+ All Categories
Home > Documents > BCCN Vol 7 Issue 4

BCCN Vol 7 Issue 4

Date post: 07-Apr-2018
Category:
Upload: openidszqrabhv
View: 229 times
Download: 0 times
Share this document with a friend

of 12

Transcript
  • 8/3/2019 BCCN Vol 7 Issue 4

    1/12

    Becoming

    Before coming to prison, I knew who I wasa father, a husband, a son. Over

    the ears, these idenes cemented who I am. ow as the ears have passed,

    I am no longer a father, a husband, or a son. In the absence of these labels

    mental formaons I was losing m sense of being. I wanted to know what

    is the I am of me. The Dhamma provided insight as I began inquir as to

    what was the becoming of me rather than, what Ive become. I would like to

    share with ou some things that have helped me with this understanding.

    rom birth we aach to things to form our ident mine, that is me, this is

    me. I cr when I am separated from me, and I am happ when self returns tome. Man of us want to carr this over into/past the breakup of our bod in

    the means of a legac as this is was me. So much effort is put into being

    something, as well as to prevent from being nothing.

    There are two quotes that have reall gelled with me. enunciaon is leng

    go of holding back Trungpa inpoche and, orgiveness is leng go of the

    hope that the past could have been an different recounted b Oprah Win-

    fre. eng go seems to be the resulng theme of m inquir i.e., leng go

    of acquisions.

    Becoming is described as the process of giving rise, within the mind, to states

    of being that allow for phsical or mental birth on an of the three levels

    sensualit, form, and formless. cquision updahi literall means belong-

    ings, baggage, paraphernalia. In the suas, it means the mental baggage that

    the mind carries around. Denions b Thanissaro Bhikikhu

    Becoming. I am. I am becoming. I am a connuing collecon of acquisions.

    To stop becoming, stop collecng. I am a heap of acquisions. bandon the

    acquisions. What remains The cessaon of stress

    ued pae 2)

    October-eceber

    oee

    NEWSLETTERB u d d h i s t C o r r e s p o n d e n c e C o u r s e

    ete

    Becoming, Tissa 1

    eion on nge,

    Stefan Crisbasan

    3

    T, James L. Halbirt 3

    Soul Col, Erik Fite 4

    Conenmen,

    C. Patrick OConnor

    4

    wke in Dkness,Bobby Thiem

    5

    Snlwoo n he Lmp

    The Fis Nigh of Foeve,

    Travis L. Adams (Mujin)

    6

    Dhmm cce in ison,

    Shane Blake

    6

    Open he Book, Timothy Elston 7

    Lieon, James Davie 8

    Buh, Michael Judd 8

    Luciiy, Alton Overweg 9

    eing, Chad Frank 9

    Suffeing, Andre Marea10

    Wihin Tuh,

    Domineque H. M. Ray

    10

    F Shoe, Alton Overweg 10

    Twelve Hous, Steven Hyman 10

    Leers 11

    uie eion,

    James L. Halbirt

    12

    ccing n elese,

    Timothy

    12

  • 8/3/2019 BCCN Vol 7 Issue 4

    2/12

    2

    The BCCN is distributed at

    no charge to those taking

    the Buddhist Correspond-

    ence Course. This is your

    newsleerby you, about

    you, and for you. You are the major con-

    tributors, so send us your quesons,

    problems, soluons youve found to di-

    cules in pracce, thoughts you have on

    pracce, artwork, poetry, etc. Due to

    limited space, some eding may be neces-

    sary. We also welcome your comments on

    the newsleer and suggesons for wayswe might improve it to serve you beer.

    Please mail all correspondence to:

    Buddhist Correspondence Course

    c/o Rev. Richard Baksa

    2020 Route 301

    Carmel, NY 10512

    Let us know if we may use your full name

    or just your inials.

    The manifold stresses that

    come into play in the world,

    come from acquision as their

    cause. Anyone not knowing

    this creates acquision. The

    fool, he comes to stress again &again. Therefore, discerning

    this, you shouldn't create ac-

    quision as you contemplate

    birth as what brings stress into

    play. As you contemplate birth,

    As what brings stress into

    play. (Su Nip III.12)

    It would be nice to let go of who I

    think I am, to let go of concern if I

    was perceived this or that way, to let

    go of relying on things to be a reflec-on of myself, to let go of trying to

    perpetually maintain this persona so

    as to believe I know myself. To thine

    own persona be true. This illusion,

    manifestaon, self-imposed creaon

    begeng our own stress. Are not our

    own effects of our own causes? Yes,

    it would be nice to let go and as the

    saying goes to just be.

