The First Noble Truth

 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. 

Non-Sectarian Buddhism

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.  

Dharma, Karuna and Prajna, and Bhavana.

 Bhavana means to cultivate or develop/  It is the practice in Buddhism we do do develop our minds to be compasonate, 

It is the nature of things (Dharma)  This is why candy is sweet, fire is hot, ice is cold.  It is their nature.  Likewise, an animal is wild.  

We all know the story of the frog and the scorpion, which is designed to teach up that one cannot resist hurting others even when it is not in their own interests.   That nature of a being will prevail even if it causes their own death. 

IN another story we can add other concepts to this teaching.  

In this story the master sits next to the water, a scorpion wanders on and falls into the water, struggling and nearly to drown the master reaches down and grabs the scorpion who as soon as out of the water stings the master.  The master drops the scorpion and it again walks into the water.  A passerby has watched this and asks 'it will bite you again if you grab it!'  The master says, it is his dharma (nature) to sting, it is mine to be compassionate (Karuna).   However, learning from my mistakes I will use prajna now (wisdom) and use this stick to help this poor fellow.  

It is often we teach of compassion but do not add in wisdom.  People often think that they must be compassionate or have loving kindness to all beings no matter what.  This is simply not true and not skillful. 

Commentary on Zen teacher Nissim Amon's advice to combatants.

 References first.  

https://www.reddit.com/r/zenbuddhism/comments/17whqqx/israeli_zen_teacher_nissim_amon_gives_advice_for/

https://www.instagram.com/p/Czr6oiBtKdi/

https://youtu.be/n60VKiVY5Is?si=un-7DO_2jsQZqx7j

https://www.tandfonline.com/doi/full/10.1080/14639947.2021.2145683#:~:text=Buddhism%20endorses%20the%20concept%20of,to%20protect%20what%20is%20good.

https://www.urbandharma.org/udharma6/militarycanon.html

https://www.thezensite.com/ZenEssays/CriticalZen/Making_Merit_Through_Warfare_and_Torture.pdf

https://buddhistmilitarysangha.blogspot.com/2010/06/dalai-lamas-message-to-armed-forces.html

https://www.h-net.org/reviews/showrev.php?id=29747

https://www.buddhistinquiry.org/article/the-buddha-taught-nonviolence-not-pacifism/

https://blogs.icrc.org/religion-humanitarianprinciples/a-humanitarian-re-reading-of-the-angulimala-sutta/#:~:text=The%20Angulimala%20Sutta%20is%20a,and%20wore%20around%20his%20neck.

https://alanpeto.com/buddhism/buddhist-soldier-military/

https://www.wildmind.org/blogs/on-practice/the-buddha-as-warrior

There is a Zen 'teacher' in Isreal named Nissim Amon.  He just posted a video on the practical tips for Israeli soldiers to become 'super fighters' and it has ruffled some feathers. 

In general, Buddhism abhors violence and taking a life is one of the first precepts we take as a practice when becomming a Buddhist.   However, Zen often has its own take and does not closely follow Buddhism as it is in other Mahayana or Theravada traditions.  This is why many times Zen is almost considered its own philosophy.   Especially in these modern times when people prefer what is now called 'secular Buddhism' that does not have dogmatic, ritualistic or religious undertones.  

Zen as it is focuses much more on the present moment, the task at hand etc.  This is why Zen has taken so well to practices like flower arranging, tea ceremonies, archery and even martial arts.  

Rev. Amon's take and teaching is right in align with the current teachings of Zen as it is.  Focus, breathe, let go.  He did not discuss who was being shot necessarily, nor did he say anything about killing another person.  Ok, ok.  This is splitting hairs and reading the opposite of what many have read into his video.  

The first part of the advice it to keep your composure and your precision.  To take the time t oaim and then shoot, not to panic or to hesitate.  He teachesto take a breath and shoot once.  

He compares the idea of 

Then he teaches the greatemnss ofthe breath , then after the batte.l t orest. to meditate not on guilt, agoinize.  to beable to let go and cry later, not duiring the battel.  

