Benefitting Others

Today we explore the fourth chapter of five of the 19th-century Soto Zen text called the Shushōgi (修証義, “Meaning of Practice and Verification”), which I introduced here. Chapter four delves into the importance of helping others as a fundamental Buddhist practice. You can read chapter three here.

And now, onwards dear readers…

Awakening the wisdom mind means vowing to save all beings before we ourselves have crossed to the other shore. Everyone — whether layman, priest, deva, or man — whether enjoying pleasure or suffering pain — should quickly awaken this vow.

Translation by Soto Zen Text Project of Stanford University, courtesy of Sotozen.net.

This “vow” is a concept in Mahayana Buddhism called the “Bodhi Mind”: the aspiration for Enlightenment no matter how long it takes, but also help liberate others along the way. The Four Bodhisattva Vows recited in Buddhist services encapsulate this sentiment.

Much like the precepts, it’s not something you master immediately, but if you choose to recite the vows, it may provide a beacon for yourself (and others) in difficult times.

Though humble in appearance, anyone who has awakened this vow is already the teacher of mankind. Even a girl of seven may be the teacher of the four classes of Buddhists and the compassionate mother of all beings. This emphasis on the equality of the sexes represents one of the finest teachings of Buddhism.

The “girl of seven” alluded to here, is actually a reference to the Dragon Princess (竜女, ryūnyo) in the twelfth chapter of the Lotus Sutra. Her miraculous progress along the Buddhist path to full Enlightenment, in spite of her being…

• a girl in a patriarchal society,
• a child, and
• non-human

… was meant to blow the minds of the establishment and show how literally anyone can achieve Awakening if they put their mind to it.

Admittedly, Buddhism as a religion has had a complicated history with respect to gender and equality, but like Star Trek, it strives to see the best in all of us.

After the desire for Buddhahood has been aroused, even wandering in the six worlds and the four forms of life becomes an opportunity to realize this desire. Though we may have wasted our time in the past, we still have time to arouse this vow. Our merits toward Buddhahood may have fully ripened, but let us concentrate this merit on enlightening all living beings. Through all ages some have put Buddhahood for themselves secondary to working for the benefit and salvation of all beings.

As with taking refuge in the Three Treasures from chapter two, small acts can have big impact in the long-run even if it’s not entirely clear. Simply awakening this aspiration even for this moment can help fully actualize one’s practice regardless of how wanders through various states of rebirth (chapter one).

In other words, compared to the aimless wandering that is Samsara one has a sense of direction now, regardless of where the path takes you.

Frodo didn’t know the way to Mordor, but he knew he needed to go there. 💍

To benefit others we have four types of wisdom: charity, tenderness, benevolence, and sympathy. These represent the desires and efforts of the Bodhisattvas.

This part is important. Buddhism isn’t just about “being wise” or “not doing bad stuff”, the ethical lifestyle that is the Buddhist path encourages certain traits that benefit others:

• charity
• tenderness
• benevolence
• sympathy

…these are explained in detail below. In some sources, these are known as the The Four Bases of Community. In any case, the Four Bases are grounded in Buddhist metta (goodwill).

Charity stands opposed to covetousness. It is the principle of not preventing offerings though we ourselves give nothing. We need not mind how small the gift so long as the results are true. Offering even a phrase or a verse of the teaching becomes the seed of good in this world and the next. Similarly goodness arises from the gift of one cent or a single blade of grass. The teaching is the treasure, and the treasure is the teaching. Let us not covet reward but share our power with others. Supplying a ferry and building a bridge are acts of charity — nor is industry in all its form separated from it.

Like it says, no gift is too small if sincerely given.

Tenderness means viewing all beings with compassion and addressing them with kind words. Tenderness is to speak while bearing in mind the words: “I love all living beings as my children.” Praise the virtuous and pity the virtueless. Through tenderness we make friends of our enemies and strengthen intimacy with our friends. Kind words, when spoken directly to anyone, brighten his face and warm his heart. When spoken behind his back, they leave a deep impression. We should learn that tenderness has a revolutionary impact on the human mind.

Kind or patient speech really is a powerful thing. You don’t need to kiss up to people. Just say “thank you” or “good job” or “hang in there”.

Benevolence means devising wise ways to benefit beings both high and low. Those who rescued the helpless tortoise or the sick sparrow did not look for reward: they acted solely out of benevolence. The foolish believe that their benefits dwindle because they help others, but this is not true. Benevolence, the universal law, benefits oneself as well as others.

The sentence about “dwindling benefits” is important. As we saw in chapter one, karma matters. As we saw with the Bodhisattva Precepts, it’s important not to be stingy.

Sympathy means non-differentiation — the identity of self and not-self. For example, the Tathagata [Buddha] appeared in the human world in human form. Sympathy refutes the distinction between self and others. Sometimes the self is infinite; sometimes, others. Sympathy, like the sea, repulses no water, and all waters gather to form the sea.

Putting yourself in another person’s shoes is one of the best things you can do. You don’t have to like the person, but if you can empathize with them, you will learn a lot.

The simile of the ocean is really powerful here.

Seekers of enlightenment, meditate on these teachings. Do not belittle them. Revere and respect the merits that benefit all living beings and help them cross to the other shore.

The image of the Other Shore is very prevalent in Buddhism, and describes a great river with two shores: one shore which we are standing on is the shore of grief, strife, frustration, etc., and the other shore is peace, well-being, goodwill and of course Enlightenment. Thus, the image of crossing toward the other shore (preferably helping others to do the same), is a popular one. It is also the impetus for the Japanese-Buddhist holidays of Spring and Fall Ohigan.

Having said that, tomorrow will be our last chapter. Thanks for reading!

P.S. If you ever wanted to see how the fourth chapter is traditionally chanted, please enjoy this video:

P.P.S. I have more LoTR memes on my phone camera roll than I care to admit. 😅