Walking the Zen Christian Path

Summary

The speaker, a Buddhist Christian, reflects on his spiritual journey that began in California and led him to Japan, where he immersed himself in a different consciousness, culture, and religion. As a 'marginal man,' he identifies as a bridge between cultures, facilitating the integration of Eastern wisdom into Western lives. His experiences with Zen meditation, teaching, and haiku writing have deepened his understanding of Christianity, emphasizing the primacy of direct experience and mindfulness.

Takeaways

• 🌏 The speaker's name, 'Hung Dole,' symbolizes accompaniment and crossing over, reflecting his journey and role as a bridge between cultures.
• 📚 He was born in California and entered the Jesuits at a young age, seeking a spiritual path rather than a career as a priest.
• 🎓 After 15 years of Jesuit training, he became a priest and embarked on a physical and spiritual pilgrimage to Japan, aiming to immerse in a different consciousness and culture.
• 🏫 In Japan, he helped establish a junior senior high school in Hiroshima and identified as a 'marginal man,' living on the fringes of both Japanese and American cultures.
• 🧘 He discovered his true calling in directing retreats and transitioned to become a spiritual director, delving deeper into Zen Buddhism and its meditative practices.
• 🤝 The speaker sees himself as a bridge, facilitating the crossing over of Westerners to gain Eastern insights and integrate them into their lives.
• 📝 His experiences in Japan led to a profound understanding and teaching of mindfulness, meditation, and the direct experience of reality, as exemplified by haiku poetry.
• 🏞️ He built the 'Path of the White Dragon' in Japan, symbolizing his love for working with the earth and creating spaces for meditation and contemplation.
• 🌱 The concept of the 'Pure Land' in Buddhism aligns with the Christian idea of forgiveness through sincere repentance and turning to God.
• 🕊️ Hakuin's poem emphasizes the transformative power of meditation, where sins or waywardness are annihilated, leading to a state of purity and connection with the divine source.
• 💡 The speaker's identity as a 'Buddhist Christian' highlights the integration of Buddhist insights with Christian beliefs, enriching his understanding and practice of spirituality.

Q & A

What is the significance of the name 'Hung' in the speaker's life?

The name 'Hung' signifies 'to accompany' in the speaker's life, reflecting his role as a companion or guide, particularly in helping people cross over or integrate different aspects of life and culture.

What does the term 'pilgrim' mean in the context of the speaker's journey?

In the context of the speaker's journey, 'pilgrim' originates from Latin and means to go to a place away from one's own field or home. It represents a spiritual journey, which for the speaker, was his move to Japan and the subsequent exploration of a different consciousness, culture, and religion.

Why did the speaker initially join the Jesuits?

The speaker joined the Jesuits because he was interested in a spiritual path, and the Jesuits were the most accessible religious community at the time. He also had friends who were joining, and he tagged along despite feeling insecure about the decision.

What role did the speaker play in Hiroshima after moving to Japan?

The speaker was sent by the California Jesuits to help build and start a junior senior high school in Hiroshima. He taught there for six years and was successful in bringing students to national championships in English speaking contests.

What does the term 'marginal man' mean to the speaker?

The term 'marginal man' refers to someone who is on the margin or edge of different cultures, languages, and religions. The speaker identifies as such because he feels he is on the margin of both Japanese and American cultures and religions, which allows him to be a bridge between them.

How does the speaker describe his experience with Zen?

The speaker describes his experience with Zen as a profound learning process that began with a gut feeling to attend a Zen group at an old temple called Jo Myoji. His Zen master guided him to integrate Zen practices with his Christian faith, leading to a deeper understanding of both.

What is the significance of the name given to the speaker by young religious people?

The name given to the speaker, combining 'Han' meaning 'to accompany' and 'Dope' meaning 'to cross over', signifies his role as a guide who accompanies people in crossing over or integrating different aspects of life, similar to the concept of a bridge.

How does the speaker's experience with teaching English in Japan relate to his spiritual journey?

The speaker's experience teaching English in Japan, particularly teaching haiku writing, reflects his fascination with the Japanese consciousness and the direct experience of reality that haiku represents. This ties into his spiritual journey by emphasizing the importance of mindfulness and meditation.

What is the concept of 'Pure Land' in the context of the speaker's meditation practice?