    Just to be. Just being. No duality. No

    views. No judgments. No ego, Com-

    plete and uer equanimity in its full-

    est. Imagine. Can you see it?

    And how do those with vision see?There is the case where a monk sees

    what has come into being as come

    into being, He pracces for disen-

    chantment with what has come into

    being, dispassion for what has come

    into being, cessaon for what has

    come into being. This is how those

    with vision see.

    Those, having seen what's

    come to be as what's come to

    be, and what's gone beyond

    what's come to be, are released

    in line with what's come to be,

    through the ehauson of crav-

    ing for becoming.

    If they've comprehended

    what's come to be, and are free

    from the craving for becoming &

    non-, with the non-becoming of

    what's come to be, monks come

    to no further becoming.

    (vuk 49)

    The word disenchantment offered

    me much insight. As though I would

    have had to be enchanted to aach

    to something I would otherwise not

    be (to the eternal si sense media)

    and on the flip side, an aversion to.

    Becoming disenchanted, like a spell

    wearing off, has me see (a bit) moreclearly the actual non-eistence of

    the acquisions that Ive been col-

    lecng. However, my self-arming

    ego does a good job at trying to keep

    me enchanted by so many things

    that I am le to believe are so vitally

    importantto aain and to de-

    fendso I can have this (false) sense

    of reality about myself.

    Robert Thiem in his arcle, Dealing

    with Distracons on the In-side, (BCCN, Vol. 7, Issue 1) poign-

    antly describes many of the on-

    slaughts that Maras arrows have

    been thrown our way in an effort to

    strip us down gradually and persis-

    tently, leaving us to ask, How much

    more needs to be shed before Im

    Connue fom pge 1)

    Connue on pge 3)

  • 8/3/2019 BCCN Vol 7 Issue 4

    3/12

    3

    On the horizon loom clouds

    Of smoke coming from the top

    nd from the oom lsorom emoons like nger

    It is the end of the dy

    Clouds join with the drkness

    The moon rises high

    Like lmp in my mind.

    The storm egins to ruffle

    The pece nd quiet of the night

    rring up the lees

    Of the fllen trees inside my hed

    n owl ppers to hunt for preyRits nd mice hide in the night

    But the ghosts he to et

    Et my ngry thoughts wy

    t dwn nothing on the lwn

    Only grge gs with the

    Remins of my rin screming,

    Wht hppened to my nger?

    finlly free? We know tht stress comes from eing with wht we he n ersion

    to, s with to e tken wy from wht we re ched to. Indeed, Roert, much s

    hs een tken wy.

    There were seerl quesons tht Roert rised seeking relese from this suering,

    nd one in prculr Is it necessry for ll my understnding of who I think I m to

    go up in flmes [s though tht of phoenix] nd urn into shes efore the scent

    towrd more wholesome identy thn prisoner tkes flight?

    s for me, wht I he come cross is tht ll of it needs to e shed, definitely for our

    understnding/elief in self to go up in flmes, nd not rech for more ecoming in

    the form of n identy. ure, it is esier sid thn done. But it is process tht cn

    only e chieed through prcce, prcce, prcce.

    I sll suer nd stress out nd thnks to the Three ewels nd you monks tht I suer

    nd stress out lot less. My wht I he shred e of enefit to help lleite your

    stress.

    2)

    u cuy w hu kwg

    h u ch c h hw h uch h I

    h 30-u y c chch h ugh Egh cu-

    cc H u u h u h

    cg c ugh h Dh hug Y M-

    y h h w Yk h g M

    ccu H y cg u

    u y h w ugh gugh w y c

    g

    Tara

  • 8/3/2019 BCCN Vol 7 Issue 4

    4/12

    4

    a a

    If youre angry, youre obviously not happy or content. And

    contentent is a state of ind, free fro negavity, fro ecessive

    anng, anger, confusion, restlessness, and fear. hen your ind is

    absent of orry and discontent, then you can rela. If youre frustrated,

    anious, or angry, then youll never be happy. eng soething that

    you ant is only geng hat you ant it ay not actually lead to

    sasfacon. rue contentent transcends all circustances as you

    abandon negave ental states and appreciate the posive aspects of

    your life.

