Adventures in the Divyavadana- Part I

Many of the great and influential works of Buddhist literature have already been translated into English (but we're still nowhere close to translating ALL of it...). Most of these works have been scriptures, like large chunks of the Pali Canon, the Perfection of Wisdom sutras, and the voluminous Avatamsaka Sutra. Other non-canonical works have also been translated including many other influential compositions, tantras, and poetry collections.

Interestingly, (or perhaps not so interestingly), many of the works translated thus far have been texts that resonate strongly with Western practitioners. These works, like many of the texts mentioned above, focus on things like meditation practice and elaborate psychological and phenomenological analysis in various forms. Many (but certainly not all!) of these texts also tend to shy from things that are generally off-putting to the average Westerner interested in Buddhism, namely faith and devotional practices. This emphasis partly explains, for example, the relative unpopularity of the Pure Land tradition in the West. This in spite of the fact that Pure Land is, by far, the most popular and widespread form of Mahayana Buddhism practiced in Asia.

Let me be blunt; I'm a geek, a nerd, and a techno-wonk. As a scientist by training, I get my jollies from studying really complex systems and figuring out complicated stuff. I'm always looking for some way to give myself a good mental workout, whether it's designing elaborate experiments in the lab or trying to learn ludicrously complicated languages. When it comes to my spiritual practice however, I prefer NOT to delve into such convoluted complexity. I enjoy and respond much better to simple and direct approaches to the Dharma. This 'simple and direct approach' explains my affinities for Theravada and Ch'an/Zen.

It is said there are 84,000 ways to practice Dharma (84,000 being the ancient Indian equivalent of 'a zillion') and while its true that many people take a highly intricate and analytical approach to their practice, I'll argue that the majority of people who follow the Dharma (including myself) whether ancient, modern, Eastern, or Western, are probably more concerned with the ordinary, day to day struggles and don't necessarily view any and all interactions through the lens of dense Abhidharma analysis, for example.

There's so much Buddhist literature out that's been focused on highly abstract and intricate topics, that I was pleasantly surprised to learn of a collection of stories which are, for the most part, the antithesis of 'typical Buddhist' books you'd find in a bookstore. This book does something uncommon in that it places emphasis on the emotional and inspirational dimensions of practice. This collection is known as the 'Divyavadana (दिव्यावदान)' and is usually translated as 'Divine Stories' or 'Heavenly Exploits'. Both of the titles, 'Divine Stories' in particular, may sound like an extravaganza of medieval European hagiography but this collection of stories from ancient Indian sources has influenced Buddhists, ancient and modern, from Gandhara to Nara.

Admittedly, I never even heard of the Divyavadana until recently. Like many of the books on my shelf, I came across a copy of Andy Rotman's recent translation in Moe's Books (The Greatest Used Bookstore in the Known Universe). It seemed interesting enough and also seemed like something I should be familiar with, given its far reaching historical influence. My motivation in reading this was simply to 'check it out for the heck of it' but little did I know that I'd be spirited away to a realm far beyond anything Miyzazki could dream up...

This Morning I Came From the Expanse of Reality

Namo Guru

When the precious lord when to see the Lord of Great Compassion at Gyirong, one of the women pulling weeds in the valley of Gün asked, "Yogi, where did you come from this morning? Where will you go tonight? Who do you have for a friend when you're sad? What do you spread out as a seat? What do you wear for clothing? What do you use for a pillow? Who are you friendly with as a close companion? What do you eat for food? What do you drink for a drink?

In reply to her, the precious lord said this:

This morning I came from the expanse of reality.
Tonight I'll go into the expanse of reality.
I have the master's oral instructions for a friend when I'm sad.
I spread out great bliss as a seat.
I wear the natural warmth of the primordial for clothing.
I use great equanimity as a pillow.
I'm friendly with intrinsic self-awareness as a close companion.
I eat pure meditative concentration for food.
I drink continuity for a drink.
The food is eaten in nonduality,
the taste experienced as great bliss.
The actualization of the three true buddha bodies is achieved.

