'Things change, Kundun'...
Indeed they do. We had to (hopefully temporarily) close up shop and all meditations for a little while so I can find a new venue to have classes.
The landlord of the building passed away and we had to move. I am planning on more videos to post and perhaps do some online teaching as well. Let's see what happens!.
Another part of the adventure. Thank you all for following and helping me make this happen.
I appreciate it.
Dr. Sean
Putting practice into action, the 10 paramitas.
I spend some time on Reddit and answer questions about Buddhism and mental health. I work in mental health as a meditation teacher and activity specialist at a local mental hospital. I am also a Buddhist minister/priest and both of those together really make a difference. Over the past decade I have held meditation classes and dharma study at my office, there I have a small but dedicated group of people I would sincerely call my 'good Dharma friends. They learn from me a little and I learn from them, alot.
In today's world we have a very complex culture which is a mish mash of other cultures that at one time was proudly called the mixing pot of America, where all these things can come together and enrich eachother and benefit all. Now we have 'diversity' training, cultural appropriation and the ever rich topic of 'colonization'. So where does a practicing Buddhist put thier efforts?
I was having a conversation with my teacher this morning. I am invited to speak on mental health in Australia in August. One of the topics is relating to how Buddhism can help others and to help make Buddhism more understood and accepted. We discussed diversity. Diversity is a fact. We can see it all around us, we can hear it, sense it in all interactions we have in this super connected world of the internet. However, what do you do with that? We then have the choice to accept it, to work with it, to learn and become enriched because of it. Right?
I do my work teaching people how to live better using Buddhism as a life practice. Not necessarily to achieve Nirvana, to get to the Pureland, to achieve merit. But to live in peace and learn to live in this world with people that are diverse. To do this, we have specific trainings to do, the Paramitas.
The Paramitas (which means 'perfections') and we try and perfect our actions to become more at peace with ourselves and the world. Here is how you do that.
The first of the Paramitas is 'Dana' which is simply 'generocity' this does not just mean money. It means time, effort, money, work, and even generocity of love itself. We practice this to help others practice more, and traditionally we want to support our teachers (the monks and nuns) which have no other jobs to make the bills etc, so we give to them when and how we can.
The second is 'Sila' which is the Pali word for 'morality'. Morality is a complex topic and has many layers depending on social norms, laws, culture and tradition. We study and practice being 'moral'. We are trying to live 'right'. Picking up after ourselves, being courteous, following just rules, promoting what is considered 'good' in society, the family and nature.
The third is 'renunciation' or 'Nekkamma' in Pali. What do we renounce? Everything? No. Not for the laity. For The Buddha he did renounce everything, left his palace, cut his hair, gave all his belongings away and renounced that life. We, however, should only consider it if we can. We can renounce other things like gluttony, wastefulness, pitiness, spitefulness, and opulance.
The fourth is 'Khanti' or in English, 'patience'. There is also a hint of foregiveness, and forebearance. This is a very important one and as you can tell, inter twined with the previous ones. Being patient with ourselves, others, the 'way' things are, and being observant. This is where meditation really can make a differrence. Especially insight meditations. We start to see changes in our 'fuse' when we develop patience.
Fifth is 'Energy' or in Pali called as 'Virya' (similar to virile and similar words, right?)/ We use and develop our energy, our enthusiasm and effort to do and be better. This is a core concept in the paramis that feeds all the others as well. To keep our energy up for this work, we need to also meditate on the hows and whys we are pracaticing at all.
Sixth is on the list is 'meditation' or
Skillful means (honesty) in Pali Sacca.
Resolution/ Determination (Adhitthana)
Metta or loving kindness and good will.
Wisdom (Panna)
The difference between the Paramis and Paramitas. (Paramitas mostly Northern and Eastern). i.e. Mahayana. In the Paramis but not in the Paramitas is renunciation, Truthfuilness, Determination, and knowledge.
I have spent a lot of time around monks and nuns in temples, retreat centers and conferences. There is a whole set of protocols to become more conscious of and I learn something every time I am with the monks and nuns. I found that being very observant and careful have helped me to not only stay out of trouble, but gain the respect and trust of monks and nuns all over the world.