    Instead of acquiring aterial possessions, changing your surroundings,

    or indulging yourself as a path to a liited for of short-lived

    contentent, it becoes necessary to train your ind to let go of

    anger, longing, anguish, and so on, as those states of ind arise. It is

    iportant to feel secure and thus content ith everything you already

    have and realie that leng go of the concepts that cause stress and

    suffering is the actual path to real long-lasng contentent.

    In this ay, appreciaon of your current situaon ill increase. liing

    equaniity to dissolve the ental constructs that etend out longing for

    obects, places, and parcular sense pleasures, it is possible to lessen

    and eliinate the grasp that obects seeingly cast on us. hen e

    consider a person, place, or thing, e proect a concept onto the as if

    e have a slide proector in our hands. e see not only hat is actually

    in front of us, but the slide presentaon obscuring our vie as ell.

    Consequently, any phenoenon is regarded only as it pertains to

    ourselves, and hether it is beneficial and desirable to us, detriental,

    or neither.

    his is the difference beteen sillful and unsillful atudes regarding

    your percepons and ideas. verything youve done, are doing, or ill

    do is either beneficial and helpful to others as ell as yourself and thus

    sillful. Alternavely, it is detriental or harful and, therefore,

    unsillful, or it is at a neutral point beteen those condions.

    nsillfulness leads to eventual suffering, as it is oen selfish behavior,

    even if those negave results do not appear at the outset. illfulness

    leads to happiness as your thoughts and acons are free fro negave

    aributes, even if it sees to tae a hile to anifest posive

    condions. reeing ourselves fro unsillful habits and transforing our

    posive qualies into sillful habits is the goal of ental culvaon and

    developent.

    herefore, it is not about hat you have, but hat you do not have. One

    should not cling to negave states of ind, and aterial possessions are

    a eeng sense enoyent, not soething deep and profound. It is the

    absence of anng ore than you really need that renders true

    contentent. Once any overheling negavity is gone, it becoes

    easier to treat others ith indness and copassion, as negave

    feelings toards the no longer arise. hey ay suffer fro a negave

    grip on their inds, but you do not. You are free.

    w

    .

    .

    .

    ww

    .

    w

    w

    .

    w.

    w

    .

  • 8/3/2019 BCCN Vol 7 Issue 4

    5/12

    5

    s xps, fls s

    s p p

    sp ss s sp s

    pss v, ps

    I svs p s sp

    Cs s s

    sps v s

    s ss

    v

    s, ss ss

    s sp p,

    , s s ps s

    , pss, ps

    R s

    sss

    ps s

    p, v s

    vs

    p s

    v, R

    sp , fi s

    s T sp , N

    s J z s, R

    ps s, ss s, s

    vs v s ss I

    ss v s

    s s s pvs

    v s s s p I ps

    p ss s xp Sp p,

    s s ss ps

    pss p s,

    pss p S, s

    s

    s s vs ps s

    vpp

    s s sss s sp S,

    ss p s P

    ps ss, R sp

    s s s p

    sp N, ss s

    v ss s s, sp

    sp p s

    s ps s p N

    fls s p s

    s s T ID

    s p s

    Ts q ss s s

    sv s s

    ss , v ss s s,

    sp ps fi s

    , q sp

    Sp ps s s

    s s s , v,

    s sp Ts s v

    s pv, s I ss

    ps s

    , s s

    psv ,

    s sp p

    ps ss

    p

    pv

    v Nv

    sp pv

    s v s s

    s s s

    s, s pp s

    s p s s

    s ps pv Ev sp, v

    s s s

    s s ps s

    s p ps

    I s R v s

    E s, ps

    s, s fls v Ts s s

    s , ps , s

    s U, s p

    v s s v v

    F , s v

    svs s

    Sps pss s sp

    v s ss ,

    pssv, , pss s

    s s pps

    v ps, s

    8)

  • 8/3/2019 BCCN Vol 7 Issue 4

    6/12

    6

    Mountain wind, not a thing

    can be heard.

    So dark is the valley of red

    flowers, so clear is the breath

    of the Master. Shuuu...., just

    listen, listen to the wind of

    the mountain.

