buddhist correspondence course
newsletter
Volume 6, Issue 3
Juuly-September 2010
INSIDE THIS ISSUE...
Articles
A Person Cannot Become Who They
Need To Be By Remaining Who
They Are, Wesley Purkey
Heart Jewel of the Fortunate, Cynthia
Karma and Rebirth, Ariya Bantu
Guided Meditation: Thoughts,
James L. Halbirt
Suffering, Andre R. Marzetta
Lettiing Go, Alan Arbruzzino
Welcoming Change,
Douglas Stream (Tojin)
My View on Vows,
Christopher Brainerd
Have You Ever Seen a Drunken Crane
Walk,
Jeremy Jones (Tenshin Hyon Sek)
A Painless Mind, James L. Halbirt
Effective Punishment,
Douglas Stream (Tojin)
Poetry
Past, Present, and Future,
Domineque Marcel Hakim Ray
Metamorphosis, Carlee Hines
A New Residence, Brian Alberer
Great Sages of Time, Travis Adams
Circles, Kevin Webb
Mind, Gregory Howard
Art
Kuan Yin, Nhut Vo
Bonsai, Brian Alberer
Letters
James Davie
Mike Gottal
Andre Marzetta
page 1
Just as the great ocean has one taste, the taste of salt,
so also this Dhamma and Discipline has one taste,
the taste of liberation.
Uposatha Sutta
A Person Cannot Become Who They Need To Be
By Remaining Who They Are
Wesley Purkey (Terra Haute, IN)
M y great aunt Ga-ga adopted me when I was a kid who didn’t weigh a buck-
five soaking wet. She inundated me with an assemblage of words of wis-
dom that has left an indelible imprint on me. These “golden sayings” were gener-
ally flaunted when she was trying to school me on the importance of obtaining
and continuing my education and learning from past mistakes. I thought her fer-
vor for driving home these lessons bordered on the crazy, but if there was any-
thing crazy about this lady, it was that she was “crazy like a fox”! One of her
favorite sayings is still deeply embedded in my heart today: “A person cannot be-
come who they need to be by remaining who they are.” It has taken many years
and many experiences for me to fully comprehend the real meaning of these
words, but in my opinion, no words ring truer.
With a slight smile and a chuckle, without animosity or criticism, Ga-ga would pa-
tiently listen to the rather pathetic and ridiculous excuses I offered up to justify my
stupidity. I realize now that she relished these fertile opportunities for reiterating
lessons that she was trying to instill in me. Unfortunately, I was so engulfed in my
own ignorance, believing that I already knew everything, that more often than
not these lessons fell on deaf ears. Exercising unconditional love, unflappable pa-
tience, and enormous tolerance, she remained undaunted by my deep-seated ob-
stinacy. Through astute tenacity, little by little, she began to penetrate my
seemingly impenetrable ignorance, and I began to recognize the enormity and
the value of the lessons this lady was trying to teach me.
After one of the many bungling screw-ups I committed, Ga-ga declared that the
root cause of my problem was what caused the majority of suffering, prejudice,
hatred, and violence throughout the world – “unadulterated ignorance.” Further-
more, she proclaimed, the best medicine for ignorance and suffering was found
through education, education, and more education! She was unwavering and
passionate in this declaration, and maintained it throughout her life: the only true
way to eliminate suffering, both in an individual’s life and in the world in gener-
al, was to nip in the bud the main culprit—ignorance! She emphasized the point
that true growth in a person’s life comes when they are willing to recognize the
depth of their own ignorance and see the suffering it is causing them and other
people She also believed that people need to learn from their past mistakes and
continued on p. 4
Buddhist Correspondence Course Newsletter

