The Buddhist philosopher Nagarjuna, who lived in India around the 2nd century CE, is best known for his profound insights into the concept of emptiness and the founding of the Madhyamaka school, which gave birth to Mahayana Buddhism and in later centuries, transformed into many flourishing buddhist schools. While his teachings continue to resonate across cultures and centuries, they have traveled from ancient India to China, Japan, and eventually to Deerfield, MA, shaping the foundation of the Green River Zen Centre. This center, as a part of the Zen Peacemaker Order, belongs to a long Japanese Soto Zen lineage rooted in Nagarjuna’s foundational thoughts.

In this podcast, we have focused on a dharma talk delivered by the founder of Green River Zen Centre, Roshi Eve, during the last retreat. We will explore how Nagarjuna’s philosophy offers a unique perspective on the nature of reality and the interconnectedness of all things, which later translated to Zen Buddhism as ‘oneness’. And eventually, how these philosophies can be applied in the context of the modern world, where issues of racism, classism, sexism and all other social injustice ‘ism’ persist.

Roshi powerfully stated that through emphasizing the absence of independent existence, Nargajuna encourages us to see beyond the superficial divisions that often fuel discrimination and prejudice. His teachings invite us to recognize the interdependence of phenomena and to transcend the boundaries of self and other. And be awakened from the proliferated individualised people and being, and start to realize the oneness that we all have deep in ourselves.

Green River Zen is both a standard Buddhist community and yet, it is also not. While it focuses primarily on meditation like many Buddhist communities in North America, it goes beyond just the ‘sitting’. As a part of the larger Zen Peacemaker Order, it was initially established to serve marginalized populations, including those living in poverty and those affected by AIDS. Therefore, Green River Zen thrives with a commitment that extends beyond meditation cushions.

A COMMON CONCEPTION ON ZOTO ZEN

This community is dedicated not only to the study of Buddhist philosophy but also to embodying its principles in our daily lives. They believe in making Buddhist teachings a lived culture, one that informs our actions and imbues every moment with mindfulness and compassion. They also recognize that true awakening is not confined to the meditation hall but extends into every interaction, every decision, and every aspect of our lives. By actively engaging with the world around us, They seek to address the suffering of all beings and contribute to positive change in our communities.That in itself, ‘betrays’ the stereotypical zen centre that only sits, becuase Green River Zen also acts. 

“How do we bring our Zen into our life? But Zen is life. What is there to bring? And into what? The point is to see life as the practice field. Every aspect of our life has to become practice. What forms can we create in modern society that will be conducive to seeing the oneness of life? What are the forms that will make it easier to experience interconnectedness?”

———-Founder of Zen Peacemaker Order, Husband of Roshi Eve, Bernie Glassman.

The Bodhisara Dharma Community, nestled in the Amherst-Northampton area of western Massachusetts, stands as a beacon of inclusive and supportive spiritual practice since its inception in the fall of 1996. Founded with the vision of not just learning but embodying the teachings of the Buddha, this community has become a nurturing home for individuals seeking refuge in the profound wisdom of Buddhist philosophy. Led by Mark Hart, the community’s teachings draw from the Theravadin Buddhist tradition, offering insights into the nature of reality and the path to awakening.

What sets Bodhisara Dharma apart is its commitment to inclusivity and diversity. Open to practitioners of all backgrounds, including Buddhist, Jewish, and Christian traditions, the community embraces a non-sectarian spirit that transcends religious boundaries. This openness fosters a rich tapestry of multicultural and multi-faith dialogue, where individuals come together to explore Buddhist teachings in a spirit of curiosity and mutual respect.

Central to the community’s ethos are the core teachings of Buddhism, which Mr. Hart eloquently elucidates. From the foundational understanding of suffering and its cessation to the cultivation of generosity, gratitude, and kindness, Bodhisara Dharma offers a holistic approach to spiritual growth. Themes such as enjoyment as an integral part of practice and befriending all different aspects of oneself highlight the community’s nuanced understanding of Buddhist philosophy in the context of contemporary life.

Bodhisara Dharma’s incorporation of non-dual teachings, influenced by figures like Adyashanti, adds a dimension of depth to its practice. By embracing the non-dual nature of reality, practitioners are invited to transcend conventional dualistic categorizations and directly experience the interconnectedness of all things. This integration of diverse perspectives reflects the community’s commitment to embracing the complexity of the human experience and fostering a sense of unity amidst diversity. The community has adapted and changed to encompass the times and the practicing members, which caused a shift from the programs it offers, the mode and the community itself. The diversity of courses offered whether online or in person, and the age range that the community holds shows a deep resilience of the practitioners.

In the dialogue between Buddhist philosophy and multiculturalism, Bodhisara Dharma serves as a shining example of how diversity enriches spiritual practice. By welcoming individuals from various cultural and religious backgrounds, the community creates a space where differences are celebrated as opportunities for mutual learning and growth. This inclusive approach not only deepens our understanding of Buddhist principles but also strengthens our connections as members of a global community. Here, we can ponder the intersections of religions and cultures.

Buddha once told his followers: “All that we are is the result of what we have thought: it is founded on our thoughts and made up of our thoughts. If a man speaks or acts with an evil thought, suffering follows him as the wheel follows the hoof of the beast that draws the wagon…. If a man speaks or acts with a good thought, happiness follows him like a shadow that never leaves him.”

