Practice: Four Noble Truths

Good evening, everybody. Welcome to Chris and Beth joining us on Zoom. We'll begin with a glimpse this evening by Alison, so I'll pass the microphone over.

Being authentic through suffering and true entrusting, or shinjin, as inspired by River of Fire, River of Water by Taitetsu Ueno. Tai Tetsuno talks of the importance of authenticity. This is a glimpse that seeks to be authentic, so might push some listeners to the boundaries of their comfort, as it did those of the writer. Lately I've been reflecting on suffering. I was never interested in suffering pain or misery, as who would be? However, I found myself in relationship with it throughout my life. And observed its journey of ups and downs, challenges, moments of respite, and the many different ways of relating to it. This long time period has given me ample opportunities of practicing different approaches to it and ways of dealing with it, some successful and some not. I've tried ignoring it, accepting it, fighting it, working with it, sharing it with others and keeping it to myself, alongside years of meditation retreats, hours of webinar viewings, and years of training. Friends were made and lost, but most of all, I've deepened the relationship with myself. Suffering can be the most isolating experience because naturally people want friends who radiate joy, not those who spill out pain and misery. One of the most interesting things I've observed is how people relate to a person suffering. There are those that want to fix you, to make you feel better, who tell you to cheer up and be more positive, who avoid you because you make them feel uncomfortable. Then there are those who enjoy being with you when your days are easier and lighter, but avoid you when your days are darker. Some people seize the opportunity to perhaps unconsciously take advantage of you if you let them into your vulnerable space, leading to potential abuse or toxicity. Then there are those rare kinds of people who stay put through thick and thin, not seeking to fix you, but you just are, like a constant reassuring presence. Such friendships are rare indeed. I've often been perplexed at how to navigate friendships during periods when suffering was intense. Many people have a tendency to withdraw themselves during their darkest days, and one reason for this is because they can't show up authentically, as they're afraid that people won't like what they see. When suffering and pain is too much to contain, we cannot help but brim over and spill out onto someone else close. Sometimes we also want to share our pain in order to connect and to be understood. We want to be met in a space where we are. We want to be known, and we want to be loved. Sometimes it might be that a part of us secretly wants to share a small slice of suffering with someone else. There seems to be an unfair balance in this world, and it is only a small slice after all. We want to be seen for who we really are, as our truest, most miserable authentic self. We've been programmed from an early age to keep the suffering in and not burden others, so naturally the longing to be seen and known is huge. And sometimes we boldly step out from our prison, revealing our broken parts. It can be a fine balancing act. Reaching out to connect whilst trying to contain it all. I often still wonder if being filled with so much suffering, how it's possible to be loved at all. I'm reminded of a family friend. Friendship wasn't possible as our mothers were best friends in childhood, so we felt too much like family. I decided we could be the sister neither of us had had. But the expectation of becoming one of her immediate family only led to disappointments, and she already had a huge family of her own. A few years later, we finally found a happy balance and call ourselves cousins, where she has now embraced me as part of her extended family, and through increased respect and understanding, we are now mutually supportive as cousins. Despite initial expectations and disappointments, We've now brought spaciousness into our relationship, allowing room for something new to grow. I guess the answer I'm coming up with after many hours of sitting with the Buddha is that what's important when we are filled with suffering is to allow in the light of compassion, to allow spaciousness to enter in. Despite the pain and suffering, we need to allow enough space if we are to accommodate others and all that they bring. It is extremely hard to open ourselves up to people when we have been taught to contain our own suffering, but we must do this if we are to be able to connect with others successfully. We need to own our suffering and not be afraid to voice it and share it. Even it is others' responsibility to deal with our own reacting parts, and we are not here to protect them. This goes for living our own truth, whatever that might be. There is only the way of authenticity and acceptance of what is. Suffering just is, that's all. In authenticity, we need to be a voice for our pain, or a voice for what we are, and this should encourage others to do the same and to help others to understand us. How can there be good relations and peace in this world if we continually hide people from our truth? So if we are fortunate enough to have found this rare being, this constant presence in human or animal form, then great. If not, Mother Nature is always present for us, and throughout many generations of human turmoil, the trees are still standing tall. We can also allow Medha's light to shine in and illuminate the cracks of our broken self. Softening the painful parts of us like ice melting in water. Amida sees all of our broken parts and loves every one of them. In parts work by Tom Holmes, this would be allowing more self into our space, finding a spaciousness amongst the large painful parts. Amida has infinite capacity to be present even in times when we are spilling over. After some time, we can even feel lighter and comforted. Human beings are only limited karmic beings, after all. When we spill over, they often lack the capacity to contain the overflow. As long as we hold the expectation other limited karmic beings can be safe containers for us, we will forever be disappointed and only recycle suffering. Amida's capacity, on the other hand, is limitless. The only true entrusting is in Amida. Namu Amida Butsu.