After the tsunami of 2005 in Sri Lanka I had the great opportunity to go there and observe and participate in some of the recovery efforts. I was there with a group called Bosath Educational Foundation where we sponsored schools and supplies for children in areas undeserved and in need. The tsunami was a special time to be there and not only see the efforts to recover and rebuild but also participate in the planning for future events and the Buddhist response. I was there for the conference as a lay person, an atache for my teacher Bhante Chao Chu. It was pretty early on in my experience with monks, nuns, temples and all the protocols, so I stayed in the background most of the time, observing and just absorbing the atmosphere and amazing experience.
The conference center was set in three main sections, the center and front for the 'maha' sangha (the heavy hitters of monks and nuns, more senior and special guests, behind them was the sangha, the monks old and young. Each chair covered in a white sheet, with ear-piece translation devices that were not offered to the laity and general attendees. I, for example sat in the far back stage right, so I could possibly take photos. Since I had a couple cameras no one really bothered me as I walked around and took photos from as many angles and distances as I could think of. I am no photographer. I took over 800 photos on that trip and probably only got two worth keeping.
At one point in the day's events, Bhante motioned down to me to come to him in the front row. At the time there was some presentation going on at the stage which he wanted me to take some photos of the presenter, my friend and Dharma brother Dhammaruchi. He ran a Vipassana Buddhist Church in Missouri and had prepared a paper and presentation for the conference.
As I knelt in front of my teacher, he instructed me on what he wanted and I completed the photos as he wanted them. I returned to him and he motioned to have me sit next to him. I did and showed him the photos on the digital camera. I sat with him for a few minutes and became more comfortable. Too comfortable. I had sat with my legs crossed, in a figure four position, with the sole of my shoe facing the stage. Soon a break was called and tea time was offered. I was ecstatic to have some good masala tea and rushed out to meet with others and get some tea and cookies. Enjoying the tea in a wonderful environment, looking out over the city of Colombo I could see fruit bats in a large tree, looking like giant leaves from so far away, they all took flight and I was amazed to see the spectacle of so many leathery wings leave this giant banyan tree. Soon, I found a seat to sit and enjoy another cup and a small group of older women came to sit with me. They asked who I was, how I had come to be here and etc. I chatted with them and one, standing infront of me admonished me for sitting and showing my foot to the Lord Buddha! They explained the foible to me and told me they would be like my aunties and watch out for me for the rest of the day. I felt terrible that I had done something that may have looked badly on my teacher and myself. I was VERY self conscious of myself for the next session and when Bhante motioned me to come down to him again, I could feel those 'aunties' watching every move. I told Bhante what had happened and apologized, he told me not to worry about it and take more photos. Bhante wanted me to hear more of the presentations in French and Sinhalese and instructed me to sit in the center where the monks had the translator ear-pieces. I was super hesitant, but he told me it was fine. I found a seat and put the ear-piece in and began to take notes and photos. Many seats were open around me, but in front of me was a very old monk and a very young novice who began to chat with me. I could still feel the aunties watching me and felt very self conscious, so much that I tried to make myself look small, to no avail. I am six feet tall, every monk around me was no more than 5'7". Not only that I was in cargo shorts, and a blue tshirt. They all were in maroon or orange robes. Oh, yea, I had hair too, and am white....
A tea break was called and all the laity were instructed to leave the hall and tea in special cups with ginger cookes was handed out on China to the monks. I started to get up and leave, but cups and saucers with tea and cookies kept coming my way. I tried to pass them on, but soon everyone but me had one... Sitting there with a cup and saucer of tea in a group of monks was a bit much. I told the elder monk in front of me that I must leave, but he had me stay... It was the most conscious I had ever been or have ever been drinking a cup of tea.
Later in the day we had groups to discuss what things the buddhist community could do in light of the tsunami disaster and recovery efforts. I sat in attendance with about 10 other people discussing an alternative to the Red Cross, as the Red Cross had not performed to the liking of the local governments. We suggested something like a 'Red Lotus' or something to take the place of the Red Cross so Sri Lanka (and other Buddhist countries) could offer their own help. I once had worked with an advertising agency called the Russ Reid Company that did advertising for World Vision International, among oher charities. I told the group of this and my experiences helping with fundraising and list acquisition. Within minutes a group of men showed up and asked me to follow them away from the group. Once I did, they began to accuse me of being a spy for Christian groups and a saboture. I hastily explained that I used to work for those companies and was not Christian, but a Buddhist. Luckily Bhante came over and rescued me from the onslaught. They demanded that I denounce World Vision and Christianity publicly infront of the conference. Luckily nothing else came of it.
