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December 7: Community
Prompt: Community. Where have you discovered community, online or otherwise, in 2010? What community would you like to join, create or more deeply connect with in 2011?
(Author: Cali Harris)
My explorations of Sangha online and in real life during 2010 do not seem to have amounted to anything specific on first glance.
I am a fellow of The Western Chan Fellowship but because the nearest group is over 20 miles away I very rarely connect with them or attend the meditation evenings. I aim to attend at least one retreat with them each year, but for various reasons haven't in 2010. There are some other local Buddhist groups, but I haven't discovered any yet that I feel moved to participate with.
I also read a few Buddhist blogs such as Ox Herding, Cheerio Road, Jade Mountains, Zen - the Possible Way and Mountain Practice (from my blog list on the right), some more religiously than others (could resist sorry!) I occasionally comment on these blogs and connect with some of the author/practitioners via twitter.
My wife and I practice together now and then, and we share the same practice space, so in a sense the other is always present when we practice even if they aren't physically there. We are Dharma partners as well as life partners, something I am deeply grateful for. And I'm clear that my family is the most important community that I am part of, it is the very foundation that my life springs from, it is where my daily life and practice are grounded.
So what to make of it all? Of this web of loose communities I relate to?
Am I really a solo practitioner without Sangha?
Perhaps I am, I certainly value my solitude highly.
And yet, reflecting on this tonight, I don't really see myself as a Sangha-less solo practitioner. True enough that through much of 2010 I have practised physically on my own. But even then, even when I sit alone in a room, even alone in the house sometimes, I am sitting with all those who also practice. I sit with those I've mentioned above, I sit with the esteemed masters I've only ever read about, right back to Siddhārtha Gautama, the Buddha, and with all the other countless unknown beings also practising awakening.
We can think we are alone, solo practitioners. Our surroundings, feelings and thoughts can conspire to support this view. But really we can't escape, when we practise, we are part of the Sangha. We are part of the living, breathing community of all beings. We simply can't do it alone. We practise together with all those from the past, the future and the present. They support our practise as we support theirs. As we awaken, they awaken, and as they awaken, we awaken.
There is no alone.
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I'm participating in Reverb10 and reflecting on my Dharma practice (i.e. life!) in 2010 as explained briefly in a previous post. Feel free to join in on your blog and/or add your comments on my reflections.
Americans like to refer to one of the old Zen stories about how a master took a wooden Buddha image, chopped it up, and made a fire, warming himself by its flames. Seeing this, a monk asked, "What are you doing, setting fire to the Buddha?"
The master replied, "Where is Buddha?"
The opposite goes on in America. In America we want to burn the Buddha images to begin with. You see, that monk was stuck on the form. In America, we are antiform, so the pointing goes in another direction. If you're attached to neither existence nor nonexistence, you manifest a sixteen-foot golden Buddha in a pile of rubbish, appearing and disappearing.
John Daido Loori in Essential Zen, edited by Kazuaki Tanahashi & Tensho David Schneider (HarperCollins)
Received as Daily Dharma from Tricycle.com on the 27th of June 2009
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And not just in America, also in England and many other places. Perhaps as a rejection of the religion we were brought up with (directly or indirectly) and coming from a cultural situation where religion and it's associated forms have lost meaning and trust.
Form and formless, internal and external are inseparable. When I saw this, I started shaving on retreat, folding my clothes before sleeping, minding my body as well as my mind. Not everything is always as tidy as it could be but my attention is a little more balanced and not so focussed on the formless at a cost to the form.
Buddha told his disciples: whoever makes an effort can attain enlightenment in seven days. If he can’t manage it, certainly he will attain it in seven months, or in seven years. The young man decided that he would attain it in one week, and he wanted to know what he should do: “concentration” was the reply.
The young man began to practice, but in ten minutes he was already distracted. Little by little, he began paying attention to everything that distracted him, and thought that he was not wasting time, but was getting used to himself.
One fine day he decided it was not necessary to arrive at his goal so fast, because the path was teaching him many things.
It was at that moment that he became an Enlightened one.
From Issue No 195 of Warrior of the Light, a www.paulocoelho.com.br publication from Paulo Coelho.
I was particularly struck by the teaching of it not being necessary to arrive at a goal so fast. And then there is going beyond and dropping all goals, efforts and striving! But while I am still striving towards goals at least I can slow down.
The Lord [Buddha] asked: What do you think, Subhuti, does it occur to the Stream-winner,* ‘by me has the fruit of a Streamwinner been attained’? Subhuti replied: No indeed, O Lord. And why? Because, O Lord, he has not won any dharma. Therefore is he called a Stream-winner. No sight-object has been won, no sounds, smells, tastes, touchables, or objects of mind. That is why he is called a ‘Stream-winner’. If, O Lord, it would occur to a Stream-winner, ‘by me has a Stream-winner’s fruit been attained’, then that would be in him a seizing on a self, seizing on a being, seizing on a soul, seizing on a person.
- Diamond Sutra
* Stream-entry is the most basic attainment that serious practitioners strive to attain in this lifetime.
I received an email from The Daily Enlightenment's weekly Buddhist email newsletter today that included a link to an article on Moonpointer called Are You a Very Serious Practitioner, which in turn contained the above quote from the Diamond Sutra.
I was struck by the relevance of this to some recent pondering I had been doing after reading some articles about people making claims to their own enlightenment. People seem to take quite different views and positions on this matter and it can get quite heated and controversial.
While pondering, I also observed my own reaction to such claims and my reaction to other people's views. I had the distinct urge to seize a view and hold onto it as part of my identity, to take sides. And this of course leads straight into judgemental thoughts about myself and about others.
...And yet I just wasn't so sure. Firstly I wasn't sure about the correctness of any of the views and secondly I wasn't sure about the need to actually hold (onto) a view.
So I appreciated the quote from the Diamond Sutra and happily stopped worrying about seizing or holding any view. No need to seize anything, just return to the practice!
The practice of metta (lovingkindness), uncovering the force of love that can uproot fear, anger, and guilt, begins with befriending ourselves. The foundation of metta practice is to know how to be our own friend. According to the Buddha, "You can search throughout the entire universe for someone who is more deserving of your love and affection than you are yourself, and that person is not to be found anywhere. You yourself, as much as anybody in the entire universe, deserve your love and affection." How few of us embrace ourselves in this way! With metta practice we uncover the possibility of truly respecting ourselves. We discover, as Walt Whitman put it, "I am larger and better than I thought. I did not think I held so much goodness."
Sharon Salzberg, Lovingkindness
From Everyday Mind, edited by Jean Smith, a Tricycle book.
Received as Daily Dharma from Tricycle.com on the 14th of February 2009
Subhuti asked: "How does a person practice all the perfections?"
The Buddha replied: "By not perceiving any duality. Through understanding this nonduality he teaches reality to all beings. With physical energy, he travels widely to teach. With mental energy, he guards against the arising of such ideas as "permanence or impermanence," "good or evil," and so on. With the perfection of wisdom, he does not consider anything ultimately real but serves all beings with loving attention so that energy, patience, and meditation will be aroused in them. But even though he attends to the minutest detail of whatever must be done, he never grasps it or tries to make ultimate sense of it, because he knows it has no enduring substance of its own."
- Prajnaparamita
Bancroft, Anne (ed). Buddha Speaks. Shambala, 2000.
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