In the context of the speaker's meditation practice, 'Pure Land' refers to a state of being where one is free from waywardness and is fully immersed in the flow of life force coming from the divine source. It represents a state of purity and enlightenment that can be achieved through deep meditation.

How does the speaker's understanding of Christianity been influenced by his experiences with Buddhism?

The speaker's understanding of Christianity has been profoundly enlightened by his experiences with Buddhism. He has integrated Buddhist practices such as meditation into his Christian faith, leading to a deeper comprehension of what Christianity is about and identifying himself as a 'Buddhist Christian'.

What is the significance of the labyrinth that the speaker built at the Mercy Center?

The labyrinth built at the Mercy Center is a physical representation of a spiritual path. It is designed to take people out of their linear thinking, allowing for deeper insights to arise. The labyrinth is a place where many have had profound spiritual experiences, reflecting the speaker's belief in the power of meditation and contemplation.

Outlines

00:00

🌊 Journey to Japan and Spiritual Pilgrimage

The speaker, named Hung, shares his personal journey to Japan, which he describes as a spiritual pilgrimage. Born and raised in California, he joined the Jesuits at a young age, driven by a quest for spirituality. His journey to Japan was not just physical but also a deep dive into a new consciousness, culture, and eventually, a different religion. He reflects on his experiences in Japan, including establishing a school in Hiroshima and identifying as a 'marginal man,' straddling the line between two cultures. His narrative is a testament to the transformative power of travel and cultural immersion.

05:02

🌉 Embracing the Role of a Bridge

The speaker discusses his identity as a 'bridge,' someone who stands on the margins of both Japanese and American cultures, as well as between different religious beliefs. He views this position as enabling him to facilitate connections and understanding between East and West. His attire, a blend of Jesuit and Zen monk elements, symbolizes his role. He emphasizes the importance of being a bridge in fostering cross-cultural dialogue and learning, particularly in his work accompanying Westerners to gain insights from the East.

10:03

🧘‍♂️ The Zen Path and the Primacy of Experience

The narrative continues with the speaker's immersion into Zen Buddhism, which he pursued with a deep sense of purpose, despite not fully understanding his motivations. His introduction to Zen meditation and the associated discipline were transformative, leading him to a profound realization of the interconnectedness of all things. He also discusses his teaching experiences in Japan, including instructing students in writing haiku, a form of poetry that he believes embodies the spirituality of direct experience and mindfulness.

15:08

🏞️ The Path of the White Dragon and the Labyrinth

The speaker recounts his passion for creating paths, beginning with the 'Path of the White Dragon' in Japan, which he built around a valley over several years. This endeavor reflects his love for working with the earth and his belief in the spiritual significance of paths. Upon moving to the Mercy Center, he continued this practice by constructing meditation and contemplation paths, culminating in the creation of a labyrinth designed to encourage non-linear thinking and facilitate deeper spiritual insights.

20:12

🕊️ The Concept of 'Sins' and the Pure Land

In this section, the speaker explores the concept of 'sins' from a Buddhist perspective, explaining that it refers to waywardness or being off the mark, rather than the Western concept of offenses against God. He discusses the transformative power of meditation, which can erase these wayward tendencies and align one with the fundamental life force, leading to a state of purity akin to the Buddhist 'Pure Land.' The speaker also draws parallels between this state and the Christian idea of forgiveness through sincere devotion to God.

25:15

🌟 Buddhist-Christian Synthesis and Enlightenment

The speaker concludes by reflecting on how his engagement with Buddhism has enriched his understanding and practice of Christianity, leading him to identify as a 'Buddhist Christian.' He believes that the insights gained from Buddhism have deepened his spiritual life and provided a more profound comprehension of Christianity's essence. This synthesis of Eastern and Western spiritual practices represents a personal journey of enlightenment and a testament to the value of interfaith dialogue.

Keywords

💡Pilgrim

A pilgrim is traditionally defined as a person who undertakes a journey to a sacred place as an act of religious devotion. In the context of the video, the term is used metaphorically to describe the speaker's lifelong spiritual journey, particularly his journey to Japan, which was both a physical relocation and a deep dive into a new culture and consciousness. The speaker identifies as a pilgrim, indicating a continuous quest for spiritual understanding and growth.

