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Confucius and the Sangha 3
Continuing the study of the Father and Son Gathering Sutra, after attaining enlightenment, the Buddha Shakyamuni did not immediately return home, but spent a year teaching and transforming others before returning to his homeland, where he was welcomed by the Sakya clan and the people. During that gathering, the question arose: what is the ideal spiritual teacher, when at least six philosophical schools were discussing the concept of “Brahmin” or “Muni”—terms at that time for a great mendicant teacher. The Buddha Shakyamuni was seen as the silent monk, one who did not need to argue, who did not speak much because he had let go of all personal views. After realization and liberation, there was no longer any need for debate; he lived in silence, having transcended all passions, abiding in the state of non-action.
To practice the teachings of the sutra requires deep contemplation, keeping the mind at peace, mastering one’s notions (Samatha), deep looking (Vipassanā), distinguishing between wholesome and unwholesome, and letting go of craving for the future. Mindfulness helps us not to drown in the “flood” of sensual desire, to transcend the three realms—desire, form, and formlessness—to reach the shore of fearlessness. Through contemplating impermanence, non-self, and sunyata (emptiness), we no longer grasp, there is nothing to attain. Transcending time (kappam neti) to enter the timeless (Akappiyo), the mind is no longer bound by space and time, abiding on the shore of true peace.
The essential characteristics of a true Muni:
- Silence, not engaging in argument, having let go of all personal views
- Not chasing after or seeking anything further, living in the state of non-action
Practice:
- Stopping notions (Samatha) so the mind becomes still
- Deep looking (Vipassanā) to see impermanence and non-self
- Letting go of craving for the future and the past to dwell in the present moment
- Realizing sunyata, so there is nothing left to grasp
When accepting respect and offerings, one must maintain a humble mind, knowing that these are expressions of devotion to the Three Jewels, not for oneself; when receiving, one should present them to the Sangha to avoid holding on to them inappropriately.