In this highly materialistic world, we are stressed and burdened by the frenetic pace and alluring distractions around us. Turning inward through meditation and spirituality provides relief and inner reward. Tenzin Laksam’s journey exemplifies this principle. He was an engineer and once consumed by the pursuit of material success, he felt lost and exhausted until an encounter with Tibetan Buddhism during a travel in the Himalayas led him to find his new life.  After a rigorous study of Buddhism for nearly 15 years, Tenzin Laksam is now a transformed person. 

Now instead of chasing external achievements, Gomchen aims to foster inner well-being in others. He teaches Tibetan language and Buddhist philosophy at universities, while also holding meditation sessions guiding people towards greater self-awareness and spiritual enrichment. His life serves as a testament to the transformative power of reorienting one’s mind towards the insight of the Buddhist tradition. 

Through our discussion, we delved into many topics.  Tenzin Laksum provided profound insights into the concept of emptiness. He explained emptiness is an absence of independent existence, everything is interdependent and constantly changing. So, why is this important? He elucidated that the most challenging difficulty we are facing today is a mental problem. We have strong desires, fixed ideas, ego-clinging and selfishness. These are the causes of our unhappiness and difficulties in our daily life. Understanding the interconnectedness and interdependence of everything helps us lose our ego-clinging and strong self-cherishing tendencies.

Even after becoming a monk, life had never been an easy one for Tenzin Laksam. However, through the practice of meditation and contemplation on the profound teachings of emptiness and compassion, he transformed into a content, peaceful, and compassionate person. 

When I walked into the Dhamma Dhara Vipassana Meditation Center in Shelburne Falls, MA last summer, I had absolutely no idea how much influence that Vipassana (insight) meditation is about to bring to my life. After my first ten-day silent Vipassana course taught by S.N. Goenka, I have become much calmer in the face of stress; at the same time, my interests in Buddhist philosophy and the mechanisms behind Vipassana meditation have also grown tremendously. To learn more about related topics, I have conducted an interview with Lysha, a senior Assistant Teacher at Dhamma Dhara Vipassana Meditation Center. In this interview (audio can be found at the end of this article), we have discussed  the following questions.

The first line of questions pertain to the commercialization of mindfulness techniques by many mediation practitioners, which is a phenomenon happening in the Western world and especially in the United States. To spread meditation practice and make a profit from teaching meditation is to market meditation as a product for people to consume. In doing so, these practitioners not only hide or blur the Buddhist origin of the mediation technique but also charge people for retreats. However, for Vipassana as taught by S.N. Goenka, such a commercialization of meditation is at least against one of the fundamental philosophies in Vipassana and Buddhism – the notion of non-self. 

The fundamental issue is that when people pay fees for meditation courses and retreats, which include lodging and meals at the retreat center, they develop a deep-seated sense of ownership and entitlement. For the duration of the course, they perceive the meditation techniques they learn, the center facilities they utilize, and the food they consume as belongings they have rightfully purchased with their fees. Essentially, everything offered at the center becomes part of their perceived possessions by virtue of their payment. This fosters a mentality of clinging to the notion of self, which directly contradicts the core teachings of non-attachment and non-self in Vipassana meditation and Buddhism. This is exactly why Vipassana meditation centers founded by S.N. Goenka only accepts voluntary donations from participants at the end of the course. Selfless service is emphasized and recommended, and gratitude for other people’s selfless service will be cultivated. 

When questioned about why S.N. Goenka’s approach to Vipassana meditation is not strictly bound to its Theravada Buddhist lineage, Lysha explained that doing so could potentially exclude individuals from diverse religious and cultural backgrounds who hold differing beliefs. The Four Noble Truths teach that suffering is a universal human experience, and that there exists a path to liberation from suffering. By welcoming people of all backgrounds to learn this universal technique for ending suffering, it does not imply that the Theravada lineage is unimportant. Rather, it acknowledges that the Theravada lineage should not be a barrier preventing those from diverse backgrounds from finding freedom from their own suffering.

In the latter half of the interview, we examined more philosophical questions regarding the Buddhist view of the world. According to Lysha, the Ultimate Truth is ineffable and can only be experienced; every time a person describes the Ultimate Truth, they are never able to fully describe it since some core pieces are lost in the process of communication. During the practice of Vipassana, through feeling the rising and passing of different sensations without reactions, one is able to realize the changing and empty nature of dharmas at an experiential level, which is central to Ultimate Truth. 

I then asked Lysha the question of whether Ultimate Truth itself changes over time depending on varying experiences people have in their meditation practice. Lysha said it is not the Ultimate Truth itself that is changing over time but our relationship to the Ultimate Truth, among which, it is our understanding of the Ultimate Truth that is changing.

Further, from my interpretation of Lysha’s words, I consider Vipassana meditation practitioners to hold a rather anti-realist view of the reality: the external reality is composed of five aggregates (form, feeling, perception, fabrications and consciousness), and it is our interaction with the five aggregates that form our experience of the reality. The reason why I describe this view as anti-realist instead of strictly idealist or mind-only (as Yogacara Buddhists proposed) is because from our conversation, it is unclear whether Vipassana meditation practitioners think the external world independently exists outside of our perceived external reality. However, I do find that the concept of non-duality of subject/object is shared in both Yogacara Buddhism and Vipassana meditation: through the realization that our worldly experience is shaped by our mind, the internal world and the external world are essentially both products of consciousness. Hence, they are no longer in duality.