The BCCN is distributed at no
charge to those taking the
Buddhist Correspondence
Course. This is your newslet-
ter–by you, about you, and for
you. You are the major contribut-
ors, so send us your questions,
problems, 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
MENTOR'S CORNER
Heart Jewel of the Fortunate
Cynthia
I am a student of Buddhism, as are
all of you. We are Dharma broth-
ers and sisters. The best I can do as
a mentor is share what I have read,
teachings by revered Buddhist teach-
ers.
If I had to give up all of my books but one, this is the book I would keep: Coun-
sels from My Heart by Dudjom Rinpoche. (Translated by the Padmakara Transla-
tion Group, Published by Shambhala Boston & London 2001).
Kyabje Dudjom Rinpoche (1904-1987) escaped Tibet and was exiled in India,
where the Dalai Lama appointed him head of the Nyingma School (a lineage of
Tibetan Buddhism). He taught extensively in Europe, North America, and Asia
and founded a teaching and meditation center in France. Actually he did not
write this book; rather it is a series of discourses given by Rinpoche during the
1970s, which were recorded, then translated.
The following is from his teaching about meditation, but it is not just about medita-
tion. We know about meditation, right? But why do we meditate and why as a
Buddhist practice? It is all about the mind—working with our mind. For me, this
aspect, out of all the Buddha’s teachings, is most meaningful, and this chapter is
about the mind: Heart Jewel of the Fortunate. The beginning of the chapter starts
with a short poem. Then excerpts from the chapter follows.
"The Great Master of Oddiyana once said:
Don’t investigate the roots of things,
Investigate the root of Mind!
Once the mind’s root has been found,
You’ll know one thing, yet all is thereby freed.
But if the root of Mind you fail to find,
You will know everything but nothing understand.
“When you start to meditate on your mind, sit up with your body straight, allow-
ing your breath to come and go naturally. Gaze into the space in front of you
with eyes neither closed nor wide open…Settle in a balanced, meditative state.
"Once you are settled, however, you will not stay long in this empty, clear state
of awareness.Your mind will start to move and become agitated. It will fidget and
run here, there, and everywhere, like a monkey. What you are experiencing at
this point is not the nature of the mind but only thoughts. If you stick with them
and follow them, you will find yourself recalling all sorts of things, thinking about
all sorts of needs, planning all sorts of activities. It is precisely this kind of mental
activity that has hurled you into the dark ocean of samsara in the past, and
there’s no doubt it will do so in the future. It would be so much better if you could
cut through the ever spreading, black delusion of your thoughts.
"What if you were able to break out of your chain of thoughts? What is aware-
ness like? It is empty, limpid, stunning, light, free, joyful!...You actually have this
continued on p. 3
Buddhist Correspondence Course Newsletter
Heart Jewel, cont'd from p. 2
awareness within you. It is the clear,
naked wisdom of dharmakaya…”
Rinpoche goes on to say:
"[However, the] mere recognition of
awareness will not liberate you.
Throughout your lives from beginning-
less time, you have been enveloped in
false beliefs and deluded habits. From
then till now you have spent every mo-
ment as a miserable, pathetic slave of
your thoughts! And when you die, it’s
not at all certain where you will go.
You will follow your karma, and you
will have to suffer. This is the reason
why you must meditate, continuously
preserving the state of awareness you
have been introduced to.
"The omniscient Longchenpa has said,
‘You may recognize your own nature,
but if you do not meditate and get
used to it, you will be like a baby left
on a battlefield: you’ll be carried off
by the enemy, the hostile army of your
own thoughts!’ In general terms, medit-
ation means becoming familiar with
the state of resting in the primordial un-
contrived nature, through being spon-
taneously, naturally, constantly
mindful. It means getting used to leav-
ing the state of awareness alone, di-
vested of all distraction and clinging.
"How do we get used to remaining in
the nature of the mind? When
thoughts come while you are meditat-
ing, let them come; there’s no need to
regard them as your enemies. When
they arise, relax in their arising. On
the other hand, if they don’t arise,
don’t be nervously wondering whether
or not they will. Just rest in their ab-
sence.
"If big, well-defined thoughts suddenly
appear during your meditation, it is
easy to recognize them. But when
slight, subtle movements occur, it is
hard to realize that they are there until
much later. This is what we call nam-
tok wogyu, the undercurrent of mental
page 3
wandering. This is the thief of your
meditation, so it is important for you
to keep a close watch. If you can be
constantly mindful, both in meditation
and afterward, when you are eating,
sleeping, walking, or sitting, that’s
it—you’ve got it right!
"If you meditate with a strong, joyful
endeavor, signs will appear showing
that you have become used to staying
in your nature. The fierce, tight cling-
ing that you have to dualistically ex-
perienced phenomena will gradually
loosen up, and your obsession with
happiness and suffering, hopes and
fears, and so on, will slowly weaken.
"The great master Guru Rinpoche has
said:
A hundred things may be explained,
a thousand told,
But one thing only should you grasp.
Know one thing and everything is
freed—
Remain within your inner nature, your
awareness!” 
Past, Present, and Future
Domineque Hakim Marcelle Ray
(Atmore, AL)
Use your present
To correct your past
And you will improve
Your future
Buddhist Correspondence Course Newsletter
Karma and Rebirth
Ariya Bantu (Cheppewa, MI)
A fellow prisoner once told me that
he did not believe in karma and
rebirth, especially rebirth. According
to him, he was a Siddha Yoga practi-
tioner. As a Buddhist, I’m well aware
of the role the Mahasiddhas played in
Buddhism, particularly their influence
on and their role in the transmission of
Vajrayana Buddhist teachings
between the third and seventh century
CE. In addition, I myself receive
monthly Siddha Yoga meditation les-
sons. So I was baffled that an alleged
Siddha Yoga student did not believe
in karma or rebirth.
So I asked this beloved brother,
“Why?” He said, “I find it hard to be-
lieve that the mind, which is so power-
ful, can reincarnate into something
like an ant. How could a power like
the mind exist in a tiny ant?” In re-
sponse, I stated, “The mind is a non-
physical unseen energy, similar to
gravity, an unseen nonphysical cosmic
force, extremely powerful.”
I then asked him if tiny ants were sub-
ject to this powerful cosmic force of
gravity, and he answered, “Yes.” So I
said, “Well then, if tiny ants are sub-
ject to such a powerful cosmic force
as gravity, then why is it so hard to be-
lieve the tiny ant could also be subject
to the powerful cosmic force called the
mind?” He said I had a good point. I
told him I made no point. It was
simply the Law.
I left him with the following words:
“Whether you believe in karma or re-
birth does not matter. Do you have
mental poisonings? Then what’s more
important is that you purify your mind
of these poisons. This is where your
work should be focused.” (Note: This
writing is merely informative, and
does not imply or deny a belief in re-
birth in ants.) 
Who They Need To Be, cont'd from p. 1 Guided Meditation: Are you fabricating a story out of fear
to stand completely responsible and Thoughts or insecurity? Name it ‘fabricating,”
James Halbirt (San Luis Obispo, CA) and come back to the breath. There is
accountable for them. She also said nothing to fear in this moment.