TO be without compassion and mercyu at the time of the battel.  Thsi is a common teaching of the Hagakure as well as other Bushido teachings, and all teachings of warriors and 'how' to battle.   in the Baghavadgita (although not a Buddhist text) the whole discussion is about war and violence and gives karmic and practical advice to a warrior or king's army.  In the Seyya Jataka, Mahasilava Jataka, Anguttara Nikaya,  Kakacupama Sutta,  Arya-Bodhisattva-gocara Upayavisayavikurvana nirdesa sutra, Upayakausalya sutra, among others describe war, soldiers and the responses to and for violence.  So it is not ignored, nor completely condemned as many would think. 

If we look back in time, all the back to The Buddha's time, there have been wars, fighting and atrocities in EVERY region and country, Buddhist or not up and into this very day.  We would love to see a world with no violence, no war, no suffering and this is why we practice.  We practice to understand that war, violence and such causes more suffering.  Just like the Buddha taught.  But to be wise means to understand that violence and war exisits and defending and fighting are at times necessary.

When I was staying at 'my' temple I asked the monk.  'What do we do if we get attacked/?'  He said 'we lock the doors and keep the gate closed so bad guys don't enter'.  If they do?  'We tell them to leave'.  "If they don't?  'We get away from them', 'If they chase us?' 'We run', 'they hit us?' 'We block the hit'.  'If they strike us?' 'We try and disarm them', 'if they try and kill us?'  'If all of that does not work, we can defend ourselves appropriately'.   'We would try not to hurt them, try to not kill them, if it happens, well, then we take on that karma don't we?'  And that was about it.  So basically be as non violent and peaceful as you can.  There comes a point where that will not work, so do the least amount of harm.  Then he told me of the archer and the merchants on the boat.  A great story of weighing karmic action and debt in the face of violence and protecting the innocent. 

The truth of the matter is, in the end a soldier has a duty and a sworn oath to protect.  He or she is not exempt from karmic acts of violence or killing, but the right mind set can make sure he or she makes no mistake and hurts an innocent person or animal. 

I agree with Rev. (or Roshi?) Amon.  He has nailed the idea of being present and 'Zen' of an action.  Offering solace as well as hope to soldiers in this terrible 'police action' war.  

At the end of it all, he did not call for violence as it was already a reality and occuring for those he was speaking to.  He did not (in the video I saw) call for the killing of any specific person or persons (civilian, children etc).  It is assumed that the soldier is confronting another soldier.  It is indeed kill or be killed.  And yes, that does break the first precept.  And yes, there is a karmic debt.  But that too is a present action.  One cannot simply decide to not fight during a battle or war.  Having counselled many war veterans and active duty military I find that the offering of hope and encouragment to do the duty they signed up for is far more effective than admonishing them for the position they were in at the time of the battle.  That would be not very compassionate, nor wise.  Remember we are trying to foster calm, contemlpation and wisdom in people.  

When we begin on the path of the Dharma we begin to meditate and contemplate the teachings, and over time we can come to the conclusion ourselves that it is unskillful to steal, kill, etc.  In that we can become better and bigger than we currently are (or were) just like Angulimala did, and he became an arahant!  

The best example here (see references above) is the advice of the Buddha.  “Can you do this task as an upholder of safety and justice, fo­cused on love of those you protect rather than on hate for those you must kill? If you are acting with vengeance or delight in destruction, then you are not at all a student of Dhamma. But if your hard job can be done with a base of pure mind, while you are clearly not living the life of an enlightened person, you are still able to begin walking the path towards harmony and compassion.”  

Invocation of the Buddhas and Bodhisattvas:

 Invocation of the Buddhas and Bodhisattvas:

Make the offerings practical:  water, light, incense, flower, food etc, or the eight offerings at the altar:

Water for drinking, it is crystal clear, cool, sweet, light, soft, free of impurities, 

Water for washing the feet, bathing our object of refuge, and teachers, purification of negative karma and obscurations, 

Flowers, includes medicinal flowers, grains etc, symbolizes thee beauty of the flowering of enlightenment, opening of the heart, also symbolizes impermanence, change and helps us not be so attached. 

