Spiritual Adulthood

Portland Buddhist Priory Posted on by

(Follow this link to see the February 2022 Priory Newsletter where this appeared recently.)

– Rev. Master Margaret Clyde

This is a transcript of a Dharma talk given at Shasta Abbey in June 2021; it was recently published in the Journal of the Order of Buddhist Contemplatives and can be viewed on the OBC Journal website. Rev. Master Margaret trained for awhile at the Portland Buddhist Priory and is currently the prior at Shasta Abbey. The article is used with permission.

Statues in our animal cemetery get a little winter sun.

I’d like to welcome all of you whether you’re here in person or online. It would be nice to see everyone face to face – perhaps one day…

Today I’ll be talking about spiritual adulthood. The other day while walking to the meditation hall it occurred to me that, you know how children ask each other, “What do you want to be when you grow up?” – and that a six year-old would have said “I’m going to go sit alongside an active volcano and an interstate highway so I can learn to meditate and train myself for the benefit of all beings.” Can you imagine anyone saying that? But some of us grew up, we met someone who showed us the Truth – in my case, Rev. Master Jiyu-Kennett – and lo and behold here we are, sitting alongside a volcano, looking at a wall.

As it turned out, what I wanted to be when I grew up was a spiritual adult, and I’d like to talk today about what this means. Rev. Master Jiyu used to describe Buddhism as “a religion for spiritual adults,” and I’d often wonder – with anxiety – whether I’d ever “grow up” spiritually in the way Continue reading →

The Correct Ordering of Daily Life

Portland Buddhist Priory Posted on by

(Follow this link to see the January 2022 Priory Newsletter where this was originally published.)

Kanzeon on a lotus petal. From Dogen’s vision while crossing the South China sea.

There is a principle of practice expressed by Dogen in a chapter called Bendoho or “How to Train In Buddhism:” “The correct ordering of our daily life is the heart of Buddhism.” And then: “The correct ordering of our daily life … is the first appearance of the koan (see note below).” Although this idea is from a chapter of his monastic rules (the Eihei-shingi) it is not just a principle for monastic practice.

In Bendoho, Dogen goes on from stating this principle to talk about the details of practice in a monastic setting, starting with the formal aspects of evening meditation; we can read such a thing and think, “I can’t do all of that.” I would agree, the heart of this principle is not about a particular form or schedule.

Before we get into forms and schedules, to understand this question, we Continue reading →

Bodhidharma’s Outline of Practice: Part 7, Practicing the Dharma

Portland Buddhist Priory Posted on by

(Follow this link to see the December 2021 Priory Newsletter where this was originally published.)

Our Library Kanzeon. (Kanzeon is also known as Avalokiteshwara in Sanskrit, Guanyin in Chinese and Chenrezig in Tibetan)

(As I write this, I am sharply aware that what I say here will not do the subject justice. It is my hope that you will not take what I say as an attempt to be definitive on the subject but rather, it is an attempt to bring up a thing for consideration in the place of meditation. LK)

The fourth of the four practices, Practicing the Dharma is as follows (from the Red Pine translation):

Fourth, practicing the Dharma. The Dharma is the truth that all natures are pure.  By this truth, all appearances are empty. Defilement and attachment, subject and object don’t exist. The sutras say, “The Dharma includes no being because it’s free from the impurity of being, and the Dharma includes no self because it’s free from the impurity of self.” Those wise enough to believe and understand these truths are bound to practice according to the Dharma. And since that which is real includes nothing worth begrudging, they give their body, life, and property in charity, without regret, without the vanity of giver, gift, or recipient, and without bias or attachment. And to eliminate impurity they teach others, but without becoming attached to form. Thus, through their own practice they’re able to help others and glorify the Way of Enlightenment. And as with charity, they also practice the other virtues. But while practicing the six virtues to eliminate delusion, they practice nothing at all. This is what’s meant by practicing the Dharma Path.
The Dharma is the truth that all natures are pure.

This is a tricky one. I mean, is he saying that anything goes? That bad acts are really good acts? That causing harm is somehow permissible? No, Continue reading →