that once the person has demonstrated
accountability and responsibility, they
need to move past those mistakes, no
matter how dire they may have been,
because every moment looking back
is time wasted for a person moving for-
ward!
Despite Ga-ga’s absence from this
world for almost two-and-one-half dec-
ades now, her unconditional love and
precious lessons continue to have signi-
ficant impact on my life. She is so very
dearly missed, but not forgotten.
Other lessons that still stand out in my
mind today are:
that a person’s true worth is found
through the empathy and compassion
they show others;
that it is through helping others that ulti-
mate happiness is found;
that a person need not worry about
the efforts required for achieving their
goals because the most important ef-
fort is taking the first step;
that a person who relies on the opin-
ions of others will remain restless and
discontented throughout their life;
F
ind a comfortable posture, back
straight, eyes closed or opened at
a 45-degree angle toward the floor.
Take a few deep, cleansing breaths.
Take as your object of concentration
the breath as it passes through your
nostrils.
Observe the coolness of the air as
you inhale and the warmth of the air
as you exhale.
Pay close attention to the sensation of
the nostrils as the air passes through.
Now notice carefully what takes you
away from your object of concentra-
tion.
Do you have a tendency to day-
dream? Feel the enticing quality of
these fantasies. Note “daydreaming”
and have the courage to come back
to the breath.
Do not make a habit of going obsess-
ively over the past. Let it go and let it
be. Note “mulling over.” Return to the
breath and the present.
Do you have the tendency to specu-
late? Note “speculation.” Come back
to the experience of the breath at the
nostrils.
Are you planning repeatedly? Note
“planning.” Do not jump ahead to the
future. Rest fully in the breath.
If you are judging yourself or others,
note “judging.” Have faith in yourself
that in this moment you are doing the
best that you can.
Are you constantly calculating? No-
tice “calculating.” Come back to the
breath, swiftly. You do not need to
measure life. Appreciate it as it is.
Watch out for trains of thought or lists.
Let the mind rest on the breath, on life
itself.
Let the thoughts be to the breath, to
awareness, to the world.
Now, open your eyes fully, stretch
your back, relax your shoulders, and
stand up with a different frame of
mind. 

that an empty head rattles the loudest; Metamorphosis …

that only a fool values the opinions of
an idiot!
But the one I find superlative to all the
others? “A person cannot become who
they need to be by remaining who
they are.” 
Carlee Hines (St. Louis, MI)
Held down, shackled, grappling, clenched … tightly gripped … awareness
of pain, pain throbbing, agony, sorrow … hard to breathe, so much
pressure, stress, tension, duress … eyes heavy, want to sleep … twilight,
gloaming, ambiguity … darkness … darkness everywhere, surrounding,
closing, closing, closing, closing … engulfing …
Light!!! … Bright beaming light, overwhelming the darkness … pressure
subsiding, no tension, no hurt, no pain, no suffering, no more misery …
just breathe … easy, carefree breaths … awareness … breathing in …
breathing out … in … out … in … out …

Awareness … warmth, tingling, fresh, pure, clean, pristine,

uncontaminated, unpolluted, virgin … transfigure, blessedness,
happiness, joyful, bliss … transcendent, placidity, equanimity, serenity,
tranquility, Nirvana …

…. Anew ….

