Renunciation as a Layperson

Renunciation as a Layperson

Practitioners often salivate for the renunciant’s life, feeling shackled by their social obligations. “The Buddha left it all behind, why can’t I?” This way of thinking is quite common, but it’s based upon a misunderstanding. The acts in Buddhism known as “leaving home” and “renunciation” (nekkhamma {P}) are not necessarily the same thing. It’s important to understand that renunciation is referring to giving up the thirst for sensual desires. Here, sensual, should not be construed in the narrow sense of sexual desire, but rather all craving arising from the senses. It does not conscript a person to giving up family, home, etc., which is the most common image that comes to mind when thinking of renunciation. It is possible to live the life of a renunciant while immersed in the daily grind and commitments of life.

Bringing renunciation into the purview of living a more materialistically simple life without giving it all up is perhaps a natural and logical extension. Most of the time people work long and hard to satiate their materialistic whims without even realizing that’s what they’re doing — essentially living to work instead of working to live. Most people when they get a pay raise still never seem to be able to get ahead. This is because we are always ready to take up the financial slack with the next purchase, be it a better car, or redoing the backyard. Even the well-to-do are more often than not living paycheck to paycheck. If they are unable to work their lives, materialistically, will come crashing down just as readily as a minimum wage grunt. However, we can choose to live more simply, even though we could afford to live better. This is where the renunciation comes into play, because in order for you to do this you’ll first need to get the cravings under control. Granted it must be a delicate balance between what you aspire to and what your existing family situation demands of you. However, most people are surprised to discover that all their spouse and kids want are to be able to spend more time together, not owning the newest BMW or stereo system — unless we’re talking about teenagers of course then all bets are off!

Practitioners need to be clear about not confusing their longing to be free of the complications of life and live more simply for the wish to live more like a renunciant. The real crux in remaining a householder and living the life of a renunciant is for you to detox yourself of the lust for sensuality. We’re all familiar with the TV that dominates our lives satiating the lust for visual stimuli, the desire to please the ears with a constant barrage of music, and so on. We can instead practice restraint in the senses. Become more discriminating in the TV shows we choose to watch and consequently the time spent in front of the boob tube. We can elect to drive our car until the mechanic says it’s a hopeless heap, or even use public transportation in spite of owning a vehicle. Perhaps a weaning regimen is a prudent course of action for some. Start by taking one everyday item or scenario and working to reduce or eliminate your craving and dependence upon it. Once successful, move on to another. An example would be using a hand towel as your only bath towel as opposed to the large size commonly used. The list is endless regarding the overindulgences of people in today’s modern society. You’ll be amazed at just how much you can learn to do without. Notice also, that the suggestions thus far would only affect the practitioner. Thereby permitting your family to maintain their accustomed lifestyle while you live your life more in harmony with Dhamma.

In the end we discover that the fruit of the practice of leaving home, though not for everyone, can still be realized right here right now in whatever circumstances you find yourself in. Take stock of your life, habits, thought inclinations, and social obligations and begin working step by step on living a more simple life and gradually reducing the sensual pleasures we already overindulge in. Take note that it wasn’t suggested, for example, giving up TV altogether. People all too often swing too far to the opposite extreme and think they must not have any pleasure or possessions in life whatsoever. It’s about weaning ourselves of the thirst and dependence upon these sensual stimuli. It’s about how our minds respond and cling to such stimuli and possessions. Lighten the load and walk ahead free.

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Observe the Mind in All Situations

Observe the Mind in All Situations

As a result of a meditation regimen through the years, we begin to shed some of our coarser characteristics and become more amiable, peaceful, harmonious, and equanimous — or so we like to think. If all goes well this is indeed the direction a practitioner will be heading during mental cultivation. The trick is being able to accurately assess the effects the training has had on the mind. All too often we are lured into a false sense of confidence feeling we have eradicated anger, only to realize that we are still prone to frustration, anger’s stealthy companion. There are definite reasons practitioners are prone to reality checks like this and continue to fall into a false sense of accomplishment. To know, beyond a shadow of a doubt, that we are Gandhi-like and have an accurate assessment of our meditative prowess it is necessary to intentionally spend time with our nemesis.