This trip was an adventure of a lifetime for me. We toured Galle and saw so much, met so many survivors and heard their stories. I even got to meet Sir Arthur C. Clarke (He wrote 2001 A Space Odyssey) as well as The Patch Adams. But that is a story for another time.
reading about Buddhism and Meditation and suicide. (see the articles below)
https://www.therecord.com/news/waterloo-region/she-was-clearly-battling-demons-mother-of-woman-who-went-missing-in-b-c-reeling/article_ca38812b-c6ac-5b96-9434-8289a31a5a1b.html
https://www.msn.com/en-us/news/world/silent-meditation-retreats-under-scrutiny-after-free-spirit-artist-22-killed-herself-during-10-day-stay/ar-BB1jk1Nu?rc=1&ocid=winp1taskbar&cvid=9f5fd03f398141f7ddaad3cca2f11259&ei=36#comments
an example of the release document: https://www.dharma.org/wp-content/uploads/Questionnaire_2019-2020_REV.pdf
Buddhism and Suicide...
Definition of Suicide by The American Psychology Association; n. the act of killing oneself. Frequently, suicide occurs in the context of a major depressive episode, but it may also occur as a result of a substance use or other disorder. It sometimes occurs in the absence of any psychiatric disorder, especially in untenable situations, such as extreme or prolonged bereavement or declining health. https://dictionary.apa.org/suicide Although that is a rather charged definition as it includes the major depressive episode which I rather doubt as it can be from frustration, or other delusions of the facts and the way we can cope with challenge. The Miram Webster definition is much more succinct and we will be using that one for this discussion: "the act or an instance of taking one's own life voluntarily and intentionally" https://www.merriam-webster.com/dictionary/suicide
the World Health Organization: According to the WHO, there are over 700,000 suicides every year, more than 20 times that attempts. Suicide impacts friends, family, communities, colleagues and society in general. https://www.who.int/news-room/fact-sheets/detail/suicide
In the United States, where I reside for my age group it is the eight most common cause of death (Stats from 2018) (I am now 57 years old)... For people aged 10 to 34 it is second most common, for those 35- 54 it is fourth... https://www.cdc.gov/injury/wisqars/pdf/leading_causes_of_death_by_age_group_2018-508.pdf
I am a health care provider, I see people all the time who have friends, family, co workers, or themselves have had some experience with suicide. I have taken training over and over again, without any difference I have not seen any real change in the way it is handled for over 35 years. Although, I am now teaching meditation at a psychiatric hospital and now see that there is some change in the way suicide is approached, discussed and handled in that clinical setting. It is actually hopeful.
Over the past 15 years I have been teaching Buddhism and Buddhist meditation techniques. In that process I have done lots of study, presentations, and writings on different aspects of Buddhist thought and teachings. Being a non-sectarian Buddhism I focus on the common teachings following the Theravada, Mahayana, and Vajrayana. Now this also would encompass other forms such as Chan, Sohn and Zen.
Commonly in meditation classes and Dharma study as well as online advising I find many want to know what Buddhism 'thinks' of suicide.
Ten years ago my first wife hung herself in the garage. At the time I was in close contact with one of my 'teachers', the Rinpoche Jigme Dorge of Khawalung Monastery. He is a Vajra Master in the Nyingma school. When I told him of it, he immediately clicked his tongue and told me to set up a Puja (offering ceremony) and that he would be reading from the Bardo Thodol for her passing. In that tradition, the thoughts at the time of death are very determinative as to what and how your process will go for the future rebirths. The other troubling fact in this tradition is that when someone does commit suicide, they will suffer even more for 500 lifetimes in the hell realms before ever having the opportunity to have the possibility of being born a human that can perhaps study the Buddhadharma.
