Monday, June 29, 2015

The Empty Flag

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The Empty Flag

By AJahn Chah

 I once read a book about Zen. In Zen, you know, they don’t teach with a lot of explanation. For instance, if a monk is falling asleep during meditation, they come with a stick and ”whack!” they give him a hit on the back. When the erring disciple is hit, he shows his gratitude by thanking the attendant. In Zen practice one is taught to be thankful for all the feelings which give one the opportunity to develop.

One day there was an assembly of monks gathered for a meeting. Outside the hall a flag was blowing in the wind. There arose a dispute between two monks as to how the flag was actually blowing in the wind. One of the monks claimed that it was because of the wind while the other argued that it was because of the flag. Thus they quarreled because of their narrow views and couldn’t come to any kind of agreement. They would have argued like this until the day they died. However, their teacher intervened and said, ”Neither of you is right. The correct understanding is that there is no flag and there is no wind”.

This is the practice, not to have anything, not to have the flag and not to have the wind. If there is a flag, then there is a wind; if there is a wind, then there is a flag. You should contemplate and reflect on this thoroughly until you see in accordance with truth. If considered well, then there will remain nothing. It’s empty – void; empty of the flag and empty of the wind. In the great void there is no flag and there is no wind. There is no birth, no old age, no sickness or death. Our conventional understanding of flag and wind is only a concept. In reality there is nothing. That’s all! There is nothing more than empty labels.

If we practice in this way, we will come to see completeness and all of our problems will come to an end. In the great void the King of Death will never find you. There is nothing for old age, sickness and death to follow. When we see and understand in accordance with truth, that is, with right understanding, then there is only this great emptiness. It’s here that there is no more ”we”, no ”they”, no ”self” at all.
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Tuesday, June 16, 2015



By Buddhadasa Bhikkhu

Now we come to the word "religion" (sasana). In everyday language, the language of the undiscerning person, the word "religion" refers simply to temples, monastery buildings, pagodas, saffron robes, and so on. If there are pagodas and temples all over the place, people say, "Ah! The religion is thriving!" This is what "religion" means in everyday language.
In Dhamma language, the word "religion" refers to the genuine Dhamma which can truly serve people as a refuge or point of support. The Dhamma which actually can be for people a basis of support, which really can bring about the end of dukkha (suffering, misery, unsatisfactoriness), the Dhamma is the religion. This is the meaning of "religion" as that term is used in Dhamma language. "The religion is thriving" means that this very special something which has the power to put an end to dukkha is spreading and expanding among people. To say that the religion is thriving does not by any means imply progress in terms of yellow robes. The religion in everyday language is temples, monastery buildings, pagodas, yellow robes, and so on; the religion in Dhamma language is the truth which genuinely serves humanity as a refuge

Those who take the word "religion" to mean "the Teaching" are nearer the mark than those who take it as standing for temples and so on. To consider progress in religion study and instruction as true religious progress is correct up to a point. But it is not good enough. To understand the religion as simply the Teaching is still to understand it only in terms of everyday lanugage.

In terms of Dhamma language, the religion is "the sublime or Excellent Way of Life" (brahmacariya), that is to say, life lived in accordance with Dhamma. It is this exalted way of living which is "glorious in its beginning, middle, and end." By Sublime Way of Life the Buddha meant the way of practice that can really extinguish dukkha (suffering). The glory of its beginning is study and learning; the glory of its middle is the practice; the glory of its end is the real reward that comes from the practice. This is the Sublime Way of Life, the religion of Dhamma language,. Taken as everyday language, "religion" means at best the teaching; taken as Dhamma language, it means the Sublime Ways of Life, glorious in its beginning, middle, and end. The two meanings are very different.