A nemesis, for our purposes here, doesn’t necessarily have to be your archenemy. This person is effectively someone that you clash with in a major way. Your cogs never quite seem to align. Perhaps you make some innocent remark and he misconstrues it causing an altercation to ensue. This is the person who always threatens to cause the perception of a tranquil mind you have, or others perceive you having, to come crashing down. Quite simply, he brings the worst out in you.

What people end up doing concerning such people is avoid them, and rightfully so. It could very well be the definition of masochism if you were to willing go out of your way to sit down and socialize with such a personage. It’s this very avoidance credo we live by that is the cause of overestimating our defilement-free mind. Monastics seem to be extremely prone to this phenomenon. The reason being is because monastics live a secluded and sheltered life, existing in a sterile social bubble. Even if they live in a town or big city, they are still secluded and sheltered. They live a life where people follow behavioral protocols when interacting with them. Additionally, they have left the worldly pursuits behind them. A renunciant’s life doesn’t afford him the opportunities to apply the practice to everyday situations as a layperson experiences them. Therefore, they never have the occasion to do structural integrity tests on their mind. I’m using monastics here as an example because they are the most extreme example of how we avoid or don’t have situations that we can test or apply our practice, and believe me, I have seen more than a few situations where a monastic, including myself, has failed miserably when it comes time to draw upon the cultivated mind.

I can’t help but wonder what would happen if the Dalai Lama or Thích Nhất Hạnh were subjected to the daily dosage of everyday life most others face. How long would it take before we saw a glimpse of anger, or frustration from them when having no choice but to deal with someone being utterly irrational, if for no other reason than to be disagreeable? Of course we would like to think they would pass with flying colors, and I’m not suggesting otherwise. The point is that we, and they, don’t know for sure because of not being in situations where this occurs. In the case of monastics, they are shielded by all the etiquette and protocols that are adhered to when dealing with such figures. If we are to evaluate, learn, and grow in the practice then we must leave our comfort zone occasionally seeking out opportunities to place ourselves in less than desirable situations, such as dealing with our nemesis. It will reveal what further work needs to be done, which would otherwise likely not have been uncovered. This is the only way that we will be able to gain an accurate perspective of what’s going on inside us and hone our ability to remain mindful of the subtle shifts taking place in the mind. Most importantly, we need to be able to objectively analyze the results of the interaction later from both you and the other person’s perspectives. This is the other side of practice often neglected.

Challenge yourself to think of a person or situation that you are renowned for having a difficult time dealing with and allow yourself to be placed back in that environment for an extended time. Reflect on what welled up in the mind, scrutinize your words and behavior. It’s easy to have a tranquil mind and demeanor when secluded in the wilderness with nothing but the melody of birds to serenade you. The fallacy comes when we delude ourselves into thinking we have a tranquil mind after only seeing it in this one scenario. To uncover the true state of our mind we need to see it in all situations.

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Symbiosis

“Leaving home,” a monastic renounces the sensual pleasures and pursuits of the laity who remain immersed in the world and consequently are unable to devote themselves thoroughly to the practice. This marks the monastic’s first step towards freeing himself from dukkha. By traversing the path of the Noble Ones in this manner the monastic becomes dependent upon others for the four requisites of life (food, clothing, shelter, and medicine). These requisites are provided by the temples and the laity, of which the laity support both the temples and the monastics, thereby freeing them from the worries and hassles of dealing with such matters. Being thus unshackled, the monastics may devote their time to the study, practice, and teaching of the Dhamma. In return for the generosity and compassion of the laity, the monastics respond in kind by teaching the Dhamma to them, guiding them in the practice, and inspiring them with their understanding of the Dhamma and skill in the practice. With this symbiotic relationship being upheld, the laity can take delight in their efforts knowing the debt of those they support will one day be repaid by the realization of the monastic’s enlightenment, therefore ensuring they will then have a master guiding them to the same realization.
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Alms Bowl in One Hand, iPad in the Other

