All posts by skhayes

Shugendo

All Boils Down to Two Main Purposes

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We have two main practice types that guide progress in our Kasumi-An Shugendo.

On one hand, we practice to cultivate more power. This means we practice those things that add to our useable power, and practice those things that will reduce our unconscious habits that lead to dissipated or leaked away power. We become a powerhouse.

On the other hand, we practice healing, building up, and enhancing the paths of all confused or demoralized beings. This means we practice skillful ways of directing our power to aid even those who might resist our help out of fear, superstition, or ignorance. We become a power source.

Eventually, we run low after giving away personal power to help others. We need practices to rebuild and replenish our power.

And power built up needs a place to go, a situation to enhance or correct, or it corrupts as it percolates inwardly, inflating our ego and self importance. We need practices to use our power to enhance the lives of all.

Everything we do in our Kasumi-An Shugendo relates to one of these two goals.

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“Spiritual Friendship”

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There is a word for spiritual friendship. Kalyana-mitra, or “good friend”, is the concept behind all of our work in encouraging others and spurring on our own exploration. Being fully present and looking and listening to others deeply is basic for any spiritual friendship. When we become the spiritual friend of another, we hear, support, and encourage the other. When we practice in this way, joyous and profound compassion arises, knowing that we have been of help and that we have improved the universe just a little bit.

In our Blue Lotus Assembly work, our first pledge made is to prevent the arising of negativity, to encourage wholesome goodness, and to offer spiritual encouragement to all others. That is the San Ju Jo Kai “disciple of Shugendo” initiation. Spiritual friends bring out the best in each other by practicing right speech consistently and lovingly. We all have the ability to recognize what is agitating and wrong, and conversely what is soothing and supportive. A kalyana-mitra works to steer towards healing and wholeness and bring out the best in their friends.

A kalyana-mitra spiritual friend is a confidant, a fellow traveller on the path. He or she is most usually a person who has already gone through many of the trials that one of lesser time and experience on the path of wholeness has encountered. The spiritual friend’s counsel is offered from experience, study, and aspiration, but it is offered as loving suggestions and not as religious dictates.

In the West, where there is heavy emphasis on individuality, personal responsibility (well, sort of), and “doing it our way”, the concept of a guru, or one who takes responsibility for the spiritual welfare of others, does not set well for most. We distrust the concept of following unquestioningly someone else, even an enlightened someone else. We want to hedge our bets. We may follow, but just as long as the guru’s advice fits our prejudices.

For that reason, as we are after all Westerners, the Blue Lotus Assembly chooses to emphasize the role of kalyana-mitra as spiritual friend over guru as spiritual guide as our primary way of operating. We shun the idea of someone operating as a “spiritual teacher”, dedicated to guiding the lives of others from some lofty and respected position. Instead, we offer each other loving and sincere suggestions and encouragement, which can be enthusiastically embraced, taken on with some reservations, or simply “put on a shelf” for possible future consideration when we are more ready.

Though we need the support of others, we may secretly resist the idea of practicing together in a group. We are embarrassed by our past history or our challenges. We do not want to expose ourselves to others. We prefer our privacy. We are afraid of condemnation or misunderstanding from others. We resent others as having more wisdom than we do. The intimacy of a small group may frighten us. We may fear that the group will become cliquish or political. 

But if we see ourselves engaged with a group of fellow seekers, all willing to varying degrees to make public their challenges, hang-ups, and obstacles, this can be a deeply relieving and empowering advancement in life. We accept the spiritual friendship of our fellows. We enjoy the freedom to just be our honest and true naked selves, warts and all. We see ourselves on a beautiful radiant journey through realms of scary darkness leading to the bright light of breakthrough.

How wonderful to have found our kalyana-mitra spiritual friends. Do not take that blessing for granted.

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5 Wisdom Transformations

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For decades I have searched for teachings on how the 5 personality flaws (anger, neediness, ignorance, egotism, envy) are said to be transformed into the 5 parts of wisdom. Just how are the negatives transformed into the positives? What is the process? I am still researching, but here is a very brief overview of the process:

From the water element, when we recognize our hatred and alienation and show it patience, it becomes a deep clear mindfulness; distance and space to notice what is truly there. “It is what it is.” May all beings find clarity and transmute anger and rejection to become the wisdom that is like a great round mirror reflecting what is. Knowing from a distance gives us precision.