💡Jesuits

The Jesuits refer to members of the Society of Jesus, a religious order within the Catholic Church known for its educational, missionary, and spiritual work. In the video, the speaker mentions joining the Jesuits at a young age, indicating the beginning of his formal religious and spiritual education, which significantly shaped his life's path and identity as a spiritual seeker.

💡Zen

Zen is a school of Buddhism that emphasizes the practice of meditation and intuitive understanding as methods to achieve enlightenment. The speaker's encounter with Zen in Japan represents a pivotal moment in his spiritual journey, where he integrates Zen practices with his Christian faith, leading to a unique perspective he calls 'Buddhist Christian.'

💡Mindfulness

Mindfulness, derived from Zen practice, is the quality of being attentive to the present moment. The speaker emphasizes the importance of mindfulness as a means to experience reality directly and is a core component of his teachings, illustrating the practical application of his spiritual insights in daily life.

💡Haiku

Haiku is a form of Japanese poetry characterized by its brevity and use of nature to evoke emotions or ideas. The speaker's fascination with haiku reflects his appreciation for the art of capturing direct experiences and the spiritual path it represents, as it is a form of expression closely tied to Zen aesthetics and the experience of the present moment.

💡Marginal Men

The term 'marginal men' is used by a fellow Jesuit to describe the speaker's position as someone who exists on the periphery of both Japanese and American cultures, languages, and religions. This concept is central to the speaker's identity, as it allows him to serve as a bridge between cultures and to integrate diverse spiritual insights.

💡Bridge

As a 'bridge,' the speaker identifies himself as a facilitator of understanding between different cultures and spiritual traditions. His unique position on the margins enables him to mediate and integrate Eastern and Western perspectives, particularly in his teachings and writings.

💡Kokoro

Kokoro is a Japanese term that translates to 'heart' but also encompasses the concepts of mind and spirit. In the video, the speaker discusses presenting his kokoro, or sincere intentions, to his Zen master during a ceremony, highlighting the importance of genuine intent in spiritual practice and discipleship.

💡Zen Meditation

Zen meditation, or zazen, is a seated practice aimed at cultivating mindfulness and self-realization. The speaker's commitment to Zen meditation is a central part of his spiritual journey and his teachings, as it represents the core of his experience and the means through which he achieves insight and integration of his faith.

💡Labyrinth

The labyrinth in the video is a spiritual tool used for meditation and contemplation. The speaker's creation of a labyrinth at the Mercy Center reflects his belief in the power of walking a path as a metaphor for spiritual journeying, offering a physical manifestation of the inner quest for enlightenment and understanding.

💡Pure Land

Pure Land is a concept in Buddhism referring to a realm of ultimate bliss where one can attain enlightenment. The speaker relates the concept to the state of mind achieved through deep meditation, suggesting that through focused practice, one can access a state akin to the Pure Land, illustrating the convergence of Buddhist and Christian spiritual goals.

Highlights

The speaker's name, Hung Dole, symbolizes accompaniment and crossing over, reflecting his journey as a spiritual pilgrim.

The concept of 'pilgrim' originates from Latin, indicating a journey away from one's place, resonating with the speaker's spiritual quest.

The speaker's initial attraction to the spiritual path led him to the Jesuits, despite his initial uncertainty.

A deep dive into Japanese culture and consciousness during his time in Hiroshima, where he co-founded a school.

The realization of being a 'marginal man', straddling the boundaries of different cultures and identities.

The speaker's role as a 'bridge' between Western and Eastern spiritual insights, symbolized by his attire.

His transition from teaching to spiritual direction, reflecting a deeper calling to guide others on their spiritual path.

The transformative experience of engaging with Zen Buddhism, which enhanced the speaker's Christian faith.

The importance of direct experience and mindfulness in spiritual practice, as learned from Zen.

Teaching meditation and the integration of Zen principles into Christian spirituality.

The speaker's unique approach to teaching English through the medium of haiku, a traditional Japanese form of poetry.

The spiritual significance of haiku as a form of direct expression of reality and experience.

The construction of the 'Path of the White Dragon', symbolizing the speaker's connection with nature and spiritual journey.

The creation of meditation and contemplation paths, culminating in the building of a labyrinth for spiritual exploration.

The profound impact of Hakuin's poem on the speaker's understanding of the transformative power of meditation.

The concept of 'Pure Land' in Buddhism and its parallels with Christian understandings of purity and forgiveness.

