their ‘meditation’ ceaselessly, until death.
Strive at first to meditate
Upon the sameness of yourself and others.
In joy and sorrow all are equal.
Thus be guardian of all, as of yourself.
The hand and other limbs are many and distinct,
But all are one-one body to be kept and guarded.
Likewise, different beings in their joys and sorrows,
Are, like me, all one in wanting happiness.
Looking at the Humanity we saw that loyalty to one’s self and empathy toward others were its practices. Here Shantideva urges the bodhisattva to meditate upon the essential sameness of ourselves and others. Taking their pain as our own to dispel in with appropriate means, how could we ever become arrogant. How can we be arrogant with a deep understanding of our essential sameness, the principle of humanity within us all? To truly deepen our understanding of humanity, to meditate on that which is essential within all of us, we must seek to experience the principle of humanity in our daily relationships. We can then see all that is fleeting, all that is deluding ourselves and others from the essential principle. The bodhisattva meditates on sameness and becomes better able to see uniqueness. Confucius often had different answers for students asking the same question because he saw this uniqueness. The superior person understands the uniqueness of individuals by ‘meditating’ on their unique relationship to humanity. Confucius answered different students, when they asked him, ‘What is humanity?’ in different ways because he understood their uniqueness. Without meditating on that which is the same within us, we would have no frame of reference to empathize with others. When we hear, ‘What is humanity?’ without the frame of reference of an individuals relationship to the principle of humanity we will answer ineffectively. A parrot can answer that question, but without the insight gained from meditating upon the essential sameness of beings, the answer is entirely meaningless. Once we have an understanding of our deep sameness, we can cultivate the ability to empathize thus understanding uniqueness. We cultivate the ability to empathize by seeing how each unique individual relates to the essential, the sameness we share, within them.
When individuals begin to harmonize this relationship within it is the beginning of happiness. Shantideva urges us that, in order to harmonize our relationship with the essential within, we must cultivate an understanding, through meditation, that most things we identify with and yearn for are fleeting. The thing we really yearn for is the essence of life, or ‘humanity’ for the superior person. Through meditation, letting go of desire for fleeting material things, the essential principle can arise and a relationship with our true selves can begin. Confucius answered one student that ‘to restrain one’s self and return to propriety is humanity’. Here we can see that to restrain ourselves from overstepping our bounds we can return to what it is we should be doing and, in the end, what every one should be doing, in their own way, finding the way back to themselves, back to humanity.
Shantideva continually advocates this same restraint and return. The bodhisattva must continually examine his or her self and, if finding fault in their behavior or demeanor, discipline his or her self to return to their vow to benefit all beings. For the bodhisattva, meditation is the continuing return to the proper way of life. Meditation is the continual reinvigorating of the bodhisattva vow. Meditation is the discipline continually enforced upon oneself so that we may achieve the goal of benefiting all beings. Shantideva outlines many possible disorienting false priorities that can creep up and distract us from our goal. He shows one by one how they are void of any true meaning for the bodhisattva and how, through meditation on true meaning, on our vow, we can return to the proper orientation.
Shantideva reaches a crescendo culminating in the explication of wisdom in the final chapter. The bodhisattva, for the sake of all, should become the meditator, the one who continually seeks to live in connection with the essence of humanity. For the superior person it is their love of learning, the acknowledgement of a lacking, which brings them near to wisdom. It is this sense of lacking that propels the superior person to continue their learning, to continue their ‘meditation’ ceaselessly, until death.
Monday, November 8, 2010
Heroic Perseverence and Righteousness for the Bodhisattva and Superior Person
Heroic Perseverance and Righteousness
Virtue is the action of the superior person. When we talk of tranquility we talk of it not as some isolated state but as the essence of movement, the essence of virtuous action. Tranquility is the key to the vigorous uncorrupted action of the bodhisattva and the superior person. Here we again examine motivation for action. Heroic perseverance is the continuing action for the benefit of others, just as righteousness is virtuous action without regard to personal profit. Without selfish motivation, our heroes work tirelessly for the benefit of others. With ultimate, enduring tranquility the superior person can continue their work through difficulty and success without faltering.
When the superior person uses righteousness as their guide and asks ‘Will my action harm virtue or enhance it?’, then heroic perseverance immediately follows. This self examination and commitment to righteousness is essential for avoiding trouble. Shantideva also cautions that the bodhisattva be wary and guard against laziness, idleness and the pursuit of trivial activities. When we use righteousness as our guide we will surely avoid such trouble. One aspect of “I” (righteousness in english) is appropriateness. One should do everything at the right time, at the right place and with the right relationships. One should act according to these considerations making their action suitable to the situation. Shantideva calls for heroic perseverance, urging the bodhisattva,aware that even small transgressions can cause great harm to the goal of helping all beings become buddhas. This is the work of a practicing bodhisattva, establishing habits of righteousness:
“I will do this, myself, alone!”