This led me on a quest as to what the Buddhist faith thinks of Buddhism. At that time, many Tibetan monks and lay people were self immolating to death in protest of the Chinese governments' handing of the Tibetan region. The constant persecution, hassling, and repression of the Buddhist faith there was just too much for them to bear. There are many troubling accounts of these events. Somehow many saw it as a form of martyrdom that was akin to the Islamic faiths' reasoning on dying in or for a 'Jihad' or 'holy cause or struggle'. Soon, I was looking into other suicides in the Buddhist faith. The first and most popular of the modern era was that of Thich Quang Duc who also self immolated in protest of the Vietnamese government's repression of Buddhism in favor of Christian values.
https://www.cfr.org/blog/dalai-lamas-self-immolation-dilemma
The Dalai Lama did not take a stance either way regarding the self immolations, he did not condone it nor discourage it. At another time, he commented on suicide in this way; "Some people commit suicide; they seem to think that there is suffering simply because there is the human life, and that by cutting off the life there will be nothing… But, according to the Buddhist viewpoint, that’s not the case; your consciousness will continue. Even if you take your own life, this life, you will have to take another body that again will be the basis of suffering. If you really want to get rid of all your suffering, all the difficulties you experience in your life, you have to get rid of the fundamental cause (greed, hatred and delusion) that gives rise to the aggregates that are the basis of all suffering. Killing yourself isn’t going to solve your problem."
https://www.theemotionmachine.com/buddhism-and-suicide/
Now, to get things straight, The Dalai Lama certainly did not condone any such action, but remained silent as any opinion would have caused more suffering and arguing. As you can see above, in his quote, 'it is not going to solve your problem'. This also brings into focus an aspect of Buddhism few have pointed out, the cultural taboo of discussing or making any definitive comment on such topics. This is seen throughout Asia and Buddhism. Westerners have a difficult time in not seeing things as 'black and white' as there is always so much grey to consider. Take for example the yin yang symbol, it is dark with a light spot, and light with a dark spot, and constantly moving, changing. This is a part of Taoism, yet very prevalent as a way of thinking and acting in Buddhism. This is one reason that Buddhism (The Middle Way) intertwines so well with Taoist thought and teachings.
Suicides in the Sutras:
Channa, Slit his own throat, was suffering from illness. Killed himself at the point of enlightenment.
Vakkali, Slit his wrists after the Buddha and two devas had spoken to him that night before.
https://suttacentral.net/sn22.87?view=normal
Godhika- Slit his wrists. Was not able to see the Buddha beforehand. Mara warned the Buddha and told him to go to Godhika. When he died, it is not explained as enlightenment as in Channa, but as an extinguishment of the aggregates.
https://suttacentral.net/sn4.23/en/sujato?layout=plain&reference=none¬es=asterisk&highlight=false&script=latin
Thich Quang Duc- Self immolated as a protest against oppression of Buddhism by the government.
Nanavira Thera 1965, as mentioned in S. Bachelor's book. Took his own life on purpose because of illness (amoebaiasis and 'nymphomania')
https://en.wikipedia.org/wiki/%C3%91%C4%81%E1%B9%87av%C4%ABra_Thera
There is a GREAT documentary now on Amazon and other platforms called The Departure about a former punk rocker turned Buddhist priest who focuses on suicide care.
Bhikkhu Samahita- Reportedly had a terminal illness, and took his own life by hanging just a month after his father had passed. 2019
https://www.dhammawiki.com/index.php/Bhikkhu_Samahita
Here is a video that he did explaining suicide in Buddhism. Interesting to see his take even though he decided to take his own life.
https://youtu.be/SEDJipQXMto
Multiple monks, nuns and lay devotees in Tibet self immolate to protest Buddhist persecution by the Chinese government. From 2009 to 2014 at least 150 known cases.
