buddhist correspondence course

newsletter
Volume 5, Issue 2
April-June 2009 To avoid all evil, to cultivate good, and to cleanse one's mind —
this is the teaching of the Buddhas.
Dhammapada, 183

INSIDE THIS ISSUE... The Buddha's Message

Articles
Ripening of Karma, Ariya Bantu
Buddha's Message, Charles Carter
Awaken, Esca WC Elwood
Question for the Sangha,
Eisai Hakuin
My Past Cannot Defeat Me,
James Halbirt
What is Our Life About?, Josh Lyle
Poetry
Sanctuary, Julio C. Collazo
A Suffering Transformation,
James Davie
Come What May, Erik Fite
My Path to Liberation,
James L. Halbirt
Prison Life, Upsaka Lhamo Samadhana
Haiku, Upsaka William Hoagland
Letters
Travis L. Adams
James Bettis
Michael Collier
Scott Hernandez
Guy Richard
Charles Carter (Cottonport, LA)
I’m presently reading and understanding the message. The Buddha formulated
his teaching in a way that directly addresses the critical problem at the heart of
human existence, “the problem of suffering.” All religions say, follow our path
and you will find peace. The world right now is hurting for a solution to the prob-
lems facing humanity. The mindset of the world for sure needs to change. The
Buddha says, “By oneself is evil done, by oneself is one defiled. By oneself is evil
left undone, by oneself is one purified. Purity and defilement depend on oneself,
no one can purify another.” (Dhammapada, V 165) We are prisoners, so to
speak, the way the world “society” labels us. We are in a very good position to
see the world just as it is: it’s corrupt, falling apart. We have a chance to get in
touch with ourselves and develop the way of thinking that a normal human being
is supposed to have The world scene isn’t normal, it’s abnormal. When people
don’t know how the mind works, problems surface. “Man has dominated man to
his own injury.”
What normal human normal could find fault with the heart of Buddhism, the
sabba papassa akaranam: refrain from all wrongdoing, do not commit any
wrongdoing, either through body, speech, or mind. Wrongdoing arises in bodily,
verbal, and mental actions. The source of all ood, evil, and harm lies with ac-
tions, speech, and thoughts. When we know the truth of suffering, we throw out
suffering. When we know the cause of suffering, then we don’t create those
causes, but instead practice to bring suffering to its cessation. The practice lead-
ing to the cessation of suffering is to see that “this is not a self, this is not me or
mine.” Seeing in this way enables suffering to cease. That’s getting close to nib-
bana.

Buddha helps you understand yourself better. The literature I’ve read so far is
very helpful to me, and what attracted me to want to read more was the Buddha
saying: “If I were to give you a fruit and tell you it’s delicious, you should take
note of my words, but don’t believe me offhand, because you haven’t tasted it
yet.” I’m enjoying the literature and I advise anyone who wants to know why we
as humans suffer to listen to what the teachings say. The world right now for sure
needs some kind of direction. We in prison need direction. My final word: the
teachings work.

page 1 Buddhist Correspondence Course Newsletter


The BCCN is distributed at no
charge to those taking the
Buddhist Correspondence
Course. This is your newsletter,
by you, about you, and for you.
You are the major contributors,
so send us your questions, prob-
lems, solutions you've found to
difficulties in practice, thoughts
you have on practice, artwork, po-
etry, etc. Due to limited space,
some editing may be necessary.
We also welcome your comments
on the newsletter and sugges-
tions for ways we might improve
it to serve you better. Please mail
all correspondence to:
Buddhist Correspondence
Course
c/o Rev. Richard Baksa
2020 Route 301
Carmel, NY 10512
Let us know if we may use
your full name or just initials.
To receive copies of any of the
resources listed below, please
write to Rev. Richard Baksa at
the address above.
• A listing by state of Buddhist
groups that may be able to
send volunteers to your prison
to conduct Buddhist activities.
• The "Religious Land Use and
Institutionalized Persons Act of
2000." This guarantees equal
access for all religions to prison
facilities for the purpose of reli-
gious meetings.
• “What is the Religious Land
Use and Institutionalized Per-
sons Act?” This explains the
Act and how it is to be applied.
page 2
Suffering Spares No One
Hung Le
Suffering spares no one, it hits people
outside the cell and inside the cell.
Those outside the cell are at most only
marginally, slightly better off. Why
are you so sure about this, you might
ask. Our Lord Buddha said so: "If it's form, it's fake; if there's a self, there's suffer-
ing." Okay, that's not exactly His word, I just added some flavor to make it easier
for my dull brain to absorb. Bottom line is, keep moving forward, for you never
know if it's the dude in the cell or his own coach in the entoring program, who
will reach Nibbana first. It's all up to you and your own individual diligent effort.
Nothing else.
Haiku
Upsaka William Hoagland
(Daytona Beach, FL)
The pearl from the deep The great tree stands tall,
Shining, lustrous to behold, A lone sentinel in green.
A gift from the sea. Over the forest.
The sun-dragon roared, The lake’s calm surface
It’s dying act of the day, Mirrors the heavens above,
And was quickly gone. The lone bird, winging.
Rocks in the garden, The face of Buddha
Sand raked into lines and whorls, Looks down upon the sangha
Quiet, subtle beauty. With infinite calm.
Sakura, she sang, Curving roofs and spire,
As she strummed her samisen, The majestic pagoda
And the blossoms fell. Rises to the sky.
Cherry blossoms fall, Prayers offered at dawn
Drifting slowly to the ground, Often bring blessings all day
Softly, quietly. To those of pure heart.
The leaf, broken free, The seed in the earth
Soared swiftly, high on the wind, Raises its head up to breathe
Lost in the forest. A flower is born.
Brilliant falling stars Buddhist bells ringing
Streak across the midnight sky, Reverent monks sit, chanting
Bringing good fortune. The name of Buddha.
Buddhist Correspondence Course Newsletter
The Ripening of Karma
Ariya Bantu (Kincheloe, MI) BUDDHISM IN INDIA