These words define my pride of action.
Enfeebled by their minds afflictions,
Worldly folk are helpless to secure their happiness.
Compared to those who wander, I am able-
This indeed should be my chosen task.
When others give themselves to base activities,
How can I connive to as their companion?
But I should not refrain through pride or arrogance;
My best way is to give up such conceit.
…Therefore if I’m weak and feeble-hearted,
Even little faults will strike and injure me.
In Confucian terms the practice of the bodhisattva is to establish a personal standard for righteous action, avoiding the complacency of others to avoid injuring one’s virtue. Without arrogance the bodhisattva guards their virtue out of habit alone judging right and wrong taking right action as a happy accomplishment:
Thus in every time and place
I will not wander the wholesome path.
…The bodhisattva in their every deed
Will feel the greatest joy, exhilaration,
Pleasure that will never fade or pass.
Virtue is the action of the superior person. When we talk of tranquility we talk of it not as some isolated state but as the essence of movement, the essence of virtuous action. Tranquility is the key to the vigorous uncorrupted action of the bodhisattva and the superior person. Here we again examine motivation for action. Heroic perseverance is the continuing action for the benefit of others, just as righteousness is virtuous action without regard to personal profit. Without selfish motivation, our heroes work tirelessly for the benefit of others. With ultimate, enduring tranquility the superior person can continue their work through difficulty and success without faltering.
When the superior person uses righteousness as their guide and asks ‘Will my action harm virtue or enhance it?’, then heroic perseverance immediately follows. This self examination and commitment to righteousness is essential for avoiding trouble. Shantideva also cautions that the bodhisattva be wary and guard against laziness, idleness and the pursuit of trivial activities. When we use righteousness as our guide we will surely avoid such trouble. One aspect of “I” (righteousness in english) is appropriateness. One should do everything at the right time, at the right place and with the right relationships. One should act according to these considerations making their action suitable to the situation. Shantideva calls for heroic perseverance, urging the bodhisattva,aware that even small transgressions can cause great harm to the goal of helping all beings become buddhas. This is the work of a practicing bodhisattva, establishing habits of righteousness:
“I will do this, myself, alone!”
These words define my pride of action.
Enfeebled by their minds afflictions,
Worldly folk are helpless to secure their happiness.
Compared to those who wander, I am able-
This indeed should be my chosen task.
When others give themselves to base activities,
How can I connive to as their companion?
But I should not refrain through pride or arrogance;
My best way is to give up such conceit.
…Therefore if I’m weak and feeble-hearted,
Even little faults will strike and injure me.
In Confucian terms the practice of the bodhisattva is to establish a personal standard for righteous action, avoiding the complacency of others to avoid injuring one’s virtue. Without arrogance the bodhisattva guards their virtue out of habit alone judging right and wrong taking right action as a happy accomplishment:
Thus in every time and place
I will not wander the wholesome path.
…The bodhisattva in their every deed
Will feel the greatest joy, exhilaration,
Pleasure that will never fade or pass.
Sunday, November 7, 2010
The Superior Person's Tranquility and the Bodhisattva's Patience
Patience and Tranquility
The bodhisattva and the superior person both seek to act in the world for the sake of others, they both value gentleness in their action. But Shantideva urges that the bodhisattva cultivate patience to balance this sincere desire to enact change. This relationship of zeal and patience is essential for the bodhisattva to maintain equanimity and to avoid deviations that may occur from an over eagerness to ‘fix’ the world. To steep oneself in patience, to return to simplicity, to make the most of rest, to achieve a balance of action and non-action is an essential key for the superior person as well. Confucius himself took up the study of the I Ching and its principles of action and non action. The later tradition greatly valued the balance of tranquility and movement, or tranquility in movement. Tranquility is closely related to loyalty to one’s self for the sake of benefiting others. To maintain a deep rooted connection to one’s own essence of humanity is essential for effective action. The superior person should return to themselves continuously until the habit of remaining true to one’s self is natural. This deep abiding is tranquility.
