| Final Entry |
[Apr. 6th, 2004|11:07 pm] |
Thinking all the way back to the time when I clicked the save button and filed away my very first blog entry to my Microsoft Word folder, “Lisa’s RLG 371 Blogs” titled, “Chinese Monks In India” I now see the once tiny empty folder has grown almost to capacity! (Although I’m sure I will find room to save a few blogs to complete the package). This very first blog of mine was immediately stored and hidden away for safekeeping, hoping no one would read my first feeble attempt to contribute my analysis of an odd (or at least seemed odd at the time) reading, to my Blog group “The Lotus Blossoms” (as we named ourselves back in January).
This neglected blog of mine waited and waited to be posted until I was convinced that it would be sufficient to post to Live Journal. After reading over a few others’ blog entries, I decided to cut and paste my very first entry, and hesitated for a few seconds before clicking the “enter” button… “Is this sufficient?” “Will they agree with me?”, “I hope no one thinks I copied their ideas…” were questions in the back of my mind. It seemed to me that most of us were on the same page, commenting on similar aspects of the readings, yet drawing different conclusions. For me, the value of blogging lay in these differing conclusions, and I believe that aspect cultivated a higher degree of critical thinking in my own mind, along with a deeper understanding of certain issues in the readings, that at first read, I would not have picked up upon.
I was fortunate to be a part of an extremely diverse group: an English major, an Art History major, as well as two fellow Religion majors. I definitely benefited from each and every member in different ways, and will bring ideas and skills learned from them as well as the rest of the class with me to other courses. Through reading and commenting on other’s blogs, not only were different viewpoints and analyses offered to me, but also a variety of literary styles (i.e. Nicole’s wide range of popular culture comparisons constantly reinforced complex ideas into a western context easier to comprehend). Blogging therefore can generate a wide variety of skills, clear and concise communication, critical thinking as well as critical evaluating (through commentaries), different writing styles, and most importantly, the different views each group member offered to create a more complete understanding, through presenting more than one perspective of a specific reading, which tends to occur when working on an individual assignment.
THREE DIVERGING OPINIONS TO CREATE A SOLID UNDERSTANDING
The argument of deciding the valid historical content of a text is an issue discussed by all of our group members. This specific point also illustrates the diverging opinions of each member. Historical content of “Milarepa” addresses by Caroline, Nicole, and myself as well as Emily’s view on historical validity in the Lotus Sutra all offered different perspectives in two areas: firstly, how is historical data defined? And secondly, do the readings contain historical data?
“Milarepa” generated quite a bit of discussion of valid historical data in many blog entries. I was a strong supporter of being able to learn valid historical information through reading “Milarepa”, while Caroline did not view it as such. Caroline began her entry through defining what is exactly meant by ‘historical data’ – “locations, dates, people and movements which can be verified either scientifically (through physical geography/anthropology) or literally (by other texts, written accounts)” (Caroline’s entry on Feb. 17th). This clarification was important in addressing the question, as it highlighted exactly the type of information that would need to be explored in reading “Milarepa”. Caroline found that “Chinese Monks In India offered a more historical account, offering names, dates, and specific locations, adhering to her definition of ‘historical data’. Caroline approach of firstly defining the term to be analyzed proved helpful in my proceeding blogs (such as defining Dogen’s view of enlightenment before analyzing this complex view). This process helped me to break down hard to grasp material, and offers a systematic approach to the material; something that I’m sure will prove quite useful in the future.
I found that Nicole and myself both argued a similar point regarding this historical data. We both found that trying to classify two completely different literary works (i.e. Comparing “Chinese Monks”, “Lotus Sutra”, and “Milarepa”) was not feasible. Nicole noted in her entry a metaphor of comparing this very comparison between different literary works as similar to attributing the rules of hockey to ballet, a prime example of how this type of comparison is risky, since they are of two different genres, it is like comparing apples and oranges.
In Emily’s posting in response to the “Lotus Sutra”, she seemed to take a neutral stance. Emily offered two definitions of history: “If history is that which tells us what people at a given time believed in then the magical aspects of the Lotus Sutra could be considered substantial. If history is only the specific placement of people and places in the world of the past then it looks like the Lotus Sutra provides little historical information, and something like I-Ching’s biographies are more pertinent pieces of non-fiction.” After reading Emily’s blog, I agreed with her view that it depends on how history is defined. She illustrated that both “Chinese Monks” as well as “The Lotus Sutra” offered historical information, yet this information was conveyed in different ways.
I was also quite curious as to how beneficial the entire commenting process would prove to be. My initial thoughts were “how helpful can a ‘good job’ or ‘interesting ideas’
be?” This thought was quickly eliminated, as I found the commenting process to generate more thought, as I was now forced to find an aspect in others’ entries that I strongly agreed with, or disagreed with, and then offer my own insight to the pre existing entry. While this did prove time consuming and tedious, I think I developed much stronger critical thinking from this entire process.