    Smell the rise of sandalwood,

    flickering of the lamp.

    Who are you?

    v

    The mountain sits, the rivers

    sing its tune.

    The wolves howl from thecaves of saints, and the great

    sages are silent. As the wind

    of autumn flows, so does all

    things.

    The first night of forever.

    Bong, Bong, Bong........

    It seems to me that the whole process

    o hamma pracce prso ols

    dow to courage. That courage seems

    to deelop stages somemes a

    steps ut cremets oetheless ad

    t cat e orced or coerced. A per-

    sos hamma pracce matures at hs

    ow pace.

    The first step o courage (at least here

    at outh aota tate etear s

    aedg the weel uddhst group

    ador aedg the mothl uddhst

    Vhara ad to lear what ou ca. Ths

    s ollowed up

    the courage to

    chec out

    educao

    materals

    (oos

    magazes

    etc. that are

    aalale ad the

    courage to e see readg them

    other mates. Later as oue leared

    tellectuall the asc ocaular o

    the oos ad what the Four Nole

    Truths are what the Nole ghold

    ath s ad what the fie precepts

    mea ou ext hae to hae the cour-

    age to do somethg aout t. Mere

    oo owledge o the path st

    eough to help oursel. You hae to

    pracce t ad that s where the real

    test o courage egs.

    The secod step s pug the stu

    ou hae read ad leared to prac-

    ce whether ths s the coug

    aedace o the weel uddhst

    group ador the starg o our ow

    medtao pracce our cell. The

    atural progresso o deelopg our

    ow pracce (ecause reall o oe

    ca deelop t or ou taes immense

    courage or a mate. The courage to

    pull awa rom ther ormal roue o

    TV rado recreao mes or whateer

    dal hatual roue we are used to

    ad troducg athg ew let

    alog me to ust st sletl watch the

    reath ad tur ward ca e terr-

    g. It also taes courage as ou st

    there whle other mates come ad

    go or pee our cell woderg what

    ou are dog ot to meo all o the

    stu ou read aout the oos

    aout moe md emooal

    storms ad hag to ace oursel.

    ome people prso hae doe

    some pre horrfic thgs ther

    les ot to meo hag the ragle

    emooal state o e-

    g told that the

    are garageot worth

    athg ad

    eg tor

    dow rom

    sta ormer

    loed oes ad

    socet as a whole.

    The courage to ot ol ace calloused

    egae mates ad sta ut also the

    courage to ot ru rom yourselfa-

    more ad to stad rael aloe omaer what rses. Ths rgs us to the

    thrd step.

    The thrd step o courage s coued

    pracce. Ths mght e the hardest

    part o the path; at least t s or me.

    Aer egg medtao calmg

    the md (a lle ou seem to hae

    certa thgs ule up. What laded

    ou here prso how sh ou

    treated our loed oes how ou hurt

    coutless egs our le eeroerom aml ad reds to complete

    stragers ad amals. Just real Im a

    pece o sht sght to who oue

    ee all alog. These persoal strug-

    gles comed wth the hate-filled

    speech ad acos o the other -

    mates ou are lg wth ca e ex-

    onnueone7)

  • 8/3/2019 BCCN Vol 7 Issue 4

    7/12

    7

    tremely overwhelming. Once overwhelmed, it is so easy to fall back into the

    same aerns of wrong seech, wrong thoght, and wrong acon. t

    yo have to make that corageos lea and remind yorself over and over

    again to sto what yo are doing, to relax, to take a breath and re-center yor

    mind on the wholesome, on the skillfl, on the hamma. o racce mindfl-

    ness in a rison seng is a danng task, to say the least, and it takes cora-

    geos energy to kee it going.

    It is lonely. o distance oneself and not interact and engage with inmates that

    are seaking hate, gossi, or idle chaer or acng nskillflly is almost imos-

    sible in these condions. hat is why it is extremely imortant to have gid-

    ance and sortsort in the form of sirital friends. Whether that is

    another inmate raccing the hamma, family members on the otside, or

    members of the Sangha (like yorself), it is imortant to associate, confide in,

    and draw strength from sch eole and in retrn offer strength and sort

    when they need yo.

