Everything grows in its own way

Everything grows in its own way (from TAN22: Then and Now (class) 00:57:37.20 - 01:0:45.20)

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What makes bodhicitta--awakening mind--so wonderful is that when it actually becomes our intention in life, then as we were discussing a couple of weeks ago, there is an inexhaustible fountain or font, of goodness that comes from that. And an inexhaustible energy that comes from it. But, yes, one encounters many difficulties in the way but it gives you a way of meeting all of those difficulties.

This isn’t everybody’s spiritual path. What's very important--this came out of a conversation I was having today--we have to be very, very careful with the Tibetan tradition because it sets out a path so clearly. And we can say, "Okay this is the path," and many of us feel a connection with it and want to follow it. But one of the things I've come to appreciate about teaching is no system actually works. Sooner or later, if you're in a teaching position, you're going to have to adapt whatever process or procedure you have for teaching, to the needs of an individual because everybody's different. If you're teaching something that's relatively straightforward for a short period of time you may be able to get everybody through just a, b, c. But teaching and learning are primarily about growing, not being processed. And everything grows in its own way. You plant two seeds of exactly the same plant, like say a tree, and they will branch in different places. You can't get them to branch in the same way. One will branch and the branch will go to the right and one will go to the left or straight ahead, or something like that.

So I've come to the conclusion that if you have a system, you can only use it for a certain period of time with people and how long you can use it is going to vary on those particular people. For some they can follow that system for a longer period of time, for others for a shorter. But at some point, they're going to have to make it their own and figure out their own relationship with it.

Difference in Buddhism

Difference in Buddhism (from TAN01: Then and Now (class) 01:12:29.91 - 01:17:54.96)

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Agnes: Are there differences really between Buddhism as 500 BC versus Tibetan Buddhism? Or is it just... Why do you call it Tibetan Buddhism, just because it is from Tibet, rather than Cambodia Buddhism or others?

Ken: Well, this is a very interesting point. When you look at Buddhism in China, Tibet, well I was going to say Japan, Vietnam, Sri Lanka and Thailand, to the outside observer you’re dealing with really different religions because you’ll find almost no forms that are common.

In terms of rituals: in Thailand they have the bathing of the Buddha, unknown in the Tibetan tradition.

In the Tibetan tradition you have these lama dances, unknown in the Theravadan tradition; it just looks like demon worship.

In Zen, in Japan you have people going around hitting each other, unknown in Theravadan, not unknown in Tibet, but done very differently in Tibet, nothing like the precision and formality in Japanese.

So they really look like very, very different religions. Yet when Buddhists from those different countries start talking with each other they find that they’re working with very, very similar material, some of it more elaborate and some of it less elaborate, but with very similar understanding, virtually the same understanding.

When you contrast that with Christianity, Islam and Judaism, which are totally comparable because they all stem from Abraham. They are one religion and yet there is these tremendous difficulties and tensions among them in the way that this does not exist among the Buddhist traditions.

So the reason that we call things Tibetan Buddhism and Cambodian and things like that is primarily because of the geographical isolation that these different Buddhist traditions experienced for hundreds of years, thousands really.

And now that geographical isolation has ended, there is a great deal of interaction taking place, which is very interesting. So we’re seeing different forms emerge. But that’s the primary reason is because these are the ones associated with different countries.

Agnes: What you’re describing, the differences seemed to be more the ritual. What about the essence, the dharma itself? Does it have basic differences between these countries?

Ken: Not in my experience.

There are some people who would say that Dzogchen and Theravadan are different religions; I don’t buy it. I think they’re different ways of talking about the same thing.

The rituals and the forms that go with them are very, very different. To a certain extent the spiritual ideals are different. That is, you have a different picture of what they look like, but in the actual experience and everything I don’t find those differences.

I have a colleague who is very, very similar to me except that his training was all in the Theravadan tradition. Whereas I know Tibetan, he knows Pali. He’s put a lot of thought into translation and we have very, very interesting discussions.

Because Theravadans are all set up as straw dogs in the Mahayana — you know, it’s the “Hinayana” [lesser vehicle]. And I discovered much to my amusement that the Mahayanists are set up as straw dogs [ed. in the Therevadan tradition].

He said once, “Oh you Mahayana essentialists!” which is like, you know, a terrible thing to call a Buddhist, an essentialist. But we have virtually no differences in our understanding of what Buddhism is actually about and what the aim is. He’s evolved a way of teaching which is quite unique, which is different from — but is analogous to what I’ve evolved. There’s just that kind of commonality.