Along with developing a mind for critical thinking, I also found that blogging offered a window to different literary styles as well.
Nicole’s background in English shone through her entries, she is a walking thesaurus! Nicole’s blogs offered similes, metaphors, and popular culture to successfully and interestingly convey her ideas. Thanks to Nicole I think my vocabulary and creativity has improved (offering me another skill throughout this blogging process) and was also appealing to my western mind. Nicole’s “own warehouse of purely of pop culture references” (as stated in her February 17th blog on Milarepa). Provided useful examples, which brought complex Western doctrines into light, and also made for interesting reads.
The entire process of blogging certainly highlighted Dogen’s teaching of “enlightenment as a process”. I found that the more I read others’ entries and commented on them, the deeper and more thorough my understanding of specific teachings were in the readings. Hopefully this process will continue, as I look forward to next years course focusing specifically on Tibetan Buddhism, and I hope to see other “Lotus Blossoms” there! |
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| Love Stories or Buddhist Sermons? -- my questions |
[Apr. 6th, 2004|11:03 pm] |
QUESTION # 1
How would the use of a heterosexual instead of a homosexual relationship have influenced the message relayed in Chigo Monogatari’s “Love Stories or Buddhist Sermons?”
-I am basically interested in the controversy over the homosexual desire in this story. Does the priest’s longing for the young boy have any significance? Would the reader have been impacted in the same way by this story if a young girl was used in place of the young boy?
QUESTION #2
Does our Western perspective obscure the central teaching relayed in this story?
-It is interesting that in Western society, homosexual relationships are viewed as ‘wrong’ by many. What type of audience was this story directed at, and would a Eastern society view this story in different light, and focus on different aspects?
QUESTION #3
Whay type of religious teachings are conveyed through this story, does this story have religious significance?
-Relating to the title of the story, “Love Stories or Buddhist Sermons?”, which is it? While at first glance, the reader may view the story as a simple love story of a priest, but is there in fact deeper religious meaning?
QUESTION #4
What is the significance of the exclusion of the female character in the story?
-It seemed odd to me that there is no mention of women in this text. In most of the previous texts we have read, women held prominent roles (ie. Machik) or were central characters in texts (even in subordinate roles such as Milarepa’s mother, or Marpa’s wife, Dakmema). To not even mention the female form seemed strange, does this have deeper meaning? |
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| Buswell |
[Mar. 21st, 2004|11:55 pm] |
Buswell’s text was an interesting read and provided a detailed description of Korean Son Monastic life. Stemming from similar roots as Dogen’s Soto Zen, this reading was quite different compared with Cook’s translation of Dogen. While Buswell did not pose philosophical readings of “Rice Cakes” and “Black Pearls”, there were a few hard to grasp teachings included in his work as well, the purpose of the Hwadu for instance.
Hwadu was defined in Buswell’s writing as: “the essential theme, principal topic, or “critical phrase”, of the kongan” (p150). “All hwadus become essientially identical…even the question ‘Why?’ need no longer be framed in the mind; the mind is instead infused with a preverbal sense of wonder – the question ‘why’ without the word ‘why’.” (p157).
He then goes on to describe the purpose of the hwadu as, “to get the student to explore Chao-chou’s state of mind just prior to saying “no”. The question “Why?” is simply an expedient to help generate the sensation of doubt”. (p.157). I believe that this contemplation of doubt in one’s mind occurs in every aspect of life. We constantly doubt information presented to us, and are therefore constantly searching for answers. This is why the concept of the hwadu makes sense to me. At first the abundant time spent contemplating the hwadu (the central concept to be contemplated in order to become enlightened) seemed to place too much emphasis on the hwadu, yet after reading Buswell’s text, it seemed not the case. It seemed that through contemplation of the hwadu, one’s thoughts would be guided to contemplating a larger picture of life. |
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| Dogen Part 2 |
[Mar. 10th, 2004|02:14 pm] |
This week I decided to incorporate teachings from the video that we watched in class to Dogen's Soto Zen.
I found the readings for this week, (and what we were outlined to comment on) to further last weeks ideas quite closely. I find the issue of Buddhist art to further illuminate the teachings of compassion we have read about. I find Buddhist followers who express themselves through their art, are in fact using a different dynamic to express messages to those who learn in different ways. I think of this as Artists "expedient means" in that artists are using a specific way for the benefit of others, to relay a message, through their compassion.
