(DO IT YOURSELF) By Dharma Teacher Andrew. J. Williams
Being a so-called Westerner in this life, I'm often asked the question, "What are the main reasons you have chosen to practise Buddhism?". In answering this type of question, I normally give varying answers of varying lengths depending on who is asking and for what reason they are asking the question.
With the shortest answer being that to study, practise and share the Dharma is the most natural experience that I have had in my life. It feels like I'm at 'home' in the Dharma, and when thoroughly checked, the Buddha's teachings make perfect sense, and I encourage whoever is asking the question to check it out for themselves.
Actually I should humbly mention that when I think back on my life, I feel that I've always thought in a Buddhist way, even before I was directly aware of the term Dharma, and other related and important Dharma terms.
My intention here is not so much to give definitive answers, but to give readers 'food for thought', to enable each of us to be responsible and think for ourselves. So that each of us can develop genuine insight into the nature of reality.
That said, I will endeavour to give you just a few of the main reasons why I have chosen to continue practising Dharma in this and subsequent lives. For to give you all of the main reasons would take a lifetime. May I also take a moment here to share that my mother and late father also have chosen to practise Buddhism.
Firstly, the Dharma points directly to the mind, which is the source of all of our experiences. By practising the Dharma we enable ourselves to purify our mind and directly realise relative and ultimate truth.
The following teachings of the Buddha are just a couple of the teachings that profoundly affected me in my youth and led to me increasing my study and practise of the Dharma at different stages of my life.
"We are what we think. All that we are arises with our thoughts. With our thoughts we make the world. Speak or act with an impure mind, and trouble will follow you, as the wheel follows the ox that draws the cart.
We are what we think. All that we are arises with our thoughts. With our thoughts we make the world. Speak or act with a pure mind, and happiness will follow you, as your shadow, unshakeable." As well as, "Thus shall you think of all this fleeting world: A star at dawn, a bubble in a stream, a flash of lightning in a summer cloud, a flickering lamp, a phantom, and a dream."
These types of teachings, along with the overall good peaceful vibes that I experienced while in the presence of practicing Buddhists, and especially while in the presence of the learned masters and teachers, have helped to encourage me and helped me to give rise to, and maintain, the enthusiasm and joy that are essential along the way.
Dharma Teacher Andrew. J. Williams and his students
The Dharma is DIY (do it yourself). In other words we are responsible for our own happiness or suffering. We are responsible for our own enlightenment or the lack thereof. The Dharma is the finger pointing the way.
Dharma is for the ultimate good of all, whether one is a Buddhist or not. All sentient beings benefit from the Dharma. This fact continues to impress me to no end.
The Buddha is the supreme guide and physician, the Dharma is the supreme way and medicine, and the fourfold Sangha are the supreme upholders of and administers of the Dharma. We ourselves must follow the way and take the medicine prescribed by the Buddha. To successfully practise the Dharma, accurately and precisely, and to realise the fruit of enlightenment, you must DIY (do it yourself).
I hope that these few words are somewhat helpful and beneficial on your path to enlightenment. With the help and support of the noble triple gem, may you DIY with great enthusiasm and joy. May you be well and happy.
As a child, my mother Enid often said to me, “There is no such thing as a silly question,” and then would add, “unless.” This latter word was left hanging, and I eventually realised that it was up to me to learn the depth of its meaning.
At the same time that Enid was planting seeds for reflection, my first spiritual teacher, Ven. Lama Senge Tashi, encouraged me to cultivate more skilful thoughts, speech and actions. Sometimes I would try to verbally assert “I” or “Me,” and Lama would respond with, “Who is speaking?” or “Who is asking?”
During the Covid-19 pandemic a dharma sister passed from this life. Her name was Robyn. Although she did not call herself a Buddhist, nevertheless, Robyn had a special connection with the deity Medicine Buddha.
Over the six years that I worked with her, in my role as a hospital chaplain, Robyn frequently asked me to chant the mantra of Medicine Buddha and guide her through the visualisation. During her many stays in hospital, this particular practice brought comfort to her while she was experiencing chronic pain, anxiety and fear of the unknown. The medications she took would sometimes cloud her memory, so I would guide her through the details of the visualisation and begin chanting:
Once, as I was about to hold a summer Dharma class on a beach, as the first students began to arrive for the session I picked up two rocks and carefully placed them, one on top of the other, on to a much larger rock base. Observing what I had just done, three students approached: a young married couple and their five year old son.