From the fire element, when we recognize desire and desperation and approach it with compassion, it becomes focused discernment; zeroing in on just the right thing for the specific situation at hand. “Target zeroed in.” May all beings find direction and transmute greedy desperation to become the wisdom of discernment. Focusing in on what we want gives us direction.

From the earth element, when we recognize our pride and egotism and show it some curiosity and open-mindedness, it becomes insight into the equality of all things; everything has its value. “It’s all good.” May all beings find openness and transmute tight arrogance to become the wisdom of seeing the value of all. Accepting all that benefits us gives us bigness.

From the wind element, when we recognize our envy and restlessness and add disciplined commitment, it becomes all-accomplishing action; you make your contribution. “So how can I help?” May all beings find purpose and transmute jealous insecurity to become the wisdom of accomplishment. Recognizing and seizing our opportunities gives us completion.

From the void element, when we recognize our ignorance and dullness and add depth of understanding, it becomes awakening to the bigger picture; the calm certainty of knowing all that is. “So that’s the true nature of reality.” May all beings find wisdom and transmute confused ideas to become insight into the vastness of truth. Allowing broadness of mind gives us advancement.

General Buddhism, Meditation

Samsara and Nirvana

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Samsara is mind pulled outward when beholding externals.

Lost and confused in the deluded belief in the reality of what the mind itself creates through interpretation, and then projects outward, externals are perceived to be absolute independent self-existing reality.
We are caught.

Nirvana is mind turned inward and recognizing the true nature of externals.

Recognizing the mind’s true nature, perceived externals are recognized as the mind’s projections, and then their seeming reality dawns into understanding.
We are freed.

Kuji-in, Shugendo

“Great Wheel of Truth” Mantra

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Winter Quest 2017 — we practiced Kuji 2 alignment and revitalization and balancing of the body’s psycho-physical centers. We used the mantra “Enerchii” (“Energy”), but here is the formal practice mantra. I have translated it back into Sanskrit from the colloquial hundreds-of-years-old Japanese, and added an English translation.

NA-MA-KU
Namas
Homage

SHI-CHI RI YA-JI-BI-KYA NAN
try-adhvikanam
to the three worlds of

SA-RU-BA TA-TA-GYA-TA NAN
sarva tathagata-nam
all the enlightened forces!

AN BI-RA-JI BI-RA-JI
Om! Viraji viraji
Om! Essential and pure

MAKA SHYA-KYA-RA BA-SHIRI
maha chakra vajri
great diamond-truth wheel

SA-TA SA-TA
sata sata
attain ultimate benefit

SA-RA-TEI SA-RA-TEI
sarate sarate
attain our fullest potential

TA-RA-I TA-RA-I
trayi trayi
indestructible, inevitable

BI-DA-MA-NI SAN-BAN-JA-NI
vidhamani sambhanjani
purify three sources of defilement

TA-RA-MA-CHI SHID-DA-GI-REI
tramati-siddha-agrya.
become one with three-fold wisdom.

TA-RAN! SO-WA-KA!
Tram! Svaha!
That’s it! So it is now!