Zen mirrors Mahayana Buddhism's compassion: to be compassionate is not sufficient "to simply identify with others' suffering and confusion...a considerable part of compassion is the ability to find the appropriate means for eliminating the condition one confronts". (p.35)
This essentially means that one must effectively communicate with others, leading me to believe that the better one is able to articulate or convey their message, the more compassionate one is being. I am not sure if this doctrine of compassion holds this quantitative element, but it seems that the more suffering one can eliminate, the more compassionatly one is acting.
This issue of compassion is also illustrated in another part of the preface:
"Expression is important because of the need for dynamic expression itself and because expression is an indicator of a thorough understanding" (p.36)
This also illustrates that Dogen places high importance on ones ability to sucessfully convey their understanding to one another, to benefit and lead others to enlightenment.
This high importance placed on effective communication gives me a greater appreciation for the video we watched last class regarding the expression in Buddhist Art. As we have learned since grade 8 or 9, it is obvious that everyone learns through different means; some learn through visual teaching (through looking at pictures or videos), "hands on learning" (through actually experiencing something), or through listening (listening to someone else speak, and drawing conclustions).
It makes sense that the aspect of Buddhist art appeals to these different senses of visual learners, or hands on learners, and through ones art, one is expressing Buddhist truths to a section of followers who depend on this type of communnication.
The tea ceremony, for example, allows one to completely "immerse oneself in a pure and immaculate Buddha Land (video). The silence observed, simple design, dim lighting( to turn attention inwards) appeals to a Buddhist follower, and makes one feel, for the time being, that they are in an actual 'Buddha Land'. From last weeks readings, I also understand that for the very moment of practice and meditation at the tea ceremony, one is in fact enlightened (during samadhi at the tea ceremony) and is therefore actually in a Buddha Land.
It was also mentioned in the film, that this type of art expression varies from tradition to tradition, in Christianity for example, Christians who express God's word through art also seem to create a sense of 'heaven' in churches. large stained glass windows, allow bright light in the room, tall arched walls give the expression of height (leading up to the heavens). Through sitting in a Christian church, a follower in fact feels closer to God, or sitting in God's land. |
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| “One Inch of Zazen, one inch of Buddhahood” |
[Feb. 28th, 2004|11:06 pm] |
I have titled this blog entry, ““One Inch of Zazen, one inch of Buddhahood”, because I believe it clearly states the essence of Dogen’s teachings as translated by Francis H. Cook in, “Sounds of Valley Streams”.
Throughout this reading I frequently came across passages where enlightenment was equated with Samadhi (or meditative state).
“To be in samadhi is to be the Buddha that one is already. Consequently, to meditate is to be the true self that is Buddha, and inasmuch as the authenticity of Buddhahood is not realized apart from practice, both practice and enlightenment have to be repeated in one’s life.” (preface)
Dogen’s Zen teachings tended to stray from Theravada, Mahayana, as well as Vajrayana in the way that enlightenment is thought to exist. In prior traditions, enlightenment is thought to come to those who practice extreme meditation, lead an ascetic lifestyle, or in other words, only attainable by worthy monks. Laypeople do not practice extreme asceticism or lengthy meditation in order to achieve enlightenment, but rather lead a moral lifestyle, (through the offering of alms, etc.) in order to be reborn into a higher realm of existence. Enlightenment is not believed to be attainable to the lay community, but only to the monks whose practice leads them to awakening.
In Dogen’s Zen, on the other hand, enlightenment is seen to be accessible to anyone who practices samadhi, as the state of samadhi and enlightenment are one. It basically states that during the time one is meditating, one is in an enlightened state, yet as soon as one emerges from meditation, one also emerges from their enlightened state, back to the this world. In order to achieve permanent enlightenment, one must practice continuous samadhi, therefore creating continuous enlightenment( this is referred to in the text as zazen, “something done in all activities, not just an occasional activity in the meditation hall or in one’s home”, p14). Dogen then goes on to explain that any activity, if done the right way can be characteristic of zazen practice, as taught to farmers; “growing crops could be the enlightened activity of a bodhisattva if done in the proper spirit”, p.15. Through this demystification of enlightenment, Dogen makes enlightenment accessible to everyone (even working class farmers), therefore eliminating its sacred appeal to society.
I find it quite interesting that, through being so commonly achieved by the Zen community, enlightenment becomes a prevalent surrounding force in the community. Dogen has a vast vocabulary to describe enlightenment, as seen in this passage:
“He uses the native Japaneese term, satori, and the Chinese wu……He also uses the term daigo, …… he refers to the “perfect, complete enlightenment” of a Buddha, using the transliterated anokutara sanmyaku-sanbodai, as well as the translation mujo bodai or mujo shotogaku. He uses a number of more colourful Zen expressions as well.” (p10)
This struck me as interesting, because it reinforces the fact that enlightenment is profoundly ingrained in the Zen community, therefore Dogen has many words to describe its essence. I find this abundance of names for the word “enlightenment” to the Zen people similar to the abundance of words for “snow” to the Inuit community. To Southern Canadians and Americans, we have one word to describe snow: it is simply known to us as snow. To the Inuit, where snow is such an important factor in their lifestyle, snow has over twenty translations. As snow is such an integral part of Inuit culture, enlightenment is such to the Zen community.