From tranquility, akin to equanimity, the superior person can remain centered, grounded while acting for the benefit of others. This tranquility of mind is the discipline of remaining true to one’s humanity, loyal to one’s self, without becoming distracted or disoriented by outside stimuli. This tranquility, like patience, is the continuing practice of allowing distractions to dissipate without grasping at them. Erroneous thoughts and desires are continually abandoned so that one is deeply connected to what remains, our essential humanity. Practicing tranquility means that the superior person will always act effectively, mindful of the goal of helping others to achieve themselves, helping them to flourish. Acting from vast inner tranquility allows the superior person to detach from ineffective confrontation, argument, and other distractions from the goal of nourishing one’s self and others. The bodhisattva’s patience is, like the superior person’s practice of tranquility, a cautious, guarded, practice of waiting, waiting for tranquility to arise. Once tranquility arises one can act mindfully, focused on the effectiveness of one’s action.
The patience to wait for tranquility is essential in avoiding mistakes in the work of the bodhisattva. With tranquility the superior person can avoid petty, angry speech. With the patience to wait for tranquility to arise the bodhisattva can avoid the ‘single flash of anger’ that can destroy the accumulated merits of the past in a single instant. The superior people, the bodhisattvas, understand the immense danger of acting without patience, without tranquility, and have trained themselves thoroughly to wait in silence for the right response to emerge. This tranquility is what separates a superior person from others. Others react blindly without patience, without waiting, while the superior person waits for the appropriate response to arise. When we wait and see the appropriate response, each instant becomes an opportunity to perform the profound transformative work of the bodhisattva and the superior person, the work of benefiting others. Patience is the ground of the strong enduring will of the bodhisattva, and of the ability of the superior person to keep going with joy. When the superior person has waited and established their own tranquility, they have learned to endure the fleeting inner states. Just so, the bodhisattva can differentiate the essential from the non-essential emotions in the actions, motives and stature of others. The superior person, practicing inner loyalty to the essential within them, enduring the inessential within, awaiting the re-establishment of tranquility, can then do the same with others. This allows the superior person to see that which is best within others and helps guide others in nourishing their humanity. Whenever we practice tranquility in action we can be superior people. Whenever we can patiently allow fleeting anger to pass out, tranquility arises, and with it the equanimity and true insight essential for performing the work of a bodhisattva.
The bodhisattva and the superior person both seek to act in the world for the sake of others, they both value gentleness in their action. But Shantideva urges that the bodhisattva cultivate patience to balance this sincere desire to enact change. This relationship of zeal and patience is essential for the bodhisattva to maintain equanimity and to avoid deviations that may occur from an over eagerness to ‘fix’ the world. To steep oneself in patience, to return to simplicity, to make the most of rest, to achieve a balance of action and non-action is an essential key for the superior person as well. Confucius himself took up the study of the I Ching and its principles of action and non action. The later tradition greatly valued the balance of tranquility and movement, or tranquility in movement. Tranquility is closely related to loyalty to one’s self for the sake of benefiting others. To maintain a deep rooted connection to one’s own essence of humanity is essential for effective action. The superior person should return to themselves continuously until the habit of remaining true to one’s self is natural. This deep abiding is tranquility.
From tranquility, akin to equanimity, the superior person can remain centered, grounded while acting for the benefit of others. This tranquility of mind is the discipline of remaining true to one’s humanity, loyal to one’s self, without becoming distracted or disoriented by outside stimuli. This tranquility, like patience, is the continuing practice of allowing distractions to dissipate without grasping at them. Erroneous thoughts and desires are continually abandoned so that one is deeply connected to what remains, our essential humanity. Practicing tranquility means that the superior person will always act effectively, mindful of the goal of helping others to achieve themselves, helping them to flourish. Acting from vast inner tranquility allows the superior person to detach from ineffective confrontation, argument, and other distractions from the goal of nourishing one’s self and others. The bodhisattva’s patience is, like the superior person’s practice of tranquility, a cautious, guarded, practice of waiting, waiting for tranquility to arise. Once tranquility arises one can act mindfully, focused on the effectiveness of one’s action.
The patience to wait for tranquility is essential in avoiding mistakes in the work of the bodhisattva. With tranquility the superior person can avoid petty, angry speech. With the patience to wait for tranquility to arise the bodhisattva can avoid the ‘single flash of anger’ that can destroy the accumulated merits of the past in a single instant. The superior people, the bodhisattvas, understand the immense danger of acting without patience, without tranquility, and have trained themselves thoroughly to wait in silence for the right response to emerge. This tranquility is what separates a superior person from others. Others react blindly without patience, without waiting, while the superior person waits for the appropriate response to arise. When we wait and see the appropriate response, each instant becomes an opportunity to perform the profound transformative work of the bodhisattva and the superior person, the work of benefiting others. Patience is the ground of the strong enduring will of the bodhisattva, and of the ability of the superior person to keep going with joy. When the superior person has waited and established their own tranquility, they have learned to endure the fleeting inner states. Just so, the bodhisattva can differentiate the essential from the non-essential emotions in the actions, motives and stature of others. The superior person, practicing inner loyalty to the essential within them, enduring the inessential within, awaiting the re-establishment of tranquility, can then do the same with others. This allows the superior person to see that which is best within others and helps guide others in nourishing their humanity. Whenever we practice tranquility in action we can be superior people. Whenever we can patiently allow fleeting anger to pass out, tranquility arises, and with it the equanimity and true insight essential for performing the work of a bodhisattva.