Incense, symbolizes morality, ethics, discipline, 

Light, dispelling of the darkness of ignorance, 

Perfume, perseverance and joyful effort that is at the heart of enlightenment.  

Food, symbolizes the clear and stable mind of samadhi, or meditation absorption, 

Music. symbolizes wisdom and the extraordinary compassion . 

Do hand mudras with bell and vajra,  set from left to right.  Inner offering (black tea), vajra, bell, drum, mala, rice bowl. 

REPEAT THREE TIMES:  Ring bell once at beginning and once at the end. 

Oh Buddhas and Bodhisattvas of the ten directions, you are endowed with great compassion, foreknowledge, having the divine eye, endowed with love and as protectors of all beings, please accept these offerings. (At the altar)

Oh compassionate ones, you have the wisdom of understanding, the love of compassion, the power of doing divine deeds and protecting in incomprehensible measure.

Oh compassionate ones, ________Name of person____, is passing from this world to the world beyond.  She is leaving this world and taking a great leap, she has no friends there, and her misery is great.  She has no defenders, without any protectors or kinsmen.  The light of this world has set, she goes to another place.  She enters thick darkness and falls down a steep cliff.  She has entered a jungle of solitude. She is pursued by karmic forces.  She goes into the vast silence, she is taken away by the currents of the great ocean, wafted on the winds of karma.  She goes in a direction where there is no stability, caught in great conflict. She is obsessed by this worldly spirit.  She is awed and terrified by the messengers of the Lord of Death (Mara), Karma has put her into this repeated existence, and she is weak... and yet must go alone.

Oh compassionate ones, please defend _____Name____ who is defenseless.  Protect her who is unprotected.  Be her force and her kinsmen, protect her from the great gloom of this Bardo.  Turn her from the storm of karma.  Turn her from the great awe and terror of the lords of death.  Save her from the long and narrow passageway of this Bardo.

Oh compassionate ones, please let your compassion be strong, aid her.  Keep her from the miserable states of existence and misery.  Remember your ancient vows; let your compassion be strong.

Oh Buddhas and Bodhisattvas, Do not let the power of your method of compassion be weak toward this one.  Catch hold of her with the hook and lasso of your grace.  Please do not let this sentient being fall under the power of evil karma.

Oh trinity, of the Buddha, Dharma and Sangha protect her from the miseries of the Bardo.

(REPEATED THREE TIMES)… 

The Neurosequential model and meditation practice.

 Dynamic neurosequential meditation.  This is a practice I thought up while in my onboarding classes for CECA and DEN SPGS.  

The neurosequential model was developed very recently (actually still in development) in education and psychology to evaluate and address youth and trauma.  It is defined as a developmentally-informed, biologically-respectful approach to work with at risk youth.  Although it is not a specific technique or intervention to children and their education, it is a way to organize the child's history and functioning based on the model.   Developed by Dr. Bruce Perry who specializes in childhood trauma, he developed this approach to better evaluate development and reaction of traumatized youth.  This system emphasizes the importance of supportive relationships, and experience that nurtures and positively influences the children to develop and heal.  This is a somewhat systematic approach to human development and social interaction and trauma response and processing using neurological developmental frameworks that are already known in physiology.  

In this systematic approach to working with children that have experienced trauma we try to bring them from building a framework of step by step development to help them regulate emotions, relate and then reason.  This follows the development of the brain and the theory of the 'amphibian, mammalian and higher brain functions.  This is also an aspect of the new 'polyvagal' theory and exercises which aim to bring you from the amphibian through the mammailain to a more social higher brain functioning. 

By building on the lower levels of action and reaction, the practice of relation supports development of cal by focusing on relationships, and building of personal support and self soothing self regulating actions.   IN this theory is an approach that uses how the brain works into the education and trauma therapy realm.  It can be used with adults and children as well  It is a way to see how we shape our behavior, trauma reactions and recover of trauma.  