On Social Hierarchy:
While the concept of enlightenment itself strays from the Indic traditions, those who are able to attain enlightenment also differ from followers of Zen. Antinomianism is quite prevalent in Zen Buddhism. As stated above, enlightenment is attainable by anyone, this leads to the conclusion that ones social class does not impact ones ability to become enlightened. One who is born into a low position in society is free to move up or down in social hierarchy.
“Their experience led them to believe that persons with talent who worked hard could truly improve their present circumstances.” (p.6)
This is in opposition to the Indic view of social class and who is and who is not able to study and achieve enlightenment.
Indic Buddhism emerged in India, where a strict cast system was in place. This system restricted the lower casts to study texts, or attain enlightenment through study and knowledge, as many Theravadans have done. Those casts who did not have access to the texts were unable to study, and therefore socially segregated.
This is not to say that social hierarchy does not exist in the Zen community (only in a utopian world would non-existent social hierarchy exist). It states that through hard work or perseverance, one is able to improve living conditions, climb the social ladder, and attain enlightenment.
“Their experience led them to believe that persons with talent who worked hard could truly improve their present circumstances.” (p.6)
On Buddha Nature:
Dogen’s “One Bright Pearl” illustrates the teaching of universal Buddha nature. Dogen teaches that everything in this universe intrinsically holds Buddha nature. Everything in the world is pure and possesses Buddha nature, such like “One Bright Pearl”,
“All things are Buddha…possess intrinsic value, perfection, and beauty. This is weather they are humans, dogs, trees, mosquitoes, or stones. Value and perfection, as well as beauty are the birthrights of all things.” (p.21)
Through comparing the universe as “One Bright Pearl”, Dogen successfully teaches that the essence of the world is perfect, it is cyclical in nature, and has no beginning and no end, similar to that of “One Bright Pearl”,
“The bright pearl, existing just so and being beginningless, transcends time and place….we do not speak of two or three pearls, so the entirety is one True Dharma Eye, ….when the bright pearl is the entirety, nothing hinders it.” (p.74)
And Finally, on Rice Cakes:
It is stated in the beginning of this chapter, “Few up to now have encountered the expression “a painting of a rice cake” and absolutely none have understood it” (p.78), so here is my feeble analysis:
There are two conclusions that I have drawn from equating a picture of the rice cake with the actual rice cake itself:
1) My nihilistic view: Assuming that everything possesses emptiness in this world, there is in fact no essence to the painting or to the actual rice cake itself, meaning that they are both emptiness, and both possess the same emptiness. But this would lead me to believe that everything in this world possesses emptiness, and therefore there is no difference between a rice cake, and a painting of a rice cake, or an elephant, or a painting of an elephant.
“Understanding one thing….means totally penetrating one thing…understanding one thing……means understanding all things” (p78)
This could mean that through understanding the emptiness of one thing, means understanding the emptiness of all things on earth.
2) Rice cakes as manifestations: actual rice cakes are simply manifestations of the paintings of rice cakes.
“Sometimes rice cakes are manifested and sometimes not. However, they completely transcend old and new, coming and going.” (p.79) |
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| Compassion in Machik's Complete Explanation |
[Feb. 26th, 2004|01:20 am] |
In this journal entry, I will be focusing on compassion as the foundation of the Chod tradition, as explained in “Machik’s Complete Explanation”. There are two aspects of compassion prevalent in the text; the compassion followers of the Chod tradition are expected to practice, as well as the compassion of Machik herself. Through Machik’s teachings, it is taught that through a compassionate lifestyle that one is able to overcome samsara through severing attachments with devils/demons, allowing attainment of enlightenment. Machik clearly states from the beginning,
“Keeping the juice of awakening mind, love, and compassion is called the Sacred Dharma of Chod.” (p.113)
“Catching them by a hook of compassion and love, taming them by means of warm flesh and blood, and helping them to attain unsurpassable enlightenment – that is the dharma system of this beggar woman”. (p. 111)
While in certain instances, Machik presents herself as superior to her students through addressing them in inferior terms, it is evident that the founder of a tradition based on compassion would indeed practice compassion herself.