General Buddhism, Shugendo

Hannya Shin Kyo “Heart Sutra” Notes

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MA-KA HAN-NYA HA-RA MI-TA SHIN-KYO
“Heart” of Transcendental Wisdom Teaching
KAN-JI-ZAI BO-SA-(TSU)
Kannon bodhisattva
GYO JIN HAN-NYA HA-RA-MI-TA
steeped in transcendental wisdom
JI SHO KEN GO UN KAI KU
saw five “heaps” as empty, knew
DO IS-SAI KU YAKU
this ended suffering.
SA-RI-SHI SHIKI FU I KU
Shariputra, form is empty.
KU FU I SHIKI
Emptiness is form.
SHIKI SOKU ZE KU
Form’s nothing but void.
KU SOKU ZE SHIKI
Void’s nothing but form.
JU SO GYO SHIKI YAKU BU NYO ZE
Feel, see, think, mind are the same.
SHA-RI-SHI ZE SHO HO KU SO
Shariputra, (all experiences are) empty aspects,
FU SHO FU METSU
no birth, no end,
FU KU FU JO
no “spoiled”, no “pure”, (no samsara or nirvana)
FU ZO FU GEN
no gain, no loss.
ZE KO KU CHU
Emptiness has
MU SHIKI MU JU SO GYO SHIKI
no form, feel, see, think, nor mind, (5 skhandas)
MU GEN NI BI ZETSU SHIN NI
no eye, ear, nose, tongue, body, mind (6 senses)
MU SHIKI SHO KO MI SOKU HO
no color, sound, smell, taste, touch, thing.
MU GEN KAI NAI SHI
No vision on to
MU I SHIKI KAI
no mind to think. (18 sense constituents)
MU MU-MYO YAKU MU MU-MYO JIN
No delusion, no making bright,
NAI SHI
so forth to
MU RO SHI
no age and death, (12 interdependent links).
YAKU MU RO SHI JIN
No conquering age and death.
MU KU SHU METSU DO
No pain, cause, cure, path (4 noble truths about life)
MU CHI YAKU MU TOKU
No wisdom to gain.
I MU SHO TOK-KO
Nothing to attain,
BO-DAI-SAT-TA E
Enlightened ones know
HAN-NYA HA-RA-MI-TA KO
transcendent wisdom is key.
SHIN MU KE GE
Mind is no block.
MU KE GE KO MU U KU FU
With no blocks there are no more fears.
ON RI IS-SAI TEN DO MU SO
On beyond delusion’s pull, to
KU GYO NE-HAN
enlightenment.
SAN ZE SHO BUTSU E
All enlightened ones (of 3 worlds and times)
HAN-NYA HA-RA-MI-TA
grasp transcendent wisdom,
KO TOKU
so attain
A-NOKU-TA-RA SAN-MYAKU SAN BO DAI KO
perfect supreme unsurpassed enlightenment.
CHI HAN-NYA HA-RA-MI-TA
Perfect wisdom is found in the
ZE DAI JIN SHU
great divine phrase,
ZE DAI MYO SHU
great bright mantra,
ZE MU-JO SHU
unsurpassed phrase,
ZE MU-TO-DO SHU
matchless mantra phrase,
NO JO IS-SAI KU
that ends all suffering
SHIN-JITSU FU KO KO
All truth, nothing false.
SETSU HAN-NYA HA-RA-MI-TA SHU
Transcendental wisdom mantra
SOKU SETSU SHU WATSU
is the mantra that goes:
GYA-TEI GYA-TEI HA-RA GYA-TEI
“Go-ing, go-ing, go-ing be-yond,
HA-RA SO GYA-TEI BO-JI SO-WA-KA
go-ing on beyond, awakened to all.”
HAN-NYA SHIN KYO
Heart of Wisdom

Interpretation of enlightened truth; the “heart” of the teaching on the great perfection of transcendent wisdom
The bodhisattva Kannon, personifying the power of objective observation as an influence leading to enlightenment, meditated deeply on prajna-paramita perfection of transcendent wisdom, and realized the five psychophysical components of conscious living are “empty of inherent existence”. The five components of human life do not exist as independent and isolated “things” in and of themselves. Their qualities are determined by their conditional interdependency with countless other things and qualities arising from relative reality through causes and consequences. Kannon as objective observation realized that knowing this deepest truth could relieve all suffering.

This objective observation dawned on the seeker Shariputra as a message from Kannon. The message was that form, or the relative reality appearance of things, is not different from absolute emptiness of inherent existence as the potential to take any form. Emptiness of inherent existence, or the absolute as basis of all potential manifestation, is not different from form. Form is the way to experience emptiness. Emptiness is the underlying essence of form.
The other four aspects of human existence – feeling, perception, intention, and consciousness – are likewise empty of inherent existence and are in no way set things in and of themselves. We may like to think, “I am who I am,” but the truth is that every one of the aspects that makes us who we are could have been even slightly different, resulting in a blend producing a far different “me” than we now know. All of life is malleable; nothing is set.