When he said this, they gained faith in both him and the brother Lama Khandro and served them much food.

-"The Songs of the Adept Godrakpa Who is Peerless in the Three Realms, Song 32" from 'Hermit of Go Cliffs' translated by Cryus Stearns

The Third Minfulness Training: True Love

Intro.

Aware of the suffering caused by sexual misconduct, I am committed to cultivating responsibility and learning ways to protect the safety and integrity of individuals, couples, families, and society. Knowing that sexual desire is not love, and that sexual activity motivated by craving always harms myself as well as others, I am determined not to engage in sexual relations without true love and a deep, long-term commitment made known to my family and friends. I will do everything in my power to protect children from sexual abuse and to prevent couples and families from being broken by sexual misconduct. Seeing that body and mind are one, I am committed to learning appropriate ways to take care of my sexual energy and cultivating loving kindness, compassion, joy and inclusiveness – which are the four basic elements of true love – for my greater happiness and the greater happiness of others. Practicing true love, we know that we will continue beautifully into the future.

A Sonnet to Orpheus

Be ahead of all parting, as though it already were
behind you, like the winter that has just gone by.
For among these winters there is just one so endlessly winter
that only be wintering through it will your heart survive.

Be forever dead in Eurydice - more gladly arise
into the seamless life proclaimed in your song.
Here, in the realm of decline, among momentary days,
be the crystal cup that shattered even as it rang.

Be-and yet know the great void were all things begin,
the infinite source of your own most intense vibration,
so that, this once, you may give your perfect assent.

To all that is used-up, and to all the muffled and dumb
creatures in the world's full reserve, the unsayable sums,
joyfully add yourself, and cancel the count.

The Second Mindfulness Training: True Happiness

Intro.

Aware of the suffering caused by exploitation, social injustice, stealing, and oppression, I am committed to practicing generosity in my thinking, speaking, and acting. I am determined not to steal and not topossess anything that should belong to others; and I will share my time, energy, and material resources with those who are in need. I will practice looking deeply to see that the happiness and suffering of others are not separate from my own happiness and suffering; that true happiness is not possible without understanding and compassion; and that running after wealth, fame, power and sensual pleasures can bring much suffering and despair. I am aware that happiness depends on my mental attitude and not on external conditions, and that I can live happily in the present moment simply by remembering that I already have more than enough conditions to be happy. I am committed to practicing Right Livelihood so that I can help reduce the suffering of living beings on Earth and reverse the process of global warming.

Fighting the Good Fight

Even if exiled, an enemy may acquire a residence and followers
in another country whence he returns with his full strength. But
there is no such course for the enemy, mental afflictions.

Once the affliction that dwells in my mind has been expelled,
where would it go, and where would it rest and attempt to destroy
me? Feeble in spirit, I am lacking in perseverance. Mental
afflictions are frail and conquerable with the eye of wisdom.

-Shantideva in 'A Guide to the Bodhisattva Way of Life' Ch. 4 v. 45-46,
trans. by Vesna A. & B. Alan Wallace.

The First Mindfulnes Training: Reverence For Life

Intro.

Aware of the suffering caused by the destruction of life, I am committed
to cultivating the insight of interbeing and compassion and learning ways
to protect the lives of people, animals, plants, and minerals. I am
determined not to kill, not to let others kill, and not to support any
act of killing in the world, in my thinking, or in my way of life.
Seeing that harmful actions arise from anger, fear, greed, and
intolerance, which in turn come from dualistic and discriminative
thinking, I will cultivate openness, non-discrimination, and
non-attachment to views in order to transform violence, fanaticism, and
dogmatism in myself and in the world.

The Five Mindfulness Trainings

The other evening at the Berkeley Monastery, Ven. Heng Sure said something he's said many times before in different ways:

The amazing thing about the Buddhadharma is that even though it's gone through so many cultures, so many countries, and so many languages, all practitioners say the same thing: purify your mind.

