Source: The Practice of Meditation
If you see a spider scurrying right at you, what do you do?
If you are walking down the street and you find a fidget spinner sitting on the ground, what do you do?
If you take the fidget spinner and someone asks you if you took it, what do you say?
These are important questions!
Buddha said that to stop killing anything that is living is the right thing to do.
Buddha said that to stop taking things that are not given to us is the right thing to do.
So, even if you find a toy and take it, still it is stealing because nobody gave it to you.
We want to stop killing living things. We want to stop taking things that are not given to us. We want to stop telling lies.
These are the right things to do.
If I started yelling at you right now, you might get scared, or mad. You might duck down, run away, or start yelling back at me.
The way I talk, and the way you talk, to people, or to animals, really affects them, and us. Buddha told us to look at the way that we cause things. What do we cause when we lie, or yell at someone, or say mean things, or talk about other people behind their backs? We cause trouble and confusion, and hurt feelings. How we talk is one of the most important things we can look at, be aware of.
All we want to do in our life is to help people, and cause more love and positively in the world. We can do that every day, in every way, with how we talk. Buddha called that Right or Wise Speech.
I do not like to kill cockroaches. I try to not kill them, because I know that they have a life, too, just like me. They have the same life. They deserve to live as much as I do. My intention–what I want to do, what I plan to do–is never to kill another cockroach. But when they come into my house, I do spray them with poison, because they carry germs and bacteria that could make me, or my wife or my dog sick. My intention stays never wanting to kill a cockroach. If I keep that intention, then I might look for other ways to keep cockroaches away. I could pick them up, in my hand or in a jar, and put them outside. So, my good intention can make me act in a better way.
Buddha called our not wanting, and trying not to, hurt anyone or anything right, or wise intention.
I used to tease my little brother. It made me happy to get him mad. The madder, the better. Even when I got in trouble with my father for teasing, I still felt a little bit happy that I got my brother so mad. I thought teasing my brother was a good thing to do. But I also knew inside of me, in my heart, in my gut, that hurting my brother was not right.
With the way I looked at it, I caused pain for those around me. We can call this wrong view, or a wrong way of looking at it. When we look at things in ways that cause pain and trouble, for ourselves and others, that separates us from others, we need to change our wrong view to right view.
We can say wrong and right, but right doesn’t mean that we are more and someone else is less. Right means that we are being real, we understand how life works. We know how to bring people together, which makes everyone feel whole and safe, and more loving.
When we do selfish things, we are looking at it wrong. We need right view. When we forget that we are connected to everyone and do things that cause others to feel bad, we need right view.
Right view follows Buddha’s Four Eight. Four noble truths and all of the steps on the Noble Eightfold Path. Understanding this about Buddha’s Path is Right View, Right Understanding.
On August 6, I begin my sixth year teaching the Dharma to children (and their parents and grandparents) at Daifukuji Zen Temple in Kona. The Dharma is Buddha’s teaching. To me, this is not an exercise in religiosity. (Religion was not Buddha’s intention.) I am teaching children to become aware, to wake up, to themselves, to their own minds and hearts. I believe to the core of my being that self-awareness, taught by Buddha and many others, is salvation. In the realm of my Zen practice, the more aware we become, the more open, loving, kind, tolerant, flexible, wise, and beneficial we are.
I took Zen priest vows in 1984 and in 1990. As one of my teachers told me, “You have vowed to dive to the bottom of the ocean of self.” My vow also is to take and give guidance in Buddha’s example and his teaching (the Dharma), and in the community of those who practice self-awareness.
I teach the Dharma to kids who are toddlers, up to high schoolers. Most are in the middle, four to twelve. I try to make my lessons relatable, and i read picture books at the end of my talks, ideally running along the same themes as my presentations. Not every child understands what I’m talking about. But, as I have discussed with Daifukuji’s head priest, Jiko Nakade Sensei, we are putting down roots. What the children see, hear, are exposed to, and experience during our Family Services will blossom someday into self-aware, loving, compassionate and wise human beings. We need those people in our world.
FOUR Noble Truths
Noble EIGHT-fold Path
FOUR Noble Truths
What does noble mean? It means decent, respected, ethical, known for doing what’s right for everyone.
The noble ones are those on the Path that Buddha described.
FOUR Noble Truths
Number One is the Truth of suffering. Everybody believes that life is hard. We have problems, stress in our lives.
Truth Number Two: We feel that life is hard and stressful because we reach for things we want, hold on to things we like, and push away things we don’t like.
Truth Number Three: We can be free. Our lives do not have to be hard. We do not have to feel this constant stress of holding on and pushing away. This freedom is called nirvana. This is Buddha’s gift.
Truth Number Four: The way to nirvana is The Noble Eightfold Path