"Vowing to free all sentient beings" means we do what?

[Zenkon]

The last line of our "Verse of the Robe" reads " Vowing to free all sentient beings", reflecting our altruistic Mahayana commitment to focusing on the well-being of others before ourselves. I am working on developing activities in my personal life to focus on this, and am looking for suggestions. What activities do other members do to "free all sentient beings"?

Gassho

Zenkon
sat/lah

[Jundo]

Hi Zenkon,

"Compassion" in Buddhist meaning is not just the ordinary meaning of being "compassionate," i.e., kind and empathetic. In traditional Mahayana and Zen meaning, "to free all sentient beings" means to show them that, ultimately, there are no separate "sentient beings" thus, no separation, thus no suffering. The sentient beings, thinking they are separate sentient beings, do not realize so. All is/are empty of separate self-existence, and each and all is/are each other and the whole thing. When the separate sentient beings realize such fact of no separation, thus they are saved ... which also occurs when, in our Zazen, one realizes this no separation and thus no separate sentient beings in need of saving. By showing the sentient beings this truth and having them profoundly understand, we save them ... although nobody to save!

HOWEVER, at the same time, in this world, to rescue the sentient beings can ALSO mean to feed and house, comfort and support the many poor of this world. In fact, every kind of generosity and friendship, peaceful and loving act is most welcome.


Gassho, J

stlah

[Kokuu]

In the meantime, in this world, to rescue the sentient beings can mean to feed and house, comfort and support the many poor of this world

Also, to lead meditation sits, offer a kind word when necessary and conduct yourself with compassion and integrity. We save all sentient being one bow at a time.

Gassho
Kokuu
-sattoday-

[Nengyoku]

Hi Zenkon,

In traditional Mahayana and Zen meaning, "to free all sentient beings" means to show them that, ultimately, there are no separate "sentient beings" thus, no separation, thus no suffering.

For me, this means answering questions about my faith honestly. This can be harder than it sounds, as I have a bit of an imposter syndrome and get anxious when people ask. I wear a mala in public, and most of the questions I get are about that, so part of my practice is being honest in saying "I wear this because I am a Buddhist" where usually I find it easier to just say "I wear it as a reminder to be mindful and not get wrapped up in my thoughts."
If I am honest then sometimes this leads to more questions, and I've had a couple good conversations about shinkantaza that have changed people's understanding of 'meditation'.
Maybe this doesn't exactly show the no separation, but maybe it helps someone see their own path in a later life.

Sorry to run long.

Gassho,
Nengyoku
Sat

[Koushi]

We save all sentient being one bow at a time.

I don't have much to add given the wonderful answers above; however, I read this in the Shobogenzo Zuimonki last night that touched in a related way:

It is more beneficial to help people living in the lay world who are suffering right now from a lack of something they need. Even for ourselves, it is better to give up one day’s food and help others’ suffering.” Thus is the deep consideration of a person of the Way.

Gassho,
koushi
ST

[aprapti]

I love the answer on this offered by ( a friend of) Brad Warner: i vow to safe all sentient beings .. of my self

i understand it that i can be friendly instead of grumpish, giving instead of taking, etc.

aprapti

sat (with our local group)

[Shujin]

Hi Zenkon,

In traditional Mahayana and Zen meaning, "to free all sentient beings" means to show them that, ultimately, there are no separate "sentient beings" thus, no separation, thus no suffering. The sentient beings, thinking they are separate sentient beings, do not realize so. All is/are empty of separate self-existence, and each and all is/are each other and the whole thing. When the separate sentient beings realize such fact of no separation, thus they are saved ... which also occurs when, in our Zazen, one realizes this no separation and thus no separate sentient beings in need of saving.

In the meantime, in this world, to rescue the sentient beings can mean to feed and house, comfort and support the many poor of this world.

Gassho, J

stlah

This is an important reminder for me. As a public servant, it's easy to get pulled into the mission of performing as many actions as possible to help those in need. While this is important, it can miss the mark and become an ego-driven activity.