page 4 Buddhist Correspondence Course Newsletter


Suffering
Andre R. Marzetta (Susanville, CA)
I
just wanted to shine a little light on suffering. I really wanted
to see if I understood it correctly. For me, suffering lies right at
the heart of happiness, as strange as that may sound. Use for in-
stance a family death. Suffering occurs deeply through feelings,
attachment, love, and so on. The truth of the matter is the end-
ing and beginning exist. To know that, for one, suffering has
ended, also, is to know it has entered another existence. I won-
der, when people believe their loved one will go to a better
place, will that lift enough suffering? Probably not, because you
suffer in thoughts. Seems pretty fair the Buddha started from ex-
periencing every angle of suffering.
Attachment, I think, is to be done away with before suffering is
cured. I believe it’s the main obstacle in suffering. I would say it
was easy to know suffering and overcome it. That would be ego-
typical, if that’s a word. The mind and the world are no better
than attachment. (I even thought of a way to do away with suffer-
ing which had something to do with reflection. Let me be hon-
est, I am reading the book “The Four Noble Truths.”) Suffering is
not always sad feelings of want. The use of “I” has nothing to
do with the truth. It’s the beginning of ignorance and causes suf-
fering also.
Reflecting from the breath is a true role model for everything
mentioned so far. Breathing in, there’s attachment. Breathing
out, there’s letting go. Breathing in, there’s ignorance; breathing
out, there’s compassion. Breathing in disappointment, breathing
out understanding. My point is that the breath is the best teach-
er for suffering. All you have to do is try and hold onto it. Peace.
(Note: The prison felt it necessary to place its stamp on the front
of this picture.)
page 5
Letting Go
Allan Abruzzino (Mansfield, OH)
I have been truly studying and applying the
teachings from the Buddha for only a short
time, but the lessons I have learned are invalu-
able. Before my incarceration, and for the first
few years of it, I would hold onto all of my an-
ger, depression, everything. I just couldn’t let
go. I knew that it was killing me, so I sought
out help. That’s when I found the Four Noble
Truths. I began to meditate and study. I learned
that I suffered. I began to understand why I
suffered, and how I was the cause.
One day I sat down ready to meditate. I got
comfortable and began to breathe. I became
aware rather quickly of a fly in the cell. He
landed on my arm. So I shossed him away and
tried to continue, but he landed on my leg.
Then my head. Then my back. And then back
on my arm. He angered me so much that I
stood up and thought, “I’m going to kill that
fly!” Then, I remembered one precept—not to in-
tentionally take life—so I took a few breaths,
opened the cell door, and asked the fly to
leave. Amazingly, after a few minutes, the fly
left. I closed the door and sat back down.
Then it dawned on me, in just five to ten
minutes, I experienced suffering, the arising of
suffering, the cessation of suffering, and the
way leading to the cessation of suffering. In
that little time, I learned all of that. I achieved it
by implementing the Noble Eightfold Path, and
I let go. To me, that is the beauty of the teach-
ings, how simple, yet profound they are. I just
let go, and the situation began to get better.
My suffering that arose soon ended.
I try to think of that day now anytime I have a
problem. That lesson was the first that “I”
learned. We can read any lesson about any-
thing in a book, but experience is, of course,
the best teacher. I hope that all of us can learn
these same things one day. How much better
we would all be. Of course, I still have my prob-
lems, my days where I have trouble letting go,
but I work on them one at a time, and I get by.
I do hope that this story helps another to let go
and find their peace. Thank you. 
Buddhist Correspondence Course Newsletter
Welcoming Change
Douglas Stream (Tojin) (Green Bay, WI)

A s I write this, I am awaiting transfer to a medium secur-

ity institution. I’m sure to face many challenges and
many changes, so I’ve thought a great deal about all of
of my life, I didn’t need or want to be defined that way. It
was through the practice of kindness and love and open-
ing myself up to others that I was able to overcome my
the challenges and changes I’ve dealt with since my incar- hatred and lack of tolerance for certain people. It was
ceration began over 14 years ago. through becoming better informed about the world around
me and by fully realizing that everything comes into being
It’s strange to think that I only began practicing Buddhism
as a result of causes and conditions that I was able to over-
about seven years ago, strange because it seems so much
come a lot of the ignorance I showed and extreme views I
longer. As I prepare to move forward, I’ve been thinking
held.
about the Sangha I will leave behind. I realize I won’t be
leaving it completely as we will always practice together. As a result of overcoming the hatred, intolerance, and ig-
Nevertheless, this is the physical loca- norance, I was able to see that I
tion and Sangha where I began to had a great deal to offer the
make radical changes in my life. I A New Residence world around me and with this
feel very fortunate to have been intro- Brian Alberer (Smyrna, DE) came a confidence in myself that
duced to the Buddha’s teachings was never there before. It is this
and equally fortunate to have been a My depression is great, my anxiety confidence that will help me as I
part of the Sangha here at Green intense move forward.
Bay Correctional Institution. From living my life on this side of the
fence. I hope that all those reading this
There have been many teachings Pay my price my ultimate penance. not only realize their own ability
and moments in my short “Budddhist My existence has found a new residence. to change, but also that we all
life” that have helped me to trans- have the ability to help others
form who I was into who I am today. A new residence that’s not all that great change and become better
None are more important than the Stuck behind these walls and gates. people, especially in prison. It
Buddha’s teachings on impermannce Friends are nowhere and family is has been my experience, specific-
and change. There is an important scarce. ally since I’ve been on the
verse from the Dhammapada that I It’s not their fault, I put myself here. Buddhist path, that people want
refer to often. It says, “All created to change for the better, they
things are transitory; those who real- Now I sit and wait year after year. want to discover their true nature,
ize this are freed from suffering. This Only to get away from here. but they need help, I needed
Only to put this old residence behind me. help – WE ALL NEED HELP.
is the path that leads to pure wis-
Someday a new residence, beyond these
dom.” This verse and its teachings
walls That last statement is noteworthy,
have helped me to develop patience,
This window, this razor wire fence. the part where I said, “I needed
something much needed in a prison
Someday soon a new residence. help.” It’s significant because
environment.
while I have come far and made
As I look back at the person I used great changes, I still have further
to be, I see the mindset I used to har- to go, and I will need help. I will
bor, fostering things like hatred, self-loathing, guilt, ignor- hopefully continue to change for the better with the contin-
ance, extreme views, the list goes on. I can only conclude ued guidance of the Buddha’s teachings and the support
that it was through realizing that these shortcomings of of the Sangha.
mine were “created things” and that they were transitory
I give thanks for this opportunity to have met with the
and that change was inevitable that I realized I had the
Sangha to open our minds and hearts as we discussed
power to change them myself.
Dharma. May all beings realize the Buddha way! 
I was able to change my outlook through practice. I real-
ized that although I was going to be in prison for the rest

