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Buddhadharma : Summer 2010
15 summer 2 01 0 buddhadharma: the practitioner’s quarterly the teaching of difference and unity Harada Sekkei, abbot of Hosshinji monastery in Japan, responds to a student’s question about satori. What does this one word “satori” represent? Difference and sameness (unity). Does that mean being completely one with difference and sameness? It isn’t a matter of being or not being one with these things; all things are comprised of difference and unity. Why is it that we think it isn’t that way? If the self is at the center, then bias and preju- dice arise. So if there are 100 people, then that means there are 100 people’s differences and unities. Yes, the dharma (satori) that Shakyamuni Buddha taught is the teaching of difference and unity, regardless of the age in history. Is the judgment of good and bad, like and dislike, also difference and unity? If we think something is good, we’re happy; if we think something is bad, we don’t like it. In these cases, there is difference but no unity. In Zen, we don’t think of holding onto either good things or bad things nor do we think of letting go of such things. Rather, it teaches us to forget both of them. From HossHinji newsletter, Summer 2010 stop the karma hunt You don’t need to rectify every mistake you’ve ever made to be a candidate for enlightenment, says Rev. Daishin Morgan, founder of the Order of Buddhist Contemplatives. Although humans are an intelligent species, we have an amazing ability to ignore the consequences of our actions, and this results in much misery. Over the centuries, teachers have resorted to dramatic means of persuad- ing people to take more care. In Buddhism, these have ranged from the threat of grue- some hells to the promise of sensual delights in heavenly realms. Tariff boards have been drawn up declaring the rebirth one can expect for a wide variety of sins. These teachings may have been the result of efforts to get those with little inclination to practice the dharma to be less destructive in their behavior. Then there have been those who claim their actions are not subject to cause and effect because they are enlightened, and since there is no self, they are free to act as they wish. Such people have done a lot of harm to themselves and those around them, as well as to Buddhism. It is essential to have a correct understanding of the law of cause and effect. The Buddha utilized the world view that was prevalent in his day, as he was far more concerned with showing people the way to the end of suffering than he was with propound- ing a particular cosmology. Our beliefs about how the world began or what our future destiny might be are secondary to the central teaching of cause and effect, which is to rec- ognize that our actions condition our minds and our minds then condition the world that we experience. When we understand this, we see the need to let go of the projections of our minds and to sit still within acceptance. When we do this, the world is profoundly changed. kimscafuro