Gassho,
Shujin

st

[Jundo]

I reworked my comment above to clarify things, but I may just muddle it more. It is not that we should do kind acts in this world "in the meantime," but rather "at the same time" as showing the sentient beings the truth of Emptiness that is Wholeness.

~~~~

Hi Zenkon,

"Compassion" in Buddhist meaning is not just the ordinary meaning of being "compassionate," i.e., kind and empathetic. In traditional Mahayana and Zen meaning, "to free all sentient beings" means to show them that, ultimately, there are no separate "sentient beings" thus, no separation, thus no suffering. The sentient beings, thinking they are separate sentient beings, do not realize so. All is/are empty of separate self-existence, and each and all is/are each other and the whole thing. When the separate sentient beings realize such fact of no separation, thus they are saved ... which also occurs when, in our Zazen, one realizes this no separation and thus no separate sentient beings in need of saving. By showing the sentient beings this truth and having them profoundly understand, we save them ... although nobody to save!

HOWEVER, at the same time, in this world, to rescue the sentient beings can ALSO mean to feed and house, comfort and support the many poor of this world. In fact, every kind of generosity and friendship, peaceful and loving act is most welcome.


Gassho, J

[aprapti]

I reworked my comment above to clarify things, but I may just muddle it more.

for me it was not muddling

aprapti

sat

[Zenkon]

Exactly! You say "..."to free all sentient beings" means to show them that, ultimately, there are no separate "sentient beings" thus, no separation, thus no suffering..." What do we DO to show them? What activities? We develop all this wisdom, insight within ourselves, but if we do not share it with others, if we don't "save" them, what has been gained? Perhaps it is futile, but I am seeking concrete, practical activities to share this wisdom.

Zenkon

[Jundo]

All we do here at Treeleaf, from Zazen and all else, is what we do-non-do.

Gassho, J

stlah

[Zenkon]

Nevermind - I have found my answer'

Z

[Rich]

Dropping the I and all thinking and being awake allows the dharma to save all beings using you

Great faith

Sat/lah


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[Jinyo]

I've always found that central to this vow, and helpful to understanding, is that we 'wear the tathagata's teachings'. I think symbolically there's something all encompassing about that.
I think when we sit, and if we are fortunate to experience the slipping away of the sense of duality that exists in the concrete world, we develop a compassion that is distinct in some way to
altruism. I think its possible to act in an altruistic way whilst still of a dualistic state of mind, but I'm not sure we can act from a space of 'true' compassion or understanding.
I've tested myself out on this many times and noticed the difference. Out of necessity we are probably going to make altruistic acts (based on the ethics involved in the precepts) more often than not.
But those same acts happen all the time just by our trying to be decent human beings.
Buddhism seems to go beyond that to a far more radical stance - and I don't feel it's that easy to achieve. In fact, reflected in the vows is the fact that we are aiming for the 'unsurpassable.
Its really hard to put in words, and I'm making a bad job of it here, but from time to time I've experienced the sense of spaciousness that comes from dropping all judgements, all sense of right/wrong, all barriers between self/other - and then the 'right' thing to do seems to come from an unencumbered space. It doesn't happen very often - our desires really are 'inexhaustible' - but its what we aim for - even as we aim for nothing.

I hope that doesn't come over as super confident because I fail at this every hour of the day

Gassho

Jinyo

sat today

[Tai Do]

I've always found that central to this vow, and helpful to understanding, is that we 'wear the tathagata's teachings'. I think symbolically there's something all encompassing about that.
I think when we sit, and if we are fortunate to experience the slipping away of the sense of duality that exists in the concrete world, we develop a compassion that is distinct in some way to
altruism. I think its possible to act in an altruistic way whilst still of a dualistic state of mind, but I'm not sure we can act from a space of 'true' compassion or understanding.
I've tested myself out on this many times and noticed the difference. Out of necessity we are probably going to make altruistic acts (based on the ethics involved in the precepts) more often than not.
But those same acts happen all the time just by our trying to be decent human beings.
Buddhism seems to go beyond that to a far more radical stance - and I don't feel it's that easy to achieve. In fact, reflected in the vows is the fact that we are aiming for the 'unsurpassable.
Its really hard to put in words, and I'm making a bad job of it here, but from time to time I've experienced the sense of spaciousness that comes from dropping all judgements, all sense of right/wrong, all barriers between self/other - and then the 'right' thing to do seems to come from an unencumbered space. It doesn't happen very often - our desires really are 'inexhaustible' - but its what we aim for - even as we aim for nothing.

I hope that doesn't come over as super confident because I fail at this every hour of the day

Gassho

Jinyo

sat today

Mateus
Satlah