A Discussion About Race, Gender and Class

[Nengyo]

I don't have anything to add or any grand advice other than I support this line of thinking and actions.

[Sekishi]

Actually, that is one aspect I believe we can do better in order to be more inclusive. I do not believe in "advertising and marketing", with the meaning of trying to "sell" and persuade someone to come join or buy something. We do not proselytize.

But I do believe in "providing notice and information", in order so that people who might benefit (in our case, Zen practitioners busy with jobs, family responsibilities, health issues that prevent attendance at a local Sangha) can know that resources are available. That is merely letting people know that we exist as an option if they have need.

I also see nothing wrong about posting about our mission at another Forum or the like when someone is looking for such a resource.

I wholeheartedly agree, and have posted links and info in other forums in the past. There was something about that particular thread that made me feel uncomfortable about linking directly to Treeleaf. Maybe I was just being a goof. ^_^

Generally speaking, I think the more we can do to increase the presence of Treeleaf the better, and would love to help however I can.

Gassho,
Sekishi

[Byokan]

Hi All,

I don't have any answers. But I'm glad the discussion is ongoing. This issue has weighed on my heart.

Gassho
Lisa

[Kokuu]

Dear all

This is something I have been aware of for quite some time. Retreats I have been on tend to contain the same kind of people - white, middle class and well-educated (a demographic that includes myself). The mere fact that it is so probably puts off other people regardless of anything else.

Much of the writing of Buddhism can be deliberately high-brow and obtuse. If there were one thing we could do to become more attractive to a wide range of people it might be to keep out language simple rather than overly Zenny. Of course, at times, when discussing Dogen and such like, there is no alternative but to be obtuse but generally the more we can talk in plain English, the more accessible the path will be to a wide range of people. This does not mean oversimplifying matters but rather not overcomplicating them. I think of writers such as Joko Beck and Pema Chodron - their books are easy to read but in no way dumb down the path. Jundo's path of no kesa should also open things up to more folk who could benefit from Treeleaf.

Thank you for bringing this up, Sekishi.

Gassho
Kokuu

[Jika]

Our teachings have be made available in a way that can be readily accessed by people who need them most

Gassho,
Danny

[Byokan]

Hi Kokuu,

If there were one thing we could do to become more attractive to a wide range of people it might be to keep out language simple rather than overly Zenny. ... generally the more we can talk in plain English, the more accessible the path will be to a wide range of people. This does not mean oversimplifying matters but rather not overcomplicating them.

Wow, I think this is such a great point, and definitely something to keep in mind as one expression of Right Speech. That is, speech which seeks not to cause division. Thank you.

Gassho
Lisa

[Jundo]

Much of the writing of Buddhism can be deliberately high-brow and obtuse. If there were one thing we could do to become more attractive to a wide range of people it might be to keep out language simple rather than overly Zenny. Of course, at times, when discussing Dogen and such like, there is no alternative but to be obtuse but generally the more we can talk in plain English, the more accessible the path will be to a wide range of people. This does not mean oversimplifying matters but rather not overcomplicating them. I think of writers such as Joko Beck and Pema Chodron - their books are easy to read but in no way dumb down the path.

Yes, such is a tricky and slippery oh so fine line. One need not be overly obtuse (frankly, I find many Teachers out there who are so, not because Zen is 'Beyond Explication', but because they themselves do not seem a Clear Picture ... or, even worse, are hiding behind the mysterious sounding phrases so that they project the image of old dead Zen Masters ... ) ...

... but on the other hand, how do you explain nicely and sweetly to someone that, "Well, yes you exist, but then again you don't, but then you do and don't ... the Cypress Tree In The Garden!" One must never forget that we are dealing with hot iron that burns right through so many of our "common sense" assumptions about who we are and what is what. Our Koan Reflection in our "Beyond Words and Letters Book Club" is an example of how slippery this can be ...

http://www.treeleaf.org/forums/forumdisplay.php?55-BEYOND-WORDS-LETTERS-BOOK-CLUB

Tricky Business, but all one can do is one's best.

Gassho, J

[Yugen]

I think the question is not only how we make Treeleaf more accessible, but how we take our practice into the world.... into difficult places..... and make the teachings accessible through our actions.....

Deep bows
Yugen

[Jundo]

I think the question is not only how we make Treeleaf more accessible, but how we take our practice into the world.... into difficult places..... and make the teachings accessible through our actions.....

Deep bows
Yugen

Hi Yugen,

There are three kinds of Dana (Donations, Giving) that the Buddha spelled out ... some entail financial and material aid, some the lending of a shoulder or other physical aid to those in need, and some the providing of access to the Teachings of Dharma and a Place for Practice. We must not neglect any of the three.

Three kinds of gift are mentioned in Buddhism, namely:

1: Amisa dana: The gift of material things,
2: Abhaya dana: The fearless gift of life,
3: Dhamma dana: The gift of real Truth...

Amisa dana: – or the gift of material things is practised by people
of all religions and is very common. Food, clothes and houses are
given to people of little means or to refugees through various
religious and social organizations. It is, no doubt, a good thing to
satisfy the hunger of the starving & the yearning of the thirsty.
This type of donation is highly recommended in Buddhism and
is called the Amisa dana. (The donation of material things).

Next comes the Abhaya dana: - or giving life to those whose lives
are in danger caused by fire, water or enemies. Sometimes we
hear of people, who are about to die due to lack of blood.
To donate blood and save another human's life is indeed a great
thing. Donation of eyes and kidneys is also highly appreciated
and comes under Abhaya dana – fearless donation of life.

The last one: Dhamma dana: - or the gift of Truth of the Doctrine
is said to be the highest of all donations on earth. Why so?
Because it opens the Door to the Deathless Dimension!
There is no other giving, which is even remotely comparable.

