Do We Really Know What Matters?

I was recently reading a text about Mindfulness and came across a chapter entitled “Know What Matters”. In the context of this specific book it was referring to knowing what is important so as to take mindful action upon rather than reacting aimlessly to any thought, feeling or situation. While the advice offered in the book was based on good intention I feel it was flawed because it makes an assumption that we actually know what matters in our lives.

The question begs, “Do we really know what matters?” In Pure Land Buddhism, as in Buddhism in general, this is a vital question. It was a question which confronted me at the beginning of my journey into Buddhism.

My first teacher in Buddhism was a rugged old monk from Mt Putuo in China. I had just come through a relationship break up and was searching for answers and relief from my suffering. I recall asking the question in an almost demanding type of tone. “But what do I do?” to which the answer came: “Do what really matters”. Now, that only added further to my confusion as I did not know what really mattered. I thought I did. What mattered was my peace of mind, my happiness, my career, my income. What really mattered, I thought, at the time was earning enough money to get myself back to Australia and resume my career. These thoughts spinning through my head were quickly intercepted by the follow up question as if my teacher knew that I did not know the answer. “But do you really know what matters?” My mind drew a blank.

You see, we think we know what matters based upon our desires and cravings. The world that matters to us is our own world full of ignorance. Now in Buddhism, ignorance has less to do about intelligence or education but more to do about knowledge of a wider and higher world and the skills to live in it. It was not long ago in the history of our world that people believed that if we travelled too far we would fall off the edge of the world. People believed that if we went too far into unchartered country there would be dragons and all types of monsters. Of course, we smile, because we now have the scientific knowledge of our planet and its environment and we have skills to live within it. However, Buddhism brings us to a whole new terrain and unchartered waters that challenges our ignorance.

So often when we pursue the things that we think really matter we find ourselves like dogs chasing their tails as we end up suffering again and again. We end up often making the same mistakes over and over again then blaming ourselves in the process for our perceived stupidity. We need to be a little more compassionate on ourselves at this point. We would not expect a grade three student to be able to solve algebra equations with limited maths skills. In the same way we cannot solve the problems of life and suffering with our limited life skills. Buddhism teaches us a new set of skills to live life skilfully and thus dissolving ignorance.

I could have walked away from the old monk from Mt Putuo thinking he was a fool. Instead he helped me see life from a far different angle. In fact if it had not been for the breaking up of the romantic attachment I was craving at the time I would never had been in the set of circumstances that lead me to meeting this monk in the first place and the subsequent journey into Buddhism which was to change my life.

In Pure Land Buddhism we have a process called Inner Meditation or Naikan as it is called in Japanese Pure Land Buddhism (Jodo Shinshu). In this very powerful meditative process we examine our entire life based upon only three questions. (1) What have I received from person X? (2) What have I given to person X? (3) What troubles and difficulties have I caused person X? In essence these three questions lead us to what really matters in life.

The first two questions address the gift of life, of giving and receiving. The third question upon which we spend two thirds of our time in meditation hones in on what blocks us from the gift of life. Life is a gift to be discovered. The Buddha discovered that gift under the Bodhi tree. It is no mere coincidence that the Buddha after acetic practises that left him weak and emaciated met a young girl offering the gift of milk curds. We often overlook this part of the story of Buddhism. The Buddha was offered a gift which sustained him and changed him. There is a gift for us too which will sustain and change us. The awakened life is seeing the gift in life. This is what is really important. Life is a gift to be unwrapped and shared. It is in the unwrapping of this gift that we also discover our own giftedness. The gift of life connects us to all of life in all its beauty and abundance. This is Pure Land. This is not some pie-in-the-sky ideal; it is the only way to live life. What is the alternative?

The Naikan process also trains us to see the obstacle to life in our own attachments, anger, frustrations and greed and in the harm we cause others. When we are aware of this we are more attuned and awakened to a path that only causes continued suffering.

In our practise we learn what really matters in life and can then orient our lives and values accordingly. When we acquire the skills to live the gift of life we also become the gift of life to all sentient beings. This is being awakened. This is living life to its fullest and ending the cycle of suffering. And that is what really matters.

Dog Eat Dog

The other day I was talking to a business manager about the seeming rise in bullying in the workplace. “Well”, he replied, “it is a dog eat dog environment this business world we are in.” I was quite amused at the expression. Not that I had not heard it before but rather it had taken on new dimension for me.

It may well be a dog-eat-dog world but do we have to live like dogs? When we were born we were given the gift of humanity yet somehow we seem hell bent in reversing to animal instincts. It only takes one of us to reclaim our humanity with our potential for a Higher Mind then the dog will eat out of the hand that feeds it and may even recognize its true self in the reflection.

I have told the story before a time when the Master Zheng Rong and I were walking to a neighbouring village we came across two dogs viciously fighting and drawing blood one from the other. “Quick” called the Master. “Where are the moon cakes we were given this morning? Let’s feed them” as he rushed towards them with hands outstretched offering moon cake. “This is like dharma food for them”, he smiled. The food of the Bodhi Mind is the only nutrient that can bring us back to humanity.

Mahatma Gandhi said: “An eye for an eye and a tooth for a tooth. But if we live like this we will be a world full of blind and toothless people.” Dog eat dog. If we behave like this we will all eventually become the way we behave – dogs. That is the law of Karma.

