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How Buddhism Heals

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How Buddhism Heals. By Nancy Spence. The recognition of Hui-Neng. Upon hearing verses from The Diamond Sutra, Hui-Neng awakened to true mind. And let no dust alight. This body is the Bodhi tree ;. This mind is like a mirror bright;. Carefully cleanse them hour by hour,. - PowerPoint PPT Presentation
  • How Buddhism HealsBy Nancy Spence

  • The recognition of Hui-Neng Upon hearingverses from The Diamond Sutra, Hui-Neng awakened to true mind

  • And let no dust alight.

    This body is the Bodhi tree;This mind is like a mirror bright;Carefully cleanse them hour by hour,

  • There is no Bodhi tree;The bright mirror is nowhere shining;Since there is no mind from the first,Where can any dust alight?

  • I love and approve of myself.My mind is cleansed and free.I dont agree with you.I am confident I do a good job.Id rather not do that.

  • Close your eyes

  • Anatta no self

  • Where is the self ?

  • We do not possess an ego.We are possessed by the idea of one. Wei Wu Wei

    MY thoughtsMY body SensationsMY emotions

  • We must understand the unityBeyond diversity, for if the opposites arise, The Buddha mind is lost

  • Dukkha Dissatisfaction

  • Clasp your hands

  • Four Causes of Suffering

    Having to endure the company of those we do not loveNot getting what we wantGetting what we want, yet not being satisfiedNot being with those we love

  • We have to be carefully taught

  • Craving: the cause of our suffering

  • Cycle of CravingThe experience ends: We want it again(We are suffering)We have an experience and we like itWe get it andtemporarily end our sufferingIt passes; wanting it arises againWe seek the experience again

  • An aside

  • Major life components we humans crave

    Life (and therefore death)Our emotional make-up Qualities were attracted to in a lover/partner What is Right and Wrong

  • Sit very still right now

  • To forget the self is to be enlightened by all things. DogenTo study Buddhism is to study the self;To study the self is to forget the self;

  • Studying the selfStudying the selfStudying the selfStudying the self

  • Memories





  • MemoriesPlans



    Sensations How can I get that? I like this I dont like thatShe hurt my feelings

  • Close your eyes

  • Forgetting the self

  • degrees of no boundaries..of less and less selfmore and more bliss!

  • To be enlightened by all things.That is, to see things as they ARE

  • Powerpoint suggests that one begin a presentation by offering an enticement.So here it is: If you grasp this teaching fully, not only will you be an awakened being; you will know how to guide your clients to wake up also. The story of the recognition of Hui-Neng, an exceptionally intelligent yet uneducated wood seller who became Zen Buddhisms 6th Japanese Patriarch, best directs us to how the mindfulness path we call Buddhism heals and makes us whole. Upon hearing a stranger reciting verses from The Diamond Sutra, Hui-neng was awakened into true mind; he made arrangements for the care of his Mother, and traveled 500 miles to Yellow Plum Mountain Monastery to study. There 5th Patriarch recognized the new monks depth of insight, yet assigned him to the kitchen as rice-pounder. Some months later, the 5th Patriarch, wishing to retire, invited all monks to compose verses expressing understanding of the teachings. Whichever verse demonstrated truly enlightened insight, its author would be made Patriarch. Most monks, believing Shen-hsiu their superior, wrote no verse. Shen-hsiu quietly composed a verse and wrote it on the wall near the meditation hall for all to see. He wrote: The monastic community was abuzz with oohs and aahs; yet the Patriarch recognized the limited realization in Shen-hsius verse.Do you?Then Hui-neng asked another monk to read him the verse; upon hearing it, he asked this monk to write this verse on the wall: Like Shen-hsius knowing, traditional western counseling/therapy polishes and cleanses the mind. It seeks to identify self-destructive, limiting patterns and guides clients to instill healthy, affirming ones. Negative self-talk becomes positive affirmations; old knots of destructive beliefs are untied, allowing the freed self to operate aligned with its personal values and beliefs. Not only is there is nothing wrong with this; often this cleansing and polishing process needs to occur before a person would be emotionally and mentally healthy enough to practice the Buddhas way.

