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Regards, Eds
Two Kinds of Language
Buddhadasa Bhikkhu
I
have noticed that, regardless of how the subject is
explained, there are many aspects of the teaching
that the majority of people do not understand. Why
is this? Most of us are familiar only with one kind of
language, ordinary worldly language, and we fail to
recognise the existence of another quite different
and special languagethe language of dhamma [of
spiritual or religious truth].
Dhamma language has to do with the mental,
intangible, nonphysical world. In order to be
able to speak and understand this language, it is
necessary to have insight into that world. If we
know only everyday language, we are in no position
to understand true dhamma when we hear it, the
supramundane truth that could liberate us from this
unsatisfactory worldly condition (dukkha).
It is essential to interpret the Buddhas teaching
in terms of dhamma language as well as in terms
of everyday languageboth meanings must be
considered and not just one of them alone.
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o-8uJJ|lsm How Pngo 2
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2010 Buddhist Publishing Group
During the Buddhas
lifetime the majority of
people were unfavourably
disposed towards him.
The word Buddha, for example, in everyday language
refers to the historical enlightened being, Gotama
Buddha. It refers to a physical man of fesh and bone
that was born in India over two thousand years ago,
died, and was cremated.
Considered in terms of dhamma language, however,
the word Buddha refers to the truth that the historical
Buddha realised and taught,
the dhamma itself. The
dhamma is not something
physical, yet the Buddha said
it is one and the same as the
Enlightened One. One who
sees the dhamma sees the
Enlightened One. Anyone
who fails to see the dhamma cannot be said to have
seen the Enlightened One. So in dhamma language the
Buddha is one and the same as that truth by virtue of
which he became the Buddha, and anyone who sees
that truth can be said to have seen the true Buddha.
To see just his physical body would not be to see the
Buddha at all and would bring no real beneft.
During the Buddhas lifetime the majority of people
were unfavourably disposed towards him. They abused
him and even did him physical harm. They didnt
understand him because what they saw was only his
physical body, the outer shell, the Buddha of everyday
language. The real Buddha, the Buddha of dhamma
language, is the truth in his mind, knowing which he
became Buddha. When he said, Who sees the truth
sees me. Who sees me sees the truth, he was speaking
dhamma language.
Again, the Buddha said, The dhamma and the vinaya
[rules of the order] which I have proclaimed and have
demonstrated, these shall be your teacher when I
have passed away. So the real Buddha has not passed
away, has not ceased to exist. What ceased to exist
was just the physical body, the outer shell. The real
teacher, that is the Dhamma Vinaya, is still with us.
This is the meaning of the word Buddha in dhamma
language. The Buddha of everyday language is the
physical man; the Buddha of dhamma language is the
dhamma itself, which made him Buddha.
Buddhadasa Bhikkhu gave many other examples of two kinds of language in a
booklet by that name of which the above is extracted. He was a well-known and
respected Thai monk who died some years ago.
Zen Teaching of Instantaneous Awakening
A Classic Zen text.
Translated by John Blofeld.
Written in the 8th century by Hui Hai. Student of
Ma-tsu and from the same line as Hui Neng, Huai-
hai, Huang Po and Rinzai (Lin-chi).
The wise regulate their minds rather than their
persons; fools regulate their persons rather than
their minds.
All good and evil proceed from our minds and mind
is therefore the root. Unless you can penetrate to
this truth, all your efforts will be vain.
Zen master Hui Hai
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Zazen is the centre of our practice and also the centre
of Dogens teaching. The Shobogenzo Zazenshin is one
of Dogens writings in which he discussed the essential
nature of his sitting practice. He wrote this text in
1242.
Za means sitting, and zen is the Japanese
pronunciation of the Chinese word chan which is the
transliteration of the Sanskrit word dhyana, meaning
meditation. A literal translation of zazen is seated
meditation. Shin means acupuncture needle. Todays
acupuncture needle is made of some kind of metal,
but in ancient times it was made from bamboo. An
acupuncture needle is a kind of instrument to heal
sickness. My translation of this title, Zazenshin, is
Acupuncture Needle of Zazen. Zazen is an acupuncture
needle to heal our sickness.