He makes a great point about the Dharma traversing so far. Wherever it has gone, it has been adapted to suit the propensities, predilections, and sensibilities of the local people without losing the essential meaning. This wholly pragmatic approach was championed by the Buddha himself, who always taught to people on their level. Never too high or too, but just in the middle.

Right now as I'm writing this (and hopefully as you're reading this) the Dharma is adapting yet again, this time to The West. Buddhism has been in the West for barely a century but it is slowly making inroads and we're just beginning to see the embryonic development of Western Buddhist traditions.

If I were asked what teacher/tradition has, to date, been most successful at adapting the Asian Buddhist traditions to Western ones, my answer would be clear and immediate: Thich Nhat Hanh and The Order of Interbeing. Before I continue, let me be clear about what exactly I don't mean by 'adapting'. I do not mean stripping away any and all things that resemble of "cultural baggage" or "organized religion". Nor do I mean forcing Westerners to practice in the exact same way as Asian practitioners have done for the past thousands of years. What I do mean by 'adapting' is striking a balance between these two extremes: a middle path, if you will.

One subtly powerful point that illustrates this is translation. Take the word sila for example. It's almost always translated as 'precept', a word which the OED defines as, among other things:

1) A general command or injunction; a rule for action or conduct, esp. a rule for moral conduct, a maxim; spec. a divine command.
2) A rule or instruction on the practical aspects of a subject; any of the guidelines relating to the performance of a technical operation.
4) A written order, usually from a sheriff to a returning officer, to make arrangements for an election.

I suppose it's not a completely awful translation, particularly for a Victorian audience but if one studies the meaning of sila for just a little bit, one will quickly find that sila is NOT list of 'do's and don'ts'. Sila is a way of life and a practice that we continuously work to refine. The vast majority of teachings/traditions use 'precept' despite the mismatch in meaning but a few have found a way around this by simply not translating the word. Thay, however, has translated sila to better reflect the true meaning of the term. Instead of 'precept' he uses the term 'Mindfulness Training'. Why is this better than 'precept'? Well, because Mindfulness Training is precisely what sila is; a course in the training of mindfulness.

But it's not simply the translation of the term that impresses me; it's the explanation and presentation as well. In the next five weeks, I'll be posting each of Thay's take on the Five Mindfulness trainings, beginning with the first: not to take the life of any living thing or he puts it "Reverence for Life".

Lotuses for you all, buddhas to be.

A Zen Conversation Through the Ages

Song of the first Patriarch, Master Bodhidharma:
The reason I came to the land of T'ang
was to teach and save deluded beings
to be a flower that unfolds five petals
from which a fruit ripens naturally.

***

Master Hui-Neng said, "Listen to two verses I've composed about the meaning of Bodhidharma's song. If the deluded among you practice in accordance with them, you are sure to see your nature.

A false flower grows from the ground of the mind
five petals unfold from its stem
together committing ignorant deeds
blown apart by karmic winds.

A true flower grows from the ground of the mind
five petals unfold from its stem
together cultivating prajna wisdom
the enlightenment of buddhas to come.

-From "The Platform Sutra, The Zen Teaching of Hui-Neng". Translation and commentary by Bill Porter (Red Pine)

Dharma Dictionary: Bhikkhu - भिक्खु

Introduction

If someone asked you to summarize an
average life, what would say? For many people, an average life
consists of the following; being born, growing into a little kid,
going to school, finding a job and working, often getting married and
raising a family, retirement, and finally death. Most wouldn't argue
with this outline of an average life but compressing so many years,
memories, and experiences into just a few lines can be very unsettling
for some. Why is this so? Perhaps it's because we don't normally
think about "the big questions" in life on a regular basis.

When we experience the arrival of a baby, it's natural for us to
reflect on the miracle of life. When we experience the loss of
someone close to us, we contemplate the sorrow of death. Maybe when
we're on a stroll, alone with our thoughts or watching the sun set
with someone special to us, we think about our place in the universe.
But what about when you're at a friend's house screaming for a bases-
loaded hit because you've got 20 bucks on the Yanks?