Alms Bowl in One Hand, iPad in the Other:
Mobile Technology & Monastics

The touch technology Apple has developed and set in motion with the iPhone is preparing the world for touch computers. Thus far, the touch computers that have been marketed have not been successful, and justifiably so. Much in the same way that previous attempts at tablet technology, prior to the iPad, have failed. They simply weren’t useful in terms of being a touch computer and didn’t have the harmonizing of technological foresight with practicality, nor did they provide a complete and well-rounded solution. They’ve always been made and designed in a way that suggests they were done simply because they could do it, without any real innovation or thought of the practical applications of using it or the user’s interactive experience. For the monastic, this touch technology potentially has far-reaching implications that can eliminate the divide that currently exists between them and the laity.

How can it be called a touch technology when the arms are lifted up one moment to touch the screen, then the next moment the momentum is broken by jumping down to a physical non-touch keyboard and then jump again over to a physical non-touch mouse? It’s absurd. That isn’t a real bona fide touch technology, it’s a hybrid — a perverted and uncreative attempt at touch technology. For sure that’s what Apple is thinking.

Yes, the industry is at the beginning stages of developing the technology seen in the movies where a person is standing in front of a big holographic-like screen using their arms and hand gestures to interact with the computer. But realistically who’s going to work like that? It would be tiresome! It is a fantastic technology to have materialize, however, it has limited applications. The general business world and home markets are not going to have a need for this technology, aside for possibly gaming consoles.

Mobile computing, specifically touch technology, that Apple has bestowed upon us is where it’s at. It is paving the way to an end result they’ve envisioned many years prior. While they’ve been developing this touch technology they have been inspiring software developers to create true touch applications. It’s as if Apple is teaching the world how to move from crawling to walking. They’re trying, and always have tried, to bring us from the techno-stone age into the modern era. Furthermore, this is a full blown 100% touch technology. Now they have the iPad. This is bringing the larger software developers like Adobe and others on board, all of whom are rumored to be producing, for example, the touch version for the iPad of Adobe Photoshop. While Apple is rumored to be making touch versions of some of their applications like iMovie. It’s a progression towards touch solutions for the robust applications we know and love.

The laptop, netbook, and desktop computer markets have been stagnant far too long in terms of innovation. Let’s face it, the laptop, though a wonderful tool, is still extremely limited in terms of demanding the user conform to it. It’s also limited to the typical computer interface we’ve grown accustomed to. The GUI was a fabulous leap forward in the computer industry, but it still provides a disconnect between the user and the computer. This becomes evident when watching a toddler sit down to a computer for the first time. They are able to eventually and gradually figure it out and get the hang of it. But contrast this to the two-year olds first encounter with the iPod Touch or iPad. They immediately are working with it and making things happen. This is because it works the way we naturally want to work. When we want to connect with someone or something we naturally want to reach out and touch it. On a computer if you want to select text and cut it, for example, you move the mouse, click the text to highlight it, then move to the appropriate menu and choose the proper menu selection. Or perform finger acrobatics, assuming you remember the key combinations, to cut the text. With touch technology when a person, a two-year old, sees text they want to interact with they reach out and touch the very text they want to alter. Voila! Up pops up the applicable functions, which again we simply touch. People complain to Apple that they haven’t made any major changes to the laptop and desktop computer markets in a very long time, and we don’t think twice about this because we’ve grown to expect innovation from companies like Apple. Not to dismiss their innovative contributions to the laptop world with the MacBook Air, but aside from those minor contributions, nothing else has really changed along the lines of how we think about interacting with computers. It’s important to remember that no other company has made any major advancements or innovations in the computer arena either. Bear in mind that since the very beginning of the iPhone, it’s certain that Apple has been working toward an end result far into the future. Meanwhile, while they’re teaching the tech-world how to walk and figure out how to develop their apps for full touch interaction, they’re developing the next-generation laptops and computers, again, aiming for this far-reaching end result.

