How do I Turn This Thing Off?

When I visited my cousin Deborah and her husband Bart in 2006, I had the joy of celebrating Shabbas with them. For twenty-four hours, the telephone didn't ring, the computer was off, and the television was quiet. We walked to the synagogue and then home again for the noon meal that Deborah had prepared the day before. It was a day for family and reflection. It is truly a wonderful tradition.

Much of my day, like those of so many people today, is spent on the computer. It is a communication marvel, but can become a demanding taskmaster. So for April (and hopefully for longer if this works), I will not turn on my computer for a twenty-four hour period over the weekend. I cannot set a specific time, because our translation group meets via web-conferencing and often we get together over the weekend. So I'll have a sliding time slot centered around Sunday.

Now if you're thinking at this point that I must be out of things to write about so am rambling on here, don't worry. ;-) My point in this entry...here it comes for all you patient readers...is that I will not be posting on Sundays during April. After the morning practice at the center, I'll be having some old-fashioned, go outside and get some fresh air, read a book, talk to people, low-tech Sundays. So I'm posting this on Saturday for release on Sunday and will be offline for a day. (If I feel myself weakening, I'll ask Celine to hide my laptop. Finding it hidden somewhere on seventy-five acres should take me about...twenty-four hours...)  

Why do We Hold On?

Maybe we believe that our safety lies in holding on,
That losing our grip could spell disaster,
Or we may believe that holding on is the way to salvation.

But do we really know it is safer to hold on?
Would letting go really be so bad?
Do we really gain from holding on?

It is the role of the teacher to show us that such security is illusory.
That holding on only holds us back.
That our salvation lies in letting go.

Our holding on is a constraint we've placed upon ourselves.
It is an attitude, a way of thinking.
And our thinking - unlike the weather or the movements of the planets - is one thing we have complete control over.

The task of the teacher is to show us that we can change our minds, and that it is safe to do so.

~ Peter Russell 

The Meaning of "Amitabha Buddha"

“Amitabha Buddha” is Sanskrit. Amitabha means “infinite,” Buddha means “awakening.” This name therefore implies infinite enlightenment. “Infinite” describes that which is innate in the true nature: infinite wisdom, infinite virtues and abilities, and infinite auspicious marks. These three categories of “infiniteness” cover all the infinities in the whole universe. “Amitabha Buddha” is a name of the true nature. That is why Master Zhongfeng said “My mind is Amitabha Buddha; Amitabha Buddha is my mind.”

~ Based on Ven. Master Chin Kung's 2003 lecture series on the Amitabha Sutra

How Bodhisattvas and Good Teachers Help Us

The wisdom, virtues, and powers of the bodhisattvas of the higher ranks, and their capabilities to perceive other beings are very close to those of a Buddha. When they help a being, they can see all the past lives of that being. Why? Because those who have realized Buddha-nature have no delusion of time and space. No delusion of time means the boundaries among the past, present, and future no longer exist. No delusion of space means there is no far or near.

An event that occurred many million of years ago is as clear to them as if it were happening right before their eyes. They would know what a being had learned in their past lives and teach that being the relevant method. That being would find the learning interesting and accessible, and would thus make good progress in a short time. Why? Because this being’s learning in his or her past lives had already planted a seed in the Alaya consciousness (the being’s store consciousness that contains all their past karmas.)

When a good teacher teaches a method to a being, the teacher will draw the seeds of residual habits out of that being’s Alaya consciousness. Practitioners who have attained certain degrees of realization have this kind of ability. Those who have not attained realization, do not. But if a practitioner has taught for a long time and is very experienced, he or she may be sixty or seventy percent accurate in his or her perception of the student’s capacity. If the student diligently practices the method recommended by the teacher, the student will succeed in his or her practice. The teacher’s experience enables him or her to make the right recommendations.

But it is very difficult to encounter a good teacher. One must be sincere and be willing to learn. This is the most important factor for one to encounter a good teacher. One should also respect teachers and their teachings. In addition, one must believe the teacher, understand the teaching, and practice accordingly. When one can do all these, it is possible for one to encounter a good teacher.

~ Based on Ven. Master Chin Kung's 2003 lecture series on the Amitabha Sutra

My Responsibility

We have a responsibility to take care of ourselves now, while we are able. Those of us who have the means to do so should prepare for an uncertain future, because even in the best of times, the future is uncertain. And looking around us, we can see clearly that these are not the best of times.

Causality tells us that our lives are the result of our past actions. But either because we do not know this or do not believe it or simply forget about it in the heat of the moment, we blame others for our difficult situations. We blame our government, we blame big business, we blame anyone other than ourselves. But in our blaming others, we hand responsibility for ourselves over to others. 

We each need to take responsibility for and look after ourselves. This is not to be done out of selfishness. If my neighbor and I are both in trouble, the person who comes to help us will have two people to help. But if I have prepared for the trouble, then the rescuer and I can both help my neighbor.

And ideally, while I am making preparations for myself, I will extend a hand to help my neighbor prepare. And my neighbor will turn to help his neighbor, who turns as well.