It is my theory that Buddhist meditation and practice can be interwoven with this model and use brain physiology and psychological development and reaction as set out in this neurosequential model to explain and outline the Buddha Dharma and the steps of practice of meditation and the application of Sila in our daily lives. 

What we are hoping to do in mediation is to gradually develop a beginning level of regulation of reactions as well as emotional stability, Once they can regulate their five aggregates, they can begin to relate better to their own thoughts and reactions as well as with other people and situations. 

Sensory Integration: Brainstem, this is where brainstem (most primitive mind) sleep , blood pressure, heart rate and temperature are controlled.  In the meditative practice this is the basics of breath work, self calming, even vagal tone work.  (like vagal tone exercises to stretch the neck and look opposite, hold breath and valsalva maneuver as well as cold packs on the neck or face to stimulate the 'Whale reflex'.

Self-Regulation: The Midbrain, motor regulation, sensory arousal and appetite.  Here we are doing other types of exercises like Qi Gong, movement, rocking back and forth, concentrating on each of the senses.  Similar to guided meditations where we go into that place and see 5 things, hear 4, touch 3 and smell one... etc...

Rational Functioning:  The Limbic system.  Here sexual behavior and emotional reactivity is placed.  We are looking at some other types of practices, this would delve into more tantric and things like the Kama Sutra et al.  emotional reactivity is where we practice calm abiding and equanimity.  

Cognitive Problem Solving: The Cortex, this is abstract thought affiliation and attachment.  Here we get into Vipassana as well as deeper contemplation and Sila. 

the 8 P's

Present, 

Parallel

Patient

Persistent

Patterned

Predicable,

positive 

Protective. 

This is a chart of the state dependent (nonsequential network)

Traditional    Reflect    Flock    Freeze    Flight    Fight

Hyperarousal Rest    Vigilance    Resistance    Defiance    Aggression

Dissociative    Rest     Avoidance    Compliance    Defiance    Aggression

Sense of time    Future    Days/hrs    hrs/min    Minutes   no sense of time

IQ    120-100    100-80    90-60    70-50    50 and lower

HR 70-90    90-100    101-110    111-135    130-160

Brain area    Cortex    Limbic    Midbrain    Brainstem    Brainstem

Cognition    Abstract    Concrete    Emotional    Reactive   Reflexive

Mental state    Calm    ALert    Alarm    Fear     Terror attack

(reference for the above chart )   

https://www.google.com/imgres?imgurl=https%3A%2F%2Fslideplayer.com%2Fslide%2F12997393%2F79%2Fimages%2F13%2FCALM%2BAROUSAL%2BALARM%2BFEAR%2BTERROR.jpg&tbnid=-zVmAnm4pUlAxM&vet=10CAQQxiAoA2oXChMI0LrWrdiXgQMVAAAAAB0AAAAAEAY..i&imgrefurl=https%3A%2F%2Fslideplayer.com%2Fslide%2F12997393%2F&docid=UChk_CraU_tM9M&w=1024&h=768&itg=1&q=reflect%20flock%20freeze%20flight%20fight&ved=0CAQQxiAoA2oXChMI0LrWrdiXgQMVAAAAAB0AAAAAEAY

If we look at the above chart we can see also a similar aspect in the wheel of Samsara.  The lower functioning areas would be like the hell realms, the next as in fear etc, is the Preta realm, and alarm would be like the animal realm, reactionary.  Above that is the human realm, then the Deva and heaven realms. 

