Dharma Glimpses are short dharma teachings from Bright Dawn Lay Ministers.
Here are some podcasts from Bright Dawn Way of Oneness podcast page.
And here are some more Dharma Glimpses in written format on our Bright Dawn Blog.
Tag: Buddhist Wisdom
Boundless: The SLBF Newsletter
Read our latest newsletter by clicking on the Buddha.
Featuring: An essay by Jennifer Munson on finding her way to the Salt Lake Buddhist Fellowship. Elesha Morris gives us a guided meditation for grounding and gratitude, Myoshin looks at writing haiku as Buddhist practice, plus Buddhist spoken word, and teachings from Koyo Kubose.
Be Your Own Guru?
from a Blog post by Jaffe Cole
I have always wondered about this quote from the Pali Cannon, a famous quote by the Buddha, used by many a rugged american individualist, those mindfulness practicers that follow a more “up by your bootstraps” kind of Buddhism. I like the context in which Jaffe Cole puts the quote.
” A common cliche we often hear today is to follow nobody but yourself. We are our own gurus, our own masters. We don’t need teachers or anybody to show us the way. We are the Way!
This advice is often bolstered with this (in)famous quote from the Buddha:
Therefore, Ānanda, be islands unto yourselves, refuges unto yourselves, seeking no external refuge…
Modern lingo pegs it as “Be your own refuge”. Or something like that. But let’s quote the whole text, which comes from the Buddha’s Mahaparinibbana Sutta:
Therefore, Ānanda, be islands unto yourselves, refuges unto yourselves, seeking no external refuge; with the Dhamma as your island, the Dhamma as your refuge, seeking no other refuge.
The Buddha actually advocates taking the dhamma as our refuge. The dhamma includes the sangha (and the Buddha), so rather than this quote pointing to a arrogant attitude of “I know what’s best for me”, it rather points to a modest accepting of the Triple Gem as the guiding light in our lives. The Buddha never intended for everybody to just go out and read a few books and then make up their own paths, which is what “spirituality” primarily consists of today.
Moreover, consider the context in which this sutta was spoken. Was he preaching to locals in a village? Was this shouted from the proverbial rooftops? Obviously not. He was speaking to his most advanced and dearest disciples, almost all of who were already arahants themselves. In other words, this is not advice that the Buddha would dish out to “worldlings” like us. He might tell us to take the dhamma as a refuge, but I can guarantee he would not tell us to be our own gurus and that we should follow whatever we “feel is right.”
We all follow somebody or something, whether we recognize it or not. We often overestimate our own spiritual attainments. A good sign to know if this is the case to ask yourself how well you’re doing spiritually. If you consider yourself advanced, this is an indication that the opposite is true. Almost none of the saints of any religion have considered themselves advanced. In fact, the contrary is true. Whether Catholic, Buddhist, Hindu, or Muslim — the great spiritual teachers had guides and followed the precepts of their religions until their ends. Furthermore, they were often disillusioned with their own lack of attainments, complaining of sins committed or hearts still unpurified.
We all follow something or somebody. If we think we’re beyond following, then this simply means that we’re following our own feelings and whims, which are unreliable, unstable, and prone to be manipulated by the world.
see original below.
https://purelandway.wordpress.com/2013/11/06/be-your-own-guru/
On Right Livelihood a few Thoughts.
A few thoughts on Right Livelihood.
from Wikipedia
Right livelihood (samyag-ājīva / sammā-ājīva). This means that practitioners ought not to engage in trades or occupations which, either directly or indirectly, result in harm for other living beings.
And what is right livelihood? There is the case where a disciple of the noble ones, having abandoned dishonest livelihood, keeps his life going with right livelihood: This is called right livelihood.
More concretely today interpretations include “work and career need to be integrated into life as a Buddhist,”[46] it is also an ethical livelihood, “wealth obtained through rightful means” (Bhikku Basnagoda Rahula) – that means being honest and ethical in business dealings, not to cheat, lie or steal.[47] As people are spending most of their time at work, it’s important to assess how our work affects our mind and heart. So important questions include “How can work become meaningful? How can it be a support, not a hindrance, to spiritual practice — a place to deepen our awareness and kindness?”[46]
The five types of businesses that should not be undertaken:[48][49][50]
- Business in weapons: trading in all kinds of weapons and instruments for killing.
- Business in human beings: slave trading, prostitution, or the buying and selling of children or adults.
- Business in meat: “meat” refers to the bodies of beings after they are killed. This includes breeding animals for slaughter.
- Business in intoxicants: manufacturing or selling intoxicating drinks or addictive drugs.
- Business in poison: producing or trading in any kind of poison or a toxic product designed to kill.
