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Meditation

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I am currently reading one of the Buddhist scriptures in its entirety, written in the Pali language as The Questions of King Milinda somewhere between 100 BCE and 200 CE. The book’s description of meditation caught my eye:

The king said: “What, Nâgasea, is the characteristic mark of meditation?”

“Being the leader, O king. All good qualities have meditation as their chief, they incline to it, lead up towards it, are as so many slopes up the side of the mountain of meditation.”

“Give me an illustration.”

“As all the rafters of the roof of a house, O king, go up to the apex, slope towards it, are joined on together at it, and the apex is acknowledged to be the top of all; so is the habit of meditation in its relation to other good qualities.”

“Give me a further illustration.”

“It is like a king, your Majesty, when he goes down to battle with his army in its fourfold array. The whole army—elephants, cavalry, war chariots, and bowmen—would have him as their chief, their lines would incline towards him, lead up to him, they would be so many mountain slopes, one above another, with him as their summit, round him they would all be ranged. And it has been said, O king, by the Blessed One: ‘Cultivate in yourself, O Bhikkus, the habit of meditation. He who is established therein knows things as they really are.’”

“Well put, Nâgasena!”

Realizing the Futility of Life

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“Silent Bamboo” by Nadia Krashevska

Here is a 1,200-year-old Zen poem by Bai Juyi that was written on the walls of a priest’s cell circa 828. Translated by Arthur Waley, it appears in Peter Harris’s Zen Poems, published by Knopf Everyman’s Library. According to the biographical endnotes:

BAO JUYI (772-846). Also known as Bo Juyi … Bai Juyi was a mid-Tang poet of great versatility. He lived through troubled times, including an official attack on Buddhism that led to the closure of monasteries in 842-5. His own lifelong devotion to Buddhism was eclectic rather than relating to one particular sect. In his admiring biography of Bai the translator Arthur Waley remarked on Bai’s extraordinary compassion, reflected in the tone of much of what he wrote, including his popular ballad, “The Song of Lasting Sorrow.”

Realizing the Futility of Life

Ever since the time I was a lusty boy
Down till now when I am ill and old,
The things I have cared for have been different at different times,
But my being busy, that has never changed.
Then on the shore,—building sand-pagodas;
Now, at Court, covered with tinkling jade.
This and that, equally childish games,
Things whose substance passes is a moment of time!
While the hands are busy, the heart cannot understand;
When there are no Scriptures, then Doctrine is sound.
Even should one zealously strive to learn the Way,
That very striving will make one’s error more.

I have always admired Arthur Waley. There was a period half a century ago when I sought out his translations of various Oriental texts. In my library are a number of his titles.

Having It All

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Daily writing prompt
What does “having it all” mean to you? Is it attainable?
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I think that “Having It All” is a recipe for unhappiness. In most cases it can’t be done. And if it is done, it is not sustainable. In the words of the Dhammapada:

If you are filled with desire
Your sorrows swell
Like the grass after the rain.

But if you subdue desire
Your sorrows fall from you
Like drops of water from a lotus flower.

Tao Te Ching #2

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The Taoist sage Lao Tzu (floruit BCE 500), author of the Tao Te Ching, is one of those figures at the nexus of three great religions: Taoism, Buddhism, and Confucianism. Below is Sam Hamill’s translation of the second section of the Tao Te Ching, as printed in the Shambala Library edition of The Poetry of Zen:

Beauty and ugliness have one origin.
Name beauty, and ugliness is.
Recognizing virtue recognizes evil.

Is and is not produce one another.
The difficult is born in the easy,
long is defined by short, the high by the low.
Instrument and voice achieve one harmony.
Before and after have places.

That is why the sage can act without effort
and teach without words,
nurture things without possessing them,
and accomplish things without expecting merit:

only one who makes no attempt to possess it
cannot lose it.

A Fragment of the Golden Eternity

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Jack Kerouac spent many years studying the Dharma of Buddhism. It shows up in many of his earlier works, particularly in his The Scripture of the Golden Eternity, from which the following excerpts are taken:

11.

If we were not all the golden eternity we wouldn’t be here. Because we are here we cant help being pure. To tell man to be pure on account of the punishing angel that punishes the bad and the rewarding angel that rewards the good would be like telling the water “Be Wet”—Never the less, all things depend on supreme reality, which is already established as the record of Karma-earned fate.

16.

The point is we’re waiting, not how comfortable we are while waiting. Paleolithic man waited by caves for the realization of why he was there, and hunted; modern men wait in beautiful homes and try to forget death and birth. We’re waiting for the realization that this is the golden eternity.

22.

Stare deep into the world before you as if it were the void: innumerable holy ghosts, buddhies, and savior gods there hide, smiling. All the atoms emitting light inside wavehood, there is no personal separation of any of it. A hummingbird can come into a house and a hawk will not: so rest and be assured. While looking for the light, you may suddenly be devoured by the darkness and find the true light.