The speaker's self-identification as a 'Buddhist Christian', embodying a synthesis of Eastern and Western spiritual traditions.

Transcripts

the first character for my name is hung

which means to accompany and the second

is taught or in the compound it's

pronounced dole that means to cross over

people in Japan are not at all bashful

about asking where you're going where

you're from and when they ask me about

myself

one of the major self identifications

that I give is that I'm a pilgrim and

the great pilgrimage of my life was to

go to Japan in fact a pilgrim is a very

interesting word it comes from Latin

pair odd jer your field your place and

pair means to go to a way away so when

you go away from your field in your

place you're a pilgrim and without

realizing exactly why I was going to

Japan I was on pilgrimage the whole time

I was there in fact I've been on

pilgrimage all my life the field that I

went from is California I'm a native

Californian I was born in an

unincorporated part of San Mateo County

right here and did all my schooling

until I graduated from high school and

government college prep in San Jose and

then I entered the Jesuits I wasn't even

18 years old in 1938 and at that time I

even then I knew that what I was really

interested in was a spiritual path I

wasn't interested in becoming a priest

and I was really interested in

spirituality I was even a pilgrim on

this pilgrim path even at that time and

that meant for me my first two years of

high school I was going to become a

Cistercian brother a Trappist monk but

that dream faded and then in my last two

years of high school I realized that I

really didn't know where

wanted to go and the Jesuits were the

closest accessible religious community

to go into and some of my number of my

friends were also going in so I just

tagged along and I was insecure I wasn't

sure but it was the right decision

and then after 15 years of Jesuit

training afterward nation is a priest on

the 8th of August 1953 I sailed through

the Golden Gate I went on a cargo liner

to Manila and then Hong Kong and then

Japan going to Japan just physically was

by no means the real pilgrimage the real

pilgrimage was going into an entirely

different consciousness an entirely

different culture a different language

and eventually into a different religion

from the very first moment in Japan I

was fascinated by the Japanese

consciousness I knew that there was

something different and it was something

that I wanted of course although I say

that I really didn't know why I went to

Japan that's on the interior level on

the external level I was sent by the

California Jesuits to help to build and

start a junior senior high school in

Hiroshima and we did that and one day

when I was even teaching there I taught

there for six years I was walking with a

fellow Jesuit a man by the name of Tom

Charbonneau sociologists and we were

talking and suddenly he said you know he

said we're marginal men and that is

stuck with me ever since that's one of

the ways that I really identify myself I

was very aware that I could never really

be a middle-of-the-road

ordinary Japanese

so that I'm on the margin of Japan I'm

on the margin of the language I'm on the

margin of the culture I'm in a margin of

the religions and on the other hand I'm

really on the margin of being an

American I'm not an ordinary

middle-of-the-road American I'm kind of

on the margin there and even in the

Jesuits I'm somewhat of a marginal

person although I with all my heart I'm

a Jesuit and there's all many facets of

my life where I literally have one foot

here and one foot there and that is why

I can be a bridge and so that that is

one of the major identifications that I

have of myself is that I'm a bridge even

the clothes that I'm wearing this bottom

half this kind of skirt that I use for

sitting in meditation is the bottom half

of a Jesuit cassock and the top half is

a Zen monks work aa coat and so that in

itself is a very symbol of what I am and

to be a bridge then you have to have a

margin in one side and the other side

and this is well brought out in the name

that so some young religious gave me

we're having supper and I said look

couldn't you give me a Japanese name a

way of writing my name and real Japanese

because you can take my name hand cannot

be pronounced in Japanese

the hair is not a Japanese sound it has

to be ha hung and the no Japanese word

ends in a consonant like D and so it

turns out to be handle and so they took

han and dough and gave me two beautiful

characters and the upper character means

to accompany and the second character

dope the upper character is Han the

second one is dope and that means to

cross over so I accompany people

crossing over that also has the bridge

idea crossing over so that I even now my

main work is to accompany Westerners to

cross over get some of the insights from

the East and integrate them into their

lives so I was teaching at Hiroshima and

I taught from the very first students

that came in the first little boys

coming into junior high school and I was

very successful teacher and even brought

kids to national championships in in

English speaking contests and things

like that but I don't know how many

times I stood at my window and the

Jesuit residents there on the campus

looking down on the ball field where the

kids were playing in the road where

their parents were coming up the hill to

the school and I just said to myself

this isn't be

and finally after six years I just

