Work practice outside the temple: Studying the threefold pure precepts
Because Sanshin includes householding practitioners who are not in residential practice, we take the carrying out of beneficial action as a means of including them in our work practice. In the same way that work inside the temple is a gateway to the study of the three minds, activities outside the temple are gateways to the study of the three pure precepts:
• Shōritsugikai 摂津儀戒: The precept of avoiding all evil acts or embracing moral codes
• Shōzenbōkai 摂善法戒: The precept of doing all good acts or embracing all good dharmas
• Shōshujōkai 摂衆生戒: The precept of embracing and benefiting beings
Practitioners engage in the practice of beneficial action through their external activities like taking care of their families, carrying out their jobs or professions, or doing volunteer work in the community. It’s a concrete way to apply the precept of embracing all beings—not just the practitioners within the temple, but the neighborhood, society as a whole, and even plants and animals. “In this way, we understand that the dharma is not a theory or philosophy, but something concrete,” Okumura Roshi says.
When we’re spiritually healthy and have some clarity about the nature of reality, we naturally engage in skillful action—action that moves us and others toward understanding two related things: interconnection and cause-and-effect. Interconnection, or non-separation, means that within this one unified reality, nothing is actually disconnected; there is nothing outside of Buddha’s way. That sounds nice when we think of it as being supported by all beings. It sounds scary and uncomfortable when we think of it as being unable to escape from the things in our lives that we don’t like so much. How can we help ourselves and others to see and acknowledge interconnection?
Cause-and-effect is important because it reminds us that what we do has consequences. We don’t operate in a vacuum; when we do something, it sets up causes and conditions that unfold across space and time. That means that it’s important that our actions in the world—even small actions—are skillful, because whether we’re being wholesome or unwholesome makes a difference for others besides ourselves. How can we help ourselves and others to see and acknowledge cause-and-effect?
Through their professions, volunteer activities or material support, individual practitioners can and should be involved in their communities in ways that seem the most meaningful to them based on their bodhisattva vows. They are free to take positions on issues, engage in public processes of debate and decisionmaking, and work for particular changes, outcomes or circumstances as they see fit. By supporting their study of the three minds, the threefold pure precepts and the ten major precepts, work practice at Sanshin can help to equip these bodhisattvas for effective community engagement.
Ideally, our individual practice of beneficial action includes discernment, action and reflection. It’s helpful to create a solid foundation in the precepts, the practice of zazen and the study of teachings about interconnectedness and cause-and-effect that points us toward using our particular karmic conditions most effectively in liberating beings from suffering. As individuals, we each have particular skills and abilities, experiences and interests that we can offer for the benefit of others. When we decide in what activities we will engage, we can start or partner with community organizations, get training, commit time and resources and concretely carry out our vows. But our practice doesn’t stop there—we also need to reflect on that What insight are we gaining into our own motivation, assumptions and delusions? What fear and ignorance are we unearthing? Where are craving and aversion arising, and what might we do differently next time?
We offer our practice to our community as part of our individual bodhisattva activity, but we’re also supported in the deepening and maturing of our practice by those very activities. Our actions don’t need to be grandiose. If we’ve got the wherewithal to organize large initiatives, donate significant funds or train and manage a legion of volunteers, that’s terrific. It’s also meaningful beneficial action to walk to nearby destinations rather than driving, rake an elderly neighbor’s leaves or volunteer at the food bank. Activities inside and outside of the temple are practices of beneficial action that manifest the dharma and are also opportunities for personal inquiry into the nature of community.
Transformation of our understanding of interconnectedness is key. We practice beneficial action in the intersection of abstract theory and concrete activity, seeing one reality from two sides and expressing two sides with one action. Sanshin becomes the place to which we return to share our growing understanding, check our perceptions, broaden our awareness, and gain support to wrestle with the tough questions. There will be a diversity of views, interests and experiences of engagement as practitioners identify their bodhisattva paths. What holds it all together is our shared commitment to a healthy network.
• Shōritsugikai 摂津儀戒: The precept of avoiding all evil acts or embracing moral codes
• Shōzenbōkai 摂善法戒: The precept of doing all good acts or embracing all good dharmas
• Shōshujōkai 摂衆生戒: The precept of embracing and benefiting beings
Practitioners engage in the practice of beneficial action through their external activities like taking care of their families, carrying out their jobs or professions, or doing volunteer work in the community. It’s a concrete way to apply the precept of embracing all beings—not just the practitioners within the temple, but the neighborhood, society as a whole, and even plants and animals. “In this way, we understand that the dharma is not a theory or philosophy, but something concrete,” Okumura Roshi says.
When we’re spiritually healthy and have some clarity about the nature of reality, we naturally engage in skillful action—action that moves us and others toward understanding two related things: interconnection and cause-and-effect. Interconnection, or non-separation, means that within this one unified reality, nothing is actually disconnected; there is nothing outside of Buddha’s way. That sounds nice when we think of it as being supported by all beings. It sounds scary and uncomfortable when we think of it as being unable to escape from the things in our lives that we don’t like so much. How can we help ourselves and others to see and acknowledge interconnection?
Cause-and-effect is important because it reminds us that what we do has consequences. We don’t operate in a vacuum; when we do something, it sets up causes and conditions that unfold across space and time. That means that it’s important that our actions in the world—even small actions—are skillful, because whether we’re being wholesome or unwholesome makes a difference for others besides ourselves. How can we help ourselves and others to see and acknowledge cause-and-effect?
Through their professions, volunteer activities or material support, individual practitioners can and should be involved in their communities in ways that seem the most meaningful to them based on their bodhisattva vows. They are free to take positions on issues, engage in public processes of debate and decisionmaking, and work for particular changes, outcomes or circumstances as they see fit. By supporting their study of the three minds, the threefold pure precepts and the ten major precepts, work practice at Sanshin can help to equip these bodhisattvas for effective community engagement.
Ideally, our individual practice of beneficial action includes discernment, action and reflection. It’s helpful to create a solid foundation in the precepts, the practice of zazen and the study of teachings about interconnectedness and cause-and-effect that points us toward using our particular karmic conditions most effectively in liberating beings from suffering. As individuals, we each have particular skills and abilities, experiences and interests that we can offer for the benefit of others. When we decide in what activities we will engage, we can start or partner with community organizations, get training, commit time and resources and concretely carry out our vows. But our practice doesn’t stop there—we also need to reflect on that What insight are we gaining into our own motivation, assumptions and delusions? What fear and ignorance are we unearthing? Where are craving and aversion arising, and what might we do differently next time?
We offer our practice to our community as part of our individual bodhisattva activity, but we’re also supported in the deepening and maturing of our practice by those very activities. Our actions don’t need to be grandiose. If we’ve got the wherewithal to organize large initiatives, donate significant funds or train and manage a legion of volunteers, that’s terrific. It’s also meaningful beneficial action to walk to nearby destinations rather than driving, rake an elderly neighbor’s leaves or volunteer at the food bank. Activities inside and outside of the temple are practices of beneficial action that manifest the dharma and are also opportunities for personal inquiry into the nature of community.
Transformation of our understanding of interconnectedness is key. We practice beneficial action in the intersection of abstract theory and concrete activity, seeing one reality from two sides and expressing two sides with one action. Sanshin becomes the place to which we return to share our growing understanding, check our perceptions, broaden our awareness, and gain support to wrestle with the tough questions. There will be a diversity of views, interests and experiences of engagement as practitioners identify their bodhisattva paths. What holds it all together is our shared commitment to a healthy network.