    6)

    I was introdced to ddhism by a very wise and intelli-

    gent teacher. He was more than jst a teacher, he was

    my friend. As I got started, Id listen to him exlaining

    how to racce. I boght many books, bt didnt read

    any of them. In fact, I had one that was wrien by the

    late senior monk form the temle I belong to. I t a

    towel over my desk and laced the Heart Stra at the

    back, and the book in the middle of the desk like a tro-

    hy. As for my racce, I was a art mer. y teacher

    had also become my bnkie and I was t in check. I

    began to see his int as cricism which broght a lot of

    tension to or cell. Aer some me assed, he wasmoved to another art of the cam. I was now on my

    own. I had all the material sch as books and notes and

    all the other items sch as a ddha, mala, etc., bt

    thats as far as it went.

    Aer some me and troble, I fond myself moved to a

    solitary seng stated for long term. hen one day as I

    looked at all my stff lined real nice, I remembered

    something my teacher once said to me. As we sat in or

    cell, he looked at me, then that recios book I was so

    rod of, and said, hats a real nice book, dont yo

    think yo oght to oen it and read it? hat stck in

    my head nl I started reading all my books and learned

    a strong racce. I see his wisdom and nderstand all

    he tried to teach me. His teachings have become the

    backbone of my racce, all becase I oened the book.

    o oen the book is also saying to racce, racce,

    racce. Or racce is where we find eace and har-

    mony. Knowledge is great, bt we have to t it in to

    racce. y cell has become my monastery and my

    racce is 7 and within these walls, rison no longer

    exists. I look to everyone as my teachers, stdying and

    learning. ow, what I once thoght was cricism I see

    as wise advice. I cant stress enogh how imortant it is

    to actally racce. I oened the book and fond n-

    derstanding and wisdom, now Ive eace in my heart

    and comassion for all senent beings. I wish I cold

    thank my teacher for his words of wisdom and greet

    him in st.

  • 8/3/2019 BCCN Vol 7 Issue 4

    8/12

    8

    Liberation

    Even though Im in prison, Im happy and content. They can lock

    my body into a confined area but they can never put a lock on

    my mind. Im ree, no maer here I am. In act, I never realied

    reedom unl I came to prison and learned about the teachings

    o Buddha. Im a lucky man. Luck has to do ith chance. By that I

    mean Im thankul or the chance Ive been given to study and

    learn about the our oble Truths and ho the oble Eighold

    Path is the ay to end all suffering. I hope everyone eventually

    finds liberaon in their lie. I ish them ell.

    Buddha

    RW

    R

    R

    R

    R

    OOflT

    R

    S

    S

    R

    W?

    RT

    R

    T

    5)

    9)

  • 8/3/2019 BCCN Vol 7 Issue 4

    9/12

    9

    Meditating

    enee editate

    Maa tie t ditat e it tetatin

    aing i tee n dane aii in tei

    nde.

    en igne te e get ang and neae an

    a

    atteing ianee n e

    e ing i i teaing it

    di tee

    t ntine t it ti and ient

    ning it eed iddata and

    nte te ee e.

    etning t eat eee te e

    t

    and ee ne dn te igtd at

    tad nigtenent.

    es up and rolls out of bed. The concrete floor feels like a

    hard slab of grey ice underneath worn out socks he wears.

    Big holes by toes and heels beg to be covered. His cal-

    loused feet not completely deadened. He slips into a par

    of flimsy orange canvas shoes.

    Walking silently down the middle of the snoring bunk-

    house with an old towel around his neck, and hands hold-

    ing a bar of soap, razor, toothbrush and toothpaste, a roll

    of single-ply toilet paper, and a cup, Robert makes it to the

    community toilet room and washes up. He lls the plasc

    cup with hard tap water, drinks it right down shaves, elim-

    inates, and returns to the small assigned housing locaon.

    He dresses the metal-framed bunk bed into compliance,

    careful not to disturb his sleeping bunkie or any of the

    thirty-four sleeping neighbors. He knows they need their

    beauty sleep. Awake at this hour, he feels a sense of dan-

    ger, a daring sensaon. There is no rule disallowing him tobe up at this dark hour. Nonetheless, a mysterious energy

    srs. f anyone has ever hiked alone inside a moonlit de-

    sert canyon, where nocturnal life seems to magically en-

    ce peculiar moodssurprisinglythen theyd under-

    stand what Robert now feels.