page 6 Buddhist Correspondence Course Newsletter

My View on Vows
Christopher Brainerd (Honolulu, HI)
T he article “A View on Vows,” by
Delbert Ray Collett, in the
April/May issue of the Gay Buddhist
Fellowship Newsletter was thoughtful
and thorough. However, when I read
that Mr. Collett was incarcerated, com-
passion compelled me to offer another
view. As a fellow prisoner, I am em-
pathetic with the suffering criminals
face, especially feelings of self-pity
and self-loathing.
Following precepts improves mindful-
ness, teaches cause and effect, and un-
burdens karma. Yet preoccupation
with morals can become just another
attachment, contrary to the Buddha’s
teaching of the Middle Way. Obses-
sion with doing and appearing
“good” can have the opposite effect of
making one intolerant and judgment-
al. To stay in balance, we cultivate the
Three Pillars of Buddhist Training
equally: Wisdom (prajna) and Medita-
tion or Contemplation (dhyana) as
well as Ethical Conduct (sila).
And yet no matter how much effort I
put into keeping my vows, it seems in-
evitable that I will break them one way
or another, because I am a karma-
riddled and fallible human being.
Some call it the “human condition.” Es-
pecially in this age of Mappo [in Ja-
panese Buddhism, the age of the
degeneration of the Buddha’s law,
which some believe to be the current
age in human history], when condi-
tions for Enlightenment are especially
difficult, it is unreasonable to expect
any being to completely avoid causing
suffering.
It is for this very reason that
Shakyamuni revealed the Vows of
Amida Buddha that promised rebirth
in the Pure Land, Sukavati Vyuha. Bod-
hisattva Dharmakara vowed to forsake
Ultimate Nirvana should even one sen-
tient being not be reborn in his
page 7
Buddha-Land of non-retrogression just
by thinking of his name. Having ob-
tained Buddhahood, his name be-
came Amida Buddha, the Buddha of
Infinite Light and Boundless LIfe, and
his Vow to save all beings was real-
ized.
That Amida’s Vows are not predic-
ated on saving only those who are
worthy demonstrates the Ultimate
Equanimity with which the Vows were
made. One must only trust in Amida
Buddha.
Forgiveness is not a virtue often dis-
cussed in Buddhist literature, and yet
without the ability to forgive, how can
GBF supports Buddhist practice
in the Gay men's community. It
is a forum that brings together
the diverse Buddhist traditions
to address the spiritual concerns
of Gay men in the San Francisco
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the world. GBF's mission in-
cludes cultivating a social envir-
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Gay Buddhist Fellowship
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2215R Market Street
San Francisco, CA 94114
www.gaybuddhist.org
one empathize with the suffering of
ourselves and others? Shinran Shonin,
the founder of Jodo Shinshu in Japan,
flipped religious practice on its head
when he exclaimed in the Tannisho:
“Even a good person can be born in
he Pure Land, how much more so an
evil person!”
The problem with thinking one can
earn his way to Buddhahood solely
through rigorous self-effort is that sly
devil the Ego. Believing I am un-
worthy of Enlightenment, I endure
Buddhist Correspondence Course Newsletter
strict rules of discipline which necessit-
ate comparing my behavior to others’
and leading to me thinking that I am
better than they are, ending in inevit-
able failure and self-loathing because
such lofty ideals are delusional for a
mere human being. Thus I relinquish
ego-fuleled self-effort for the pure
power of Amida’s Vow.
Then a wonderful thing happens.
When I fully recognize and forgive
the foolishness and evil within myself,
I immediately recognize and forgive
the foolishness and evil within all be-
ings. A spring of spontaneous compas-
sion bursts forth for all suffering
beings. All criticism, judgment, and
comparisons are let go. The suffering
of others is my suffering; my release is
their release. We are all in this boat
of samsara together, floating on a
wave of Amida’s boundless compas-
sion.
Some may misunderstand today, as
they did in Shinran’s time, and be-
lieve that Total Forgiveness gives one
free rein to do whatever he wants,
free from any moral obligation. Shin-
ran had this answer: “One does not
take poison just because one has the
antidote.” Faith in Amida naturally
makes our hearts grow softer. Moral-
ity, then, is not a condition of salva-
tion but instead is a consequence of
one having already been saved.
In conclusion, I would like to quote
the words of Shinran Shonin: “I know
nothing at all about good and evil. If
I possessed Amida’s ability to tell
whether something is good, then I
would know what ‘good’ is. And if I
possessed Amida’s ability to tell
whether something is evil, then I
would know what ‘evil’ is. But for a
foolish being full of evil passions, liv-
ing in this burning house, this world
of transiency, all things are deceptive,
vain, and unreal. The only truth is the
Nembutsu (Namu-Amida-Butsu)”. 
Have You Even Seen a Drunken Crane Walk
Jeremy Jones (Tenshin Hyon Sek), (Bunker Hill, IN)

I am probably one of the most out of balance people anywhere – of all time
even. I mean, I am really messed up at times. How can someone who can
stand in a one-legged longfist stance with ease be so out of balance? Easily.