Dhamma-dana, the gift of the noble teachings, is said by the Buddha to excel all other gifts (Dhammapada, 354). Those who expound his teachings — monks who preach sermons or recite from the Tipitaka, teachers of meditation — frequently share the Truth, thus practicing the highest kind of generosity. Those of us who are not qualified to teach the Dhamma can give the gift of the Dhamma in other ways. We can donate Dhamma books or pay for the translation or publication of a rare or new manuscript propagating the Buddha-Word. We can discuss the Dhamma informally and encourage others to keep precepts or to take up meditation. We might write an explanation of some aspect of the Dhamma for the benefit of others. Giving cash or labor to a meditation center or helping support a meditation teacher can also be considered the gift of the Dhamma, as the purpose of the center and the teacher is the transmission of the Buddha's teaching.

http://www.accesstoinsight.org/lib/authors/various/wheel367.html

I believe that sometimes we need to give a fish, sometimes to teach a man to fish ... sometimes we need to rescue a drowning man ... and sometimes we need to teach a man to be as Free and Boundless as the Ocean ...

Gassho, J

[Kokuu]

I think the question is not only how we make Treeleaf more accessible, but how we take our practice into the world.... into difficult places..... and make the teachings accessible through our actions.....

Yes! Your actions on this front are greatly inspiring, Yugen. We don't have to talk dharma to spread the teachings. Kindness is universally received and understood.

The Global Service Days are excellent seeds for this and in your case have clearly ripened into something mature and wonderful.

Gassho
Kokuu

[Mp]

Thank you Jundo for these explanations of the difference areas of Dana. =)

Gassho
Shingen

[Yugen]

Jundo And Kokuu,
Thank you both.

Deep bows
Yugen

[Daijo]

Hello,

Personally, distinction is a form of clinging and attachment.

Clinging and attachments can be distracting.


Gassho,
Myosha

I believe this is true in the absolute. But in this world where we live and work, where a door is actually a door, (and not a chain of events linked together to form the illusion of a door) we have very real distinctions.

There is a very real problem in the modern western world when it comes to access to the dharma. If you plan to attend a retreat at Zen Mountain Monastery these days, you must be able to A) fork over the hefty registration fee B) take time away from work and family and C) be able to relate to people from an entirely different socio-economic background than you might live in.

Dharma Centers across the U.S. are filled with highly educated, upper middle class artists and licensed psycho therpaists. Not that there is anything wrong with them, but walking into that world from a working class background can be very off putting. Never mind the financial task required to attend a weekend to ten day retreat. That of course on top of your membership dues.

I think we need to find a way to make the dharma less, to be blunt, "white" and less "douchey ".

[Daijo]

I think the important thing is that current teachers recognize the problem and begin to empower the types of students who can "take the teachings to the streets". There are folks coming out of less typical backgrounds, committing to this practice. They are the only ones who can truly relate to "their people". An ex con, a combat veteran, a former gang member, a farmer, a truck driver, they can all teach the dharma without "dumbing it down" because they actually speak the language. I truly believe it's only so "high brow" because so many teachers and practitioners are "high brow". That's their language. The dharma itself is simple, and can be taught just as effectively in "low-brow" crowds.

[Jundo]

Hi,

I am going to speak very frankly here:

As Thich Nhat Hanh, Bernie Glassman, Robert Aitken and many other "engaged" Buddhists remind us, Buddhism and social action can go hand in hand. I also support making these teachings available to all people everywhere.

But it is also true that Zen Buddhism ... not just now, but in the past ... has always been something of an "elite" practice. Throughout its history, Zen practice has been rather limited even in the Buddhist world ... a small, minority, economically "elitist" practice ... limited to those folks who had the time, energy, basic literacy and access to doctrine and teachings and teachers (this is "A Way Beyond Words and Letters" ... but even the legendary 'illiterate' 6th Ancestor had folks read to him and mastered the basic doctrines and teachings of Buddhism and Zen), who possessed a personal calling to pursue the way, philosophical bent, dedication to practice, simple financial and social freedom and such ... time to "sit on their ass" literally! ... to undertake Zen practice.

In the old days ... and even today ... the Buddhism of the masses involved people worshiping and praying to the Buddhas & Bodhisattvas (chanting to Amida Buddha and such) who can help keep the worshiper and those they love and pray for healthy, happy and free of harm ... plus a "pie in the sky when we die" trip to heaven after this life ... (the same as most -any- religion in the world, any church or temple from Boston to Bangalor).

In the West, except for the Soka Gakkai (SGI), there has been great difficulty in attracting economic and social minorities and the less advantaged as converts to Buddhism. The Soka Gakkai, an offshoot of Nichiren Buddhism, has been described as preaching a kind of "prosperity Buddhism" not unlike the "prosperity gospel" that one may find in many American Christian churches these days ... that good chanting will bring good results to one's bank account, career success and life in general. For that reason, they are much more evangelical than most other Buddhist groups in the west, and have been rather aggressive in seeking converts, through the promise of benefits through the power of the "Nam-myoho-renge-kyo" chant to bring all manner of this worldly and next worldly rewards, not unlike the evangelical emphasis on faith in and chanting "Praise Jesus". Nothing wrong with that, however, and everyone needs the medicine they need.

http://www.washingtonpost.com/wp-dyn/content/article/2007/02/23/AR2007022301394.html

http://buddhism.about.com/od/nichirenbuddhism/a/sokagakkai.htm

That being said, I am not sure how easy it would be to make Zen and Zazen Practice attractive to most people in society without promising much of what Amida Buddha or the Soka Gakkai offers, something more immediate and worldly than the abstract benefits of Zen Practice.

Gassho, Jundo