References:

https://www.researchgate.net/profile/Lorraine-Freedle/publication/342623817_Application_of_the_Neurosequential_Model_of_Therapeutics_NMT_in_an_integrative_outdoor_behavioral_healthcare_program_for_adolescents_and_young_adults/links/5efd731a299bf18816fa4b16/Application-of-the-Neurosequential-Model-of-Therapeutics-NMT-in-an-integrative-outdoor-behavioral-healthcare-program-for-adolescents-and-young-adults.pdf

https://www.amygdalaptsdconference.com/assets/media/documents/Joining_Forces_family_violence_research_assessment_interventions.pdf#page=106

https://youtu.be/_3is_3XHKKs

Now for example in meditaiton practice we can match almost exactly the 6 R's of Neurosequental model of therapy (NMT)  For here we have relevance:  The meditations in the Mahasattipathana are actually prescriptions for very specific problems we can have in regards to our individual suffering.  these can be to develop empathy or foster a sense of dissociation with a problemed thought or thought process. (need some examples from the sutras etc)

The second R is rythmic.  Here we have a great example of using the breath as a rythm as well as using the poetic (and not so poetic) sutras as a practice to get us inito a more regulated state of being and more focused. 

The third R is Repetition.  Here we can see the use of mantras as well as focusing on the breath for our concentration and ... (need more examples)

Fourth, the R of Rewarding.  

THe 6Rs of Trauma (Perry) 

Relational (safe)

Relevant (matched to the persons development mentally , like emotional maturity. 

Repeditive.  Easy on this one, the same process, like a routine or a ceremony and such.  Pujas etc. 

Rewarding (this must be somewhat fun).

Rythmic.  (in the example it is 'resonant with the newural patterns). i.e. I think this would mean for it to match expectations even if un said or 

Respectful: 

Reference:  https://attachmentdisorderhealing.com/developmental-trauma-3/

Visiting a Buddhist center and missing the teachings.

A couple years ago (Ocober 2015) I decided to explore more of Buddhism here in Colorado.  I made it a point to meet other Buddhists and visit Buddhist centers.  Since I started up the meditation group (affectionately called 'our Sangha Circle' I have brought back this idea and am working on visiting more in the near future.  

This is one of those accounts. 

So I decided to look up and visit other groups in the Denver area and see what meditation practices there are out there.  So I started generally and looked up "Meditation in Denver".

I found the place near the downtown Denver area and liked what it seemed to offer.  It was located above a coffee shop, I arrived early at a place called 'The Bardo' (what a great name for a funky coffee shop!!!).  The space upstairs for meditation was simple as one would expect, with the typical posters and a book shelf or two.  There were sitting mats stacked in the corner and some giant photos on the wall.  Yet, none of 'The Buddha'... hmmm.

That's fine.

I sat with the small group, each had their own mala and sat ready to begin.  The leader of the group began by espousing how original this teaching was and how it was the only real teaching and the direct teaching of Buddhism and of Buddhists!  

I thought, this is great!

Then the discussion began with a little historical info as well as some of the backstory of the main teacher.   But not The Buddha... I guess the founder of this class or system...

Again, that's fine...

Soon it went to a familiar list of aspects and concepts that I knew well...
But wait...

Wait a minute.

The discussion began with Refuge, refuge in the familiar 'Triple Gem' or 'Three jewels' however it usually is discussed... This one, however had a new addition...
A 'fourth' Gem... the Lama...

Ahhh so here we go.

Original teachings, directly back to the Buddha... with a Lama... ?

I understand Vajrayana, I have studied it well.  I have also left it on the shelf because of the Lama aspect of devotion of the mind and body to the Lama, the main or root Guru, a person...
This is tightly woven into the fabric of 'Lineage' or Buddhist Pedigree and it really seems to be rather bunk.   Here is why.

When you read an article (scholarly) there is a back page or few that have references, its where that information is from.  That way you can go back and look at where that writer got the information and go back from there to better understand the process and thinking that went into that article.   Similarly we have a list of teachers, somehow taken as going back directly to the Buddha... Then something happened...

This is why when you read a sutra, or even hear it spoken about you often hear (at least should) 'THUS I HEARD'  This way the listener knows it is a reference to work done by another, not 'yours'.  As is an honorific thing to do to make sure the teachings stay consistent.  This way if and when you become more familiar with the teachings of THE Buddha you can find and pick out those that offer an eloquent yet plagiarized speech of 'their teachings'.  