couldn't stand it anymore I said I just

knew this isn't me this is where I'm

supposed to be so one day I stopped and

I said well what is me and I reflected

that every time I had directed a retreat

and I was given retreats made in English

in Japan all those those first eight or

nine years every time I had given a

retreat almost without exception I

literally stood at a window and looked

out just reflecting and saying and said

to myself this is me and so it was very

clear that that's what I was supposed to

get into and just at that time sure

enough the Jesuit provincial superior

came through and ice told him this story

and he said look would you like to go up

back to the language school and be the

spiritual director of the language

students and I said yes and there at the

language school I was able to do more

study of the language got more learned

more about the consciousness that

created the language and it was from the

language school building and then that

during that time that I walked down down

the literally walked down the road to an

old temple called Joe Miyagi where the

Zen group that I entered was sitting at

that time and began the study of Zen the

great learning process of my whole life

so when I walked down the hill to go

into the Zen though I really didn't know

what I was going to do what I was doing

again I was just following my gut

feeling it was the first step in the

great battle to take me out of the my

head and the Jesuit training that had

kept me in my head for so long this was

bringing me down in a very real sense to

my gut at any rate it was not easy ever

to go to the zendo

and it was very hard work but I just

something drew me to me and it reached

the kind of a clarification when at the

end of about three months when I had

gone through all the introductory

lectures and I had shown that I was

earnest about sitting I went through the

little ceremony called show Ken show

means mutual and can mean seeing so the

Zen master sees me and looks at me and I

look at the Zen master from that meeting

I become his disciple in all things

concerning Zen and so we went through

the little ceremony I remember there was

a candle there were about three of us

and we all gave candles or something and

then each one of us was individually had

an individual interview with the Zen

master and his only real question was

about my kokoro sake which means the

intention of my heart what was that what

would my aspiration for Zen and I really

didn't know as I said I I didn't know

why I had gone there I just knew I had

to go and so I finally came up with I

gave him the answer finally I said well

cold Oh which means integration and he

didn't know what I meant and I didn't

know what I meant

and so I says well I'm a Christian I

intend to live and die as one but

there's something here in Zen forest oh

he says yes he says you're a Christian

he says yes there are two kinds of Zen

there's Buddhist Zen and with all the

statues and all the sutras and all the

teachings all of Buddhist and then

there's just them real deep meditation

he says you do them and you'll be a

better Christian and that's exactly what

happened what I'm teaching is what I

learned in you in in Zen

the primacy of experience and that means

the primacy of awareness becoming aware

of reality and the the great experience

the primacy of experience the great

experience is mindfulness and meditation

is a concentrated training and

mindfulness and so that's what I'm doing

I'm teaching meditation the last nine

years of I was in Japan I taught at a

junior college and while I was there I

was teaching English of course but I got

into teaching these Japanese students to

write haiku in English their own native

one of their major types of poetry in

English and it was a lot of fun but that

only was a manifestation of the

fascination I had had for many years

with with haiku and so even to this day

I still read haiku a lot more than right

and appreciate them and I teach haiku

writing in English but above all I teach

the spirituality of haiku haiku as a

path a spiritual path because a haiku

comes out of out of direct experience a

haiku is direct experiences directly

expressed take for example the most

famous of all haiku writers Bashaw when

de Bosco was on one of his travels up in

the northern part of Japan and he was up

in Yamagata prefecture and came to what

is simply called yamadera the mountain

temple and it was a summer day very hot

and the only thing that was moving

were the wings of the cicadas making

their summer sound and he sat there and

was totally taken over by the silence

and by the sound and so he wrote a haiku

Shizuka saya II wanna see me earu Cimino

Koya Shizuka Zhou is all the stillness

in even Ashima arrow into the rocks it

Pierce's Cimino koi the sound

the cry of the Sakura all the stillness

into the rocks it pierces the cry of the

Saqqara now that little poem is a good

example of the oneness of all creation

because any direct experience of reality

at any real depth will come to see the

interrelatedness the actual oneness of

all reality so that there is only one

flow what is it that pierces the rocks

that is the one action the stillness

pierces the rocks the cry of the cicada

pierces the rocks so you have stillness

and Secada coming together in one action

and all things come together in one flow

that is the spirituality of hike would

it was while I was still living at a

language school there and Iike Makara in

Japan and the foothills I started