Shariputra got the message that this emptiness of inherent existence, or malleability due to interdependence with countless other provisional influences, is the essential characteristic of all phenomena. All things subjective or objective – people, objects, situations, conditions, qualities – appear as a result of countless influences and components coming together as constructs and being given a label. In ultimate reality (emptiness of inherent, independent existence) no things take birth created out of nothing. Likewise, they do not really die or vanish; they go on as influences as part of a process actively creating new phenomena. It cannot be said that they are impure, nor free from impurity; such labels are relative. It cannot be said that they are increasing, nor decreasing; such measurements are relative.

Therefore, in emptiness there is lack of form, feelings, perceptions, intentions, or consciousness as self-existing things in and of themselves. This is not to argue that things do not exist; this is a statement that things cannot exist as stand-alone entities. All aspects of all things are what they are because they were part of a process. Because they were part of a process, they could have ended up as so many different things if any part of that process had been different.

We think we can believe in what we experience, but our basis for experience is the result of all sorts of influences that have molded us to this point. There is “no” eye, ear, nose, tongue, touch, or mind to sense as such, if we look closely. All of these organs are interpreters made up of and dependent upon their constituent parts along with other influences. Likewise there is really “no” color, sound, smell, taste, touch, or object to be sensed. All of these “things” are stimuli that trigger the interpretation of the mind once they have passed through the filters of the senses. We could also say that there is no faculty of sight, hearing, and so forth because all of these too are made up of aspects of and influences by physical structure, feelings, habit, memory, and so on.

We think we understand and can explain why we experience what we do, but our basis for understanding comes from all sorts of influences molding our way of thinking. Even the venerable “Twelve-fold steps of interdependence” is provisional. Ultimately there is no ignorance, as well as no need for extinction of ignorance, and so forth through the twelve-fold chain of dependent arising to the supposedly final effect of no old age and death, as well as no need for eliminating old age and death. All of these steps are qualified by how we interpret what we know as the process of cause and effect.

We think we can get a grasp of why life works the way it does, but even in wisdom there is the truth that all things are empty of inherent existence. Even the Buddhist Four Ultimate Truths about how life feels were, are, and will be subject to influence. Therefore, we must admit that in fact there is no suffering, origin, cessation, or path to enlightened liberation. There is ultimately no wisdom, also no lack of the attainment of wisdom.

Because nothing needs to be attained, an awakened being can rest assured in the intrinsic truth of prajna-paramita perfection of transcendent wisdom. Without delusions, the mind ceases to build walls as obstacles. When there are no obstructing walls boxing in how things must be defined, there is no defensive fear. Without fear, and the resultant need to “be right” that prompts fear, we are free to transcend erroneous views, beliefs, hopes, and convictions, and we can go on to attain nirvana, the “enlightened realization of the emptiness of all things”. Because as a part of their inherent nature, all awakened beings have in the past, do now, and will in the future rely on the perfection of transcendent wisdom, they can accomplish the breakthrough to the attainment of perfect supreme unsurpassed enlightenment.

The essence of pranja-paramita transcendent wisdom is summed up in a great divine mantra, a great bright mantra, an unsurpassed mantra, an incomparable mantra, a mantra that holds the power to break through all confusion and relieve all suffering. Because it is the essence of truth, no part of the mantra can be twisted around to contradict what is highest or deepest truth.

The transcendent wisdom mantra reminds us, “Onward, ever onward, completely ever onward, over to the other side to the enlightened peace that transcends all understanding!”

Here and now, truth looks this way. However, once you grow beyond and transcend the limitations of your current views and beliefs and labels, truth will be bigger. It will look different. You will then be “over there”, and will be able to look back on “now” with higher understanding. This is the Heart of the Transcendent Wisdom teaching.

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21st Century Religion?

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Religion can be said to be humanity’s attempt to know the unknowable and control the uncontrollable.