I am not sure that Kerouac’s Buddhism is the genuine article, but in a way it doesn’t matter. His questing had its value and brushes against the truth at a wide number of places.

Clarity and Emptiness

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Lute Player (After Frans Hals)

From time to time, I love to read books of original source material on Eastern Religions. The following is taken from the Visuddhi Maga as quoted in a collection edited by Anne Bancroft entitled The Pocket Buddha Reader (Boston: Shambhala, 2001):

When a lute is played, there is no previous store of playing that it comes from. When the music stops, it does not go anywhere else. It came into existence by way of the structure of the lute and the playing of the performer. When the playing ceases, the music goes out of existence.

In the same way all the components of being, both material and nonmaterial, come into existence, play their part, and pass away.

That which we call a person is the bringing together of components and their actions with one another. It is impossible to find a permanent self there. And yet there is a paradox. For there is a path to follow and there is walking to be done, and yet there is no walker. There are actions but there is no actor. The air moves, but there is no wind. The idea of a specific self is a mistake. Existence is clarity and emptiness.

Taking Stock

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An All-But-Abandoned Park in Santa Monica

This was for me a day of taking stock and meditating. It all started with a fortune cookie I received at lunch from Siam Chan: “You can only live once, but if you do it right, once is enough.”

When I got home, I decided to take a walk to a little park at 26th Street and Broadway in Santa Monica. I grabbed my copy of Dhammapada: The Sayings of the Buddha and set out. It’s a nice little park which is all but abandoned on weekends. (On weekdays, the surrounding office buildings are crowded with folk.)

Arriving there, I grabbed a chair and started to read. As usual, Buddha hit the nail on the head:

And yet it is not good conduct
That helps you on the way,
Nor ritual, nor book learning,
Nor withdrawal into the self,
Nor deep meditation.
None of these confers mastery or joy.

O seeker!
Rely on nothing
Until you want nothing.

Again and again, it is he stifling of desire that is the key:

Death overtakes the man
Who gathers flowers
When with distracted mind and
     thirsty senses
He searches vainly for happiness
In the pleasures of the world.
Death fetches him away
As a flood carries off a sleeping village.

			

	
	



				
					


	


		
		
The Master

				

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Gautama Buddha





The following is a section from the Shambhala Pocket Classics edition of Dhammapada: The Sayings of the Buddha as translated by Thomas Byrom. It is called “The Master.”





At the end of the way
The master finds freedom
From desire and sorrow—
Freedom without bounds.

Those who awaken
Never rest in one place.
Like swans, they rise
And leave the lake.

On the air they rise
And fly an invisible course,
Gathering nothing, storing nothing.
Their food is knowledge.
They live upon emptiness.
They have seen how to break free.

Who can follow them?
Only the master.
Such is his purity.

Like a bird,
He rises on the limitless air
And flies an invisible course.
He wishes for nothing.
His food is knowledge.
He lives upon emptiness.
He has broken free.

He is the charioteer.
He has tamed his horses,
Pride and the senses.
Even the gods admire him.

Yielding like the earth,
Joyous and clear like the lake,
Still as a stone at the door,
He is free from life and death.

His thoughts are still.
His words are still.
His work is stillness.
He sees his freedom and is free.

The master surrenders his beliefs.
He sees beyond the end and the beginning.

He cuts all ties.
He gives up all his desires.
He resists all temptations.
And he rises.

And wherever he lives,
In the city or in the country,
In the valley or in the hills,
There is great joy.

Even in the empty forest
He finds joy 
Because he wants nothing.

			

	
	



				
					


	


		
		
Happy Dance

				

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Macanudo Comic Strip for Today





Turn that frown upside-down.





Well, that works, doesn’t it? All you have to do is crack a smile, do a happy dance, and you’re guaranteed to be happy, no?





Okay, I’ll believe that works in the case of Charles Schulz’s Snoopy, but it’s a little different for humans. Happiness is transitory, but unhappiness tends to persist. Of the Four Noble Truths of Buddhism, the first is about suffering:







The First Noble Truth is the idea that everyone suffers and that suffering is part of the world. Buddhists believe in the cycle of samsara, which is the cycle of birth, life, death and rebirth. This means that people will experience suffering many times over. All of the things a person goes through in life cause suffering and they cannot do anything about it. Instead, they have to accept that it is there. People may use temporary solutions to end suffering, such as doing something they enjoy. However, this does not last forever and the suffering can come back when the enjoyment ends. Buddhists want to work to try to stop suffering. However, the first step is to acknowledge that there is suffering – it happens and it exists.







That’s one of the main reasons I get this smirk on my face when someone does a Happy Dance on TV because his trash is being picked up, his or her skin is free from eczema, or it’s Friday and TGIF. 





Is that because I am an unhappy person? Not at all. It’s just that putting on a happy face does not mean you are happy. It just means that you are employing magical thinking to avoid acknowledging the reality of suffering in our lives. 





If you absolutely must do a Happy Dance, do it like Snoopy: Realize that life is what it is, and your little dance interlude won’t change that.