LINKS************************************ http://www.ahandfulofleaves.org/documents/Articles/The%20Suicide%20Problem%20in%20the%20Pali%20Canon_JIABS_Wiltshire_1983.pdf
https://ethics.buddhist.sg/?question=what-is-the-buddhist-perspective-on-suicide
https://ethnomed.org/resource/medical-examiner-dialogue-vietnamese-buddhist/#:~:text=CCM%3A%20The%20Vietnamese%20Buddhist%20is,perhaps%20even%20offering%20more%20support.
https://oxfordmedicine.com/view/10.1093/med/9780198570059.001.0001/med-9780198570059-chapter-5
https://spokanefavs.com/ask-a-buddhist-what-happens-to-someone-after-suicide/
https://www.newyorker.com/magazine/2013/06/24/last-call-3
http://www.ahandfulofleaves.org/documents/Articles/The%20Suicide%20Problem%20in%20the%20Pali%20Canon_JIABS_Wiltshire_1983.pdf
https://www.researchgate.net/publication/323391619_Being_and_its_Other_Suicide_in_Buddhist_Ethics
https://www.thaiscience.info/Journals/Article/JMAT/10402185.pdf
https://www.lirilumbini.com/images/lirilumbini/virtual_library_pdf/Buddhism_and_Violence_by_Michael_Zimmermann_Editor_z-lib.org-min.pdf#page=25
https://www.researchgate.net/profile/Wimal-Hewamanage/publication/306358738_Significance_of_Water_from_a_Buddhist_Perspective/links/57baadc908ae14f440bd93c9/Significance-of-Water-from-a-Buddhist-Perspective.pdf#page=619
Selected Quotes:
“If one knows how to treasure oneself, one should protect oneself well.” The Buddha, Dhammapada
"Suicide is pointless." Chan Master Sheng Yen
"Killing yourself isn’t going to solve your problems.” H.H. The Dalai Lama (Vajrayana)
"Taking one’s own life under any circumstances is morally and spiritually wrong." Ven. K. Sri Dhammananda (Theravada)
"killing themselves is perpetuating their problem, surrendering to it, not solving it." Ven. S. Dhammika (Theravada)
"As for death by suicide, the first important thing to know is that Buddhists do not agree with the act." Ven: T.T Thich Nguyen An, Co Lam Temple (Mahayana)
"Suicide solves nothing at all, it only shifts the problem to another state of consciousness." Matthieu Ricard (Vajrayana)
There is always an option other than suicide. Get some help, it is out there. Call someone, contact me. May you be happy and free from suffering, may you find the answers you seek, may you also take care of yourself well...
The Four Noble Truths, one of the first and most important foundational teachings of the Buddha is also one of the most commonly misinterpreted and misunderstood teachings in Buddhism.
Often the problem has to do with translations of translations. Most of the initial English versions of Buddhist texts were translated from either German or from Portuguese as these were the main groups of Westerners that came into contact with Buddhist scriptures in the East. It was not until the mid 19th century that direct translations were done from either Chinese, Japanese, Tibetan or any of the other languages those sutras existed in. Pali, considered the 'original' language of Buddhist teachings was studied early in the 1900s mostly by the Theosophical Society and others interested in those documents largely in India and Sri Lanka.
In the first of the teachings of the Buddha, called The First Turning of the Wheel of the Dharma the Buddha explains what he has realized and teaches the first five ascetics that followed him. The Four Noble Truths were outlined and the teachings began.
The Four Noble Truths are; The truth of suffering, the cause of suffering, the possibility of relief of suffering and the directions to take to do that called the Eight Fold Path. This all stems from a typical physicians duty to evaluate and diagnose a patient. The first part is commonly called the 'working' diagnosis. That is, when a patient is presented the doctor will evaluate them and render a diagnosis. This is an educated guess really, since other information may present itself and change that. Likewise a good doctor will also come up with what are called differential diagnoses. Those are other possibilities that are considered and ruled out over time and further evaluation. In this case we have the diagnosis of 'suffering'. It is often misunderstood as 'life IS suffering' or 'All is suffering' or something similar. This causes many philosophical conundrums including the thought that Buddhism is pessimistic or nihilistic. It is far from the truth though, here is why.
If we look at the Four Noble Truths in its whole, a full three quarters of it is the explanation of how to get out of suffering, that seems pretty optimistic to me.
The Second Noble Truth, or part of the prescription is the cause of the diagnostic finding. Here we have three basic causes; ignorance, enmity, and craving or pride. Now that we have a cause we can decide if this process of dis-ease can or cannot be cured. That would bring us to the third part of the diagnosis.
