\u2018Tis my great honor to host NellaLou from Smiling Buddha Cabaret, with this post exploring the buddhoblogosphere\u2026 Read on:<\/p><\/blockquote>\n
Thank you to Justin for allowing me to use the cyberspace he has created on American Buddhist Perspective<\/a> and to Nate from Precious Metal<\/a> for the blog-swap idea and for administering the exercise. The assigned topic is \u201cThe impact\/ importance of the buddhoblogosphere? Too many blogs? Not enough?\u201d This post is inspired by the Avatamsaka Sutra<\/a>.<\/p>\n Introduction<\/strong><\/p>\n A Canadian writer, living in India, writing a piece for a blog called American Buddhist Perspective is in itself a statement of the fulfillment of the potential of modern communications technology to transcend boundaries.<\/p>\n Blogs about Buddhism<\/a> are written in languages such as Romanian<\/a>, Finnish<\/a>, Hindi<\/a> , Spanish<\/a>, Thai<\/a>, Danish<\/a> and many others.<\/p>\n Although the Internet landscape is changing rapidly, from my brief survey at present the majority of Buddhist oriented blogs seem to be related to the Zen tradition. This is somewhat ironic, since popular views of Zen would have silence, emptiness and \u201cdo not rely on words and letters\u201d as Bodhidharma conveyed, and Eisai also stated \u201d The Zen School is independent of what is articulated in names and words\u201d, as the point of view.<\/p>\n But that is only a portion of the story from the Zen perspective. Others have expressed views that amplify and explain.<\/p>\n Some History<\/strong><\/p>\n In an interview from 2006 that appears on Brad Warner\u2019s blog<\/a> Gudo Nishijima Roshi is asked:<\/p>\n 18. What can we understand with words, and what can we not understand with words? Early masters wrote in The Transmission Of The Lamp<\/p>\n The original truth has no name, Sohaku Ogata trans<\/p><\/blockquote>\n Shih-shuang said:<\/p>\n There is originally no word for truth, but the way to it is revealed by words. The way originally has no explanation, but reality is made by explanation. That is why the buddhas appeared in the world with many expedient methods; the whole canon dispenses medicines according to diseases.<\/p>\n Zen Teachings, Cleary trans.<\/p><\/blockquote>\n The biographer and principal disciple of Hakuin, Torei wrote about Hakuin:<\/p>\n The words and sayings of the Zen masters never left his side. He used them to illuminate the old teachings by means of the mind, to illuminate the mind by means of the old teachings.<\/p>\n Hakuin on Kensho trans. and commentary by Albert Low<\/p><\/blockquote>\n It then appears that words and names do have their place within the Zen context.<\/p>\n But it is Hakuin himself that deemed writing to be:<\/p>\n \u2026the exercise of verbal prajna (Low)<\/p><\/blockquote>\n Prajna means \u201cthe unaroused, unobstructed mind\u201d according to Low.<\/p>\n Consider the point that an editor has made in the Wikipedia<\/a> entry on prajna.<\/p>\n The beginning of the Heart Sutra includes the phrase \u201c.doing Praj\u00f1a.\u201d indicating that praj\u00f1a is also an activity as well as an outcome, quality or state.<\/p><\/blockquote>\n The concurrence with Hakuin\u2019s \u201cexercise\u201d is interesting.<\/p>\n Writing as an activity produces a direct product of the mind that allows one to examine both the content and processes of the mind. Ultimately, in time, or concurrently, if one is able to view the depth of the words in that way, these are both surpassed and the Paramita-Perfection of the Mind is experienced.<\/p>\n Words are then Upaya (skillful means) as is everything else depending upon intention, awareness and use. Whether soft or loud, they can point, reveal, suggest, name, indicate and direct towards Truth.<\/p>\n At Present-Some Objections and their Resolution<\/strong><\/p>\n There are some doubts about Buddhism and Internet interaction due to lack of context and additional communication cues like facial expression. Consider though, that this volume of information is often compensated for on the Internet with the addition of images such as photos, videos or emoticons, sounds such as links to music and voice files like recorded dharma talks and informational links to broaden the scope of the point and the context of the writer. It is of a more cerebral nature due to the technology yet still harkens back to the sensory, particularly visual realm.<\/p>\n And also consider the relevance of Buddhist texts throughout history. Monks and others went to great lengths to obtain texts including making journeys, usually on foot, for hundreds or thousands of miles and further to preserve texts during times of Buddhist persecution. The clandestine removal of thousands of texts from Tibet during the Chinese invasion and current occupation is one recent example. Had this not been undertaken they likely would have been destroyed during the Cultural Revolution.<\/p>\n One cannot ascertain the author\u2019s stature, gait, eating habits, facial expressions, tone of voice or other sensory information from the texts. Yet the words, as symbols for the profound concepts to which they point are still valued millennia later.<\/p>\n Another aspect that has been brought up in the Internet and Buddhism interaction has to do with the nature of the Internet itself. Often personal projects on the Internet are fraught with self-indulgent vanity and egocentric exhibitionism. From the blog 21Awake, Rohan Gunatillake brings up this point and a suggests a counterpoint to it\u2019s resolution.<\/p>\n \u201cBlogs and social networking platforms such as Facebook and mySpace are often criticised for being fuelled by vanity, or the hunger to be seen\u2026.Inherent in all social web activity, including the buddhoblogosphere<\/a>, is not only a sense of wanting to be seen as a somebody or a response to the pervasive loneliness of modern life. Running through those very same veins of motivation is a recognition of the interconnection we share with others and a wish to honour that connection.\u201d Bhava tanha and the buddhoblogosphere<\/a> from 21 Awake<\/p><\/blockquote>\n Rohan\u2019s point is well taken here. In fact, it was what provided a turning point for my thinking as I was preparing this post. Consciously or sub-consciously, the desire to be noticed, to have one\u2019s words read, to put forth opinion, to best others, to be seen as an authority or win \u201cthe best Buddhist\u201d award, if such award existed, may all contribute to one\u2019s reasoning process in starting up or continuing a blog. One may begin a blog about anything, even Buddhism for the most vain and shallow reasons. Just as one may begin a Buddhist practice for similar reasons.<\/p>\n That motivation, that craving (tanha<\/a>) interestingly enough, in the Internet and Buddhism context, can become a transformative element in Buddhist practice. Craving itself becomes a skillful means by which the Buddhadharma is engaged more fully and understanding deepened.<\/p>\n Interaction is instructive. The public nature of presentations on the Internet provokes interaction and allows a person to connect with others. That the connection may be pleasant or unpleasant is not so important as the dharmic content of messages that are exchanged. In time one learns the true meaning of equanimity.<\/p>\n The interconnection, in the presence of the Buddhadharma seems to work as something of a \u201cstone polisher\u201d for Buddhist practice on the Internet. Gradually eroding original ego-based intentions into something more broad and inclusive.<\/p>\n
\nWe can understand everything, but at the same time, our understandings can never touch Reality.<\/p><\/blockquote>\n
\nBut by name the truth is made manifest.
\nWhen the true dharma is obtained,
\nThere is neither truth nor falsehood.<\/p>\n
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