The teaching of the Trikaya, or Three Bodies of Buddha, is challenging. It may seem to be metaphysical speculation or surprisingly theistic for Buddhism. However, it offers a unique and valuable framing for the mystery of awakening, the palpable presence of the Ineffable despite its ungraspable nature, and the relationship of all phenomena to the Ineffable.
Equanimity is a powerful state of being that not only reduces our stress and suffering but also enables us to respond effectively. However, in our efforts to achieve some measure of equanimity, we may end up stuck in the tentative calm of denial or in the coldness of indifference. True equanimity is clear-eyed, undefended, compassionate, and inclusive – but how do we cultivate it? I explore the virtue of equanimity from a Buddhist perspective.
In a time of political divisiveness, many of us look to the three treasures of Buddha, Dharma, and Sangha for solace, strength, and guidance. I offer a few Dharma teachings I have found useful for practicing in tumultuous times.
The Two Truths teaching is another classic Chan/Zen description of Reality-with-a-Capital-R. Reality has two aspects, often called relative and absolute. I call them the “dependent dimension” and the “independent dimension.” I describe this teaching and discuss why it is so important to our practice.
The Two Truths teaching is another classic Chan/Zen description of Reality-with-a-Capital-R. Reality has two aspects, often called relative and absolute. I call them the “dependent dimension” and the “independent dimension.” I describe this teaching and discuss why it is so important to our practice.
When we witness – or experience – suffering or injustice, the medicine of emptiness can give us strength and equanimity. It should also increase our compassion, allowing us to be open, sensitive, and responsive without getting overwhelmed by anxiety, depression, fear, anger, or hatred. I talk about what the “medicine of emptiness” is – and isn’t – and how to access it.
In this second half of a two-episode discussion, I briefly review the limitations of sensual or worldly pleasures. Then I explore how engagement with the world, contrary to simply being a compromise, can be its own path of practice. Finally, I talk about how the Buddha’s teachings on renunciation are not only relevant but deeply meaningful and useful for householders.
The Buddha was pretty clear. If you wanted to experience complete liberation, it was best to leave all worldly things behind: Family, sex, alcohol, fancy food, music, entertainment, frivolity, etc. Why did the Buddha recommend this? Why do fully ordained Buddhist monks and nuns still live this way? Are the Buddha’s teachings on renunciation relevant for householders?
Understanding the teachings of Buddhism starts with becoming familiar with the Buddha’s life story. This isn’t because he is believed to have been divine, or even a prophet. Instead, his story is important because it serves as an archetype for the Buddhist vision of spiritual seeking and development. There are many teachings embedded in the story of the Buddha, who is regarded as having been a remarkable human being – but just a human being, like you or me.
This is part four of my series called “One Reality, Many Descriptions,” Buddha-Nature Part 2. I first talk about Buddha-Nature as trust. Then I offer the requisite discussions of what Buddha-Nature is not, and how it is necessary for us to awaken to our own Buddha-Nature in order to fully partake of the associated joy, redemption, and faith.