A
Buddhism emerged first in
lthough I never watched the movie, a fellow prisoner told me that in the Bihar, India. Following the
movie “The Bucket List,“ actor Morgan Freeman told actor Jack Nicholson death of the Buddha in
there are two questions the Egyptian gods would ask after death upon resurrec- approximately 483 BCE,
tion: (1) Have you found joy in your life? and (2) Have you brought joy into other Buddhism rose and spread in
people’s lives? Obviously I’m paraphrasing, but Morgan Freeman went on to say large part through the support
of Buddhist rulers. Chief among
that Buddhists believe in reincarnation and you come back to life either better or
these was the emperor Ashoka
worse depending on how you lived your life. In response, Jack Nicholson, in his (304-232 BCE), whose
sarcasm, asked what a snail had to do to come back better – leave a perfect conversion was sparked by grief
trail of slime? Because the concepts of rebirth and karma are extremely profound over the deaths arising from his
and complex, I will simply explain how a snail receives or can receive the merit conqueroring the Kalinga
people. Ashoka built many
to take a fortunate rebirth in one of the upper realms, hopefully, the human realm.
monuments that helped
All rebirths are dictated by one’s karma, and the realm in which one’s conscious- established Buddhism and
propagate the teachings of the
ness is propelled is likewise determined by one’s karma. Karma is created by our
Buddha. He also sent envoys
actions whether those actions be physical, mental, or verbal, and falls in the cat- who spread the seeds of
egory of negative/unwholesome and positive/wholesome. Karma is like seeds Buddhism to many far-off
planted in our subconscious minds: when the conditions are ripe, our karmic lands, including present-day Sri
seeds sprout, growing to fruition. Our actions leave these imprints deep within Lanka and Afghanistan.
our storehouse consciousness, inevitably later resulting in our future experimental By the 13th century CE,
picture. Karma is impressionable, like the film of a camera. When a picture is Buddhism was extinguished in
taken, the image is imprinted subtly in the film and remains there until the condi- India. Many causes and condi-
tions are ripe for that film to project a picture that will coincide with and bring tions converged to spell its de-
cline. The religion had relied
back an exact reflection of the original image, impressed upon the film. Karma is
heavily on royal patronage, and
the same way. Karmic seeds do not necessarily ripen in this lifetime or the next as non-Buddhist rulers ascen-
lifetime, but can ripen over many, many lifetimes, depending on the conditions. ded, Buddhism weakened. At
Just like the impressions left on the film will only manifest when the time and con- the same time, Hinduism was
ditions are ripe, i.e., when someone takes it to the film store for developing. You undergoing changes that made
may not have the film developed during your lifetime, and your children may not it more appealing. The incursion
of Muslims into India is gener-
in turn have it developed, but it may actually be your great-grandchildren, curi-
ally recognized as the final blow
ous to know what impressionable imprint seeds are found in the film, who decide to Indian Buddhism. In their at-
to finally have it developed. Once developed, a precise, accurate picture will de- tempts to establish Islam, the
pict the exact actions that were captured by camera so many years ago. Karma new rulers destroyed many
is no different. Hindu and Buddhist sites. This
had a much more devastating ef-
This being the case, although one may have created the negative karma to have fect on Buddhism than on
been reborn in the animal realm, or as a snail, one may have also created posit- Hinduism.
ive karma in previous lives by generating great merit by performing virtuous acts In the last century, however,
during those lives, but the conditions for those karmic seeds simply have not Buddhism has reestablished
ripened yet in order for the film to reflect those acts. However, once one’s karma roots in India. Its revival began
to live as a snail or any animal burns out, then this necessarily means the condi- in 1891, with the efforts of the
Sri Lankan Buddhist leader
tions are ripe for other karmic seeds to sprout, and these seeds could be the
Anagarika Dharmapala. In
seeds of our own virtuous acts, positive karma, and may merit a fortunate rebirth 1959, the 14th Dalai Lama es-
in one of the three upper realms, hopefully, the precious human realm. The snail tablished his home in India fol-
is literally enslaved by his previous actions, a slave to karma. Karma, and karma lowing his escape from Tibet.
only, can liberate the snail from existing as a snail. Also in the 1950s, Dr. B. R.
Ambedkar founded a movement
But a good question remains: What if the subconscious imprints, the seeds that resulted in the conversion
planted in the storehouse consciousness, contain no positive karma, but instead of hundreds of thousands of Dal-
its ("untouchables") that has
continued to the present day.
continued on p. 5

