Way of Oneness: A Sangha Podcast

Christopher Kakuyo Leibow

Dharma talks from the Salt Lake Buddhist Fellowship

  1. 04/24/2023

    3rd Foundational Dharma Talk: Mono No Aware - Embracing Impermanence

    Excerpt: At the heart of the teaching of impermanence is conditioned existence but what is conditioned existence? Conditioned existence is the reality that all phenomena, all things that exist  arise in dependence upon other phenomena: "if this exists, that exists; if this ceases to exist, that also ceases to exist"  This is the heart of impermanence of all - because all things all phenomena arise out of conditions and when the condition causes it to arise, cease then, that which arose, vanishes or transforms into something different.   That is way the Buddha says, “All conditioned things have the nature of vanishing,” Let that sink in  Everything by its nature vanishes. In Japanese the heartbreak, the melancholy of the impermanence of all things is summed up in the phrase Mono no Aware.  Mono-no-aware can’t truly be translated. Any one who speaks another language understands this but it can be literally translated to “the ahhness of things” The isness of things or “the bittersweet poignancy of things.”   I remember some years ago reading the introduction to one of my favorite poets Eugenio de Andrade.   The poet writes from his love of the world and the grief and praise that come from its transience.  Something that I am learning as of late is that Grief and Praise are intertwined, as Martin Prechtel teaches us in his book, The Smell of Rain on Dust.  So too are impermanence and gratitude.  Now the concept of mono-no-aware is born from the teachings of shinto and Buddhism, and was first used to explain Japanese aesthetics to explain uch traditions as cherry-blossom viewing and haiku.  But this insight is much more than simply aesthetics.  Mono No Aware is at the heart of a meaningful everyday Buddhism.

    38 min
  2. 08/01/2022

    Going for Refuge - Taking Refuge in Buddha

    yearly before our Summer Retreat we review what going for refuge to the three jewels means. In this Talk Christopher Kakuyo talks about taking refuge in general and more specifically regarding taking refuge in the Buddha.  As westerns we seem to have a challenge taking refuge in the Buddha. This may be because of our Post Religious' Stress Disorder. We embrace the Dharma and even the Sangha, but the Buddha we keep at arms length, lest he becomes some sort of deity.  Christopher thinks, that by doing this we are doing a disservice to our practice.    EXCERPT By keeping this distance from the Buddha, we miss out on something; we miss out on the Buddha's personality, temperament, and example. We miss an intimate human connection to one of the most fully and realized humans.  I struggle with this.  There are times that I feel so connected to the historical Buddha and or the mythic Buddha Amida, that I find tears in my eyes when washing the statue'd face of the Buddha. I have found that my practice is easier and more natural during these times. I am easier to get along with, and when I feel disconnected from the Buddha, or the Buddha feels like nothing more than some dusty figure of history, my practice becomes more challenging if I am practicing at all.  I appreciate this from Subhuti, a Buddhist teacher in the Tritania order. Subhuti writes about re-imagining the Buddha and how we need to try to imagine the Buddha and his Enlightenment in a way that intellectually and emotionally stirs us.   Why emotionally?  Our practice is not just a practice of the mind but the heart-mind. In Chinese kanji, the symbol for heart and mind are the same; there exists no independent thought without accompanying feeling, no distinct feeling without thought, and no compassion in the absence of intellect—in short: no heart without mind or mind without heart. Our connection to the Buddha is intellectual and emotional at the same time so that we can mobilize our energies to Go for Refuge to him, to his teachings and example. How do we do that for us who have and will be taking refuge in the Buddha? He writes,  "We can only imagine the Buddha wholeheartedly by discovering his image in our minds, inspired and supported by the images around us. Images of this kind cannot be ordered or devised. They must live and grow and, like plants, they must emerge from their own natural environments: the psyches of the individuals in which they appear.

    59 min

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Dharma talks from the Salt Lake Buddhist Fellowship