by Carol Russell
A dharma talk given May 21, 2024

This is something I have been considering lately.  The Buddha seemed very interested in working with what it is to be a human being. After he encountered the four sights as a young man (old age, sickness, death, and an ascetic person), what he saw sent him on his spiritual search After his ascetic phase, in which he had so mortified his body he nearly starved himself, he realized this way of denial was not leading to the end of suffering. In his realization, he no longer sought to transcend the human body. The teachings he brought forth recognize humanness, the human condition. After his liberation, he brought his teachings right into this conventional everyday muddled human life. He illuminated the middle way as a way to liberation from dissatisfaction: not indulging and not denying.

We eat, so instead of getting rid of eating, which didn’t go well for him, he brought in teachings around eating. Teachings we now have of self-care, of non-harming, of mindful eating.

He recommended we seek out quiet spaces to practice. But instead of insisting on total silence, and having aversion to the inevitable noise, he taught how to incorporate sound into practice. Through this we learn that nothing is outside of mindfulness.

Humans are talkers, so he made recommendations for how speech might be used that is mindful and appropriate to the situation. This is the subject of tonight’s talk. Wise speech.

In fact, mindful speech holds a prominent place in these teachings. This is surely a reflection of how important the Buddha regarded communication. In the Noble Eightfold Path teachings, a wholistic practical summary of the path, wise speech is singled out as one of the eight keys of practice leading to liberation. Wise speech gets its very own place

By Carol Russell
A dharma talk given April 2, 2024

From Anguttara Nikaya Sutta 9.3 With Meghiya

[In February I was on a week-long retreat with Brian Lesage & Diana Clark. Over five of the retreat days, they gave five dharma talks that corresponded to this teaching. Some of this talk comes from my notes from that retreat, some from my own thoughts.]

The story of Meghiya begins as many Buddhist stories do: so I have heard.

The Buddha is staying near Calika. Meghiya was the Buddha’s attendant. One day Meghiya goes up to the Buddha and asks to go to the nearby village for alms. The Buddha agrees.

So, in the morning, Meghiya robes up, takes his bowl, and goes for almsround. On his way back, he walks along the shore of the river and comes upon a mango grove. He thinks:

“Oh, this mango grove is lovely and delightful! This is good enough for striving for someone wanting to strive. If the Buddha allows me, I’ll come back to this mango grove to meditate.”

When he got back to the Buddha, Meghiya asks if he can go to the mango grove to meditate. The Buddha asks him to wait, since there’s no one else there to help out. He asks that Meghiya wait until someone else shows up to take Meghiya’s place.

A bit later, Meghiya is impatient and says, Hey, there’s nothing else to do. How about now? Can I go to the mango grove to meditate? Again, the Buddha says, We’re alone Meghiya. Wait until someone else comes.

A third time Meghiya asks: “Sir, the Buddha has nothing more to do, and nothing that needs improvement. But I have. If you allow me, I’ll go back to that mango grove to meditate.” The Buddha says, “Meghiya, since you speak of meditation, what can I say? Please, Meghiya, go at your convenience.”

Meghiya goes to the mango grove, plunges deep into it, and sits down at the root of a tree for the day’s meditation. But while he is meditating, he is beset by three kinds of bad, unskillful thoughts, namely, sensual, malicious, and cruel thoughts.

by Carol Russell
A dharma talk given October 18, 2022

Gratitude for the inspiration for this talk goes to David Loy, Buddhist scholar, practicing Zen Buddhist and one of the founders of Rocky Mountain Ecodharma Retreat Center, and to Joanna Macy, PhD, Buddhist scholar, systems thinker, activist, and root teacher for the Work That Reconnects.

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Philosopher and social commentator Noam Chomsky recently said, "We’re approaching the most dangerous point in human history." He includes the potential for climate catastrophe, the threat of nuclear war, as well as the rise in authoritarian governments and the decline of democracy around the world, as the most pressing and threatening dangers to the world at this time.

What does Buddhism offer us in these times? Are we here to ‘wake up?’ Does that mean our own personal salvation journey or are we here to wake up to what is happening in the world?

Maybe less so now, in Western Buddhism, but historically, there has been an interpretation that the goal of practice is to transcend this world – not being reborn is the ultimate attainment. This can lead to a kind of indifference to and withdrawal from the threats to the world. Why be concerned with fixing the problems of the world if the goal is to get out of here?

Joseph Campbell, author and scholar of religion and mythology said:
Every religion is true one way or another. It is true when understood metaphorically. But when it gets stuck in its own metaphors, interpreting them as facts, then you are in trouble.

Is this true in Buddhism?

