I came to Buddhism out of an existential need to go beyond religious belief. I had to know, beyond any doubt, that there was more than just this material life. Buddhism was the best path for me. Over the course many years I undertook various religious practices: meditations, yogas, tantras, etc. These were practiced at various levels of intensity. Sometimes the practices were squeezed into the spare moments of a very full life. At other times I had the leisure to practice fully in a retreat environment.
Now, at age 50, such intensive formal practices seem less important. The practices still have their place and are valuable but these days my core practice is found in the moments and relationships of daily living. How fully is the Dharma integrated into my life? Where do I encounter the limits of my compassion, joy, and love? Whom do I greet with love and whom with fear and aversion? Every time anger or frustration or desire or greed or jealousy arise, there is an opportunity for me greet them as teachers. The teaching, however, is always the same. I can either respond to these negative emotions by turning towards the Buddha, or I can continue to dance with them in in the spiraling cycle of suffering called samsara.
Of course, the basics of the Buddhist life still apply. It doesn’t work to just follow our own confused thoughts. We need a foundation upon which to stand. We need something outside of our deluded selves to guide us. For Buddhists, it is the Buddha. We acknowledge our confused state and take refuge in the Buddha. Having taken refuge in the Buddha we try follow the teachings he gave. Thus we adhere to the precepts. The precepts are a protection and a source of happiness. The precepts are the most basic yoga of Buddhism. They are the discipline that aligns our lives with that of the Buddhas. Our resistance to a precept or the breaking of precepts are continual sources of teaching. Without practicing the precepts, individually and socially, we will remain forever enmeshed in suffering.
The precepts help us avoid causing harm. However, we must also practice virtues such as generosity, kindness, and compassion. Additionally the practices of reciting mantras and prayers, doing prostrations, taking refuge, and continually being mindful of the Buddhas and Bodhisattvas are all extremely transformative. These are some of the traditional practices that generate the spiritual energy necessary to create a better life and a more compassionate world, a world in which peace and well-being are more common that war and privation.
However, it starts with our lives. We must strive to, “be the change we want to see in the world.” We must integrate the teachings of the Buddhas into our lives and try to live the values of love and compassion daily. Certainly we will fail and find ourselves wanting. Compassion and love and forgiveness are habits built up little by little over time. Start small. Forgive little hurts. Recognize the suffering of those around you. Remember that everyone has value. Strive to use your life to alleviate suffering and do good in your community. Remember, every small act of love and compassion has an impact in the world.
Namo Amida Bu!
Peace, Paul
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