Machik succeeds in establishing herself from the start as a compassionate being. She holds similar intentions as a bodhisattva, as she is teaching the path to enlightenment to her students. This fact alone proves Machik’s compassion, yet in her speech she also addresses her students in compassionate terms:
“Son, intelligent and karmically destined” (p.106)
“Girls and boys of awakened potential, listen well!” (p.189)
“Girl, you are of sharp intelligence…………. Very good!” (p.203)
While Machik uses derogatory terms to describe non-believers or non-followers:
“From the outset of Chod, the ignorant mind and its coemergent ego-fixation, the root of all problems… the basis of all discursive thinking ……that ignorant , dark mind is to be severed…” (p.121)
“Those who practice such a mahamudra without knowing that it is just the characteristic of unreal mind are idiots practicing a dharma system of fools” (p115)
She is simply stating that certain ways of thinking are incorrect, or foolish. These types of terms cannot be labeled as uncompassionate. Her speech is more straightforward than speeches we are used to reading, and may come across as (if anything) impolite, yet certainly not uncompassionate. Through teaching her present students that other dharma systems are foolish, she is deterring them from following the wrong path.
Machik teaches that compassion must be practiced to all beings. This leads to the explanation of the two types of beings: Gods and Demons. She explains that contrary to the belief that forces that do good are gods, and forces that do bad are demons:
“These are labels used by worldly people based merely on good and bad, or help and harm. It is the lewd talk of fools and has no real truth to it.” (p.123)
In what worldly beings believe to be gods actually steer one from nirvana. Family members (seen as gods) offer worldly pleasures to one and practice compassion. One can find it quite easy to be compassionate to a god. However it is difficult for one to practice compassion towards a demon (one who hurts us) yet this type of compassion towards deamons is what rids one of karmic existence, inturn leading one to samsara. How can one who offers one this aid to samsara be labeled as a demon?
Machik explains that over the infinite time of the past, each and every being in our lives has (many times) been our mother, and in turn should be respected as such, even today.
“Since there is not even a single one of all the sentient beings of the six realms who has not been your own parent, know them all as parents.”
Machik is teaching that it is one’s own karmic build is the cause of demons in one’s life. It is only through the practice of compassion towards these demons that this karma can be eliminated. |
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| Milarepa Part 2 |
[Feb. 26th, 2004|01:18 am] |
The two previous texts we have read in this course have both offered different aspects of Eastern religion, culture, not to mention history as well. “Chinese Monks” took a very factual approach to conveying history of the time (resulting in a long, tedious read of a compilation of various lists). This factual account in the text leaves us with names, dates, and places of specific occurrences in the past. In my mind this is what ‘history’ means, thinking back to all the names and dates that were to be memorized for a history test or exam throughout elementary and high school. I cannot remember one course where an interesting story (similar to Milarepa) was read to learn concrete history.
“Milarepa”, on the other hand, is a narrative that told a detailed story of Milarepa’s life from birth until the end. It included many accounts of magic, sorcery and dreams, all of which are not deemed as truth or reality in our western world. Yet, these types of texts give us a glimpse into what the social makeup of society was like at the time of “Milarepa”. Through the reading of this story, we can see that such aspects, such as sorcery, magic, and dreams all played an integral role to the makeup of society. We can also see the social structure of society (ie, a patriarchal society). While the reading of a narrative may not offer much of a factual and list-like approach to history, these specific social elements of the time offer us a better understanding of the way society functioned at the time, quite valuable information as well.
However, in trying to answer the question, “Is the Life of Milarepa a history?” my simple answer to this question is, yes. However, was Lobsang Lhalungpa’s purpose of writing this text to preserve the history of Milarepa’s time in a tangible text? I strongly do not believe that this second question is true, and therefore, debating if it is correct to label “Milarepa” as a history is completely insignificant, as its main purpose was to capture a lay audience’s attention through the relation of Milarepa’s life transformation from one who turned to sorcery to retaliate against his aunt and uncle, to one who truly felt remorse for those actions and took upon an ascetic lifestyle to eliminate the negative karma produced through his previous actions.
This improper labeling can be equated to one who is in search of a comedic movie. While many romance-comedies offer quite humorous stories, one is in search of a true comedy will most likely head over to Blockbuster and pick up a copy of Steve Martin’s latest film. This is not to say that most romance movies are not comedic, they can usually offer the viewer comedy as well as romance. But if one is in search of comedy, they may turn to a film where comedy is the only genre, and eliminate the romance aspect. I find that this analogy relates to “reading for historical content” in the stories of “Milarepa” as well as “Chinese Monks”, comedy being an analogy to historical content. “Milarepa” would act as the “romance comedy” (offering one partial historical content as well as another aspect, teaching doctrines for example). And “Chinese Monks” would be equated with the true form of ‘comedy’ (true history apart from this analogy of mine) eliminating any other genre that may come into play. While both ‘romance comedies’ and simply ‘comedies’ offer the viewer a comedic film, if one was in search of strictly comedy, they would most likely choose a ‘comedy’. Quite similarly, if one was in search of a true “historical account” one would turn to “Chinese Monks” over “Milarepa”.