Yesterday morning I was on a hike and I ran into an old acquaintance, a local artist, someone I hadn’t seen in years. I was excited to see him, hear how his life has been, and connect. An interesting, although in retrospect maybe not uncommon, thing happened. He told me how well his life has been going, how the Pandemic hadn’t really changed anything for him; he was still making art. At some point I mentioned I hoped that the Pandemic was teaching us some things about working together to solve bigger problems that are causing suffering in the world. That set him off on a series of thoughts that made it clear that he and I had very different ideas about many things and he was eager to let me know his point of view. In the midst of it all I shared a few of my own contrasting views, which seemed to increased his opposition.

The conversation was friendly enough, but I walked away from the conversation without the experience of ‘connection’ that I had anticipated when I first saw this person on the trail.

What is this experience of connection that can happen between people? And not just people, but also the experience of connection that transcends the person-to-person relationship. Like what we sometimes sense when we are connecting with an animal, or walking in nature, or looking at the starry sky, or deep in meditation.

Buddhist literature abounds with contemporary writings about the illusion of separation that clouds our experience of our true nature of an open, connected, boundless heart. In Sharon Salzberg’s book, Lovingkindness- The Revolutionary Art of Happiness, she writes:

by Carol Russell
A Dharma Talk given February 23, 2021

We are embarking on an exploration of the core of the Buddha’s teachings, the four noble truths. Our sangha’s founding leader, Carol Cook, had a tradition of beginning each year with an immersion into this subject, because it is utterly central and foundational to our practice. Carol has inspired us to take it up.

Our plan is to take the four truths, one noble truth at a time, and for four weeks each of us will offer an exploration of the truth of the month. This should be especially interesting because of the fact that there are endless ways of examining such a profound teaching: historic, contemporary, esoteric, practical, psychological, experiential, scholarly, and on and on. We are hoping for some interesting conversations amongst all of us in these explorations. Whether it is the first time you are studying these truths or you are circling back for the hundredth time, we know there is always more to understand.  We hope you will take the Buddha’s profound teachings into your daily life and share your fresh discoveries and insights when we meet on Tuesday nights.

Simply put, the four noble truths are:

There is suffering.
There is a cause of suffering.
There is an end of suffering.
The remedy is the eight-fold path.

Did you ever wonder why these are called the ‘noble’ truths? Some say it is because these are the truths which cause nobleness. Of course, we are dealing with translations from the Pali language and a great deal of time passing, and the fact that the teachings were oral for some time, but I recently found this explanation: that it may be more accurate to say, the nobles’ truths, or the truths possessed by the noble ones.  The dictionary definition of noble is: Having or showing qualities of high moral character, such as courage, generosity, and integrity.  So, we are establishing a connection between acknowledging, understanding and freeing ourselves from suffering and these natural and noble qualities of courage, generosity, and integrity.

The First Noble Truth, the truth of suffering. In Pali, the word is dukkha. The truth of dukkha. Sometimes dukkha is translated as ‘dissatisfaction.’ I like that word because it includes more than the overt times of suffering in life, it includes that background feeling that we all have at times that things aren’t reliably satisfying. No matter how great a life you have, this human life is bound to include stress. It may be those underlying existential questions like, what are we doing here? What is it all about? Dukkha is not personal, and it’s ubiquitous in the world of form and incarnation. Everyone has the experience of dissatisfaction.

By Carol Russell
Her first dharma talk, given July 9, 2019

There is a well-known saying: In the beginner’s mind there are many possibilities, in the expert’s mind there are few.

We admire those who are experts, accomplished in their field, who have spent many years honing a skill or knowledge of their subject, who break new ground in creativity or research or scholarship or athletic ability or spiritual wisdom. And they deserve our admiration.  We seek guidance and inspiration from such accomplished people.

Once, a long time ago, there was a wise Zen master. People from far and near would seek his counsel and ask for his wisdom. Many would come and ask him to teach them, enlighten them in the way of Zen. He seldom turned any away. One day an important man, a man used to command and obedience came to visit the master. “I have come today to ask you to teach me about Zen. Open my mind to enlightenment.” The tone of the important man’s voice was of one used to getting his own way. The Zen master smiled and said that they should discuss the matter over a cup of tea. When the tea was served the master poured his visitor a cup. He poured and he poured and the tea rose to the rim and began to spill over the table and finally onto the robes of the wealthy man. Finally the visitor shouted, “Enough. You are spilling the tea all over. Can’t you see the cup is full?” The master stopped pouring and smiled at his guest. “You are like this tea cup, so full that nothing more can be added. Come back to me when the cup is empty. Come back to me with an empty mind.”