Saturday, November 6, 2010
Shantideva's Vigilance and Confucius' Propriety
Vigilance and Propriety
In his chapter on vigilance Shantideva elucidates time and time again that which in Confucian terms is known as the importance of the practice loyalty to one’s self by acting in propriety: “Those who wish to keep a rule of life must guard their minds in perfect self possession…our fears will come to nothing, every virtue drop into our hands.” This self possession is like Confucian propriety. Propriety is the practice of taming ourselves to act within the appropriate boundaries, within our own frame. Restraining ourselves from acting inappropriately, returning to what it is we should do, avoiding action that may harm our virtue, is the vigilant practice of the superior person. This is self respect within and decorum without. When we act in accord with propriety, we cautiously and vigilantly guard our appropriate boundaries. We maintain and cultivate the energy that is accorded us for the appropriate circumstance. Tethering ourselves within the frame of propriety we maximize our spiritual energy, living in simplicity, growing strong within our space like bamboo grows strong within its joints. This is the same vigilant cultivation Shantideva praises.
In Shantideva’s chapter on vigilance another similarity to Confucius arises. This similarity relates to their style of teaching. Shantideva, like Confucius himself, is moved to give specific instructions, fit to daily life to help aid us in the guarding our minds. Shantideva describes the proper way for the bodhisattva to walk and to rest, the proper demeanor, and the proper way to protect virtue, living in the world among the people for their benefit. This is the essence of propriety’s practice for the superior person as well. The superior person must find their place in the world for the benefit of others in the same way, vigilantly following righteousness for appropriate action. Superior people must practice loyalty to their selves, guarding their minds against anything harmful to their virtue. Both the superior person and the bodhisattva take great care, acting cautiously, continuing to again and again return to the righteous way, to live in propriety.
The superior person sees what is presented to them in their outer life as their destiny from heaven. That is to say that their life situation is as it should be according to the principle of heaven manifest here and now in this very specific way. This specific way is their own frame, their propriety. In this way the superior persons follows propriety, step by step according to the time, without imposing their own desires or preconceptions onto life. The bodhisattva too understands that their life is not theirs to enjoy or despise. The bodhisattva and the superior person accept challenges without complaining. This means that the superior person has no use for judging themselves or others, only for acting to propagate true happiness for others. Thus the superior person acts within their framework of propriety to ensure harmony among those within their sphere of influence. The superior person takes action to correct potentially detrimental behavior but then returns to gentleness and harmony with tact. Shantideva insists that the bodhisattva follow this same gentle way in dealing with others in order to best cultivate their happiness.
In his chapter on vigilance Shantideva elucidates time and time again that which in Confucian terms is known as the importance of the practice loyalty to one’s self by acting in propriety: “Those who wish to keep a rule of life must guard their minds in perfect self possession…our fears will come to nothing, every virtue drop into our hands.” This self possession is like Confucian propriety. Propriety is the practice of taming ourselves to act within the appropriate boundaries, within our own frame. Restraining ourselves from acting inappropriately, returning to what it is we should do, avoiding action that may harm our virtue, is the vigilant practice of the superior person. This is self respect within and decorum without. When we act in accord with propriety, we cautiously and vigilantly guard our appropriate boundaries. We maintain and cultivate the energy that is accorded us for the appropriate circumstance. Tethering ourselves within the frame of propriety we maximize our spiritual energy, living in simplicity, growing strong within our space like bamboo grows strong within its joints. This is the same vigilant cultivation Shantideva praises.
In Shantideva’s chapter on vigilance another similarity to Confucius arises. This similarity relates to their style of teaching. Shantideva, like Confucius himself, is moved to give specific instructions, fit to daily life to help aid us in the guarding our minds. Shantideva describes the proper way for the bodhisattva to walk and to rest, the proper demeanor, and the proper way to protect virtue, living in the world among the people for their benefit. This is the essence of propriety’s practice for the superior person as well. The superior person must find their place in the world for the benefit of others in the same way, vigilantly following righteousness for appropriate action. Superior people must practice loyalty to their selves, guarding their minds against anything harmful to their virtue. Both the superior person and the bodhisattva take great care, acting cautiously, continuing to again and again return to the righteous way, to live in propriety.