Imagine a laptop that you open up and the bottom part, where the keyboard and touchpad usually are, is one large touchscreen and where the monitor usually is, is also one large touchscreen. Details aren’t necessary — it’s easy to imagine the world of opportunities this opens up. This is the end of the rainbow I’m confident Apple is leading us towards.

Monk using cell phoneAll of this has far-reaching effects for those of us who live mobile lives, like many monastics. Mobile touch computing opens up a whole new world for monastics who otherwise were hesitant to use technology. The desktop computer is too big, not portable, and therefore of limited use, if only because of the limited access. While the laptops and netbooks are technically portable they are still a bit too big and cumbersome for a monastic to be comfortable possessing and carrying around. As well as the inherent learning curve necessary for using these computers and impracticality given the fact that they must be opened up, and wait for them to turn on. Contrast this with the mobile touch technology which is simple, easy to use, compact and lightweight, always ready, and hugely multifunctional.

This is a benefit that monastics, who live light with no permanent home, will find of great use. It will give them the ability to still interact with the world and help them in teaching Buddhism. Imagine the hermit who spends most of his time in the mountains having an iPhone or an iPad. Something that adds really no weight to what he already carries around nor does it take up any extra space. He can still remain a hermit but be beneficial and accessible to others who want to learn from him and be guided by his wisdom. Now he has the capability of easily and without hassle posting a Dhamma talk or writing a Dhamma essay and posting it, or even going online and instant messaging, video chatting, or audio chatting live with students to answer their questions. Furthermore, he could do this everyday, once a week, twice a month — whatever he sees fit or feels comfortable doing. This is a situation that is sorely lacking within the Saṅgha (group of monastics). The monastics need to be brought back into being accessible to the people. This mobile touch technology, can be a spectacular way for this to be achieved. There will still be many who wish to completely abstain from technology. But for the rest of us this opens up a whole new world of possibilities and benefits to those seeking to learn about Buddhism. Far too long have monastics refrained from using technology for reasons that it bogs them down with too many possessions, or it complicates life, etc. The chasm is growing ever wider and with increasing speed between the monastics and the laity because of their unwillingness to utilize technology, among other reasons. Quite frankly, when the people we are supposed to set an example for and teach are unable to be in contact with us and learn because we are not accessible via the communication tools they use, then we are doing them a grave injustice.

I have recently come into owning an iPhone and am seriously considering an iPad. It could be any kind of smart phone, the point is I’ve resisted this technology (cell phones) in the past. Not because I resist technology, my sole possession has been a laptop, I resisted it because I didn’t see the need for a phone. I actually see phones as being more of a hindrance and bother to the lifestyle of a monastic than I do with computers. But in the short time I’ve had it, and along the lines of what I’ve been talking about here, I feel more of a sense of freedom and being connected to the laity.

I truly feel an obligation to maintain contact, and to remain in contact with those who wish to learn from me or speak with me. Now I can have the impromptu idea to go and walk up the mountain that’s next to the temple where I live and meditate without having to think ahead of time as to what time it is, or what is my schedule like today, who do I need to speak to today? I can just do it because I have my phone with me. Remember, this technology isn’t just a phone, it’s like having a mini-computer in your pocket. It’s a communications device on steroids. I can pause my meditation practice while I’m up there and use the smart phone to instant message, talk on Skype, talk on the phone, send an e-mail, whatever way is needed to communicate with the person that I promised I would be contacting that day or said that I would be available to them. Then, when I’m finished, gently press the standby button and return to my solitude. Or the ability to have my Dhamma talks (video and audio), or all of my Buddhist books that normally reside at the temple or in boxes that I have to ship and move around. These are now all in one place on one device at my fingertips that I can make use of no matter where I am without having to lug around a bunch of bulky and heavy packages. Absolutely phenomenal.