page 3 Buddhist Correspondence Course Newsletter

Question for the Sangha
Eisai Hakuin (Sarasota, FL)
This question comes in by way of a
poem written by one of the female
ancestors by the name of Ryonen
Genso, a Japanese woman who lived
in the 17th century. Her name is
chanted in the Japanese
temples/zendos. It’s part of the
liturgy. When looking at this poem
honestly, ask yourself, “Who am I?”,
the great question of life and death. It
took me close to seven months really
spending time with its meaning in
many different ways to come to a
realization. But I have no one to really
bounce it around with. Please treat it
as a koan, because it is. It’s a genjo
koan, and it lies within a koan itself. It
is a koan within a koan, but
understand that there’s no
understanding when working through
a koan.
Many different perspectives arise from
the mind, carrying you through the
great barrier gate to final realization
of meaning through a direct
experience. It’s the only way. A koan
is meant to help us move beyond the
words and ideas that describe reality
and to experience that reality itself
directly, intimately. The answer to a
koan isn’t a piece of information or a
new way of seeing. It is one’s own
intimate and direct experience of the
universe and its infinite being. It’s a
state of consciousness. Do you
understand? If you don’t, you’re
already there. One of the greatest
sayings in the Blue Cliff Record came
from Bodhidharma when he said to
Emperor Wu, “I don’t understand.”
Here is Ryonen Genso's poem:
I’m sixty-six years old. It is autumn. I
have lived a long life.
Moonlight shines strongly on my face.
We don’t need to discus the koans.
Just listen to the wind in the cedars
outside.
page 4
My question to the sangha: How
does this relate to our practice and to
our inner spiritual calling? Who are
you and why do we practice?
Now the door is off the hinge, the
mind is free. Boundless are the Gates
of Zen. The shosan is before you,
there’s no place to hide.
Awaken
Esca WC Elwood (Corcoran, CA)
This is the first time I have ever sat
down and placed my opinion on pa-
per regarding our newsletter. Before I
start, be forewarned that those who
didn’t leave their feelings at the gate
probably shouldn’t read any further.
Anyway, I have never heard or read
so much crying, sniveling, and com-
plaining in all my years of incarcera-
tion. I read all those different letters
submitted to our teacher, and to sum-
Buddhist Correspondence Course Newsletter
marize, they are mostly all sob stories.
I am not going to go into detail, but it
seems to me that very few actually un-
derstand and/or apply what they are
supposed to be learning. For ex-
ample, location has absolutely nothing
to do with your path. Simply put, we
all do the best we can.
On a more personal note, I am a stu-
dent of the Theravada tradition and
my primary focus is on those teach-
ings. However, I am also studying
Tibetan Buddhism to develop a broad-
er understanding of all teachings,
which in this case would include the
wheel of life or wheel of death, de-
pending on your perspective. I guess
what I see an abundance of is prison-
ers who haven’t been able to rise
above mere survival. There’s a lot of
frustration and self pity coming from
prisoners who feel there is no mean-
ing or purpose in their lives. One of
the basic, fundamental things we
learn as Buddhists is inner reflection
and awakening within, and always be-
ing aware of the ego. All of us that
act within these walls are and have
been conditioned by the ego. In a nut-
shell, the ego loves to complain and
feel resentful not only about other
people but also about situations. So
let’s all try to work on our indifference
and mindfulness while focusing on pos-
itive aspects. Misery loves company. I
will close with a quote of wisdom
which has greatly assisted me in my
journey toward emptiness. It is from
the Vajra Prajna Paramita Sutra [more
commonly known as the Diamond
Sutra, Ed.]:
Upon realization, I do not reproach
myself for the past;
I know that in the future I can rectify
mistakes.
Aware that I am not too far down the
muddled path
I have now awakened to today’s
rights and yesterday’s wrongs.
Karma, cont'd from p. 3
all negative karma. Will one remain a
snail forever, only taking perpetual re-
births as a snail? The answer to this is
no. Although one will, under these cir-
cumstances, perhaps perpetually take
rebirths in the lower three realms, all
the negative karma do not necessitate
rebirth as a snail or in the realms of
hell beings, hungry ghosts, or anim-
als. Yet another question still remains:
How does one living in the lower
realms of animals, hell beings, or
hungry ghosts, who has no positive
karma which will permit the rebirth in
one of the three upper realms, ever es-
cape the lower realms? Are they
trapped forever? Likewise, the answer
is no!
In Buddhism, there are those Noble
Ones, called Buddhas, Arhats, and
Bodhisattvas. The one thing these ma-
habeings have in common is they all
have realized the wisdom of sunyata,
and thus have attained liberation, are
free from suffering, from samsara, and
are no longer forced to take a rebirth
conditioned by karma. They have
achieved complete liberation from cyc-
lic existence. However, differentiation
exists between those Noble Ones.
Budddhas are fully enlightened, attain-
ing Buddhahood, having moved all
obscurations. An Arhat, although liber-
ated from samsara, enlightened, and
no longer subject to karma, is nonethe-
less not a Buddha, for Arhats are not
fully/perfectly enlightened. They still
have subtle mental obstacles that have
not been completely removed, left be-
hind due to subtle habits and predis-
positions from past karma.
Bodhisattvas, like Arhats and
Buddhas, are enlightened, free from
the force of karma. Instead of abiding
in the state of nirvana, they choose in-
stead to remain in cyclic existence in
order to work for the enlightenment
and liberation of all sentient beings
trapped in the cycle of suffering in the
page 5
six realms of existence. Due to this
grace on behalf of the mahabodhisat-
tvas, beings trapped in unfortunate
births of suffering may gain the neces-
sary merit to take a more fortunate re-
birth.
The mahabodhisattvas, having gone
beyond the ignorance of karma, can
take rebirths through their own free
will, i.e., they can direct their rebirths
specifically, and frequently do so
where needed, in any realm of exist-
ence. They stay in this cycle for the
sole purpose of helping suffering sen-
tient beings free themselves from suffer-
ing. Thus, the first of the four Great
Bodhisattva Vows is, “Sentient beings
are innumerable, I vow to save them
all.” For example, the Bodhisattva
Kshitigarbha (The Bodhisattva of the
Treasure-chamber of the Earth) is well
known as the “hell-frequenter.” Many
may not believe this is possible, a
mere Buddhist trip, but this is far from
the truth. Many religions stand for this
proposition in some form or other.
In ancient Africa, far before Christian-
ity and Islam invaded the original
black African people, those black
African people had their own spiritual-
ity, a spirituality that’s similar in
nature to the teachings of the Buddha
and the concept of rebirth. In these
black African local religions, they, too,
believed in rebirth. The black Africans
that lived south of the Sahara believed
everything in nature contained a spirit
and believed the spirits could live in
animals. They worshiped, prayed, and
offered gifts to the spirits to gain favor
and obtain particular benefits from
them. They honored and worshiped
their ancestors. Departed blacks were
Buddhist Correspondence Course Newsletter
called ancestors upon death, and the
ancestors were believed to have gone
on to live in another realm of exist-
ence and/or in living things.
The Zulus, for example, refused to kill
or cause harm to certain snakes be-
cause they believed the soul of their
ancestors lived in those snakes. The
Sukuma black Africans, who are the
largest ethnic group in Africa, also be-
lieved the departed dead were ancest-
ors who were reborn and lived in
other realms of existence. The Sukuma
family remembered their ancestors
through special prayers and offerings.
The Sukumas believed their ancestral
family members that lived in other
realms were in the position to watch
over their descendants.
The Mahasiddhas of India, who had
their own spirituality/religion, now
called Siddha Yoga, are well known,
accepted, and actually part and par-
cel with Buddhism. The Vajrayana tra-
dition of Buddhism, which originated
in the third century C. E., was greatly
influenced by the eighty-four Ma-
hasiddhas, two of whom were specific-
ally responsible for the transmission of
the important teachings of the Vajray-
ana (those two mahasiddhas were Vir-
upa and Naropa). Siddhas believe
there exists a World of Ancestors. The
Siddhas teach, like the black African
spirituals, that offerings be made to
the ancestors. Regarding this, I quote
Baba, Swami Muktenanda, Siddha
Yoga Master transmitter of the lin-
eage: “There can be no doubt that
the various ritual offerings of water
and foodstuffs that we make to our an-
cestors actually reach them in a subtle
form. It is true that they eat what we
give them, that they accept our offer-
ings and give their blessings to their
descendants, so we should please
them by giving them offerings. O
Siddha students, you should not have
the slightest doubt about this.
Continued on p. 6
Karma, cont'd from p. 5 through thoughts and transmit mental head trip. As the Great Zen Buddhist
images. According to Islamic Shiite Venerable Dr. Thich Thien An once
The subtle form of the offering Muslim Sayyid Mujtaba Musawi Lari, wrote: “The mind that has been
reaches the world of the ancestors those living in the intermediate realm disciplined through practice of
through the mantras we repeat. The can establish contact with the material meditation becomes transformed into
same Chit Sahakti carries it from here world and its inhabitants by virtue of a reservoir of power. Through
to there by means of the mantras. Let their inner capacities developed by concentration the mind may acquire
me give an example from life today. deeds performed while still in the many paranormal powers, such as
Suppose you have a friend in Amer- world of humans and can acquire gen- clairvoyance, clairaudience, thought
ica, and let’s sup- projection, and the
pose America is very like.” Ven. Dr. Thich
far from here. He can A Suffering Transformation
Thien An taught it
tell you on the tele- James Davie (Brent, AL)
was through thought
phone that he has waves that the mind
Please help me Buddha – I’m hurting real bad
sent you many dol- could communicate
My mind isn’t right – and I’m feeling real sad
lars through his bank with minds even
I’ve been crying for hours – my happiness is gone
and that you can get The light has turned to darkness – and everything is wrong across great distances
the money here. You I need to feel better – I can stand no more of space. An example
will certainly get the I need some help – as I fall to the floor the Venerable gave
money. This is only a Eventually I realize – as time passes by was in the relations
material transaction I dust myself off – and wipe the tears from my eyes between mother and
carried out through I search through the books – that were sent to me child. When the child
physical sound over I read about suffering – and why it’s happening to me
meets some injury far
a telephone – this is The Four Noble Truths – is what I eventually find
from home, the
something you all I read all about it – and absorb it in my mind
There’s imprisonment, poverty – injustice and crime
mother may not know,
know. So why should but she will feel a
Famine, racism – and suffering of all kinds
you doubt that the certain uneasiness in
I want to feel better – so I need to take action
subtle forms of the of- her heart.
And realize it’s my attitude – that determines my satisfaction
ferings are carried to I get comfortable and relaxed – with a positive motivation
the world of ancest- So this is how the
I get myself ready – for a suffering meditation
ors through man- Suffering I find - can be from negative karma snail could gain a
tras?” In Siddha Another reason to believe – in the teachings of Dharma fortunate rebirth from
Yoga, it is essentially I think of sufferings – and how they’ve made me feel bad the animal realm, by
virtuous to make offer- As I reflect on my life – and the problems I’ve had virtue and grace of its
ings to the ancestors. I’ve learned it’s my attitude – that will get my mind right ancestors who live in
It’s how I deal with my problems – from morning to night another realm, and
Also in Islam, at least Things start looking better – as the brightness comes back transmit merit unto the
to my knowledge I give thanks to the Buddha – my life is back on track animal or snail to
amongst the Shiite I’ll work on my karma – prostrate and pray benefit its well-being.
Muslims, there is the So I can benefit others – each and every day
In the tradition of
belief in the practice Me, my‘self,’ and ‘I’, understanding the trinity,
Buddhism, these great
of communicating Realizing ’I’ deceive my‘self.’ And that ‘I’ is not me!
beings are called
with the spirits of the Bodhisattvas, and will
dead. Those beings direct a rebirth to
who are separated from the physical eral information about their relatives
your specific realm, out of compassion
flesh body upon death, and who and friends.
for your suffering, knowing well you
have attained a certain level of spiritu- Hence, these views also make for the failed to generate the necessary
ality, can travel to distant regions proposition that the Great virtuous karma to free yourself, so they
through subtle realms to communicate Bodhisattvas can manifest themselves manifest in your form, in order to save
with other beings. By simply concen- through a rebirth directed by sheer from that ocean of suffering.
trating their minds at a specific time will to a realm of animals, or snails, to
in the human realm, two people can help liberate them from such suffering.
communicate over long distances This is not a Buddhist superstitious