The superior person sees what is presented to them in their outer life as their destiny from heaven. That is to say that their life situation is as it should be according to the principle of heaven manifest here and now in this very specific way. This specific way is their own frame, their propriety. In this way the superior persons follows propriety, step by step according to the time, without imposing their own desires or preconceptions onto life. The bodhisattva too understands that their life is not theirs to enjoy or despise. The bodhisattva and the superior person accept challenges without complaining. This means that the superior person has no use for judging themselves or others, only for acting to propagate true happiness for others. Thus the superior person acts within their framework of propriety to ensure harmony among those within their sphere of influence. The superior person takes action to correct potentially detrimental behavior but then returns to gentleness and harmony with tact. Shantideva insists that the bodhisattva follow this same gentle way in dealing with others in order to best cultivate their happiness.
Thursday, November 4, 2010
Humanity in Buddhism and Original Confucianism: The Bodhisattva's Bodhicitta and the Superior Person's Humanity
Humanity
Shantideva emphasizes the significance, the importance, the rarity of a human birth from a karmic standpoint. From this human birth we have the most tremendous opportunity. So too, for the superior person, is humanity supremely important. For the superior person, that which is most essential to our existence, our deepest self, our bodhicitta, our awakened mind, is called our humanity. Shantideva recognizes this power within human beings to achieve the greatest possible merit. He emphasizes the importance of making the most of our human lives. The superior person believes that accentuating the inherent goodness within a human being, and bringing it to fruition is to enlarge the Tao. To discover this ultimate goodness, to remain loyal to our deepest self and to empathize with others, from this deep connection we share with others, is to allow bodhicitta to arise. The superior person brings this to fruition within themselves and others, without bringing to fruition that which is unessential. This is the great work of the superior person as it is the great work of the bodhisattva. This is how the superior person endeavors to open the way for humanity, for bodhicitta, to arise thus enlarging the way, enlarging the Tao.
Humanity is also deeply significant because human action is the one of the most effective forces on this earth. To help bring forth the inherent quality of humanity is to engage in a great and noble work, the work of the bodhisattva with its supreme, universal, benefit. We see how effective the action of humanity can intensely influence the world, as with the environment impact of global warming for example, so we can imagine how bringing forth a greater quality of humanity can spread tremendous effective benefit. As human beings this is our natural sphere of influence, humanity is our field.
In order for us to engage in truly effective virtuous action we must understand the nature of humanity. An awareness of our own true deep abiding selves, our true humanity, that which makes us special, is necessary. To become truly identified with this within ourselves, to cultivate and nourish our virtue we must remain loyal to our deep humanity. To truly be aware of the depth of human relationships and the awesome transformative power of virtuous behavior, we must be empathetic. We must act out of loyalty to ourselves, maintaining, nourishing, cultivating virtue, and out of empathy for others. Only from this awareness can we effect true transformation. When we act toward ourselves and others in relationship to ideas, desires, and preconceptions, we act on an ineffective level, wasting our energy on phantasms and illusions. When we scold or argue or chase desires, we fail to become aware of the most effective form our action might take. When we are loyal to our deepest selves, our insight grows and our spiritual energy increases, we tap the tremendous power of virtue, of humanity. When we are empathetic to others we see the obstacles they face in achieving this same connection within themselves. We can use our energy to attempt to ease their difficulties, encouraging them, helping to find the way to overcome such obstacles. The superior person acts thus, bringing to completion that which is most virtuous within themselves and others.
Shantideva understood the significance of humanity and emphasized making the most out of this human life. He similarly emphasized the practical aspects of humanity, loyalty and empathy. Shantideva understood, as in Confucian terms, that to be loyal to one’s humanity meant to be loyal to what is most essential within us. In his terms, Shantideva asks us to try and find our defilements and answers that they are not to be found anywhere. He encourages us to take heart, that these defilements are mere mirages. When we restrain ourselves from identifying with such mirages, we will certainly find that our true humanity is arisen. Practicing such loyalty to our most essential selves we will be better able to fulfill our commitment to others. The bodhisattva commits to doing all he can to benefit all beings. He thus coveys his commitment to the practice of empathy, considering others in all which he does. The bodhisattva’s awareness of the lack of existence of defilements demonstrates his awareness of the essential humanity, the practice of loyalty to one’s self. The bodhisattva’s vow to benefit all beings demonstrates his consideration of others in all his actions, this is his empathy. The bodhisattva’s understanding of these two principles is deep. For the superior person this understanding and its practical implications is the way of humanity. This is the oneness that Confucius himself named as his own principle of action.
