this view present a perspective that is flattened.
Sunday, May 13, 2007
Wednesday, February 21, 2007
Jodo Shinshu Center Interview
Interview with Architech Sady Hayashida. Lead architech of the Jodo Shinshu Center in Berkeley, California.
Wednesday, February 7, 2007
Upaka the Heretic
After his Enlightenment Shakyamuni Buddha thought about who he would first share his experience with. The five ascetics who were with him until just before he settled down beneath the Bodhi Tree were not his first choice. The two people he first considered had died recently, he then decided to find the five ascetics. On his way he met Upaka, an ascetic that the sutras describe as “a follower of a heretical path that espoused an evil way of life”. Upaka sensed something special about Shakyamuni and stopped to talk with him. Shakyamuni said he was fully enlightened. Upaka considered what Shakyamuni had to say, then set off on another path.
Maybe its just me, but I find it extremely fascinating that the first person Shakyamuni talks to after his enlightenment, is not particularly impressed. Upaka is not just an ordinary person, but is described as someone who “espouses an evil path”. Upaka is apparently someone who supports a particular perspective and therefore might actively influence others. Regardless, however, of whether others believed or were caused to believe as Upaka, Upaka alone was someone who’s action probably resulted in difficulties for many. Yet apparently, Shakyamuni did not have much of an influence on him.
I don’t know what happened to Upaka. Maybe he appears in another sutra but as far as this portion of this sutra, Upaka is unaffected by Shakyamuni. Perhaps Upaka goes on with a life filled with difficulties or perhaps as he crosses over the next rise, reconsiders and seeks out the Buddha.
Shakyamuni is fully awakened, yet Upaka is unimpressed. What happened? Shakyamuni did not insist that Upaka listen or change his ways. Shakyamuni did not judge Upaka’s behavior. Shakyamuni simply stated he was fully enlightened and that he was now on his way to set in motion the wheel of dharma. In today’s world, his words sound uncomfortably naive. Like the newly converted out to change the world. But Shakyamuni was newly converted, newly transformed, and he was out to change the way we see the world.
In this exchange between Shakyamuni and Upaka we might conclude that because Upaka was a heretic he did not recognize a Buddha. But that would imply that a Buddha’s effectiveness is limited. Whether from a moral perspective of good and bad, or from an enlightenment piercing un-enlightenment perspective, there was a gap between Shakyamuni and Upaka that appears to not have been bridged. In Zen there is a saying; “If you see the Buddha, kill the Buddha.” A seemingly completely opposite but equally perplexing situation. I have to put a disclaimer here, although it diminishes the statement’s effect which is to shake us upside down. If you see the Buddha don’t kill the Buddha, just say hi.
Our expectations shape our view of the world. Our likes, dislikes, what we think should or should not be, each influences how we engage the world. Perhaps Upaka already saw clearly the influences of his life. He did not debate Shakyamuni, but nodded in agreement. Perhaps Upaka understood full well, but unlike the Buddha was unable to disengage from currents that bore him along. Perhaps Upaka is me.
Maybe its just me, but I find it extremely fascinating that the first person Shakyamuni talks to after his enlightenment, is not particularly impressed. Upaka is not just an ordinary person, but is described as someone who “espouses an evil path”. Upaka is apparently someone who supports a particular perspective and therefore might actively influence others. Regardless, however, of whether others believed or were caused to believe as Upaka, Upaka alone was someone who’s action probably resulted in difficulties for many. Yet apparently, Shakyamuni did not have much of an influence on him.
I don’t know what happened to Upaka. Maybe he appears in another sutra but as far as this portion of this sutra, Upaka is unaffected by Shakyamuni. Perhaps Upaka goes on with a life filled with difficulties or perhaps as he crosses over the next rise, reconsiders and seeks out the Buddha.
Shakyamuni is fully awakened, yet Upaka is unimpressed. What happened? Shakyamuni did not insist that Upaka listen or change his ways. Shakyamuni did not judge Upaka’s behavior. Shakyamuni simply stated he was fully enlightened and that he was now on his way to set in motion the wheel of dharma. In today’s world, his words sound uncomfortably naive. Like the newly converted out to change the world. But Shakyamuni was newly converted, newly transformed, and he was out to change the way we see the world.
In this exchange between Shakyamuni and Upaka we might conclude that because Upaka was a heretic he did not recognize a Buddha. But that would imply that a Buddha’s effectiveness is limited. Whether from a moral perspective of good and bad, or from an enlightenment piercing un-enlightenment perspective, there was a gap between Shakyamuni and Upaka that appears to not have been bridged. In Zen there is a saying; “If you see the Buddha, kill the Buddha.” A seemingly completely opposite but equally perplexing situation. I have to put a disclaimer here, although it diminishes the statement’s effect which is to shake us upside down. If you see the Buddha don’t kill the Buddha, just say hi.
Our expectations shape our view of the world. Our likes, dislikes, what we think should or should not be, each influences how we engage the world. Perhaps Upaka already saw clearly the influences of his life. He did not debate Shakyamuni, but nodded in agreement. Perhaps Upaka understood full well, but unlike the Buddha was unable to disengage from currents that bore him along. Perhaps Upaka is me.
Tuesday, February 6, 2007
Dish Rack One
This is a photo of a disk rack.
As you can see there are four dishes in the rack. There is also next to the rack two kinds of detergents. One is clearly from the classic Dawn line of fine detergents. There is also a less recognizable detergent. Perhaps it is actually hand washing soap. If it is indeed hand washing soap then with these two products many of the required practices of sink etiquette can be observed.
In the sink there is a basket to hold wastes. Looks like there are egg shells in the basket. Notice also the three sponges. These are fine examples of traditional sink amenities.