page 6 Buddhist Correspondence Course Newsletter

 Sanctuary
Julio C. Collazo (Crawfordvlle, FL)

It began by my passage on the angelic chariot
Triumphant horns blaring
with city dwellers shouting in glee
Admittance from the Gatekeepers
who honor the peace I once stole
with my name on role – I’m accepted ...
“Welcome to your Holy Sanctuary.”
Cloisters of Brothers stand unified
by economic status (if nothing else).
Feasting on memories, I work for penance
drinking it in silence.
Artists abound, the writers are sound
and musicians play their merry tunes
Some still rebel, others seek hell
while hope arrives with every new moon.
Obedience is the rule as I search within
While on my throne. I know I’ve found –
the world between worlds –
the Dragons of Krynn.
Repentance for me is an obstacle
fold along the dotted lines to make a convenient, business-card
Saintly visions aren’t optical, and
legendary sentries cower over my stead
Peace is my mission and to hell with all the visions
With my lazy mind and blurry eyes
the road towards enlightenment seems dead.
It is here where patience is a virtue
although humility is used for a crutched thrill
The labor is much for godly salvation
And monks in starvation desire, again
refuge in their native land
For this we cry – to which some die
Freedom is but a breath away
At the dawn of day I reflect on the status quo
Lying still, I doze to songs from the
sparrows in the trees
To sleep once more is a chore
Playing the role for me is a bore.
So I enter my Sanctuary ...

Five
Please feel free to cut out this sheet along the solid lines and

size. May these teachings inspire and benefit your practice!

Precepts
(pañca-sīla)