Pure Land Shin Buddhism
I want to look at this from a different angle. Early in the founding days of Shin Buddhist Tradition, Honen wanted to teach everyone the Path but could not until he was banished by the emperor to live among the poor and outcast and so he began teaching anyone who would listen to him about the nembutsu path; fortune -tellers, fishermen, prostitutes, ex-robbers, butchers, samurai and other elements of society that were normally excluded from Buddhist practice; the outcasts. Honen knew, that because of our blind passions, and our ego-entagled selves, we were all outcasts from the Pure Land or Enlightenment and because of the Compassion of Amida, we outcasts were welcomed home. Honen and Shinran taught that everyone was accepted and no one was excluded because of their type of work.
So what does this have to do with Right Livelihood? Lets’ look at this quote about Kuan -yin one of the manifestations of Amida Buddha.
Kuan-yin hears the sounds of the world — the sounds of suffering, and sounds of joy as well. She hears the announcements of birds and children, of thunder and ocean, and is formed by them. In one of her representations she has a thousand arms, and each hand holds an instrument of work: a hammer, a trowel, a pen, a cooking utensil, a vajra. She has allowed the world to cultivate her character, and also has mustered herself to develop the skills to make her character effective. She is the archetype of right livelihood: one who uses the tools of the workaday world to nurture all beings and turn the Wheel of the Dharma.”
Excerpted from “Right Livelihood for the Western Buddhist” by Robert Aitken.
What does this mean to you?
Sometimes, because of circumstance or maybe even karmic debt we are unable to change our livelihoods, What is to be done then? Here is a favorite story from the life of Honen,
Honen met a woman who was a prostitute, and she begged him for help. He told her that if at all possible, she should quit what she’s doing, but if this is not possible, then she should sincerely recite Amida’s Name (the nembutsu) diligently. It was said later that she kept up the practice until she died, and Honen, upon hearing this, declared that should would surely be born in the Pure Land.
Is a Buddhist who works as a Bartender a bad Buddhist? What of the soldier? The fisherman? The prostitute? What does right livelihood mean for them? And at the same time I find it hard to feel the same understanding for the Pimp, the Meth Lab Cooker.
For most of us I think, Right Livelihood ultimately mean that we are simply applying mindfulness and Buddhist principles to our daily work activities. I am not trying to say that Right Livelihood is not reflected in the Five Types of work to be avoided, but that not matter what work we do, that we as practitioners, do not separate our practice from our daily work, that our practice and work are interdependent of each other.
What do you think?
The Color Gold
The Color Gold – excerpt for River of Fire River of Water by Taitetsu Unno
Though Shin Buddhism improvised a radically new form of practice, its goal is one and the same with that of Mahayana Buddhism The goal is to awaken to the true self as a manifestation of dharma or “reality-as-is.” What this means may be illustrated by some popular metaphors in the Pure Land tradition.
The lotus flower, the second metaphor, reveals the distinctive meaning of suchness or thatness. The lotus has been an important religious symbol in the Asian world for more than five thousand years with different signilications. In the Pure Land tradition it represents the uniqueness of each person, or each reality-as-is, distinct from all others each with its own uniqueness.
The multiple colors of the lotus blossoms, each radiating its distinctive luster, creates the glory of the enlightened realm. This is the realm of the Pure Land, the world of enlightenment. But this world is not a given; it is to be realized through undergoing a radical transformation.
This transformation is suggested in the third metaphor of transformed rubble, based on scripture that reads: “We who are like bits of rubble are transformed into gold.” All-embracing and nonexclusive, this path accepts everyone, even the lowliest who are considered nothing more than “bits of rubble” in the eyes of society. But no matter who or what one is, everyone is transformed through the power of compassion to become authentically real as an awakened person. “Bits of rubble” is the realization of those who, illuminated by Immeasurable Light and Immeasurable Life that is Amida, are made to see their essential finitude, imperfection, and mortality. This realization may not sound too inspiring, but affirming one’s basic reality is the crucial factor in the transformative process. To bring about such a transformation is the sole purpose, of the Primal Vow of Amida, the working of great compassion that courses through the universe.
This metaphor of alchemical transmutation is based on the Mahayana teaching of the nonduality of samsara and nirvana, delusion and enlightenment, rubble and gold. This is not a simple identity, for it involves a dialectical tension between the two poles, between limited karmic beings and unbounded como passion. The two remain separate, yet they are one; they are one, yet always remain separate.
The Greatest….
The greatest achievement is selflessness.
The greatest worth is self-mastery.
The greatest quality is seeking to serve others.
The greatest precept is continual awareness.
The greatest medicine is the emptiness of everything.
The greatest action is not conforming with the worlds ways.
The greatest magic is transmuting the passions.
The greatest generosity is non-attachment.
The greatest goodness is a peaceful mind.
The greatest patience is humility.
The greatest effort is not concerned with results.
The greatest meditation is a mind that lets go.
The greatest wisdom is seeing through appearances.