There's absolutely nothing wrong with not always thinking about "the
big questions", in fact its quite normal. The overwhelming majority
of us live fairly hectic lives, having to deal with the stress of work/
school, commuting problems, kids, spouses, bills, etc. In the midst
of all this, pondering the origin of suffering becomes very low on the
priority list. But let's suppose that things were different and we
set all of our "worldly obligations" aside. What if we relied on the
kindness of others for the basics like food, shelter, and clothing?
What if we didn't have a job to earn money, didn't have material
possessions, didn't have a home, didn't have a household to look
after, didn't have bills to pay, etc.? What if we used all of our
newly acquired "free time" to completely dedicate ourselves to living
a spiritually based life that focused on investigating the big
questions in life? What if we shared the knowledge and insights we
gained with others to help them improve their own lives? For the past
twenty-five centuries, there have been people who choose to lead such
a life. Someone who completely dedicates every fiber of their being
to living according to the teachings of the Buddha is known as a
bhikkhu.

The word bhikkhu, comes from the Pali. It means "almsman, mendicant,
Buddhist monk" (1). The Sanskrit cognate is Bhikṣu and has the same
meanings as the Pali although it is derived from the root, "bhiksh"
meaning "to wish to share or partake" (2). The female equivalent is
'bhikkhuni' (Bhikṣuni in Sanskrit). From here on, the words
'bhikkhu' and 'bhikkhuni' will be used interchangeably.

The view towards monasticism varies greatly in the world's religions.
In some traditions, like Christianity, monastic practice occupies a
peripheral place relative to the "mainstream" practice of
householders. Other religions such as Judaism and Islam frown upon
the notion of a monk/nun while others (e.g. Sikhism) flat out forbid
it. It may seem strange then, that the monastic tradition
established by the Buddha has often been called the "heart and soul"
of the Sangha. Indeed, one definition of the word 'Sangha' refers
exclusively to the monastic order of bhikkhus and bhikkhunis.

One might argue that the central role of the monastic community is
"cultural baggage" from the ancient Indian society that the Buddha
came from. Back then, renouncing worldly endeavors in pursuit of
spiritual practice was quite normal. However, this kind of
renunciation was something that old, retired men would partake in.
For someone in the prime of their youth to pursue spiritual practice
as a bhikkhu (or even to have the opportunity to do so) was quite a
spiritual revolution in the Buddha's time.

In a sense, we could think of the bhikkunis as "professional"
practitioners because of their choice to focus and dedicate their
lives to spiritual practice but this doesn't mean lay followers are
"amateurs". Non-monastics are fully capable of the highest levels of
practice and realization that bhikkhus are; in fact some of the most
famous sages in history have been householders. So what's the point
of a monastic tradition and why make it "the heart and soul" of the
Sangha? It is because practicing as a householder is hard. Really
hard. It's hard for all the reasons mentioned at the beginning of
this thread. To become a bhikkhuni represents an especially precious
opportunity for cultivation and practice. Living a life that is
solely focused on studying and practicing the Buddha's teachings
provides a unique path to freedom from suffering. This idea is
reflected in the very name of the monastic code by which bhikkhus live
by. It is called the 'Pratimokṣa' in Sanskrit (Patimokkha in Pali)
and literally means "guaranteed liberation".

We should always keep sight of the fact that the order of bhikkhus and
bhikkunis exists to benefit EVERYONE, not only the monastic tradition
itself. Bhikkhus are often referred to as a "field of blessings for
the world". Why? Let's let the Buddha answer this:

Monks, brahmins and householders are very helpful to you. They
provide you with the requisites of robes, almsfoods, lodging, and
medicine in times of sickness. And you monks, are very helpful to
brahmins and householders, as you teach them the Dhamma that is good
in the beginning, good in the middle, and good in the end, with the
correct meaning and wording, and you proclaim the spiritual life in
its fulfillment and complete purity. Thus monks, this spiritual life,
is lived with mutual support for the purpose of crossing the flood and
making a complete end of suffering. (3)

The establishment of the monastic community was one of the Buddha's
great gifts to the world. Aside from providing people with the
opportunity for practice, the bhikkhus are also the "guardians of
Dharma". It is they who have passed down, preserved, and recorded the
teachings. They have kept the light of the Buddha's word alive. It
is they who have traveled far beyond the Buddha's neighborhood,
encountering vastly different people and societies and yet still
sharing the precious teachings with strangers and welcoming them. For
these reasons, we can see just how the monastic community is the
"heart and soul" of the Buddha's Dharma.