Human Sickness
What is our sickness? I think it is very clear. Shakyamuni
Buddha said that we have been shot with an arrow
tainted by the three poisonous states of mind. These
three states are greed, anger/hatred and ignorance
of the reality of our life, that is: impermanence,
egolessness and interdependent origination. Because
of this ignorance, we think that we are independent
and separate from all other beings. We grasp this
as I and think this is most important. To make this
person powerful, important, famous, wealthy and
healthythese become the purpose of our life. If
we are successful, then we are happy like heavenly
beings. If not, we are miserable and it feels like hell.
Because no condition stays forever, we transmigrate
from one condition to another. This is the way our lives
become transmigration within samsara [the cycle of
existences]. According to the Buddhas teachings, this
is how our lives become suffering. This transmigration
is actually happening moment by moment in our daily
lives in this lifetime.
Zazenshin: Acupuncture Needle of Zazen
Shohaku Okumura
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o-8uJJ|lsm How Pngo 4
www.buddhistpublishing.com
2010 Buddhist Publishing Group
Buddhas teaching is often called medicine and the
Buddha is sometimes called the Medicine Master or the
Great Doctor. The idea of the acupuncture needle is the
sameto heal the sickness caused by the three poisonous
states of mind. This is the basic meaning of this title,
Zazenshin. Zazen is an acupuncture needle to heal the
sickness caused by the three poisonous states of mind.
And because the sickness is inveterate and obstinate, it
is very diffcult to heal.
Sickness caused by Zazen
There is another meaning of Zazenshin. Even though
our practice of zazen based on Buddhas teachings is a
treatment of this sickness, zazen itself can be a poison and
cause sickness. If our motivation to practise is infuenced
by the three poisons, that is, if we practise for the sake of
making this person more important, more powerful, more
enlightened or for anything else, then it is motivated by
greed, I want to get this or that. It may not be for wealth
or power that we practise, but for something spiritual. If
we practise in order to get something desirable, however,
our zazen is generated by greed.
Also, if we practise in order to escape from our present
condition, then the practice is motivated by anger/hatred
toward this condition. In my case, for the frst ten years,
greed and anger/hatred motivated my practice. I practised
because I didnt like who I was; I wanted to make my life
more meaningful. I really practised earnestly; I devoted
my life to it. Without this greed and anger/hatred,
I couldnt have practised so earnestly for such a long
time. We often call this way-seeking mind. But our way-
seeking mind can be very deeply infuenced by the three
poisonous states. This is a strange contradiction. In order
to practise to be free from the three poisonous states of
mind, we need the three poisonous states of mind.
When we practise for certain lengths of time we fnd
that our motivation itself is infuenced by poison. Then
we often have doubts about our practice and whether or
not it works to lessen the suffering caused by the three
poisons. Sometimes we might even quit because we feel
it doesnt work.
I think a most important koan for us is this: How can
we go through this contradiction and continue to practise?
It is like sitting on a cushion while trying to take away the
cushion on which we are sitting. This is very diffcult.
If our practice is based on the three poisonous states
of mind, then not only our sitting but also our entire
practice becomes a part of samsara [the phenomenal
world] and we suffer because no condition lasts forever.
Sometimes we feel, I am having some deep experiences
and I am getting better. Sometimes we might even feel,
Im enlightened! But such conditions do not last forever.
We want to continue to have the same kind of fantastic
experiences, but they do not occur any more and we
create samsara within our zazen; we transmigrate within
different conditions in zazen. So how can we be free from
samsara within our Buddhist practice, within our zazen
practice? I think that is the sickness Dogen Zenji discusses
in Zazenshin. How can we cure this sickness? . . .