Standing in a single leg stance, while maintaining a functional mobility (i.e., be-
ing able to avoid attacks, etc.) takes extreme concentration. This concentration
must be combined with an acute internal and external awareness. Herein lies the
problem, at least for me. I have yet to find the ability to harness that internal
strengths that I use practicing Budo in my everyday life.

Now, in order to get the full picture of how messed up I truly am, we have to fig-
ure in what some would call my addictive personality and what Shifu Zenthoefer
would call my weak-mindedness. The former sounds less harsh, but in reality, if
we strip away the semantics, both mean the same thing. I am out of balance and
the problem stems from the mind.
Kuan Yin
What was it GI Joe used to say at the end of every episode? “Knowing is half the Nhut Vo (Delano, CA)
battle.” Thanks, Joe. You could have mentioned that it is the easiest half. Knowing
Suppose someone should
things of that nature come on
conceive a wish to harm you,
all of a sudden. They exist within a
should push you into a great pit
moment of epi- I am going to use my phany. “Aha,” you
of fire.
might say to your- self. “I’ve got it.”
addictive personality like Think on the power of that
No, you don’t. Here is where we Perceiver of Sounds [Kuan Yin]
a spiritual medicine. and the pit of fire will change
recognize the prob- lem for ourselves.
Friends, family, and teachers have into a pond!
If you should be cast adrift on
always known. They could see it in us. But now we can see for ourselves. This is
the vast ocean,
also a magical point. We can now begin to work on it.
meanced by dragons, fish and
Zen teaches the Middle Way. Every time I travel the middle road, I seem to get various demons,
hit by a truck. We should avoid extremes. I agree, but in my avoiding, I bounce think on the power of that
from one extreme to the next like a perpetual handball caught between two Perceiver of Sounds
courts. and the billows and waves
cannot drown you.
Pardon the cliché, but I decided to fight fire with fire. I am going to use my addict- …
ive personality like a spiritual medicine. If living beings encounter
weariness or peril,
Have you ever seen a drunken crane walk? Me either, but it makes for a pretty
immeasurable suffering pressing
cool title. However, if one did walk while drunk, it would look like me stumbling
them down,
through my meditation practice. I take what is natural, sitting with myself, and
the power of the Perceiver of
completely distort it by labeling it as work. Sounds' wonderful wisdom
I made some fudge the other day. After giving my cellie some, I proceeded to can save them from the
gorge myself on the rest. I wish I could say that this was an isolated incident, but I sufferings of the world.
cannot. Whether it be food, coffee, or even masturbation, I take it to the extreme.
(Lotus Sutra, Chapter 25;
For the first eight years of my martial arts training I did the same thing. But here
Burton Watson, trans.)
my results were positive.

I am now working on my meditation in the same way, not as an ascetic would

practice, but as a martial artist would train. I will keep you posted as I seek to be
the still-standing sober crane. 

page 8 Buddhist Correspondence Course Newsletter


Brian Alberer (Smyrna DE)
Great Sages of Time
Travis Adams (Raiford, FL)
Great sages of time, speak of the Indus Valley
Tell of the Himalayans, the two great rivers of time
Let be known, what is not written
For there is no Dharma, Sutras, nor teachers
Emptiness, can you see
Buddha is the mind, mind is the Buddha
There’s only the practice
Look, you shall not find, hear and you will see
Emptiness and impermanence
The wheel turns, the key avidya, see the moon
Escape Jaramarava, the grasp of “Yame”
O great earth, reveal the great sages of time
The secrets of the north, flow in the two great rivers
How deep, how shallow, for there is no duality
Emptiness is emptiness / form is form
What is, – “is,” and the wheel turns
Great sages of time, reveal to me
Speak the truth of the Mid-Way
Concentration / focus
Do not come upon me Buddha
For I will beat you with my spoon
“Quite!”
Whisper into my mind great sages
Speak to me the wisdom of time
Indus Valley, ancestors of time
Can you see
The mountains walk, rivers flow
Ride the white cloud great ancestors of time
Beyond the bush, hear the ox, no rope is needed
Indus Valley, sit with me
Let it be known, nothing is written.
page 9
A Painless Mind
James L. Halbirt (San Luis Obispo, CA)
H ow far can a man fall when he lives with his pain? A
man troubled when things go dead wrong can be a
person who is not pleasant to be with at all.
The one who can make you smile is the one who has found
the good heart to conquer his true self, like a song that
makes you smile. Singing praises of a grounded and
balanced mind, he reminds us of happier moments to come.
The test of the true heart is the trouble that always arrives, as
it will through the many years, but the true heart smiles that
shines through the many tears.
Let me be the instrument of my salvation. Let me not beg for
the stilling of the pain, but for fearlessness in facing it. The
true heart faces it down and conquers it with effort.
Let me not crave for freedom in an anxious fear to be saved,
but let me see the wisdom and value in connecting with other
saintly minds.
The test of a true heart is the
trouble that always arrives
Let me find the hopeful fruition of a free mind, lest I fall from
the grace to endure.
I can trust myself to mistrust blind passion, and wait for clarity
before I take action.
Let me survive in the present, reverential and unafraid. Let me
be sustained by the water of life, and be pure in the moment.
Let me believe in my own capacity for goodness and
responsibility, that all will be well. No one but me determines
my course today. My success begins in my mind. Let me be
sure that what I desire is worthy of my best and truest self.
Let me set aside the judgment of others and concentrate in
freeing myself from the hell I created. Reaching my goal is
never as important as the progress I make toward its repair.
Let a positive attitude today enhance the value of every
experience. The choice is up to me. Seeing myself with
difficulties of the past can broaden my sympathies for the
present, if I just adhere to what I learned.
Let how I am treated today be the mirror to how I am treating
others, so I can be proud of them as I am of me. 
Buddhist Correspondence Course Newsletter
Effective Punishment
Douglas Stream (Tojin), (Green Bay, WI)