The Third Noble Truth, the statement 'there is an end possible to suffering' This is where the rubber hits the road in the diagnosis and evaluation of a patient. Once this step is reached, we now know IF the doctor can help, or if we merely make the patient as comfortable as possible etc. This now brings us to the prescription portion of the evaluation...
The Fourth Noble Truth. This one is a sneaky way to bring in a whole other list of things to do to remedy the affliction of suffering. The Eight Fold Path, that is the prescription for treatment.
I was ordained in 2006 under the International Order of Buddhist Ministers in California at the Rosemead Buddhist Monastery by my primary teacher (Acariya), the Abbot of the monastery, Venerable Chao Chu and my preceptor (Upajjhaya) President of the Buddhist Sangha Council of Southern California, Venerably Walpola Piyananda.
They are, respectively, Mahayana (The greater vehicle) and Theravada (The elder's vehicle). My Vajrayana (Diamond Vehicle) instructor and advisor became Rinpoche Jigme Dorge, Vajra Master and abbot of the Khawalung monastery in Kathmandu, Nepal. My Chan (This is a Mahayana, Chinese version and origination of Zen) advisor and teacher is Venerable Bhikkhuni Wei Cheung of the Rosemead Buddhist Monastery, in Rosemead California. Of course, since then there have been many teachers both Buddhist and non Buddhist.
That was the point, to have acceptance of the basic teachings of the Buddha among all three main sects of Buddhism. It was difficult interacting at times with other Buddhists because sometimes they would want to know my lineage in order to evaluate whether or not they would speak to me. All four of my teaching advisors did not want me to rely on lineage to be 'valid'. They all insisted I practiced and studied certain books, sutras and related teachings and come up with a useful way I could impart that information to a public that had little or no knowledge of Buddhism or any of the 'vehicles'. I not only study the basics of Buddhism which I present on my website 'The Centered Path' and Centeredpath.org, but also my YouTube Channel of the same name.
What is non-sectarian Buddhism? It is the practice and study of Buddhism in its commonest form for all the traditions; Mahayana, Theravada, Vajrayana and even 'Hinayana' as well as Chan and Zen.
My travels and the book...
Non-sectarian vs. Secular Buddhism: Recently, there is a movement that has been gaining momentum. The secular Buddhists. I would consider Stephen Bachelor as the 'father' of this with a close second of Noah Rasheta. This developing idea basically takes out myth, ceremony, gods, devas, and magical ideas out of the practice of Buddhism. Most people that are into this form of Buddhism are generally born in the West, not in a Buddhist culture and tend to be atheists or agnostics. I like this idea, but still have to respect the idea of the metaphor lessons, and that even 'gods' and special beings are due their day. (Karma).
My current approach. I originally was very attracted to the idea of secular Buddhism. Getting rid of many of the archaic and 'useless' ideas, procedures and ceremonies seemed attractive because they are time consuming and I did not see the value in them. Then something changed. When I saw how the monks I worked with would go through all kinds of ceremonies when someone dies not to appease a god or some deity, or to really give any favor to the dead, but to assuage the suffering of the living. The remaining family. I saw the value and the importance of that work of the monk to help in the way he found in tradition, that the mourners saw their parents do for elders etc. Once I saw that I knew, having all those ideas that secular Buddhists deny was important to keep Buddhism available for all people, those that are well read and those that are not. Those that come to Buddhism not to learn about it and practice the teachings of the cause and cessation of suffering but those in the midst of it. When we forget that, we pare down Buddhism into a stale and heartless study of history and philosophy many times void of even spirituality that brings so many to the practice of Buddhism in the first place.
Why not a specific sect?
Is non-sectarian blasphemous? I certainly can be considered that way by some. This of course depends on our intention and reason for studying and practicing Buddhist (Religion, philosophy, spirituality, practice and tradition). If we are trying to attain a certain aspect of Buddhism, say, a Poha certification or become a lineage holder then it is best to choose one 'strain' of Buddhism and stick with that. However if we are wanting to better our understanding of ourselves, the human condition and the cessation of suffering then a basic and general study is helpful. We can appreciate how things and thoughts are explained in the different forms of Buddhism and apply them where and how we see fit.