This is the frst in a series of lectures on Dogen Zenjis Zazenshin by Reverend Shohaku
Okumura. It was published in the Fall 2003 issue of The Bridgeless Bridge and is
reprinted here with their kind permission. Shohaku Okumura is a translator and the
founder of the Sanshin Zen Community, Bloomington, USA.
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In Dont Take Your Life Personally
Ajahn Sumedho urges us to trust in
awareness and fnd out for ourselves
what it is to experience genuine
liberation from mental anguish and
suffering, just as the Buddha himself
did two and a half thousand years
ago.
Paperback, 420pp. ISBN 9780946672318
Buddhist Publishing Group
On the level of real experience, nothing is just like this and not
like that. Fullness and emptiness are at the same time empty
and full. We hold to a view like no-self and then criticize
our egos. If we have selfsh thoughts or emotions, we
tend to make value judgements about ourselves as
personalities. But if we are aware of this tendency to
make judgements, we get behind these habits. It is like
being the background to the things that come and go,
arise and cease in consciousness. We look at it in this way rather
than getting carried away by the good and wanting to hold onto
it, or the bad and wanting to get rid of it.
Learning to trust this, I think, is the big challenge for
Westerners. From what I have seen there is a tremendous lack
of confdence in peoples own direct experience. There are so
many in the meditation world in this country and in the States
who trust external authority more than their own direct
experience. They mistrust themselves so much, in fact, that they
believe whatever the gurus say, or whatever is in the scriptures.
They empower external beings and conventions, and are always
looking to them for some kind of affrmation or verifcation of
their own experiences. They do this rather than trusting not in
their own views and opinions but in that intuitive wisdom which
is natural to them. And this intuitive wisdom is not something
that they dont already have; it is just that they dont trust it.
Their personalities are conditioned in a way that makes them
afraid of being enlightened or even of being right, and instead
makes them look for confrmation from somebody else, wanting
the teacher, the guru, the swami, the authority to say, Yes, you
are now a stream-enterer!
From Dont
Take Your Life
Personally, by
Ajahn Sumedho
Remember the great limitation of words
and why you need paradoxes.
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2010 Buddhist Publishing Group
*Stars of Wisdom:
Analytical Meditation,
Songs of Yogic Joy and
Prayers of Aspiration
Khenpo Tsltrim Gyamtso,
Translated, edited and in-
troduced by Ari Goldfeld
and Rose Taylor, $18.95,
192pp, ISBN 9781590307755
Shambhala Publications
In a sense this book comprises
theory and practice and ably demonstrates how the
two should go together: theory without practice be-
comes dry and does not touch our life, practice with-
out some theory, at least, can become aimless and
meandering.
In Part One of the book Khenpo Tsltrim Gyamtso
deals with the topics of emptiness, selfessness and
the positions of the two of the Buddhist schools
of tenets, namely the Mind-Only (Skt. Chittamatra)
and Middle-Way (Skt. Madhyamaka). Although tech-
nical in parts Khenpo Gyamtso explains the material
clearly and also describes how to meditate on the
various positions put by these schools.
Part Two consists of Buddhist songs. As the one of
the editors, Ari Goldfed, says in his overview:
Those who are familiar with Khenpo Rinpoche and
his teaching style know of his special emphasis on
Buddhist Songs.In all these ways, Rinpoche has
demonstrated to his students what a wonderful
Dharma practice singing can be.
Songs of realisation have always been an integral
part of Buddhist teachings. The most famous exem-
plar of this style of teaching was Milerepa in Tibet
and it is perhaps no accident that Khenpo Gyamtso
belongs to the same lineage as Milarepa, namely the
Kagyu tradition of Tibetan Buddhism.
Part Three consists of three Mahayana Aspirational
Prayers and so shows the devotional side of Buddhist
practice in the Tibetan traditions.
New Books
*
Pick of the pack
This is a most useful addition to the growing number
of books on Tibetan Buddhism, all the more so be-
cause it comes from one of the most experienced
of contemporary Tibetan Buddhist meditators and
scholars.