Namu Amida Butsu.

So moving into meditation, and that invitation here on the longest day As we are aware of the light of the sun, perhaps to dwell on the light of the Buddha. As you breathe in, becoming aware of the light of the Buddha touching you, and as you breathe out, allowing the light to sink all the way into your being.

Amitabh. Amitabh. Amitabh. Amitabha. Amitabha. Amitabha. Amitabh. Amitabh. Amitabh. Amitabh.

For refuge I go to the Buddha—

for refuge I go to the one who is awake and full of love— the one who is awake and full of love.

Namo Buddhaya! For refuge I go through Dharma—

all that guides us to wisdom and compassion—

All That Guides Us To Wisdom And Compassion.

Namaste. Thank you very much.

For refuge I go to the Sangha, those who live in the Buddha's light. Namo Sangha. With faith in the Three Jewels, and in light of my human tendencies, I pray that I may become aware— of when I take life. I pray that I may become aware— of when I take what is not freely given.

Of when I take what is not freely given.

I pray that I may become aware— of when I fall into sexual misconduct.

Of when I fall into sexual misconduct.

I pray that I may become aware— —when I fall into wrong speech. I pray that I may become aware— —of when I become intoxicated. No blame. Be kind. Love everything.

Innumerable are sentient beings.

We vow to save them all.

Inexhaustible are deluded passions.

We vow to transform them all.

Immeasurable are the Dharma teachings.

We vow to master them all. Infinite is the Buddha's way. We vow to follow it completely. Inexhaustible are deluded passions. We vow to transform them all. Buddhism is a path of transformation. In Pure Land Buddhism, sometimes we don't speak so much about that, emphasizing the love and acceptance of Amida Buddha, but Amida created the Pure Land so that we could thrive and become transformed versions of ourselves in order to help all other beings. Contains both of these elements, loving kindness that accepts all beings as they are, and, and the wish for us to become the best version of ourselves. You can see that in the Buddha's own own lifetime as well. Buddha Shakyamuni's own lifetime, teaching many, many different sorts of people, welcoming whoever appeared into the community, but also instructing them and teaching them to become the best version of themselves. And the teaching that is most commonly repeated in the texts that describe the Buddha's life is the Four Noble Truths. The truth of dukkha, suffering, usually translated as suffering. The Buddha lists birth, sickness, old age, death. Not having what you want, being separated from people you love, being schmoozed together with people that you don't love. I guess the Buddha had some personal experience of that, he included it on the list. A better translation might be, uh, a modern word might be triggers, I suppose. Like, they're not necessarily inherently creating suffering, but they're all moments where we might suffer. And the second truth, that we react in those moments— these are the deluded passions the Vow speaks about— like a spark or a flame or a fire. The third truth: the earth bank that goes around the fire. So we don't snuff the fire out, we don't bury it, we don't throw water over it. We put an earth bank around it to hold it. And the image is one that comes from ancient India. After you'd put an earth bank around a fire, you put a cooking pot on top of it, and then you can make your dinner. And this is the transformation. Something that little children can burn their hands on becomes something that is an offering to the whole community, because we hold it and cup it in the very gentle way that you might— I don't know why this particular image, why you might hold a duckling or a chicken that tender care that we give. And the fourth truth, the path of liberation, that there is an enlightened way of being in the world once we have been through this process of holding ourselves. The Buddha doesn't really tell anyone how to do this. He just describes what happens. He teaches meditation, which is a great help because we notice ourselves and we invite spaciousness. But from a Pure Land Buddhist point of view, what allows us to make the earth bank is faith. Because to make the earth bank, we have to look at the fire first, which can be really frightening. Maybe, maybe Maybe we're ashamed. We're taught to be ashamed of our feelings. So trusting that the Buddha is beside us, we make the earth bank. Or maybe even the Buddha makes it. Shinran might say that. And then we move through this process of encounter Reaction, holding, transformation, offering. This is the teaching that Buddha returned to again and again and again. Nam-myoho-renge-kyo.

Gratitude, we offer this incense to all Buddhas and Bodhisattvas throughout space and time. May it be fragrant as Earth herself, reflecting our careful efforts, our wholehearted awareness, and the fruit of understanding. So you like. May we in all being be companions of Buddhas and Bodhisattvas. May we awaken from forgetfulness and realize our true home.

So we return to standing in our places, ready to bow to each other. I want to finish by transferring merit to those people trapped in the submarine, uh, and those working to find them.

By your vows and through your grace, a pure land there is.

Namaste. Oh, bless— May we care for all living things and the holy earth. Namaramitabhu.