Japan's Earthquake and Tsunami

Our hearts, minds and prayers go out to the Japanese people whose lives have been devastated by the earth quake and resultant tsunami. This is a disaster of mammoth proportions.

As the tsunami has smashed down buildings and walls may there be a tsunami of compassion in the hearts and minds of people to smash down the barriers of fear and hatred which have divided us. May we become one in our humanity.

Many are left wondering: “what can I do?” as we go about our lives in other parts of the world. Both Tonglen Meditation and Mantra recitation are extremely helpful. The Tonglen meditation creates a powerful energy and vibration of compassion.

A powerful Mantra to recite is the Disaster Eradicating Auspicious Sprit Mantra. When recited with sincerity of heart and with a particular focus in mind ie those affected by the tsunami and earthquake, then it has the power to restore peace and good Karma to those who suffer.

Namo san man duo mu tuo nan. E bo la di. He duo she. Sua nang nan. Da zhi tuo. Nan. Che Che. Che Xi, Che Xi. Hong hong. Ru wa la. Ru wa la. Bo la ru wa la. Bo la ru wa la. Di sai cha. Di sai cha. Shai zhi li. Shai zi li. Suo pan zha. Suo pan zha. Shan di jia Shi li ye. Suo wa he.

It matters not what spiritual tradition one is affiliated with let us all take time to be silent and to hold the Japanese people in our hearts and minds in prayer, meditation, mantra or in thoughts of compassion.

Namo Amituofo.

The Suffering See-saw

The idea if suffering can present a lot of problems for us as we embark on our Buddhist journey. The first of the Four Noble Truths is that Life is Suffering.

There have been many books written on the subject and many great Buddhist Masters have written and spoken on the topic, I will not try to emulate them. These words are my simple observations and understanding and I pass on whatever may be helpful.

The word for suffering as it is understood in Buddhism comes from the Pali word dukkha. As it is a word coming from a different time and cultural tradition it is not easy to translate and often open to different translations and interpretations. In Buddhism there are three types of Dukkha. (1) Suffering or pain which includes both physical as well as mental and emotional pain and suffering (2) the Dukkha of impermanence and change. Nothing remains. All changes. Things wither and decay. (3) The suffering of Conditioned States. Everything is dependent on everything else. This is a very subtle concept but briefly it means that as our perceptions change so do our experience and thus can cause pain and suffering.

May translators have avoided the “S” word Suffering and preferred to translate it as dissatisfaction or irritation. My tendency is to think that this is just nodding to what is fashionable rather than confronting reality. It is a bit like avoiding the word “death” and calling it “passing away” or some other euphemism. There is an embedded a subtle avoidance of the truth. No one likes to be confronted with the ugly and gross side of life. However, if we are to advance in our practise we must take the bull by the horns and stand firm in front of the ugly so that we may pass through to the other side.

We are a society addicted to Happiness. While there is absolutely nothing wrong with feeling happy and experiencing the pleasant emotions, if, on the other hand we hang on to it we become addicted and blinded. We have become conditioned to think that there is nothing beyond being happy. Happiness, however, is purely the temporary withdrawal of suffering – not its absence. Suffering continues to lurk in the background like flies ready to pounce on cow dung.

When I was a young boy at school there was a much stronger lad who liked to tease me. He tricked me one day into thinking that we could have some fun on a see-saw. Now, I never did like see-saws because I was afraid of heights at this point in my life. Nonetheless he offered to give me some sweets if I got on the see-saw with him. It was a horror ride! He would slam the see-saw down with all his strength catapulting me into the air leaving me hanging on for my life. Then I would come hurtling down again for a few seconds reprieve before being shot up gain in dread and fear. This seemed to go on for an eternity. Finally I figured out that the only way out of this reprieve-suffering-cycle was to get the timing right and jump off the see-saw. I did, and my teaser came slamming back down.

Our addiction to “things” and happiness are a bit like the see-saw. There is a temporary feeling of delight followed again by the nagging sense of emptiness and the desire to fill the void with more things. In our consumer world the commercial enterprises thrive on this psychology and our addiction.

From an early age we are taught to “be happy”, to find happiness and to live happily ever after. This reasoning and happiness training is pounded into us through our education so that it rests in our bones. Then along comes a Buddhist like me and tell you that you are being led up the garden path and then tells you some truths about suffering. No wonder you are turned off! We have become so conditioned that many of us are unable any longer to see beyond the grasping to an awakened life of joy.

The Buddha was not out to make life a misery for us. He found an anti-dote to misery, a Middle Way, which with practice brings abiding joy and peace. All that it takes is the courage to jump off the see-saw.

There is nothing “wrong” with having nice things. This is not the issue. The issue is that are we able to see them clearly for what they are – impermanent and ultimately the source of non-happiness. We must let go and not be tempted by the illusionary sweets on offer from the consumer world. The illusion comes with a price tag. A high price.

I don’t think I ever did go near a see-saw again. Even now when I walk through a park I observe them at a distance as they stand as a reminder to me that life can be like this too. It takes courage as a young child to jump off a see-saw. It takes courage as an adult to jump off the see-saw of life. When you do you will be awakened to a new and more fulfilling life. This is what our Dharma practice has promised us.

Namo Amituofo