page 7 Buddhist Correspondence Course Newsletter

My Past Cannot Defeat Me
James Halbirt (San Luis Obispo, CA)
I n spite of my past behavior, I am a
human being who today is sorry
and regretful for my past tragic behavi-
or. The past is over; I do not let it
fester in my mind. Moreover, I am not
a stranger in a terrifying universe. I
am not an anomalous disease crawl-
ing on the face of an insignificant
speck in the vast emptiness of space. I
am not a nameless insect waiting to
be crushed by an impersonal boot. I
am not a miserable offender cowering
under the glare of an angry deity. I
am a man, a human being who has
made mistakes in his life, some of
which were tragic and senseless to a
sane mind.
It was evident in my past that fear dis-
abled and crippled my relationships.
It sapped my energy and interfered
with major progress and wholesome
endeavors in my life. Those fears I did
not understand. I was driven by fear
and anger instead of drawn by hope.
This fear often controlled me and dic-
tated my responses. The fear of trust-
page 8
ing, the fear of rejection, the fear of
being abandoned, and the fear of be-
ing embarrassed or outdone by my
partner became evident in many in-
stances. The fear of losing what I con-
sidered mine was always with me. The
loss of love was my great anxiety that
allowed my self-esteem to be comprom-
ised. The fear of such abandonment
was sheer torture. My mind was disso-
ciated from reality by my own ignor-
ance and delusion.
My self esteem lacked the discipline to
compromise or to evaluate my
strengths and weaknesses that were ne-
cessary for appropriate change. In oth-
er words, I was as I knew how to be,
although this is not an appropriate ex-
cuse for my behavior. If I had known
how to do better, I am sure I would
have found a different way. Appar-
ently, at that time, I didn't allow it to
be within my reach.
Additionally, I was not able to take
the risk of exchanging a known for an
unknown. It was beyond my grasp. I
did not allow myself the ability to face
adversity adequately. I lacked the test
of resiliency, and the ability to cope,
Buddhist Correspondence Course Newsletter
to stand back up, to recover from mis-
fortune. I allowed myself to fall from re-
sponsibility. My errors of omission and
commission were mine alone.
Instead, I gave up on my need to live
effectively and my need to live sanely.
My integrity eroded to the extent that
violence seemed like a painful teach-
er. I fell to the depths of an overwhelm-
ing anxiety disorder coupled with
sleep deprivation and alcohol. It be-
came too much for a troubled mind.
The more I tried to control, the more
control I lost, and in the end, I was not
able to control the lower nature of pan-
ic.
However, today I have made many
changes in my life. I am no longer lost
in the abyss of a troubling mind. My
self esteem is enhanced by seeing the
bigger picture, no longer lost in the
ego of self and other. I learned how to
be true to the real self, to no longer
wear the mask of evil karma. In learn-
ing how to be more patient and toler-
ant of others, I face myself and the
obstacles and persevere patiently in
Continued on p. 9
Past, cont'd from p. 8
the moment-to-moment of being.
Those defects and splits of personality
are no longer evident in my makeup.
They do not exist. No attitudes of evil
are within me. No fantasies of re-
course, revenge, or harm to another
are in my true nature.
As a Buddhist practitioner, I have the
courage to be vulnerable and the ne-
cessary strength to be weak with oth-
ers. Further, I have no desire to
manipulate or control others. Being vul-
nerable, as fallible human beings are
with one another, simply means that
hurts are inevitable in life. We all suf-
fer. I am able to handle my hurts to en-
rich my joys.
I vow to never give up my true self,
control, or discipline in matters of liv-
ing as a human in the moment-to-mo-
ment of pure being. I am fortunate
that I suffer less than a great many
people. I am grateful to live in a grate-
ful world. I have a great deal of em-
pathy and compassion for all victims
of my violence and their families. I
have cried for them many times. My
heart is heavy for their welfare. May
they have blissful rebirth and fortunate
karma in their new lives. I wish it so ...
All victims deserve my tiny drops of hu-
manity. Those round wet balls of fluid
tumble from my eyes, creep down my
cheeks, and splash on the floor of my
heart. They were there that day. I re-
gret that I was the way I was, but I am
fortunate to move beyond. I will ac-
cept my karma, endure it, and hope-
fully overcome it. I have forgiven and I
have been forgiven. It touched me
deeply, and I can understand fully
what love is. My tears are always
present in times of reflection. They
should be; that is their job. Tears are
the miniature messengers on call 24
hours a day to substitute for crippling
words. They drip, drop, and pour
from the corner of my soul, carrying
page 9
with them the deepest emotions I pos-
sess. They cleanse me and nurture
me. They often tumble down my face
with announcements that range from
the most blissful joy to the darkest des-
pair for those who suffer.
The Buddha, the Dharma, and the
Sangha give me comfort and direc-
tion. They free me from the demons
and misery brought to me and others.
I vow that I will never be a contriv-
ance of evil intent. It has no place in
my heart and soul. I will face my fate
as it may be, but I will do so with be-
nevolence and presence of a pure
mind. “All evil karma ever committed
by me since of old, on account of my
beginningless greed, anger, and ig-
norance, born of my body, speech
and thoughts, now I atone for it all.”
In the moment-to-moment of pure be-
ing, I am connected to all that exist-
ing nature.
When words are most empty, my
tears are most apt. And so it is ...
Come What May
Erik Fite (Draper, UT)
Directions change
Signs go unnoticed
We can’t always merge
At the very last moment.
Exits are taken
Stop signs approach -
One way off ramp
Can’t use reverse.
Compasses consulted
Blinkers are triggered
N, E, S, W
Which way, go figure.
Buddhist Correspondence Course Newsletter
Report on the Buddhist
Correspondence Course
You might be interested to know how
many others are taking this Course
and where they are from. As of this
newsletter, there is a total of 449
students from 39 states and one
foreign country: 303 are taking the
Correspondence Course, 146 are
taking the Self-Study. Of the
Correspondence Course, 267 are
male, 36 are female. And of the Self-
Study, 134 are male, and 12 are
female. And of the students taking the
Course, 14 have been fully released
(to continue the Course at home,
Home Study) and one is in a halfway
house. The states with the most
number of students are Texas with 79
students in 46 prisons,California with
66 students in 27 prisons,Florida with
44 students in 29 prisons, Indiana
with 21 students in 7 prisons, and
Michigan with 19 students in 12
prisons.
Go forth, go forward
Horse power all gallop
Gas gauge leans left
How many miles per gallon again?
Residential terrain
Metamorphoses to rural
Asphalt turns to dirt
Winds back to suburbia.
Pit stop after pit stop
Passenger after passenger
Vision impaired, collision repair
Make sure you fasten up.
 Prison Life
Upsaka Lhamo Samadhana (Daytona Beach, FL)

I live in a warehouse Made abroad by other slave-labor prisoners.