    He folds the blanket into a square to cushion his seat, and

    places it on the floor. Soundlessly, mindfully, he moves his

    body and performs three rounds of yoga sun salutaons

    willing strength and light. He bows respecully to Buddha.

    Now feeling more invigorated and brave, he sits on the

    folded blanket facing the wall. n half lotus, his postureflowers more correct. He connues to awaken

    Regularly, through the pracce of the teachings he so udi-

    ciously studies, the heart ewel of compassion is being

    actualized. ompassion for his situaon, the other con-

    ned men and generally speaking compassion for every-

    thing. His mind may sll wander now and again, away

    from this focused aenon, but his engaged pracce al-

    lows him to return united, cradled in the arms of loving-

    kindness. n meditaon, me means nothing, and toler-

    ance for the myriad idiosyncrasies showing up in this

    beaufully diversied world, grows. The deeper he con-

    nects with the progression of meditaon, Robert feels

    himself changing into a romanc lile Buddhist who has

    fallen in love the with wise gurus and the great, liberang

    teachings. Now he sits more aligned.

    Two .. arrives like sound waves reverberang o a con-

    sciously struck gong. He bows to the sacred meditaon

    pracce. He speaks soly, devong any merit he receives

    to liberate all senent beings out from the poisons of

    suering. A smile shines on his face. With his heart open

    and mind clear, Robert eases his way back into bed. Every-

    thing is going to be all right. Actually, things already are.

    ndeed prison is a difficult environment to abide in, but it

    too allows passage through, as Robert learns to flow with

    the harma. With a mindful pracce and focused aen-

    on, Robert sees that darkness lives at peace with light.

    Reflecng Buddhahood transforms the sacred ritual into a

    rite of passage, becoming great desny. inally, tonight,

    Robert can rest his soulful blue eyes, unwind his busy

    mind, and happily fall peacefully to sleep.

    8)

    uchedrmer

    udmedmvree

    Brhtsum

    thruhycer

    Itredmd

    rtecstsy

  • 8/3/2019 BCCN Vol 7 Issue 4

    10/12

    10

    Buddha taught

    The Noble Truths four

    Into Nibbana

    He opened the door.Step by step

    Through four aanents

    eng goof

    Stress, despar, laents.

    Through sila,jhana,

    Wsdoascend,

    And Maras cyclc

    Trap we transcend.

    ke the arahants

    Gone on before,

    The ath s le

    To coplete our chore,

    By our entry

    Into the strea

    Shaer lluson

    That phanto, that drea!!!

    Strve, ake effort

    For the Far Shore!

    Truth copels us,

    Hear the Dhaa plore!

    Awaken the morning with a smile

    Embrace it as a friend

    Go walk with the angels

    Open your eyes

    See the sunlight

    Hear a song

    Have a good laughNourish the soul, observe

    Hope for the day

    No fear, be worthy

    At night relax and reflect

    What have I learned?

    Can I change?

    Say thank you

    Go to sleep.

    Im a gentleman in my third decade of wisdom whos (falsely and illegally) on

    Alabama death row right now. Ive been here since the month of October 1999.

    In the early 1970s, my parents married, then separated and then divorced. My

    father was a college graduate and also in a branch of the U.S. military while my

    mother was uneducated unl later. oth traveled the globe together.

    I came from a huge and very loving family. I grew up shy and lived in globally di-

    verse neighborhoods in which Hinduism and uddhism both became my very

    rst encounter with religion. All the rest followed aerwards. I was a disciplined

    child to both my parents and also a very talented schoolboy and even then

    learned how to cut hair at the age of 11 and started my very rst two govern-

    ment jobs at 14 and 15 years of age.

    From 16 to 20, I dropped out of high school. And then I became a Job Corps suc-

    cessor, and then aended community college. I completed a college study

    course, became a free mason, worked at several businesses, and then created

    two very talented creaons.

    At 21 to 23, I was then arrested, tried and sentenced, with no criminal back-

    ground. hey falsied evidence, both my trial aorneys sold me out on purpose,

    while my co-defendant took a plea bargain and his pastor received the cash re-ward at the end.

    ruth is my life has turned sour in the blink of an eye back then, but today my

    spirit and physical have gained enlightenment. When you know the truth, you

    are within truth. And nothing or nobody can ever eradicate you and your belief -

    only a weak-minded person can. he study of uddhism teaches us how to live,

    forgive, recognize, and solve any problem, and then move on. It did for me and it

    can for you too. Know yourself. Know the truth. As ever.