Shantideva emphasizes the significance, the importance, the rarity of a human birth from a karmic standpoint. From this human birth we have the most tremendous opportunity. So too, for the superior person, is humanity supremely important. For the superior person, that which is most essential to our existence, our deepest self, our bodhicitta, our awakened mind, is called our humanity. Shantideva recognizes this power within human beings to achieve the greatest possible merit. He emphasizes the importance of making the most of our human lives. The superior person believes that accentuating the inherent goodness within a human being, and bringing it to fruition is to enlarge the Tao. To discover this ultimate goodness, to remain loyal to our deepest self and to empathize with others, from this deep connection we share with others, is to allow bodhicitta to arise. The superior person brings this to fruition within themselves and others, without bringing to fruition that which is unessential. This is the great work of the superior person as it is the great work of the bodhisattva. This is how the superior person endeavors to open the way for humanity, for bodhicitta, to arise thus enlarging the way, enlarging the Tao.
Humanity is also deeply significant because human action is the one of the most effective forces on this earth. To help bring forth the inherent quality of humanity is to engage in a great and noble work, the work of the bodhisattva with its supreme, universal, benefit. We see how effective the action of humanity can intensely influence the world, as with the environment impact of global warming for example, so we can imagine how bringing forth a greater quality of humanity can spread tremendous effective benefit. As human beings this is our natural sphere of influence, humanity is our field.
In order for us to engage in truly effective virtuous action we must understand the nature of humanity. An awareness of our own true deep abiding selves, our true humanity, that which makes us special, is necessary. To become truly identified with this within ourselves, to cultivate and nourish our virtue we must remain loyal to our deep humanity. To truly be aware of the depth of human relationships and the awesome transformative power of virtuous behavior, we must be empathetic. We must act out of loyalty to ourselves, maintaining, nourishing, cultivating virtue, and out of empathy for others. Only from this awareness can we effect true transformation. When we act toward ourselves and others in relationship to ideas, desires, and preconceptions, we act on an ineffective level, wasting our energy on phantasms and illusions. When we scold or argue or chase desires, we fail to become aware of the most effective form our action might take. When we are loyal to our deepest selves, our insight grows and our spiritual energy increases, we tap the tremendous power of virtue, of humanity. When we are empathetic to others we see the obstacles they face in achieving this same connection within themselves. We can use our energy to attempt to ease their difficulties, encouraging them, helping to find the way to overcome such obstacles. The superior person acts thus, bringing to completion that which is most virtuous within themselves and others.
Shantideva understood the significance of humanity and emphasized making the most out of this human life. He similarly emphasized the practical aspects of humanity, loyalty and empathy. Shantideva understood, as in Confucian terms, that to be loyal to one’s humanity meant to be loyal to what is most essential within us. In his terms, Shantideva asks us to try and find our defilements and answers that they are not to be found anywhere. He encourages us to take heart, that these defilements are mere mirages. When we restrain ourselves from identifying with such mirages, we will certainly find that our true humanity is arisen. Practicing such loyalty to our most essential selves we will be better able to fulfill our commitment to others. The bodhisattva commits to doing all he can to benefit all beings. He thus coveys his commitment to the practice of empathy, considering others in all which he does. The bodhisattva’s awareness of the lack of existence of defilements demonstrates his awareness of the essential humanity, the practice of loyalty to one’s self. The bodhisattva’s vow to benefit all beings demonstrates his consideration of others in all his actions, this is his empathy. The bodhisattva’s understanding of these two principles is deep. For the superior person this understanding and its practical implications is the way of humanity. This is the oneness that Confucius himself named as his own principle of action.
Wednesday, November 3, 2010
Shantideva's 'Commitment' and The Superior Person's 'Duration'
Commitment and Duration
While Shantideva emphasizes commitment, the Confucian scholar, the superior person, similarly emphasizes duration. The superior person should be satisfied to continue their work under any circumstances. This is where the superior person finds true happiness. Studying and bringing studies to life through practice is the commitment of the superior person. This commitment is the source of joy for the superior person. Because of this the superior person practices restraint from pursuing desire, restraint from deviation. This simple act of restraint is the root of simplicity. The superior person takes joy from their simple life. Enduring the ebb and flow of life, committed to taking righteousness as a standard for action, the superior person keeps going along the infinite path of spiritual growth. Recognizing a lack, cultivating virtue, continuing the work of a true scholar and teacher, the superior person fulfills their duties. This simplicity is the foundation for constant virtue. The superior person never stops at a point thinking, ‘Now, I have arrived at the goal.’ The superior person lives in simplicity, in order to cultivate themselves. This cultivation leads to greater and greater achievements as a scholar and a growing skill as a teacher.