These two texts are quite opposite, one describing lists and lists of names, places, and dates, and the other text, narrating a colourful illustration of ones path to reach enlightenment. I still believe that Milarepa offers the reader a history, yet the fact that Milarepa also includes accounts of Black Magic, dreams, songs, ext. demerits its historical accuracy, as in our Western view of history, black magic and dreams are viewed as fantasy or fictitious, something which is a product of ones imagination and hold no real truth or value. Yet, more socio-historical data can be gleaned from such a narrative, unlike the concrete evidence presented in “Chinese Monks”. |
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| Milarepa Part One |
[Feb. 4th, 2004|12:27 am] |
As we have shifted focus to Tibetan Buddhism, hints of the Vajrayana path are visible in “Milarepa”. While women continue to hold a subordinate role in comparison to men, their role slightly elevated than that conveyed in The Lotus Sutra (a distinctive factor of the Vajrayana path). I enjoyed reading this story die to the narrative format that allowed an easy and interesting read. I believe that it became so widely honoured for the lesson of hope it relays to the reader. Milarepa, regardless of his wrongdoings (casting spells in his homeland) overcame his shortcomings, and became enlightened. I also believe that while being read as a piece of literature, much historical data (pertaining to the social hierarchy of this specific time period) can be analyzed as well.
Quite similar in the way that the Lotus Sutra can offer one a historical documentation of society in the time of its writing (as discussed in class), the study of relationships between the characters in a text can offer one a glimpse as to what society was like, and how it socially functioned. I would like to discuss how the relationships between one another in “The Life Of Milarepa” illustrates certain Buddhist doctrines, and can provide an analysis of the social hierarchy at the time of occurrence.
The first element of social hierarchy that caught my attention when reading “Milarepa” was the role of the female subordinate. This role is common in many female characters, especially Milarepa’s mother and Marpa’s wife, Dakmena. Milarepa’s mother is seen as secondary in her social and emotional states. Her vengeful nature seen through her desire of harm over Milarepa’s aunt and uncle, places her further behind on the Buddhist path. Dakmena is also seen in a subordinate role to her husband, Marpa, as she is continuously ordered to serve Marpa beer, and by secretly forging the letter for Milarepa. Milarepa asks Marpa’s wife to be a witness to the instructions given to Milarepa to build a tower. Dakmema replied to him, “I am glad to be a witness. But it will be difficult to have testimony upheld since the Lama is very autocratic.” This response of Dakmema illustrates her secondary position to Marpa, as she believes that her husband will not consider her words truthful.
In the beginning of the story, Milarepa’s father ensures to make known that he wished his possessions and wealth to be given to his son, Milarepa, “When this child is of an age to assume the family responsibilities let him marry Zessay…Then let them receive all my goods without exception, and let my son take possession of his inheritance.” (p.18). The downfall of Milarepa’s aunt and uncle begins at the point of refusal to give Milarepa his fortune when he is of age. A glance into the social hierarchy of the time is seen through this passing of wealth to the son (rather than daughter). The son is to inherit his fathers’ wealth, and fend for the rest of the family.
The Buddhist doctrine of karma is seen through the characters’ (specifically Milarepa, his mother, and his aunt and uncle) lives. All four of these characters conducted wrongdoings in the early plot, yet only three of these characters (with the exception of Milarepa) ended up dying. Milarepa’s mother pressures Milarepa into desctruction of his aunt and uncle, in doing so generates negative karma, resulting in her own demise, “I would that, having thoroughly learned magic together with the destructive spell, you first destroy your uncle and aunt, then the villagers and the neighbors who have treated us so cruelly.” (p.23) The aunt and uncle stole wealth that didn’t belong to them, “Even this house belongs to me. So orphans, get out” (p.20). While Milarepa cast spells killing his aunt and uncle, he was able to reach enlightenment. Why?
I believe Milarepa’s case is quite different to that of his mother, aunt and uncle. All three of the characters (who died) harbored greed and revenge. While Milarepa’s actions brought about his aunt and uncle’s demise, his intentions were only to satisfy his mothers hurt. According to the doctrine of karma, results are only based on the intent of the action itself. While Milarepa had good intentions (to obey and keep his mother happy “Mother, you are right…I will do whatever you wish” (p.23) his karma allowed him to redeem himself, which he accomplished through intense meditation and perseverance driven by his heartful sorrow for the evil he caused. This complete turnaround is an aspect of the Vajrayana path, which teaches enlightenment in short periods (in one lifetime). |
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| The Lotus Sutra Part 2 |
[Feb. 1st, 2004|02:48 pm] |
In response to women’s status in Buddhism as understood through the reading of “The Lotus Sutra”, it becomes obvious that women are held subordinate to men. This is not surprising to me (yet it is frustrating) , as historically women have always held this subordinate position, this inferior placement of women is not exclusionary to “The Lotus “Sutra”, but in fact a product of kalpas and kalpas of subordination. I particularly believe that this subordinate position of women began when Sidhartha Gautama Buddha himself sewed the first seed. Through his disallowing women to enter the sangha, Sidhartha set the precedent of women’s subordination. Although I do not completely blame this instance for women’s subordination since socially and culturally women have historically always been viewed as inferior to men. Yet, this disallowance of women into the sangha was the first event where women were subordinated in the context of Buddhism.