Of hot, sweaty human beings,
Packed in side by side by side,
Upper, lower, upper, lower,
We are the wards of the state
Jammed together in misery,
Breathing dank, dirty air.
Oh, it’s a big business for certain
Eighty thousand in many, many prisons
And fifty thousand more in jails
Generating a billion dollars a year
For the state’s largest industry.
They keep us as long as they can,
Making money from our misery.
The food is absolutely the cheapest
That contract money can buy
With loads of rice, dried potatoes,
Noodles, cabbage, and beans, beans, beans.
We get low-quality fruit, for health’s sake,
Truckloads of rejected oranges, with
Skin too tough and hard to peel.
Our clothes are the cheapest of cheap
Made inexpertly by slave-labor prisoners,
As are our underwear, bunks, and lockers.
They give us Chinese cloth slippers, ruining our feet
The mattresses upon which we sleep
Are made from old rags, stuffed into a plastic bag.
Most of the lights go off at eleven,
All eighty-four back on at 5:45 am.
March down the street, single file
For a skimpy breakfast, not at all filling.
During the day, pick up butts, sweep, and mop
Mow the grass, wash the laundry, sweat.
All day and night, it’s count, count, count.
In the evening, we read, listen to the radio,
Or be baby-sat by the video noise-box.
Most of us read, as an escape from reality,
Or study whatever we can find to learn.
There are canteens with over-priced junk food
For those who are fortunate enough
To receive money from a caring family.
This goes on, boringly, day after day,
Week after week, year after year,
With guards who harass and demean,
But ignore us when we need something.
No packages from home, no birthday presents,
Nothing to break the grinding monotony
Of being locked away from the real world.

What is Our Life About?
Josh Lyle (Florence, AZ)
Our wish, our goal, our desire for a
genuine life, is to see the truth of who
we really are - that the nature of our
being is connectedness and love, not
the illusion of a separate self to which
our suffering clings.It is from this
awareness that life can flow!
And what is our life about? To learn to
reside in whatever the present moment
presents. To learn to attend to all
those things that block the flow of an
open life, and to see them as the very body, just this personal drama. As we
way to awakening—all the building cling to our suffering, we forsake the
blocks, the labels, the holding back, gratitude of living from who we really
the protections, all the fears, all that are. And when the veil of separation
separates us from just letting life be. rises, life simply unfolds. No longer
caught in self-centeredness, we can
And what is our life about? To turn
give ourselves to others uncondition-
away from seeking comfort and from
ally.
trying to avoid pain. To be eager to
just be. No longer so willing to be Death is close! Don’t hold back! Ap-
caught in the relentless monkey mind. preciate this life! Gassho!
Life is about awakening to the true
self—no one special to be, nowhere
to go.
We are so much more than just this

page 10 Buddhist Correspondence Course Newsletter

My Path to Liberation
James L. Halbirt (San Luis Obispo, CA)
Each morning while the earth revolves
The light from darkness soon evolves.
My shadow lies from east to west
And moves until I stop to rest.
Although this shadow does not last.
What kind of shadow do I cast
On those who cross my path each day
Desiring help along the way?
Will taking refuge in the Life of Dharma?
Rest in the Sangha a place safe and warm from the
storm.
Will what I share be straight and true
To help others, safely, make it through?
Will those in darkness see the light
Meditating I choose to do it right?
Will the things I do and words I say
Direct them to the only Way?
When others fall on shifting sand,
Will I be there to lend a hand?
To lift them onto solid ground
Where wisdom and safety can be found?
The Buddha shed his light on me;
From the mind of ignorance and shame, he set me free.
The shadow cast upon my enlightened soul
Hs cleansed and made me fully whole.
Now in the shadow of my death
I’ll be gravely concerned about the loss
Of the Ego that crossed my path each day,
As someone in my shadow stands,
You’ll cross my path in the Sangha of helping hands
Because the shadow cast by me can be found
In the true-self image of us all.
page 11
Thoughts on Karma
The Buddhist tradition, however, is more interested in the
internal dimensions of action. Here the more important
questions include: “What effect on our own well-being are
our decisions having?” and “How are we being changed by
our actions?” What we do, from this point of view, is far
less important than how we do it. Karma is primarily con-
cerned with how we shape ourselves, and how we are
shaped by ourselves, through action.
Andrew Olendzki
If we hope to change our karma, it means we have to stop
making those things happen that cloud mind and body and
color our every action. It doesn't mean doing good deeds. It
means knowing who you are and that you are not your
karma, whatever it may be at this moment. It means align-
ing yourself with the way things actually are. It means
seeing clearly.
Jon Kabat-Zinn
Buddhists...saw that karma acts in feedback loops, with
the present moment being shaped both by past and by
present actions; present actions shape not only the future
but also the present. This constant opening for present in-
put into the causal process makes free will possible. This
freedom is symbolized in the imagery the Buddhists used
to explain the process: flowing water. Sometimes the flow
from the past is so strong that little can be done except to
stand fast, but there are also times when the flow is gentle
enough to be diverted in almost any direction.
Thanissaro Bhikkhu
Every action has a result. Every time you're willing to ac-
knowledge your thoughts and come back to the freshness
of the present moment, you're sowing seeds of wakefulness
for your own future. You're cultivating innate fundamental
wakefulness by aspiring to let go of the habitual way
you proceed and doing something different. You're the
only one who can do this. Life is precious and it's brief and
you can use it well.
Pema Chodron
I treasure the time I have left, more for me to practise. I
want to generate energy of love, compassion and under-
standing so I can continue beautifully. I would like you to
do the same. Use your time wisely. Every moment produce
beautiful thoughts, loving, kindness, forgiveness. Say beau-
tiful things, inspire, forgive, act physically to protect
and help. We know we are capable of producing beautiful
karma for good continuations and the happiness of other
people.
Thich Nhat Hanh
Buddhist Correspondence Course Newsletter