There is a story from the Buddha’s life that teaches us how to respond to
insults and harsh words. The Buddha’s rivals had bribed a prostitute
named Cinca to insult and humiliate the Buddha. Cinca tied a bunch of
sticks to her belly underneath her rough clothes in order to look like she
was pregnant. While the Buddha was delivering a sermon to hundreds
of people, she came right out in front of him and said, 'You rogue. You
pretend to be a saint preaching to all these people. But look what you WORDS OF THE BUDDHA
have done to me! I am pregnant because of you.' Calmly, the Buddha When Hatred Arises
spoke to her, without anger, without hatred. With his voice full of loving
friendliness and compassion, he said to her, 'Sister, you and I are the When hatred arises, there are five
only ones who know what has happened.' Cinca was taken aback by ways by which one can subdue it,
the Buddha’s response. She was so shocked that on the way back she
and by which he should wipe it out
stumbled. The strings that were holding the bundle of sticks to her belly
completely.
came loose. All the sticks fell to the ground, and everyone realized her
When hatred arises, one should
ruse. Several people in the audience wanted to beat her, but the Buddha
stopped them. ‘No, no. That is not the way you should treat her. We develop loving-kindness toward the
should help her understand the Dharma. That is a much more effective other person.
punishment.’ After the Buddha taught her the Dharma, her entire When hatred arises, one should
personality changed. She too became gentle, kind, and compassionate. develop compassion for the other
(from Mindfulness in Plain English, by Bhante Henepola Gunaratana) person.

I have to admit that I laughed out loud when I read the words, “We should help When hatred arises, one should
her understand the Dharma. That is a much more effective punishment.” The develop equanimity toward the other
thought had never occurred to me that the Dharma could be used as punishment. person.
When we understand the Dharma then all the responsibility falls on our When hatred arises, one should
shoulders. When we realize that it’s our habits, conditioned responses, and ignore the other person and not pay
preconceived notions that fuel the anger, hatred, greed, and every other delusion any attention to him.
whether it be projected outward by us or directed toward us by others, then we When hatred arises, one should
realize how effective the “punishment” can be. I think another way to express this
direct one’s thoughts to the fact of
instead of using the word punishment is to say “burden of practice.” Even the
the other person’s being the product
word “burden” sounds harsh, but we need to remember that living a life in
accord with the Buddha’s teachings is hard work. It requires diligence in the face of his kamma:
of adversity. May we all strive to master the boundless Dhamma.  “This person is the owner of his
kamma, heir of his kamma, born of
his kamma, related to his kamma,
and abides supported by his
kamma. Whatever kamma he does,
for good or for evil, to that he will
Circles moving in circles
fall heir.”
in cycles and spirals
These are five ways by which one
spinning into oblivion
can subdue hatred whenever it
only to begin again
arises and by which one should
wipe it out completely.
Kevin Webb (St. Louis, MI)
– Anguttara Nikaya 5.161
Aghatapativinaya Sutta