Steve Palmer
www.shambhala.com/html/catalog/items/isbn/978-1-59030-775-5.cfm
*The Spirit of The
Buddha
Martine Batchelor, 9.99,
192pp, 2010, ISBN
9780300164077, Yale
University Press.
Martine Batchelor presents
the basic tenets of the Buddha
through a selection of texts
from the Pali canon, some of
the earliest Buddhist scrip-
tures. These texts are essen-
tial to an understanding of the Buddhist teachings,
and Martine illuminates them with analysis and in-
terpretations.
Accessible and helpful, The Spirit of the Buddha
touches upon key themes, including dharma, com-
passion, meditation, and peace, among others, cre-
ating a wide view of Buddhism.
www.yalebooks.co.uk/yale/display.asp?K=9780300164077
*Entrance to the
Great Perfection A
guide to the Dzogchen
preliminary practices.
Compiled, translated, and in-
troduced by Cortland Dahl
$22.95, 336pp, 2010, ISBN
9781559393393 Snow Lion
Over the last twenty years we
have seen a growing number
of books published on the sub-
ject of Dzogchen (usually translated as The Great
Perfection). This is a welcome addition because it
comprises a number of translations of texts related
to preliminary practices or ngn dro (literally what
goes before) and a lengthy teaching by a contem-
porary Tibetan master Dzongsar Jamyang Khyentse
Rinpoche.
The preliminary practices include contemplating top-
ics such as how our lives are conducive to spiritual
practice, how the fact of our own mortality means
this opportunity will not last forever and indeed may
end at any time. Also included are those ritual
practices such as collecting 100,000 recitations of
the Buddhist Refuge Prayer, 100,000 prostrations,
100,000 recitations of the mantra of Vajrasattva and
making 100,000 mandala offerings. These topics are
discussed in many other books dealing with either
Dzogchen or Tantric practice as envisaged by Tibetan
Buddhism.
The chapter devoted to a teaching on the Longchen
Nyingtik Preliminary Pracices is almost 100 pag-
es long. This is welcome since it allows Dzongsar
Jamyang Khyentse Rinpoche to cover a wide range
of material in some depth and detail. The remarks of
a contemporary master such as Khyentse Rinpoche
are valuable because they demonstrate that these
ancient teachings are alive and well today and that
there are still meditation masters present who can
give teachings based on personal experience and not
just book learning. Therein lies the power of these
teachings to communicate timeless truths.
Those who wish to gain experience of these truths
are strongly advised throughout the book to engage
in the preliminary practices. However as Dzongsar
Khyentse Rinpoche remarks:
Unfortunately, the tern ngndro has misled a lot
of people. Literally translated, it actually means
something like preliminary practices. From this,
we somehow develop the idea that this also means
not as important or not the main practice. We
think of it as something that we have to do before we
get to the real or main practice. This is quite sad
o-8uJJ|lsm How Pngo 7
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2010 Buddhist Publishing Group
because as our study develops, we will realise that
there is nothing more distinctively Vajrayana than
ngndro practice.
The compiler and translator of this book, Cortland
Dahl, has obviously worked hard on it and it to be
welcomed.
Steve Palmer
www.snowlionpub.com/html/product_9955.html
* Daring Steps:
Traversing the Path of
the Buddha
by Ringu Tulku, edited and
translated by Rosemarie Fuchs
Ringu Tulkurenowned for
both his insight and approach-
able styleconsistently brings
the teachings back to our own
experience as he reveals the
role of each path in the attain-
ment of realisation.
The author takes us from the most basic medita-
tion practice to Mahamudra, touching on a range of
teachings and techniques along the way.
When our usual habit of magnifying our feel-
ings and our fascination resulting from that are
gone, there will be no negativity and no fuel. We
can relax within them. What we are trying to do,
therefore, is to skillfully and subtly deal with our
emotions. This is largely equivalent to the ability
of exerting discipline.
and:
Following the Vajrayana teachings, we do not
give up or reject anything; rather we make use of
whatever is there. We look at our negative emo-
tions and accept them for what they are. Then
we relax in this state of acceptance. Using the
emotion itself, it is transformed or transmuted
into the positive, into its true face.