As you can see there are four dishes in the rack. There is also next to the rack two kinds of detergents. One is clearly from the classic Dawn line of fine detergents. There is also a less recognizable detergent. Perhaps it is actually hand washing soap. If it is indeed hand washing soap then with these two products many of the required practices of sink etiquette can be observed.
In the sink there is a basket to hold wastes. Looks like there are egg shells in the basket. Notice also the three sponges. These are fine examples of traditional sink amenities.
Saturday, January 20, 2007
Happy New Year
Happy New Year. May every new day bring a life of gratitude.
We face many challenges in our lives; in the world, in our local communities, in our sanghas and in our families. At times these challenges can feel overwhelming. Sometimes we are numbed by converging events, no longer capable of determining meaningful references. Global warming, war, poverty. Death of family and friends, inability to communicate, depression. How can we possibly live a life of gratitude?
As I write this article, it is 11:14 am PST, December 18, 2007, I’m watching a live broadcast of the unscheduled fourth space walk of STS-116. From my chair in San Jose, I am listening to and watching live two people exit the International Space Station in an attempt to unstick the solar array that is hung up on its guide wires. How amazing is that?
We have such incredible abilities and resources. Whether a simple device to pump ground water from beneath drought stricken lands and micro loans to facilitate development and exchange of resources in impoverished communities to living 250 miles above earth’s surface we are capable of resolving amazing challenges.
Yet the challenge that we constantly return to, unable to fully resolve, is distribution of our resources. Not necessarily equal or even fair, but satisfactory distribution. Resources are not just material or tangible, but also time, energy or attention.
A little after noon today, a woman came to the temple office door. Staff, along with Miss Cindy from our preschool, tried to determine what she wanted to say or ask. She was very animated and seemed to express sadness or distress. I was asked to come out to try and help. We invited her to come into the office. She spoke only Chinese. We were able to determine that she lived at Fuji Tower, the senior housing down the street. We called three places to ask for help communicating with her. We hoped to find out what she needed. One place transferred our call to a recorded message, at another place staff was in a meeting and at still another place no one was available who spoke Chinese. She seemed to be becoming more distressed. We were becoming more frustrated. I finally asked her to follow me. We went out the office, up the handicap ramp and through the Hondo front door. As we came up to the onaijin she let go of her walker, kneeled and bowed in gassho. I asked her to sit in the pew and to wait while I went to change into my fuho. When I came back, I lit the candles in the onaijin and placed incense in the burners of the gejin. I invited her to oshoko then to sit while I read Juseige. As we left the Hondo we turned, bowed and went out. On the front steps of the Hondo she once again, knelt in gassho. She got up and started to say something, then put her palm to her chest then pointed at me and then to the office and then she simply said, “Shay shay”. It was the only word I understood: ”Thank you”
I was getting frustrated earlier because I couldn’t communicate and didn’t know what to do. Efforts to resolve the situation were unsuccessful. When I decided to go to the Hondo, it was the only thing I could think of doing for the time being. I still don’t know what she wanted. I was happy to hear her say, shay shay.
From our family to all of you, we wish to say, shay shay. Thank you for all the kindness we’ve received.
We face many challenges in our lives; in the world, in our local communities, in our sanghas and in our families. At times these challenges can feel overwhelming. Sometimes we are numbed by converging events, no longer capable of determining meaningful references. Global warming, war, poverty. Death of family and friends, inability to communicate, depression. How can we possibly live a life of gratitude?
As I write this article, it is 11:14 am PST, December 18, 2007, I’m watching a live broadcast of the unscheduled fourth space walk of STS-116. From my chair in San Jose, I am listening to and watching live two people exit the International Space Station in an attempt to unstick the solar array that is hung up on its guide wires. How amazing is that?
We have such incredible abilities and resources. Whether a simple device to pump ground water from beneath drought stricken lands and micro loans to facilitate development and exchange of resources in impoverished communities to living 250 miles above earth’s surface we are capable of resolving amazing challenges.
Yet the challenge that we constantly return to, unable to fully resolve, is distribution of our resources. Not necessarily equal or even fair, but satisfactory distribution. Resources are not just material or tangible, but also time, energy or attention.
A little after noon today, a woman came to the temple office door. Staff, along with Miss Cindy from our preschool, tried to determine what she wanted to say or ask. She was very animated and seemed to express sadness or distress. I was asked to come out to try and help. We invited her to come into the office. She spoke only Chinese. We were able to determine that she lived at Fuji Tower, the senior housing down the street. We called three places to ask for help communicating with her. We hoped to find out what she needed. One place transferred our call to a recorded message, at another place staff was in a meeting and at still another place no one was available who spoke Chinese. She seemed to be becoming more distressed. We were becoming more frustrated. I finally asked her to follow me. We went out the office, up the handicap ramp and through the Hondo front door. As we came up to the onaijin she let go of her walker, kneeled and bowed in gassho. I asked her to sit in the pew and to wait while I went to change into my fuho. When I came back, I lit the candles in the onaijin and placed incense in the burners of the gejin. I invited her to oshoko then to sit while I read Juseige. As we left the Hondo we turned, bowed and went out. On the front steps of the Hondo she once again, knelt in gassho. She got up and started to say something, then put her palm to her chest then pointed at me and then to the office and then she simply said, “Shay shay”. It was the only word I understood: ”Thank you”
I was getting frustrated earlier because I couldn’t communicate and didn’t know what to do. Efforts to resolve the situation were unsuccessful. When I decided to go to the Hondo, it was the only thing I could think of doing for the time being. I still don’t know what she wanted. I was happy to hear her say, shay shay.
From our family to all of you, we wish to say, shay shay. Thank you for all the kindness we’ve received.
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