    First exercise: Close your eyes just a minute. Remember some limited, perhaps self-destructive behavior that, in your past, was a stumbling block for you. Now remind yourself of your new strategy, the new behavior you employ. Developing this new strategy is polishing the mind. Open your eyes now. Yet, from the Buddhist perspective, there is more to do if we are going to be whole. And to understand this wholeness, we need to understand the tenet of Buddhism that differentiates it from all other spiritual practices the doctrine of Anatta No Self.

    Lets start with a complex comparison.This is what we name a camera. It is specifically named the Ensign Selfix 16-20 Model 2. When we assemble all of the component parts together metal, gears, leather, glass, screws, pins, - in just the correct way, we name the creation camera. Here are all those parts disassembled. Where now is what you call camera. It is not. There is no such permanent and eternal thing as camera. Camera is simply what we name the creation of the assembly of all the appropriate parts in just the right way. In this relative way, when causes and conditions come together, we say, Oh, look theres a camera. In the absolute, there is no such thing as an eternally abiding camera. Now: make this leap with me. Here is a picture of Leeroy. Look at Leeroy and consider all the varied and complex components from individual cells to whole systems - that combine and cooperate to make up Leeroy. But if you took all the component parts that make up Leeroy and separated them all into component pilesand spread them out on this slide bones, muscles, organs, fluids, gases where would we see what we call Leeroy? The Anatta Doctrine guides us to see that there is no such permanently existing thing as Leeroy. Leeroy is simply the name we give the assembly of all the appropriate parts in just the right way to produce this being that operates as it is conditioned and programmed to operate. In this relative way, when causes and conditions come together just so, we say, Oh, look theres Leeroy. In the absolute, there is no such eternally biding thing as Leeroy or any other sentient being. Another way to say this is that Buddhism says there is no soulno individual personal spark of essence that transfers from life to life; theres only recycling, which we can discuss in detail in our afternoon session. So what is this self we cling to so fiercely? This self is the convincing illusion of conditioned habits of attention we perform over and over. Its a pretty convincing illusion, though, having powerful emotions, compelling thoughts, painful and pleasurable body sensations. These habits cause us to conclude that, indeed, we are a self. And we want this self to be permanent.

    Most of us fear that we would experience a vast and deep black void if the habits of self recede. We fear a nothingness like when we fall asleep. In actuality, nothingness of self is filled with presence of everything. And this everything has the transcendent qualities of compassion, wisdom, generosity, loving kindness, calmness and tranquility. In this everything, mindfulness and clear awareness are revealed as our natural state of being. From a Buddhist perspective, healing means whole, to participate wholly and completely in the present moment. In order to be fully present in this moment, we must expand beyond learned, habitual experiences beyond the limited, constricted self. We must be able to let go of our acquired self its conceptions and premises. We must expand beyond our usual dualistic relationship to existence, thinking there is a me, and therefore a You who can hurt me or love me. We must see this neurotic mind for the limitation it is. We must recognize its postures, its projections that confine us to the same repetitious level of experience, known as the Wheel of Karma. Buddhist practice assumes at least a fairly balanced emotional-mental state. I call us normal neurotics. Weve got our fears, anxieties, past traumas and early childhood environment inadequacies; but here we are we have relationships, we work, we learn, we manage. We are a fairly healthy self; we have an ego, we are a me; were postured, we hold on tightly to our experience of ourselves. And we do know when we are suffering.

    Why does Buddhism emphasize this topic of suffering so much? What does it mean by suffering? Perhaps a more enlightening word for us westerners is dissatisfaction the Pali word were translating is dukkha, and it literally means a wheel out of kilter. So The 1st Noble Truth offers that existence has the potential to feel like youre riding in a wagon and the wooden wheels are square or out of kilter. Every time the flat edge of the wheel hits the ground, you are jerked out of balance in some way. You are uncomfortable, youre grouchy, youre dissatisfied, you have no control over your experience you are suffering.

    Third Exercise: Clasp your hands together, interlacing the fingers and thumbs of each hand. Look to see which of your little fingers is on the outside of your clasped hands. Now re-clasp your hands so the other little finger is on the outside of your hands. This discomfort as mild as it is is what the Buddha called suffering or dissatisfaction. Each of us is condit

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