After the councils and the schisms and such, early Buddhism grew some branches... and moved to new lands.
I understand this to be a cultural tweaking of the teachings to be better understood by the new culture. As I have heard before, Buddhism was basically Hinduism for export. (Alan Watts)
Minus the thousands of gods and other deities, a refinement of sorts to occured with Buddhism to bring it to the commoner, not just the Brahman.   Remember, the Brahman class is that of priests and ONLY they could make offerings, do ceremonies and have direct connection with the divine.  This probably reminds you of another 'church' that insisted on keeping the teachings in a language only the priests could read. 

SO this all culminated in a bunch of groups that were 'official' and then some 'unofficial' ones in Buddhism.  Teachers sprang up all over the place stating THEY had the REAL info.  So something had to happen.  This was the beginning of what we call 'lineage'.  

Lineage is basically a 'brand' of Buddhist teachings.  It comes from a line of teachers that have been bequeathed specific knowledge, often in a 'transmission' which is nothing more than 'hey, I think you are good student, so take over 'the' business ok?'  You can teach what I taught and say I taught you and it will all be kosher and official like!..

When people get too attached (oops there's that word!) to a lineage, they can miss and be misguided by whomever they call their teacher.  This reminds me of an old teaching that was shown in Bruce Lee's 'Enter the Dragon' where he is teaching a student and says 

"It is like a finger pointing a way to the moon. Don't concentrate on the finger or you will miss all that heavenly glory.” - Bruce Lee.

This also reminds me of another teaching of basic Buddhism.  It attempts to thwart following the 'wrong teacher' with a great little discourse called the Advice to the Kalamas Sutra.  In that Sutra the Buddha explains how to test any teaching and use it for oneself.  Not being tied to 'a' teacher or 'a' book seems a pretty good way to study.  By using only one source you can end up with lots more misunderstanding, even though it is quite authoritative.  Which seems to be the issue with the class I attended...

Then I thought..
Wait, what kind of ego trip am I on?

I spent the next minutes making sure I watched my attitude and thoughts, realizing that these people are trying to do the very same thing as I... Reduce their own suffering and improve their understand what it means and to really be in 'the teachings.  Now...
Once I let go, it was a much better place to visit and the people were much more friendly.  I never did tell them I was a minister or have taught and practiced nearly 20 years.  That would have done little.  I had learned that that only opens a 'can of worms' and much suspicion. 

It was a good group. 

But this is what I learned.

The practice you do is the practice you do.  Look at it, test it, review it.  Search more...
It really doesn't matter what lineage, school, teacher, Lama, Guru, Poobah, or what ever you follow. 

The proof is in how it is really working.  

That is the hard part.

Be prepared to let go of that teacher or book at a moment's notice.  Drop it.  Develop your mind and soon you will not NEED that, but you can always go back to it as a reference and cross check.  Show respect and you will get it, look for understanding and you will find it.
In the process of letting go, really pay attention to your way of doing that, what is YOUR motivation? What are you trying to do, why?  Then you can be more confident in yourself in your reality.  Then you may really see it as it is.  Not as you think it should be, not as you were told it should be.  Stop following, you learn and do it all by yourself.  Know the way by travelling it.

That reminds me of another quote I have heard from Buddhism.  'When you use a raft to get across a river or stream, you leave it at the shore and continue on land, not carrying it on your head.'  (paraphrased).

The Buddha as he lie on his right side under a tree waiting to die told his followers, 'All things are changeable and not lasting', and later told them... 'be like a lamp unto yourselves' Shine your own way, use the light to see for yourself. 

Just a couple thoughts is all...

With sincere metta and gassho, bows.  