Finally, there have been many, many people throughout the ages that
have seen bhikkhus as drop-outs, leeches on society, destroyers of
families, and/or people running away from the "real" problems of the
world. Nowadays, there are many who feel that the monastic tradition
is obsolete or even part of the "cultural trappings" that have
accumulated over the centuries. The closing passage is a response to
these criticisms. It is taken from the Therigatha (Verses from the
Elder Nuns), a selection of ancient poetry and verses composed by the
earliest enlightened bhikkunis. In this passage, a woman named Rohini
is being grilled by her father about the monastic community
(contemplatives):

[Rohini's father:]
You go to sleep saying,
"Contemplatives."
You wake up,
"Contemplatives."
You praise only
contemplatives.
No doubt you will be
a contemplative.

Abundant food & drink
you give to contemplatives.
Now, Rohini, I ask you:
Why do you hold
contemplatives dear?

They don't like to work,
they're lazy,
living off what's given by others,
full of hankerings,
wanting delicious things:
Why do you hold
contemplatives dear?

[Rohini:]
For a long time, father,
you've quizzed me
about contemplatives.
I'll praise to you
their discernment,
virtue,
endeavor.

They do like to work,
they're not lazy.
They do the best work:
They abandon
passion & anger.
That's why I hold
contemplatives dear.

They rid themselves
of the three evil roots,
doing pure actions.
All their evil's
abandoned.
That's why I hold
contemplatives dear.

Clean their bodily action,
so is their verbal action.
Clean their mental action:
That's why I hold
contemplatives dear.

Spotless, like mother of pearl,
pure within & without,
perfect in clear qualities:
That's why I hold
contemplatives dear.

Learned, maintaining the Dhamma,
noble, living the Dhamma,
they teach the goal
& the Dhamma:
That's why I hold
contemplatives dear.

Learned, maintaining the Dhamma,
noble, living the Dhamma,
with unified minds
& mindful:
That's why I hold
contemplatives dear.

Traveling far, mindful,
giving counsel unruffled,
they discern the end
of suffering:
That's why I hold
contemplatives dear.

When they leave any village
they don't turn to look back
at anything.
How free from concern
they go!
That's why I hold
contemplatives dear.

They don't store in a granary,
pot,
or basket.
They hunt [only]
for what's already cooked:
That's why I hold
contemplatives dear.

They take neither silver,
nor gold,
nor money.
They live off whatever is present:
That's why I hold
contemplatives dear.

Having gone forth
from different families
& from different countries,
still they hold
one another dear:
That's why I hold
contemplatives dear.

[Rohini's father:]
Rohini, truly for our well-being
were you born in our family.
You have conviction
in the Buddha & Dhamma,
and strong respect
for the Sangha.

You truly discern
this field of merit
unexcelled.
These contemplatives will receive
our offering, too,
for here we'll set up
our abundant sacrifice.

[Rohini:]
If you're afraid of pain,
if you dislike pain,
go to the Buddha for refuge,
go to the Dhamma & Sangha.
Take on the precepts:
That will lead
to your well-being. (4)

***
(1) Pali Text Society's Pali-English Dictionary Online p. 504. Accessed
via the "Digital Dictionaries of South Asia" Project.
(2)-Williams Sanskrit-English Dictionary, Motilal, 2005 reprint,
p. 756
(3)"In the Buddha's Words: An Anthology of Discourses from the Pali
Canon" p. 171, trans. & edited by Bhikkhu Bodhi. Wisdom Pubs, 2005.
(4) "Rohini - Therigatha 13.2", Translated by Thanissaro Bhikkhu. From "Access to Insight"