[Explanation: For over 20 years my spiritual practice has been Zen meditation. I am currently a member of Boundless Way Temple, Worcester, MA. I study koans under the instruction of David Rynick, Roshi. “Koan” comes from the ancient Chinese practice of law and simply means “case,” as in the record of a legal proceeding that points to the truth of the matter at hand. Koans are statements of proceedings usually in a monastery context, that point to truth. Another one of David’s students and I have taken up the practice of writing verses in response to some of the koans we study. My dharma name is “Setsusho.” Below is the koan. The koan translation from the original Chinese is by poet David Hinton. Rather than transliterate the character names (in the example below, “Quingrang”), Hinton uses a literal translation of the Chinese characters, so Quingrang becomes “Light-Inception Peak.” Confusing, but perhaps opening up more nuance of meaning. Following the koan is “Setsusho’s” response!]
A monk asked Master Light-Inception Peak: “The Buddha of Vast Insight and Surpassing Wisdom sat in meditation for ten kalpas on Buddha-Way Terrace, but the Buddha-dharma never took shape for him. How is it, in all that time, he never wholly became Buddha-Way’s turning seasons?”
“A question to the point exactly,” replied Light-Inception.
But the monk persisted: “After all that meditation on Buddha-Way Terrace, how is it he never wholly became the Buddha-Way?”
“Because he never became a Buddha.”
Deaf monk sits beneath a dead branch
Half moon hangs in the sky
In Kenosha, Jacob Blake
Lies in hospital, spine severed
What’s Up with Pastor Todd 11-6-19
I’m sitting in the Burbank Hollywood Airport waiting for my flight to Hartford. The screen on the wall chatters with a morning show. Around me people take, then vacate the seats at the gate as their flights board. My flight to Hartford isn’t for a couple of hours, so I have an opportunity to let you know what’s up!
I’m returning after spending a couple of days in Los Angeles. My trip had a dual purpose. The primary purpose was to serve as the UCC delegate to the National Council of Churches Buddhist-Christian dialogue, which took place on Tuesday at Hsi Lai Temple, a Chan Buddhist temple, in Hacienda Heights. The secondary (although a very close second) was to visist my daughter, Olivia, who is a freshman at Occidental College in Los Angeles.
The dialogue was interesting. This is our second time meeting. This is how it goes. About twenty of us, Buddhists and Christians of different flavors, sit at a large oval table in a conference room and listen while members of the group make presentations on different topics that the group has previously identified. I was asked to speak to the topic of “Renunciation and Repentance.” Others topics for this dialogue included Buddhist and Christian perspectives on social justice and Buddhist and Christian perspectives on “ultimate reality.” I could tell that the group was going deeper compared to last dialogue because this time “difference” was allowed to arise in the group.
What do I mean by “difference was allowed to arise?” At one point we were talking about Buddhist reincarnation as it relates to Christian salvation. One of the Christians tried to make a connection between the two concepts. The Buddhist presenter shook his head and said, “No, they are not the same.” The conversation then shifted to a discussion of language and its limitations when faced with ultimate reality, which, by definition, is unspeakable.
The purpose of the Buddhist-Christian dialogue is to build connections across religious differences. The first impulse in building connections is to look for commonalities. We naturally do this when we meet someone new. “Where are you from?” one might ask. “Sacramento,” she says. “Oh, my cousin lives near there,” you say. And on it goes. We relax. There’s a good feeling. We’re not so different after all. And we aren’t. A foundational claim for both Buddhists and Christians is that all of life is connected. But if we stay in this easy place of “we’re all the same,” are we really getting at the truth?
Recognizing difference is vital to genuine connection. Integrity has boundaries. It is able to say both “yes” and “no.” Difference gives energy, variety, and beauty to life because difference is also truth. The English Romantic poet John Keats wrote, “Beauty is truth, truth beauty,—that is all/Ye know on earth, and all ye need to know.” Difference can feel sharp. It can feel scary. “What’s happening? Will we lose our connection? Will we argue? Will we fight?” Healthy dialogue allows both commonalities and differences to arise without getting caught in any of them. Instead, we calmly apprise and appreciate them. Commonality and difference. Connection and disconnection. This is the path to truth and beauty. This is the way of the unspeakable.