When, for instance, strong anger or desire arises,
a Vajrayana practitioner is not afraid of it. Instead
he or she would follow advice along the following
lines: Have the courage to expose yourself to your
emotions. Do not reject or suppress them, but do
not follow them either. Just look your emotion
directly in the eye and then try to relax within
the very emotion itself. There is no confrontation
involved. You dont do anything. Remaining de-
tached, you are neither carried away by emotion
nor do you reject it as something negative. Then,
you can look at your emotions almost casually
and be rather amused.
Ringu Tulku was born in Eastern Tibet in 1952. A
professor of Tibetan studies for seventeen years, for
the last fve years he has been teaching at Naropa
University in Boulder, Colorado. He is the director
of seven meditation centers in Europe, the United
States, and India, and he travels and teaches exten-
sively in Europe and the United States. He lives in
Gangtok, Sikkim in India.
www.snowlionpub.com/html/product_10070.html
* Buddhist Nuns:
The Birth and
Development of a
Womens Monastic
Order
Mohan Wijayratna, $6,
250pp. 2010, Buddhist
Publication Society
The Community of Buddhist
Nuns is one of the oldest
womens organizations in hu-
man history. In this book Dr. Wijayaratna explains
how this community was started by the Buddha in
the 5th century BCE, and how it developed gradually.
To show the motivation and the way of life of these
ordained women, the author uses the oldest texts of
the Pali canon. Several chapters of this book discuss
the position of Buddhist nuns in the feld of the three
famous monastic themes: poverty, chastity and obe-
dience. This book describes in detail the structure of
the organization of their Community, their day-to-
day practices, and the virtues and mental discipline
through which they strove to attain the sublime goal,
Nibbana.
www.bps.lk/buddhist_nuns.html
Secret Teachings of
Padmasambhava:
Essential Instructions
on Mastering the
Energies of Life
Translated by Kennard
Lipman, $18.95, 128pp. 2010,
9781590307748, Shambhala
Secret Teachings of Padmasam
bhava explores three key ques-
tions: what is the natural energy of the cosmos, how
is this energy present in our human embodiment,
and what role does sexuality play in healing and lib-
eration?
www.shambhala.com/html/catalog/items/isbn/978-1-59030-774-8.cfm
Enough! A Buddhist
Approach to Finding
Release from Addictive
Patterns
Chnyi Taylor, $16.95, 182pp.
2010, 9781559393447, Snow
Lion
A mix of Western psychology
and Buddhism for those look-
ing for an effective way out of
addiction, regardless of reli-
gious or secular background,
and is suitable for part of a guided program.
www.snowlionpub.com/html/product_10067.html
o-8uJJ|lsm How Pngo 8
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2010 Buddhist Publishing Group
* A Spacious Path to Freedom:
Practical Instructions on the Union of
Mahamudra and Atiyoga
by Karma Chagme, commentary by Gyatrul Rinpoche,
trans. by B. Alan Wallace, $18.95, 240pp. 1998 &
2009, ISBN 9781559393409, Snow Lion
Karma Chagme sets forth the stages of meditation
practice, including the cultivation of meditative qui-
escence and insight, the experiential identifcation
of awareness, and the highest steps of Mahamudra
and Atiyoga leading to perfect enlightenment in one
lifetime.
This manual of Tibetan meditation simply and
thoroughly presents the profound Dzogchen and
Mahamudra systems of practice.
www.snowlionpub.com/html/product_10004.html
My Spiritual
Autobiography
Dalai Lama, Sophia Stril-
Rever, 12.99, h/b, 284pp.