Scott Hernandez (Boise, Idaho)
Hello, my friends in the Dharma. I am
20 years old, doing a 4 1/2 to 8
year sentence in Idaho Maximum Se-
curity Institute. I am quite new to the
study and practice of Buddha but here
recently I came across a quote by Yin
Guang. I have read it over and over
again and never cease to be amazed
how simply put an almost perfect way
of living can be said. I strongly believe
most people in prison do not live by
any of these ways. I believe if we
could live as this quote states, prisons
would not be seen as a hard place to
live and get along in. Here in my pris-
on, things are progressively getting
worse. Now we are almost to a point
where the prison is going to be a com-
plete lockdown, or in other words, a
super max. The thing that bugs me the
most is everyone complains on how
much the c/o's are trying to mess with
us, but these people are the same
ones who don’t want to change the
ways and help the problem. No, they
continue to smuggle their drugs, to
harm other people and themselves.
Anyway, I hope this quote can help
you as much as it helped me. Please
pass it around as I have been doing.
Don’t complain about a problem and
then not help if you can. Don’t you
agree? Thank you very much for listen-
ing to me.
The Great Teachings of the Great Mas-
ter Yin Guang:
Whether one is a layperson or has left
the home life, one should respect eld-
ers and be harmonious to those sur-
rounding him. One should endure
what others cannot, and practice what
others cannot achieve. One should
take others’ difficulties unto oneself
and help them succeed in their under-
page 12
takings. While sitting quietly, one
should often reflect upon one’s own
faults, and when chatting with
friends, one should not discuss the
rights and wrongs of others. In every
action one makes, whether dressing
or eating, from dawn to dusk, one
should not cease to recite the
Buddha’s name. Aside from Buddha
recitation, whether reciting quietly or
silently, one should not give rise to
other improper thoughts. If wander-
ing thoughts appear, one should im-
mediately dismiss them, and
constantly maintain a humble and re-
spectful heart. Even if one has upheld
true cultivation, one should still feel
one’s practice is shallow and never
boast. One should mind one’s own
business and not the business of oth-
ers. Only look after the good ex-
amples of others, instead of bad
ones. One should see oneself as
mundane and everyone else as Bod-
hisattvas. If we can cultivate accord-
ing to these teachings, one is sure to
reach the western pure land of ulti-
mate bliss.
Homage to Amitabha! Amitabha!
Thanks again for everyone’s time.
In an earlier issue of the BCCN, Steve
wrote about the problems he was hav-
ing doing meditation in a prison envir-
onment. Here are more responses for
Steve:
Guy Richard (Chipley, FL)
Greetings, Steve. I found it very easy
to relate to the difficulties you de-
scribed while trying to meditate in a
prison environment. Although I am a
beginner myself, I’d like to take this
opportunity and share my thoughts
and experiences with you on this top-
ic. I offer this with the hope that it
may be of benefit to you in some
way, and to anyone else who finds
Buddhist Correspondence Course Newsletter
themselves in our situation.
Although I am in a two-man cell, I still
deal with all the noise and distractions
you described. I hate to say it, but mov-
ing to a two-man cell is no guarantee
of a more conducive environment.The
only time I can expect to sit in formal
meditation without too much distrac-
tion is late at night when everyone is
asleep. It took some time and effort,
but I’ve been able to condition myself
to staying up and meditating during
the late night hours. I do not know
the details of your situation, but if it is
possible for you to be awake when
everyone else is asleep, I would recom-
mend meditating then.
On the other hand, if you have tried
everything you can think of and still
find that it’s just impossible to medit-
ate in your current environment, then
you may find approaching the prob-
lem from a different perspective to be
the best course of action. Sometimes
we may need to pause and take a
breath, then step back and have a
look at the bigger picture. Try to keep
in mind that if we cling too tight to our
ideas about how our meditation prac-
tice should be, we will suffer when
things don’t go according to our de-
sires. Patient endurance is the key, my
friend. Did I ever learn that the hard
way! What I’m beginning to under-
stand is that even during those times
when we cannot sit in formal medita-
tion, we can, me must, still practice
the Path.
The Buddha taught that we should cul-
tivate mindfulness when in four pos-
tures—sitting, sitting, standing,
walking, and lying down. In other
words we should be mindful or medit-
ating all the time! Of course, we are
not likely to go into deep states of
meditative absorption while standing
in line at the chow hall. We’re talking
about a different level of mindfulness
and concentration here!
continued on p. 11
What I’m talking about is cultivating
mindful awareness of all our actions,
speech, and thoughts through the
course of a typical day, every day.
This is every bit as important as any-
thing we may experience while sitting
in formal meditation, because without
this mindfulness we will not develop
our morality. And without morality as
the base, the foundation of our prac-
tice, these is little chance we will get
the results we want when we do find
an opportunity to set and develop the
more refined states of mind.
So I believe that how we deal with the
challenges we face every day in pris-
on is our practice. What we experi-
ence tomorrow will be the result of our
actions performed through body,
speech, and mind today. Being in pris-
on presents us with constant difficulties
and challenges unique to this environ-
ment. These same challenges are also
unique and valuable opportunities for
our growth and spiritual progress, but
we must keep our wits about us, or in
other words, as Buddhists, we must
constantly cultivate mindfulness.
If we cannot sit and meditate, we can
still watch the breath, no matter where
we are or what we’re doing. And we
can watch our minds, staying on top
of our thoughts and emotions, investig-
ating to find out why we react this
way or why we said that, etc. When
we do this, then when the time comes
where we can sit and meditate, it will
go that much more smoothly. To the de-
gree we cultivated mindfulness, we sill
have that foundation to work from, to
build on.
So try not to let it get to you if you
can’t sit right now. If you work out a
time for formal sitting meditation,
that’s great. If not, that’s okay, too. As
practicing Buddhists, every situation is
“grist for the mill.” Every minute of
every day is an opportunity to devel-
op insight about ourselves. The
Buddha didn’t say, “Make a refuge of
page 13
your meditation cushion.” He said
“Make a refuge of yourself.”
I’ve gone through a lot of pain and
struggle, a lot of very hard times be-
fore I began to understand these
things, take them to heart, and put
them to practice. And I certainly have
not reached any form of mastery, to
be sure! They say that the way to liber-
ation is as easy or difficult as you
make it. Well, that may be true. But I
would be a liar and a fool if I said it’s
easy for me. If you’re saying “All of
this is easier said than done,” I agree.
But I can say that it is getting less diffi-
cult for me. I’m finally beginning to
glimpse the first light of results now
that I’m learning how to stop resisting
and fighting against my situation, and
myself.
So, to anyone reading this who may
be suffering with difficulties in their
practice I say, please don’t give up.
Work with whatever situation life
presents you. Now, in this present mo-
ment. I hope this has been of some
help as that is my only intention. May
we all swiftly progress in our practice.
May all beings quickly come to know
true peace in their hearts. If anything I