This subordinate status of women was reinforced through Shariputra’s response to the Dragon Girl, “a woman’s body is soiled and defiled, not a vessel for the Law. How could you attain the unsurpassed Bodhi?… A woman is subject to the five obstacles…” Shariputra goes on to explain that a woman would never be able to become any of the four types of kings, or a Buddha. I personally see Shariputra’s response as valid. While the Dragon Girl was in fact enlightened, it was only after she was transformed into male form. This example of the Dragon Girl does not offer and advancement in women’s status, as women have long been wishing to be reborn in male form in order to be able to reach enlightenment. While the Dragon Girl’s case was different from most women, as she was instantaneously transformed into a male, it does not refute the fact that women still are not able to attain enlightenment in their female form.
While the example of the Dragon Girl offers women a slightly elevated position (as the Dragon Girl instantaneously achieved enlightenment) the fact that she was first transformed into a man (in my mind) overrides any advancement that women may have achieved. The question in my mind is: “Why did she need to be transformed into a man before attaining enlightenment”. Was the Dragon Girl simply believed to be worthy enough to be reborn as a man? Was the Dragon Girl defiled to such an extent (before her offering of the precious jewel to The World Honoured One) that she was simply not worthy of having a man’s status? If the Dragon Girl directly attained enlightenment in her female form, only then would I see the status of women to be elevated. Yet the fact that the Dragon Girl simply attained enlightenment after being transformed into a man, only adds another male to those who have achieved enlightenment, and I don’t see any advancement to the status of women. |
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| The Lotus Sutra (first half) |
[Jan. 26th, 2004|09:46 pm] |
Through reading the first half of the Lotus Sutra, it becomes evident why this sutra is widely read and highly revered in Asia. It adapts itself to a wide range of followers and believers; those who strictly follow the precepts, as well as those whose views are clouded and need cleansing. The use of repetition also strengthened the pervasiveness of the sutra by reinforcing certain ideas, thus allowing readers a better understanding of the text. The use of the parable of the burning house underpinned the importance of faith leading to enlightenment, yet I found the parable contradictory to other Buddhist doctrines, such as non-attachment and asceticism.
The idea that everyone is able to reach enlightenment is enforced throughout this sutra. I believe that this central idea is what makes it so widely venerated (in comparison to other sutras). Aside from strictly monks, everyone has the opportunity to reach enlightenment. I found an interesting metaphor in regards to this universal enlightenment. This excerpt uses the analogy of a sun rising and emitting its light to the world, much like the teachings of the Buddha permeate throughout the world, leading those who wish to accept and follow the teachings to enlightenment:
“When the sun appears in the east, it first illuminates the tallest Mountains, then the next highest peaks until finally even the valleys are filled with light.
The sun does not discriminate.
The first enlightened are those who seek the truth most strenuously, they are like the tallest mountains who first receive sunlight. Inspired by their example, others follow and are illuminated like the next highest peaks. Finally, the Universal Law illuminates even those of low capacity, like sunlight filling the valley.”
(Maka Shikan p122)
This metaphor correctly describes the differences in enlightenment. Everyone on earth follows a different path (finding the correct path tailored to their personality; sravakayana, pratyekabuddha, or bodhisattva). There are many different paths to follow to enlightenment, and people are all on different stages, yet everyone is striving for enlightenment.
The immense repetitiveness of the texts caught my attention. This definitely proved helpful (in my eyes!), as instead of having to re-read certain hard to grasp pieces, another slightly different version followed, reinforcing the same idea. I believe this definitely aided in its popularity, as it offers readers slight variations to convey identical ideas.