The superior person, like Shantideva, has given up the profit as their primary motivation, seeking only to do what it is they should do, achieve what it is they are meant to achieve at a given time, seeking to fulfill the mandate that heaven has given them in their life. As Shantideva says:
Just as all the buddhas of the past
Embraced the awakened attitude of mind,
And in the precepts of the bodhisattvas
Step by step abode and trained,
Just so and for the benefit of beings,
I will also have this attitude of mind,
And in those precepts, step by step,
I will abide and train myself.
That this most pure and spotless state of mind
Might be embraced and constantly increase,
The prudent who have cultivated it
Should praise it highly
…In every way, then, I will undertake
Activities befitting such a rank.
And I will do no act to mar
Or compromise this high and faultless lineage.
(Shantideva. The Way of the Bodhisattva. Shambhala. Boston and New York, 1997. p. 52)
The superior person, like the bodhisattva, seeks to continue their work step by step. The superior person takes no short cuts. They take their very life as the grounds for practice, striving to see the depth of each stage in their lives, committed to continuing this process until death. To the superior person this is a great joy and a great relief. Constantly cultivating wisdom for the benefit of all, the superior person lives in peace and fulfills their responsibilities. The superior person is committed to continuing their studies, continuing their work because they are driven by a sense of lacking. This commitment is second nature and the superior person’s work has the power of duration.
The superior person takes righteousness as motivation, using it as a standard to gauge the effectiveness of each action. Looking to benefit others, the superior person acts to nourish that which is deepest within them so that they are at their best for the benefit of others. This deepest most profound aspect of themselves, the key to empathizing with others is the principle of humanity.
While Shantideva emphasizes commitment, the Confucian scholar, the superior person, similarly emphasizes duration. The superior person should be satisfied to continue their work under any circumstances. This is where the superior person finds true happiness. Studying and bringing studies to life through practice is the commitment of the superior person. This commitment is the source of joy for the superior person. Because of this the superior person practices restraint from pursuing desire, restraint from deviation. This simple act of restraint is the root of simplicity. The superior person takes joy from their simple life. Enduring the ebb and flow of life, committed to taking righteousness as a standard for action, the superior person keeps going along the infinite path of spiritual growth. Recognizing a lack, cultivating virtue, continuing the work of a true scholar and teacher, the superior person fulfills their duties. This simplicity is the foundation for constant virtue. The superior person never stops at a point thinking, ‘Now, I have arrived at the goal.’ The superior person lives in simplicity, in order to cultivate themselves. This cultivation leads to greater and greater achievements as a scholar and a growing skill as a teacher.
The superior person, like Shantideva, has given up the profit as their primary motivation, seeking only to do what it is they should do, achieve what it is they are meant to achieve at a given time, seeking to fulfill the mandate that heaven has given them in their life. As Shantideva says:
Just as all the buddhas of the past
Embraced the awakened attitude of mind,
And in the precepts of the bodhisattvas
Step by step abode and trained,
Just so and for the benefit of beings,
I will also have this attitude of mind,
And in those precepts, step by step,
I will abide and train myself.
That this most pure and spotless state of mind
Might be embraced and constantly increase,
The prudent who have cultivated it
Should praise it highly
…In every way, then, I will undertake
Activities befitting such a rank.
And I will do no act to mar
Or compromise this high and faultless lineage.
(Shantideva. The Way of the Bodhisattva. Shambhala. Boston and New York, 1997. p. 52)
The superior person, like the bodhisattva, seeks to continue their work step by step. The superior person takes no short cuts. They take their very life as the grounds for practice, striving to see the depth of each stage in their lives, committed to continuing this process until death. To the superior person this is a great joy and a great relief. Constantly cultivating wisdom for the benefit of all, the superior person lives in peace and fulfills their responsibilities. The superior person is committed to continuing their studies, continuing their work because they are driven by a sense of lacking. This commitment is second nature and the superior person’s work has the power of duration.
The superior person takes righteousness as motivation, using it as a standard to gauge the effectiveness of each action. Looking to benefit others, the superior person acts to nourish that which is deepest within them so that they are at their best for the benefit of others. This deepest most profound aspect of themselves, the key to empathizing with others is the principle of humanity.