True Seeing (Ven. Shih Jingang) One day, while Little Pebble and his Master were walking through a garden, the old teacher stopped to look at a white rose in full bloom. He motioned for his young disciple to join him, and they both sat down near where the flower was growing.
‘Little Pebble,’ said the Master, ‘when you look at this object, tell me what you think about it.’
‘The flower is pretty,’ stated the boy. ‘I like it.’
‘’’Flower,” you say. “Pretty, like it,” you say,’ replied the Master, looking to see how his young disciple reacted. Then he added, ‘Mind creates names like flower, and thoughts of like and dislike, pretty and ugly. This mind is small and closed, but if you can see beyond it to the nature of mind, then all is vast like space, completely open to all things. In this state of awareness, there is neither a flower nor a non-flower. Understand?’
But the young disciple did not quite understand, so his Master continued, ‘Little one, come here each day,
One day, Little Pebble went to his teacher, and said, ‘Master, my friend’s dog Tiger died.’
The look on Little Pebble’s face told the old monk that he was troubled. ‘Little one, do you have any questions?’
‘Master, where did Tiger go?’
‘Where did you come from?’ asked the old monk.
‘From my mummy’s tummy.’
‘And where did Mummy come from?’
Little Pebble couldn’t think of an answer.
The Master regarded his young disciple for a moment, then said, ‘Remember, when you made shapes with mud and named them Mummy, Daddy, Master?’
“Calling forth the Great Compassion, we are one with our True Nature; that which is directly Buddha, also indirectly Buddha. Oneness with the Triple Treasure, endless, joyous, perfect being. Morning thought is Kuan-Shih-Yin, evening thought is Kuan-Shih-Yin. All present thoughts arise from Mind, no thought exists apart from Mind.”
These are the words of the Ten Verse Life-Prolonging Kuan-Yin Sutra. Who is reciting them?
A few blocks away, an old man is crying out for help and someone hears. He is a brother, sister, father, mother from a previous life. A phone is picked up and then there are footsteps running towards the sound, “Help me! Help...” Someone sees the old man sitting on the top step, near the front door of his house.
No past, no present, no future. All created things arise and pass away. All names and labels dissolve. You can observe this in meditation practice and, in experiencing impermanence in life and so-called death.
At the conclusion of the Diamond Sutra, it is said that, this is how we should view our conditioned existence: as a star at dawn, a bubble in a stream, a drop of dew, a flash of lightning in a summer cloud, a flickering lamp, a phantom and a dream.
Today I sit alone in a house. The government of the country in which I live has requested that I stay here in isolation for the health and safety of the community both here and abroad. Countless others are doing the same thing, except that some call it a forced lock down, or an obstacle to their free movement. I see this as an opportunity to practice.
The Buddha taught that the suffering connected with birth, sickness, old age and death is a fact of life for sentient beings in Samsara. But so is the possibility of transcendence from Samsaric suffering.
So, for a practitioner, the question is not just “Why?” but also “How?” Why do I/we suffer and, how do I/we overcome suffering? The answer to the former is found in intuitively recognizing (the 3 Poisons): harmful habits of attachment, anger and ignorance; and the answer to the latter lies in resolving to study and practice the Noble Eightfold Path (the antidote) and, fully realizing Buddhahood for the benefit of a
In the Dhammapada, the Buddha says, “What we are today comes from our thoughts of yesterday, and our present thoughts build our life of tomorrow: our life is the creation of our mind.”
The Covid-19 pandemic has given many millions of people worldwide time to reflect on their lives and habits of thought, speech and action.
I know quite a few who have found a refuge of peace in their gardens. Cultivating, planting seeds, adding water and nutrients all help in maintaining a healthy garden. They are also a necessary part in taking care of our bodies. But what about the mind? Generosity, ethics, loving-kindness, compassion, meditative concentration and wisdom are the food for our inner spiritual garden. Without them there is no harvest, no fruit of Awakening, Buddhahood.
As a child my parents encouraged questions, as did my Heart Lama. However, the latter person gave me two questions to ask before speaking: “will what I am wanting to say, and the way I say it, be helpful or harmful to myself/others? Also, does the question come from ‘I don’t know’ (beginner’s mind), or from a place of judgement and opinions?” The aim was/is to cultivate the mind to be like an empty vessel, not one filled to the brim and overflowing where nothing new can enter.