Through reading and understanding the ideas put forth in the text, I saw a contradiction in the parable of the burning house. While this parable mirrors the idea that the text adapts to a wide range of believers, the fact that the father used material objects to lure his sons out of the burning house, as their minds were clouded by the games they were immersed in, blind to the surrounding dangers. Through understanding the Four Noble Truths, it is understood that suffering is caused by attachment. Attachment to the material world is the cause of ones mind to be clouded and impure, blinded to one’s surroundings (as the sons were blind to their surrounding danger). Through using material objects to lure his sons away from danger, the father is reinforcing this detrimental attachment to the world. While the fathers’ intentions were pure (karma is based on intention rather that the fruits of action) the means by which he lured his sons to safety generates attachment. I have contemplated this issue of attachment to tangible objects in other aspects of the Buddhist tradition; primarily the elaborate and precious statues of the Buddha in Asian temples. Keeping in mind The Noble Truths, I find valuable and attractive objects to generate attachment, in contrast to the ascetic lifestyle of monks who strive to free themselves from attachment to the physical world. |
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| Chinese Monks In India |
[Jan. 18th, 2004|10:23 pm] |
As I sit at my desk writing this journal entry, I occasionally glance out the window to see the severely cold weather conditions: snowy and –30 below zero for the third day in a row. I hear the siren of an ambulance rushing to someone’s aid, and a police cruiser on the way to enforce the law. I sip a warm cup of tea, and feel full and satisfied after eating dinner. I categorize myself as a ‘scholar’, and (just like everyone in our class) am studying the origins of Buddhism. My approach to studying these origins leaves me feeling extremely fortunate in comparison to the hardships of the “Chinese Monks in India”. After all the readings were available on short-term loan at Robarts, not exactly a thirteen-year long journey across the Himalayas, but instead a one-stop subway ride across campus. While I am in no way trying to achieve enlightenment (as these dedicated followers were), I-ching’s account depicted Monks motivated by an immaculate passion and dedication in translating sutras and sastras, making them available in newly developed Buddhist areas.
Each and everyone in our RLG 371 class can be classified as Western Scholars; we are those who study and try to understand the origins and history of Eastern Religions, particularly Buddhism. We have all read texts which describe the hardships Easterners have historically undergone to prove themselves worthy of attainment: weather this is the Hindu achievement of moksa, the Jain belief in nirvana, or the Buddhist’s path to enlightenment. We have all read accounts of ascetic peoples leaving their homes to attain a higher understanding, resulting in what we refer to today as the sramana movement. While I have been reading accounts of these ascetics (resulting in the Sramana movement), this specific account written by I-Ching’s, created an empathetic feeling and understanding of the goals of the “Chinese Monks In India”.
The factual approach undertaken by I-Ching can initially leave the reader discouraged by the obscurity of the complicated names of specific monks, as well as the names of the cities. I-Ching did not embellish on relaying a descriptive account of the happenings on the Monk’s voyages, he rather approached the subject through answering “who” and “where”, rather than “why” and “what”. At times I found the text slightly dry, as I am not familiar with any of the 56 monks who journeyed to India, yet I was left with a deeper understanding of the devotion and preservation these monks held, necessary in the spread of the Buddhist religion, as well as strengthening of the tradition in primary Buddhist areas.
Initially, the Buddhist tradition flourished in India, specifically under the Bodhi Tree in Bodh Gaya, where the Buddha attained enlightenment. Various factors have lead to the expansion of the Buddhist tradition into neighboring areas of India, particularly those undertaken by King Asoka. The spread of the religion is further strengthened by the translation of the sutras (spoken word of the Buddha). I-Ching has written of the Seventh century, a time when Buddhism reigned in southern and eastern Asia. The paths of pilgrimage underwent by the Chinese monks aided in spreading knowledge of Buddhism to locations not following the Buddhist Tradition.
The monks generally followed a similar path from China to Southern India. Traveling Westward through China and Tibet, south through Nepal, and continuing south through India. While I-Ching does not go into great detail regarding events throughout the Monk’s journeys, one component I-Ching does include is the adversity the monks faced. I-Ching begins through telling of the ascetic lifestyle of the monks (limited food and water and the severely dry weather condition). Physically strenuous paths were followed (The Himalayas Mountains proved to be obstacles in the journey to India). Monks needed to be wary of robberies that occoured on their pilgrimage, as I-ching described a few accounts. These physically and mentally straining obstacles endured by the monks prove their perseverance and dedication to the tradition. Through including them in his work (as well as limiting positive situations) , I-Ching successfully creates an empathetic feeling towards the monks by the reader.
I believe I-Ching purposefully limited positive encounters of the monks’ pilgrimage. The addition of positive elements would indeed restrict the readers’ empathy towards the monks’ journey. I-Ching did touch upon the fact that many kings welcomed monks to their country, yet the degree to which I-Ching described this warm greeting was limited (although this can be attributed to I-Chings limited descriptiveness of any such event).
The devotion and dedication of Chinese Buddhist Monks through pilgrimage to India in the 7th century definitely added strength to the Buddhist tradition in locations where Buddhism was not prevalent, as well as Buddhists in China, who as a result attained the necessary sutras and sastras to reinforce their own devotion. |
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