2010, ISBN 9781846042416,
The Dalai Lama sees himself
frst and foremost as a human
being, secondly as a monk and
thirdly as the political leader
of Tibet. In this extraordinary
book we read many hitherto
unknown stories from his childhood, his formation as
a monk and his gradual development as a leader of
his people. We are offered a view of his daily spiritual
practise, invited to listen in on the dialogue he has
been pursuing with other religions, with non-believ-
ers and with scientists in his search for ethical and
environmental principles, and shown how he brings
a sense of goodness and conscience to political life
around the globe.
In a world that is so profoundly interdependent,
the Dalai Lama explains how he transforms himself
through spiritual means in order to have a positive
effect on the world, and he encourages us to do the
same by working on ourselves frst of all.
www.randomhouse.co.uk/catalog/book.htm?command=Search&db=main.txt&eqisbndata=1846042410
* Similes of the Buddha
by Hellmuth Hecker. $5, 216pp. 2009, ISBN
978955240336, Buddhist Publication Society
This book is an introductory guide to the rich, won-
derful, and profound world of Buddhist similes. The
Buddha used many similes as a skilful means to facil-
itate the understanding of teachings that otherwise
could appear overly abstruse and dry to his listeners.
Thus, contemplation of the similes and the explana-
tions as given in this book will widen and deepen
ones understanding of the Teaching of the Buddha.
www.bps.lk/similes_of_the_buddha.html
Zen and Psychotherapy: Partners in
Liberation
Joseph Bobrow, h/b, $27.50, 246pp. 2010, ISBN
9780393705799, W.W. Norton
This book explores, integrating the two streams of
Zen and psychotherapy can help us to grasp our con-
scious and unconscious experiences and more de-
velop the fundamental capacities of the self. Showing
how the major themes of trauma, attachment, emo-
tional communication, and emotional regulation play
out in the context of Zen and psychotherapeutic
practice.
www.wwnorton.co.uk/book.html?id=2417
THE BUDDHIST PATH: A Practical Guide
from the Nyingma Tradition of Tibetan
Buddhism
by Khenchen Palden Sherab Rinpoche and Khenpo
Tsewang Dongyal Rinpoche. Formerly Opening to
Our Primordial Nature. $15.95, 128pp. 2010, ISBN
9781559393553, Snow Lion
An accessible and practical introduction to Tibetan
Buddhism as practiced in the Nyingma, or ancient,
tradition, The Buddhist Path presents for us the
proper way of cultivating intellect and heart so that
our true nature can manifest. The authors provide
clear explanations and methods that reveal how the
mind functions and what its essence, our primordial
nature, is. They impart detailed instructions on how
to meditate using methods ranging from generating
calm abiding through the tantric techniques of visu-
alization, mantra, and formless meditation.
www.snowlionpub.com/html/product_10069.html
Also received
The Wisdom of Imperfection: The
Challenge of Individuation in Buddhist
Life
Rob Preece, Second Edition, $18.95, 334pp. 2006 &
2010, ISBN 9781559393492, Snow Lion
www.snowlionpub.com/html/product_10066.html
WISE TEACHER, WISE STUDENT:
Tibetan Approaches to a Healthy
Relationship
Alexander Berzin, Formerly titled Relating
to a Spiritual Teacher 18.95, 250pp. ISBN
9781559393478, Snow Lion
www.snowlionpub.com/html/product_10011.html
The Dao of Neuroscience
Combining Eastern and Western Principles for
Optimal Therapeutic Change. Annellen M. Simpkins
and C. Alexander Simpkins. 27, 278pp. 2010 ISBN
9780393705973, W.W. Norton
www.wwnorton.co.uk/book.html?id=2370
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2010 Buddhist Publishing Group
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Dont Take Your Life
Personally
Ajahn Sumedho
Perfect Wisdom
Prajnaparamita texts
Trans, Edward Conze
Experience Beyond
Thinking
by Diana St Ruth
Teachings of a
Buddhist Monk
by Ajahn Sumedho
The Old Zen Master
by Trevor Leggett
Understanding Karma
and Rebirth
by Diana St Ruth
Zen Teaching of
Instantaneous Awakening
Trans. John Blofeld