Religion also entails a belief that reality is underpinned by some absolute external supernatural unchanging reality, above or beyond laws of mundane physical nature. Religion thus provides a coping mechanism for a changing world where we fear that reality is impermanent, impersonal, and immanent (the divine is seen as existing in all humble things that take shape around us). Through religion we try to perceive (create?) a world that is permanent, personal, and transcendent.

Because people try to impose what they wish to be real instead of understanding the nature of what is real, there is division and conflict. We see wide ranging forms of prejudice and evil acts because each and every person, community, nation, religion, etc. believes they know what is good and evil, what is and what is not, what should be and should not be.

What if there were a religion founded on empirical research (“I have explored and I have found…”), personal interpretation (“I find it prudent to believe…”), and openness to new bigger possibilities that become evident the more we progress (“I now believe, but reserve the right to change and advance my beliefs as I grow…”)?

In a communicating 21st century world where all beliefs from around the world are open and available to all persons (…as opposed to a limited availability of beliefs based on where you are coming from as it would have been in the 1600s or 1700s), what do you think is the most effective, encouraging, meaningful, and satisfying form for religion to take?

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Being Aware of the Mind’s Process

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Did you ever have a nightmare so real that you actually felt rescued upon awakening? You felt a deep sense of joy and liberation when you realized it was “only a dream”?

A secret truth is that such bad dream experiences very much parallel the experience of obstacles and fears in waking life too.

This realization will empower you. Direct your life so that rather than being overwhelmed by obstacles and fears, you can operate from the liberating realization that the root source of your perceptions is your own mind.

Almost everything we think and feel, and all our interpretations of what we encounter, are rooted in hope and fear, which in turn, bind our minds to turbulent emotions. This constrains our thoughts to the point where we no longer have any control over them. That is why, according to the shravaka teachings, we need to tame the mind. Or from the bodhisattva point of view, train it to become useful. Or from the vajrayana perspective recognize how the mind works.

Where do you fit in the process?

General Buddhism

Spirituality in Martial Arts Class?

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A friend wrote critically of codes and creeds in martial arts schools. He feels people just want fitness and self-defense and do not sign up for what he calls “Boy Scouts or Sunday School”.

He has a valid point. But what of people who want more than fitness and fighting from their martial arts study? What of those who want a program for handling well all types of “enemies” that could try to stop us?

No, MMA ring champions do not seem to live by codes, but the samurai have a code, the Jedi have a code, the American fighting military has a code. The wilder and wider your range of possibilities, the more you will need a philosophical guide to prevent you from falling into the enemy’s control.

We created our “3-part Seekers Creed”, and then our “14-Point Code of Mindful Action” ethics code, and then “8 Aspects of Self Actualization”, and then “6 Parameters of Heroic Living”, and “9 Cuts of Personal Power Activation” all based on translating 2,500-year-old Asian spiritual codes. Code overload, we have!

But… adult businesspeople and young schoolchildren love to tell us stories of how some aspect of the code helped them score a victory of some sort in life. Codes work for us as an integral irreplaceable key component of our gutter-honest self-defense philosophical martial art of “intelligence in action”.

Meditation, Sakya

Glimpses of What Could Be

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Buddha at Sakya Pema Ts'al in the Himalayas
What would it feel like if you could, after years of working hard at understanding life, sit under a tree and vow not to get up until you truly grasped the deepest most authentic nature of how reality works and how the mind operates in that reality? What would everything in the world look like to you at that moment? What would you look like to everything in the world?

Buddhist art has for over 2,000 years tried its best to depict an answer to those questions. Sometimes friends ask me why there are so many images of the Buddha when the Buddha himself asked people not to turn his image into a thing to be worshipped.

Do not be confused. The Buddha image is not what is to be revered. The Buddha experience, as suggested by all images as forms of art, is what we seek. Such artwork encourages us, and we take that encouragement to heart.

Here is the inspirational image from the main hall of my friends’ Sakya Pema Ts’al Monastic Institute at the base of the Himalayas. I will enjoy visiting and seeing this up close and personal.

And yes, I acknowledge it will be easier seeing that image than it will be seeing what that seer saw.