have written is not in keeping with the
True Dharma, I sincerely apologize.
These are only my own views and ex-
periences. Fellow BCC member, and
Dharma friend, Guy.
The last issue of the BCCN carried
news of the death of mentor Rev.
Robert Saunders.
James Bettis (Clarinda, IA)
I'm so sorry to hear about Rev. Robert
Saunders. He was a very smart and
intelligent man. And he is going to be
missed by many, as you know
already. I will pray for a wonderful
rebirth for him. You are all in my
prayers. Thank you.
Buddhist Correspondence Course Newsletter
Michael Collier (Iowa Park, TX)
Robert was a beautiful and wonderful
friend and I shall miss him always. I
am not ashamed to tell you that I’ve
cried a great deal this evening and
that my heart aches with Rob’s
passing. Though I am glad his suffer-
ing has ended, I will miss his wisdom
and caring heart. His insight is espe-
cially a prize to me, and the time he
took to point out my mistakes meant a
great deal to me. I loved him dearly
as a friend and fellow. I wish mere
words could convey a single moment
of feeling so I could share with you
the joy and gratitude as well as the
sadness the grace of Rob’s friendship
and mentoring and his loss have giv-
en me. For all that we discuss in our
lessons concerning the fleeting and il-
lusory nature of emotions and bonds, I
would not trade one moment of Nir-
vana for all that Rob was.
I wish to continue with my studies and
when I am able, I will take my vows.
This is my faith and I take refuge in
the Buddha’s teachings. The months
ahead will be a trial. My mother’s
health is failing and another uncle is
dying. I am needed at home very
badly. Yet I am needed here even
more and perhaps in that lies my true
purpose.
My heart has broken to so many
pieces I did not think it could break
any more. Only just recently a man
here shared with me how he had
been raped and sold. I spoke the
Dharma to him with tears in my eyes. I
will not forsake these men when I go
home. Your work, Rob’s work, the
work of others like you it isn’t for noth-
ing.
I have made many mistakes, but the
one I will not make again is to shirk
my duty to my fellow man. Love each
other, my friends. Our time is short,
and there is much to be done in this
dark age. Love and light, Michael.
Dhamma Without Rebirth? nerable to sorrow, grief and fear, but that we tie ourselves
by Bhikkhu Bodhi through our egoistic clinging to a constantly self-regenerat-
ing pattern of birth, aging, sickness and death within which
In line with the present-day stress on the need for religious we undergo the more specific forms of mental affliction. He
teachings to be personally relevant and directly verifiable, in has also shown that the primary danger in the defilements is
certain Dhamma circles the time-honored Buddhist doctrine their causal role in sustaining the round of rebirths. As long
of rebirth has come up for severe re-examination. Although as they remain unabandoned in the deep strata of the mind,
only a few contemporary Buddhist thinkers still go so far as they drag us through the round of becoming in which we
to suggest that this doctrine be scrapped as "unscientific," an- shed a flood of tears "greater than the waters of the
other opinion has been gaining ground to the effect that ocean." When these points are carefully considered, we
whether or not rebirth itself be a fact, the doctrine of rebirth then see that the practice of Dhamma does not aim at provid-
has no essential bearings on the practice of Dhamma and ing us with a comfortable reconciliation with our present per-
thence no claim to an assured place in the Buddhist teach- sonalities and our situation in the world, but at initiating a f
ings. The Dhamma, it is said, is concerned solely with the Admittedly, for most of us the primary motivation for enter-
here and now, with helping us to resolve our personal ing upon the path of Dhamma has been a gnawing sense of
hangups through increased self-awareness and inner hon- dissatisfaction with the routine course of our unenlightened
esty. All the rest of Buddhism we can now let go as the reli- lives rather than a keen perception of the dangers in the
gious trappings of an ancient culture utterly inappropriate for round of rebirths. However, if we are going to follow the
the Dhamma of our technological age. Dhamma through to its end and tap its full potential for con-
If we suspend our own predilections for the moment and in- ferring peace and higher wisdom, it is necessary for the mo-
stead go directly to our sources, we come upon the indisput- tivation of our practice to mature beyond that which
able fact that the Buddha himself taught rebirth and taught it originally induced us to enter the path. Our underlying motiv-
as a basic tenet of his teaching. Viewed in their totality, the ation must grow towards those essential truths disclosed to
Buddha's discourses show us that far from being a mere con- us by the Buddha and, encompassing those truths, must use
cession to the outlook prevalent in his time or an Asiatic cul- them to nourish its own capacity to lead us towards the real-
tural contrivance, the doctrine of rebirth has tremendous ization of the goal.
implications for the entire course of Dhamma practice, affect- Our motivation acquires the requisite maturity by the cultiva-
ing both the aim with which the practice is taken up and the tion of right view, the first factor of the Noble Eightfold Path,
motivation with which it is followed through to completion. which as explained by the Buddha includes an understand-
The aim of the Buddhist path is liberation from suffering, and ing of the principles of kamma and rebirth as fundamental
the Buddha makes it abundantly clear that the suffering from to the structure of our existence. Though contemplating the
which liberation is needed is the suffering of bondage to sam- moment is the key to the development of insight meditation,
sara, the round of repeated birth and death. To be sure, the it would be an erroneous extreme to hold that the practice of
Dhamma does have an aspect which is directly visible and Dhamma consists wholly in maintaining mindfulness of the
personally verifiable. By direct inspection of our own experi- present. The Buddhist path stresses the role of wisdom as the
ence we can see that sorrow, tension, fear and grief always instrument of deliverance, and wisdom must comprise not
arise from our greed, aversion and ignorance, and thus can only a penetration of the moment in its vertical depths, but a
be eliminated with the removal of those defilements. The im- comprehension of the past and future horizons within which
portance of this directly visible side of Dhamma practice can- our present existence unfolds. To take full cognizance of the
not be underestimated, as it serves to confirm our confidence principle of rebirth will give us that panoramic perspective
in the liberating efficacy of the Buddhist path. However, to from which we can survey our lives in their broader context
downplay the doctrine of rebirth and explain the entire im- and total network of relationships. This will spur us on in our
port of the Dhamma as the amelioration of mental suffering own pursuit of the path and will reveal the profound signific-
through enhanced self-awareness is to deprive the Dhamma ance of the goal towards which our practice points, the end
of those wider perspectives from which it derives its full of the cycle of rebirths as mind's final liberation from suffer-
breadth and profundity. By doing so one seriously risks redu- ing.
cing it in the end to little more than a sophisticated ancient
system of humanistic psychotherapy.
Buddhist Publication Society Newsletter cover essay #6 (Spring 1987)
The Buddha himself has clearly indicated that the root prob- Copyright © 1987 Buddhist Publication Society
lem of human existence is not simply the fact that we are vul- For free distribution only

page 14 Buddhist Correspondence Course Newsletter