    Suffering

    Suffering

    Buddha explain to

    Me the world?

    Why do you sit

    And smile, when

    Theres so much suffering?

  • 8/3/2019 BCCN Vol 7 Issue 4

    11/12

    11

    Those o us here at incoln orreconal enter, llinois, had our rst Mindul

    ness Meditaon etreat on eruary 1, 11 We are lucy enough to hae

    a Buddhist staff memer, would will reer to as Ms

    Ms acilitates three meditaon groups here These groups each meet one

    day a wee and are open to all religious aliaons and denominaons

    ur angha here has een woring with our teacher at reuesng we e al

    lowed to hae at least a one day retreat The chaplain has een ery closed

    minded and discouraging to us Most o the angha has spoen to Ms

    aout our disappointment This is how she helped us

    Ms went out o her way to get approal or a one day Mindulness Medita

    on etreat ince she is the meditaon acilitator, she got the administraon

    to allow a oneday meditaon he ust couldnt put a religious name to it

    he made it open to her meditaon groups and inited the angha

    The retreat was rom 9 to 3 There was a short introducon and ex

    planaon o how the day was going to go A couple o us rom angha ex

    plained and demonstrated how to do waling meditaon since it was new to

    the meditaon group rom 93 unl 11 , we rotated rom hal hour

    sing to een minute waling meditaons We too a short eenminute

    rea, then ac or another sing and waling meditaon eore lunch

    Aer lunch, we had two more sing and waling meditaons, we listened to

    a D y Miguel uiz or hal an hour then we nished with a hal hour o

    stretching There were Muslims, hrisans, Wiccans, and Buddhists all there

    together, all o whom were eeling loe, compassion, and understanding or

    each other t was a eauul experience

    ince the 1st

    was a holiday, we had our Mulpurpose oom all to ourseles

    The noise o the gym elow us was minimal t was a lessing to hae peace

    and uiet or six hours you thin one woman can e loud and annoying, try

    liing with 1 women where there are no doors to loc them out Most o

    us hae learned how to meditate with distracons around us Being ale to

    hae uiet and sllness made it easier to otain a deeper meditaon

    Things went so well and eeryone enoyed themseles so much, Ms is con

    sidering doing this again with us on the next holiday This is as close to an

    actual Buddhist retreat as the angha is going to get or a while We are

    grateul to hae Ms and appreciae or all she does or us

    Than you or allowing me the opportunity to share this experience with you

    Any suggesons on how to moe the chaplain to stop locing the angha

    rom a ull retreat are appreciated Much mea,

    Angie Oakes

    Lincoln, IL

    Letters

    H y g hrgh h

    f v fg

    f h f? A

    f hgh f c r,

    h y cmb h

    hgh?

    Buddy Ray Lewis

    Altmore, AL

    This is in response to Darwin

    Brown, in Kingsley, Michigan

    who wrote Everything is Newand Impermanent (BCCN, Vol-

    ume 4, Issue 3, page 3).

    mm wa fhig. R-

    mid m f h laiZen

    Mind, Beginners Mind. Gah.

    Ronald Couch, Jr.

    Beaver, WV

    h wa a al am

    L. Hali i h O

    Dm 2010 i f h

    BCCN (Vl. 6, I 4)

    Ovmig a Cvi Blid-

    . hi al mad

    mh m ha i mad

    m ad aliz ha ha i

    m i ma wa.

    Wilmer Hause

    Cranston, RI

    ( If hav hi a-

    l ad wih , la l

    m kw wih

    x aigm.)

  • 8/3/2019 BCCN Vol 7 Issue 4

    12/12

    12

    Timothy

    T Vj w B

    w w S - B w

    w w B B

    BN fi B S k

    w

    $4800

    Dhammapada

    B

    k w -

    w k w w

    j B

    !

    T : -

    W w

    w z w Nw

    w

    (j w)

    w ( 8 16)

    H 1997 -

    B! k

    fi B S w

    w ( ) k

    B

    S w

    w fi E

    ( ) w w

    k w

    w w (B)

    B w k

    w BN

    w w : (1) V 173

    H w

    w k (2)

    j

    w w

    -

    -

    -

    -

    -


Recommended