page 10 Buddhist Correspondence Course Newsletter

This is a response to Kathleen Wyatt's
poem, "Love Letters," in BCCN, Vol. 5,
Issue 4, p. 6.
I want you to know that I shared your
poem with six other inmates. Not a
one had a dry eye by the time I fin-
ished reading it aloud and that in-
cludes me. I have read many poems in
the past and have dabbled in a few
myself, but never have I read a poem
as powerful as "Love Letters." I want to
thank you for sharing it with us. It is by
far the most powerful, emotionally
electirfying poem I have ever read.
James Davie
Brent, AL
This is a response to Angie Oakes'
(Illinois) article, “My Path” in the
BCCN, Vol. 6, Issue 2, pp. 6-7.
Angie, it sounds as if you and I have
so many things in common. I grew up
in the same type of environment, same
type of parents.
I often wondered what was wrong with
me to deserve this type of punishment.
God as I knew him was not the loving
God everyone claimed him to be by al-
lowing these things to happen. I had
two stepfathers who got off by beating
me and abusing my sisters. So how
could God in heaven allow these
things to happen?
I came to realize it was my family’s
past karma. I’ve always believed in it
and now I understand its effects on
me, and on the family I now have.
I am here at the Green Co. work camp
from Jacksonville Correctional Center
in Illinois. I, too, am in a twenty-person
dorm just as you are. As a matter of
page 11
fact, in 1992, I was exactly where you
are now. Anyway, I choose to do my
meditation while all the guys are at
breakfast. I also stretch, but I’ve found
it easier to meditate through the noise
of 19 other people if I start while it is
mostly quiet. Besides, most of the guys
here now know me and my ways and
give me some flack but are not bad
about me being the only Buddhist at
all three of these facilities (1 out of
1600). There are now two others who
are looking into it, but have yet to
commit.
I was wondering, can you relate my in-
formation to the person who comes to
teach you? I’m about 1-1/2 hours
from you. I’ve tried to find someone till
I’m blue in the face. My most import-
ant goal is the correct understanding
of the Dharma. I basically do all my
own study and reading. I have found
peace through this, but still thirst for
Right Understanding. I hope you can
help me out with this.
Thank you so much and may all who
know you and the BCCN be well, be
safe, be happy.
Mike Gottal
Roadhouse, IL
I enjoyed reading the newsletter. I am
new to the Course, but not to the
teachings. I noticed a few of us are in
similar situations, meaning prison.
The only difference is I’ve run out of
complaints. There’s too much attach-
ment involved with it. So I’m working
on changing myself. I still have a long
way to go. Buddhism has helped me
a Buddhist - just taking steps toward
it. Sometimes the idea of it being bor-
ing even occurs. Even feelings like,
“I’m done with this.” That’s pretty
hard when I’m in a sitting posture in
Buddhist Correspondence Course Newsletter
my mind...or consciousness! I call it
the “earth chair.” I’ve actually tried
to picture it with my drawing even
though I’m not an artist. So we can
thank who for the description of
emptiness. Without who I wouldn’t
be able to describe anything. But
who knows who that’s the magic of
the breath. Buddhism is who’s reli-
gion. The ten thousand things you
don’t understand. Suffering is the
first sign. Hope I didn’t lose you but
the path is helping me to become
who. Something you can’t describe
like Buddhism, even if you tried ten
thousand times. It’s an empty experi-
ence of everything that exists. Only
whos know peace.
Andre Marzetta.
Delano, CA
Mind
Gregory Howard
(Pittsburgh, PA)
Mind, may I come in
Can we talk about
Love and peacefulness.
Mind, I am tired of
Fighting with you
Over the things that
Cause us both suffering
Mind, did I tell you,
I love you.
 65 Bhaddāli Sutta To Bhaddāli

SUMMARY
Ven. Bhaddāli, a monk who ordained in old age, has much difficulty following the training precepts.
The Buddha admonishes him and teaches him the advantages of following the training. He also talks
about why some monks are admonished repeatedly and why others are not.

NOTES
[27] The Buddha gives a lovely example about someone who should not be admonished even though
he has committed several offenses. When someone is progressing on the path with faith and love
(toward the teacher/s), if he were to be repeatedly admonished, he might lose his faith and love. SIMILE: It is as if
someone had only one eye: his friends and relatives would guard this eye, thinking, “Let him not lose this one eye.” In the
same way, this faith and love must be guarded. He may lose it if action is taken against him and he is repeatedly
admonished.

[33] There is also a SIMILE of a young thoroughbred colt being trained. With each step along the way he will experience
something new, something he has never done before. For example, wearing the bit, the harness, keeping in step, running in
a circle, prancing, etc., he will display some contortion and writhing, but with constant repetition and gradual practice, he
becomes peaceful in that action. In the end, he becomes worthy of the king, in the king’s service. In the same way, one
practices until one is beyond training (an arahant).

[34] The ten qualities of “one beyond training”:

1. Right view
2. Right intention
3. Right speech
4. Right action
5. Right livelihood
6. Right effort
7. Right mindfulness
8. Right concentration [Ed: The first eight make up the Noble Eightfold Path.]
9. Right knowledge—knowledge pertaining to the fruit of arahantship
10.Right deliverance—the arahant’s deliverance from all defilements. [Ed:
See also MN117.34]

PRACTICE
Reflect on the ways that you may admonish yourself for where you are in your practice (even subtle negative evaluations)—“I
should be further along after all this time.” Notice how this could undermine your faith in your own possibility to realize the
Dharma, and in the Dharma itself. Remind yourself that you are still on the path, entering new territory all the time.

--from Pressing Out Pure Honey: A Practitioner's Study Guide (A Companion for the Majjhima Nikaya, The Middle Length
Discourses of the Buddha), by Sharda Rogell (2006: Dhamma Dana Publications, Barre Center for Buddhist Studies, Barre,
MA)

(Ed: If you would like a copy of this book, please write to Rev. Adrienne Baksa.)

page 12 Buddhist Correspondence Course Newsletter