Monday, November 1, 2010
Reverence, Sincerity and Shantideva's 'Confession'
Reverence
The superior person should keep reverence in their mind as when Shantideva seeks to “gain this precious attitude” in his ‘Confession’ (Shantideva. The Way of the Bodhisattva. Shambhala. Boston and New York, 1997. p. 39). Confucius recommends that the superior maintain this sense of reverence regarding those who gave us life, dealings with our parents and extending back to our ancestors. So when we offer sacrifice (ceremonial sacrifice is common, but more important is sacrificing our own wishes for the sake of fulfilling our responsibilities and duties) to them as when Shantideva offers sacrifice to the buddhas we should keep reverence in our mind. This is to say, whether we believe in spirits, ancestors, or buddhas is not necessarily the important matter. Who knows whether these beings exist, the important matter is we honor them with deep sincerity in our mind. This is the same with one’s parents. Whether they are good or bad parents is not the important thing. The important thing is that the superior person maintains reverence for their own life, which, of course, is a product of their parents’ life. This life is a precious, precious gift inherited from our ancestors. Our parents are the most immediate link to this precious gift. The superior person values their physical life as such a gift, as when Shantideva emphasizes the importance of a human birth. The superior person reveres the past sages for a similar reason, except in this case we have inherited a lineage of learning and working for others beyond mere physical inheritance.
Shantideva shows this reverence when making his offerings to the buddhas, just as a superior person should keep reverence when making sacrifices to the ancestors. Shantideva maintains deep reverence bowing to the learned masters and abbots just as the superior person does to those teachers who maintain the lineage of the ancient sage kings. In the chapter on ‘Confession’ we can certainly feel Shantideva’s sense of reverence in his offerings. While his tone changes many times throughout the Bodhicharyavatara, the sense of reverence conveyed in the first chapters permeates the work. This sense gives the work a richness of meaning, a certain importance that inspires attentiveness in the sincere student. Shantideva acknowledging his deficiencies, his sense of lacking, confessing, shows that he is ready to learn. The superior person, the scholar, must too acknowledge this sense of lacking in order to begin to study. We will see later that for Confucius this sense of lack is necessary for wisdom. The arrogant fool who thinks he knows enough can never become a bodhisattva, a superior person, a true scholar. They will never pursue the path of learning because in their mind there is no sense of lacking to which to confess.
The superior person should keep reverence in their mind as when Shantideva seeks to “gain this precious attitude” in his ‘Confession’ (Shantideva. The Way of the Bodhisattva. Shambhala. Boston and New York, 1997. p. 39). Confucius recommends that the superior maintain this sense of reverence regarding those who gave us life, dealings with our parents and extending back to our ancestors. So when we offer sacrifice (ceremonial sacrifice is common, but more important is sacrificing our own wishes for the sake of fulfilling our responsibilities and duties) to them as when Shantideva offers sacrifice to the buddhas we should keep reverence in our mind. This is to say, whether we believe in spirits, ancestors, or buddhas is not necessarily the important matter. Who knows whether these beings exist, the important matter is we honor them with deep sincerity in our mind. This is the same with one’s parents. Whether they are good or bad parents is not the important thing. The important thing is that the superior person maintains reverence for their own life, which, of course, is a product of their parents’ life. This life is a precious, precious gift inherited from our ancestors. Our parents are the most immediate link to this precious gift. The superior person values their physical life as such a gift, as when Shantideva emphasizes the importance of a human birth. The superior person reveres the past sages for a similar reason, except in this case we have inherited a lineage of learning and working for others beyond mere physical inheritance.
Shantideva shows this reverence when making his offerings to the buddhas, just as a superior person should keep reverence when making sacrifices to the ancestors. Shantideva maintains deep reverence bowing to the learned masters and abbots just as the superior person does to those teachers who maintain the lineage of the ancient sage kings. In the chapter on ‘Confession’ we can certainly feel Shantideva’s sense of reverence in his offerings. While his tone changes many times throughout the Bodhicharyavatara, the sense of reverence conveyed in the first chapters permeates the work. This sense gives the work a richness of meaning, a certain importance that inspires attentiveness in the sincere student. Shantideva acknowledging his deficiencies, his sense of lacking, confessing, shows that he is ready to learn. The superior person, the scholar, must too acknowledge this sense of lacking in order to begin to study. We will see later that for Confucius this sense of lack is necessary for wisdom. The arrogant fool who thinks he knows enough can never become a bodhisattva, a superior person, a true scholar. They will never pursue the path of learning because in their mind there is no sense of lacking to which to confess.
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