building a path I love to go out and

work in the earth in fact my middle name

is George and George means worker of the

earth we had a fairly good-sized piece

of property there for Japanese standards

and it was all on the side of a hill and

a little valley and so I made a path all

the way around that valley and it took

me about six or seven years and I named

it the path of the white dragon' at that

time I was fascinated by dragons and

there was a little cave down in the

valley there this tiny valley

where there was lots of water and that's

where dragons are supposed to live ever

since that time I've been building paths

everywhere I go so in the 15 years that

I've been here at Mercy center I've made

paths all around the property which are

meditation paths contemplation paths

right to this day it culminated in the

building of the labyrinth we use no

machinery just human energy so it's full

of good human energy and now the

labyrinth is literally truly a spiritual

path you go this way and then you go

back that way then you go sort way this

way and then you go way around there and

so you're taken out of your linear

thinking and when you're taken out of

your linear ordinary thinking there's a

chance for deeper insight to arise

literally hundreds of people have

already walked that labyrinth and come

to real experiences in fact in the

retreat that we just had about two weeks

ago

a lady walk the labyrinth she came to

the big stone that we put in the center

and she put her hands on the stone and

everything dropped away and then she

came back and the stone and she were one

and then everything and she were one a

real deep fine literally as n-type

enlightenment experience the texts that

we have been using for these Wednesday

night talks is the famous

poem really written in rather for the

time ordinary Japanese by the great 17th

century Zen master Haku in he says for

the person who does one sitting one

sitting session one hour of true zazen

the accumulated immeasurable waywardness

sins to me sins

we'll all be annihilated what is he

speaking about the main thing is to

remember what sin means to a Japanese

Buddhist do a Buddhist in general we

have to get out of our Western idea of

sin because we were taught as little

children that sin is an offence against

God and in a sense it makes God angry

and then we've got to pay back and do

something to atone for that sin that's

not what sin means here it doesn't mean

sin in the Western sense it means

basically waywardness being off the mark

and so when he says that all your sins

are wiped away by one sitting he means

that all our waywardness are simply gone

horrible means to perish there they're

gone and where are our sins every action

that we perform goes into our individual

human energy form field as into a memory

bank every action that you have ever

done good or bad is still part of your

energy field your being your isn't it

also goes into the universal human

energy form field everything that you do

and ever done in your life ever will do

influences the whole of the human race

and so that is there in the field

however if you sit and really go into

true meditation you go into what we like

to call the flow there's one great

movement it is our fundamental life

movement our life force in action and

that movement comes directly from the

formless divine source and is we are

nothing but that movement manifesting

and in this hour of sitting and when we

forget all our waywardness we forget

everything and just allow our heart the

attention of our heart to bring us into

that one flow then we're pure

we are impeccable and I was thinking

about this today and I realized that

when I was in theology studying theology

up near los gatos for four years we were

taught that if a person really turns to

God with all their heart and just really

turns to God by that very act all their

sins are forgiven and then well

legalistically in the church loves

legalism legalistically you should go

and submit those sins to the confession

but they're already all forgiven they're

all forgiven and then it's interesting

that Ocwen uses the very word Pureland

joel Dolson hwacha toca Raza which means

the Pureland

indeed the Pureland is not far away you

have already come into that state

to which you are trying to to go

Pureland means that is the Buddhist

heaven and it's called pure because

there is no way word miss there and if

we allow ourselves in meditation to

really let everything go and just by

watching your breathing by saying that

Jesus Prayer by doing centering prayer

whatever your focus of attention is if

you really do it forget everything else

and just you will be taken into the Pure

Land you have already reached where you

are trying to go and the reason why we

have to keep doing is because we don't

stay we slip back but it show it's a

beautiful text today this evening to

show us what a wonderful thing it is to

sit so as I always say at the end let's

sit Buddhist insights have had a

profound effect upon me and to such an

extent that I have literally not only

become a better Christian in it that I

meditate and so forth better but that my

whole understanding of Christianity has

been enlightened profound enlightenment

and I'm a much better have a much better

and a much deeper understanding of what

Christianity is all about because of

Buddhism and so that's why I call myself

a Buddhist Christian I'm a Christian but

I've got a lot of Buddhism in me and I'm

very happy to be such a person

you