It should be clear that technology marries very well with the lifestyle and needs of monastics, those who wish to live simply and with the bare minimum of possessions. Seriously think about this before dismissing and rejecting technology because of a fear of complicating life and hindering your practice. On the contrary, I’ve found the vast majority of laity have great respect for monastics who are capable and willing to use technology. They are far more content-productive and also lead by example on how to use the technology of the day, which the laity have to contend with daily, without becoming consumed by it, something that definitely is plaguing our society these days.
Obviously technology poses some dangers to people’s practice. If you haven’t yet eradicated your clinging to technology and the addictiveness that it can have, then perhaps it’s best to remain distant from it. Otherwise it’s like having a drug addict working in a pharmacy — it’s just not a wise idea. But setting aside these pitfalls, it’s no different from using a car, bike, microphone, podium, or any number of other tools that monastics, even those who reject technology, make use of. We’re monastics of the Buddhist order, not Amish trying to forego modern technology. If it’s a tool that will streamline the work you intend on doing, or present your teaching to the masses more efficiently and even potentially reach a greater number of people, then it’s a tool that’s surely worth serious consideration.

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What is Emptiness?

What is Emptiness?
No Vacancy ImageEmptiness (suññatā {Pāli} [śūnyatā {Sanskrit}—空性]) is a central teaching in Buddhism that often is difficult for people to grasp. Usually when students claim they don’t understand what they’re reading, it’s often because they don’t thoroughly understand a word—in this case it would be emptiness, such as when reading the Heart Sūtra. Perhaps it’s difficult because they are learning of emptiness within the paradoxical confines of Zen, or because they are fearful of having their idea of a soul challenged. Regardless, it’s actually a rather easy and important concept to comprehend and until one does precisely that, Buddhism’s fundamental premise will elude one’s grasp.
The key to understanding emptiness lies in understanding another teaching known as no-soul (anattā {P} [anātman {S}—阿擅]), known also by other terms such as no-Ego, no-Self, etc. Often people associate attā {P}, the opposite concept, with soul. So here anattā is being called no-soul. Understand the teaching of no-soul, and an understanding of emptiness follows suit.
No-soul is the teaching that there is no permanent, self-existing, eternal, or unchanging substance within or outside us. This holds true for inanimate objects as well. There is nothing that is self-existing.
Emptiness is merely a teaching that expresses this state of no-soul. By saying that a person is empty, or possesses emptiness, one is saying they are empty of a soul. The same can be said for a table, or anything else for that matter. It doesn’t mean they don’t exist or that they don’t possess other traits. They just don’t possess this soul—they are empty of it. It isn’t something that changes when one is born or when one dies. It’s that way before, during, and after. Right now, one possesses emptiness—empty of a soul. When one dies, emptiness isn’t left again, it always was empty.
I’ll conclude with an example: If a cup filled with coffee is said to be empty, it’s empty of this self-existing nature. But it’s filled with air, liquid, etc.—many other things. The same holds true for sentient beings. We are made up of the five aggregates (khandhā {P} [skandha {S}—五蘊]), but there is no soul or other permanent, self-existing substance to be found outside of or within these aggregates.
Now, what is this document empty of?
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John Daido Loori Roshi — a tribute

John Daido Loori Roshi—a tribute
14 Jun. 1931—9 Oct. 2009
American Buddhism has just lost one of its founding fathers. John Daido Loori Roshi died today in his monastery in New York after a bout with lung cancer.
Like Thomas Jefferson, Benjamin Franklin, and others, he was one of a handful of American-born early pioneers who were instrumental in popularizing Buddhism in America. It’s a definitive sign that American Buddhism is coming into its own as the first generation grows old and passes into parinirvāṇa and the second, and even third, generation come up in the ranks.
Although I didn’t know him personally, the books, videos, and various other writings he leaves us with made an indelible impact upon my practice. Thank you.
My condolences go out to all who knew him. He will be missed.
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