Rev. Sean

Buddhist holidays

 

Buddhist holidays

From strict dogmatic adherence to casual contemplation, this list of Buddhist holidays is derived from many souces.  Since Buddhism developed over millenia in very diverse cultures it has some varitation in the practice and observance of the important milestones and historical dates followed by each group.  Here we can contemplate the days on the most common celebration day, that is of the Full Moon.  The moon is a constant reminder of time and change and it marks all great events.  Only in this moderna ge where we have all but abandoned the lunar calendarSome of these will last for the entire month (from full moon to full moon) or until the ‘new moon’ in some cases. These are all based on the Sri Lankan calendar as they are Theravada (the vehicle of the elders) it is a more orthodox teaching.  There are many other holidays that can overlap, and I have added notes on those.  It is not important to celebrate strictly one way or another but to keep the intention and essence of the teachings and observe the basics of it as a form of community and personal development along the centered path.

Duruthu:  Full moon in January This commemorates the first visit of the Buddha to Sri Lanka.  It is celebrated with fasting and observance of the extended precepts.  Although it is said that the Buddha travelled to Sri Lanka three times, this is the commemoration of the first visit some three years after he attained enlightenment. 

Bodhi Day:  Magha: This is the full moon of February, and it commemorates ‘Sangha Day’ or a day to revere famous previous monks and nuns or to appreciate the local monks and nuns.  This is done by attending teachings, merit-making activities and alms giving.  On this day it is also customary to follow the extended precepts. Think of it as Buddhist ‘All Saints Day’.   It is a day that historically is attributed to a time when 1,250 followers gathered without being summoned. It is a day to practice patience, and non-doing of evil. 

Vessantara: (Medin Poya) The fill moon of March is a day to invoke protection from spirits, It is a time for relaxation and enjoyment, we listen to stories or music Think of it as a kind of Halloween for Buddhists without the costumes but with the treats. There is a transfer of merit for deceased relatives.  The recitation of the Vessantara Jataka is common. 

Bak: The full moon of April marks the second visit of the Buddha to Sri Lanka, in his fifth year after enlightenment. It is a day that the Buddha helped calm a feud between two groups of ‘Nagas’ (basically snake beings).  It is a day to practice calm and non-hatred.

Vesak:  The full moon of the fifth month (May) is by far the biggest day on the calendar, think of it as a Buddhist ‘Christmas’ where we celebrate the birth, awakening and Parinibbana of Siddhartha Gautama.  All of these happened under a tree and so this day is a day to commemorate the Buddha as well as appreciate nature and all it can give us as well as our interdependence to it.  The traditions are usually of eating and bathing a baby Buddha statue who stands with lotuses with his right forefinger pointing to the sky.  

Poson: This full moon of June is celebrated in Sri Lanka as the day that Buddhism first arrived at the island nation in the 3^rd century (BCE).  The monk Mahinda Thero introduced Buddhism to the island in 236BCE it is a time of following the precepts and contemplating the teachings.   In some traditions it is the Medicine Buddha Puja which is a time to focus on health and healing and making offerings.

Asalha/Esala: It is the day celebrating the first turning of the Dharma wheel to the Buddha’s first five disciples. On this full moon of July, it is said the Buddha visited the ‘abode of the gods; here he taught them.  It is a day to teach others, not by speaking necessarily but by example.   Also, this is when a relic of the Buddha arrived in Kandy, a place where the “temple of the tooth” is.  It was brought to Sri Lanka by Prince Danta and princess Hemamali from India the kingdom of Kalinga.  So that they would get it and a sapling of the Bodhi tree, princess Hemamali hid the tooth relic in her hair until they arrived in Kandy.

Ulambana/Hungry ghost/Nikini:  The full moon of August in this calendar is celebrated by remembering the “first council” (Sanhayana) where the monks all met to discuss the future of Buddhist teachings right after the Buddha’s death.  This was led by his devoted disciple Ananda who had flawlessly remembered all the teachings.  Most Chinese, Taoist and other Mahayana groups hold remembrance days, like a Memorial Day for all those that have passed.  It is a time of reflection and the realization of impermanence and change.  ulambana means 'resucing those that are hanginig upside down' in sansckrit. 

Binara: The full moon of September marks the day women were to become ‘Bhikkhunis’ or the order of nuns.  This is a day to appreciate the contributions of women monastics and learn from this as a time of empowerment and acceptance.  Think of this as like a ‘Mother’s Day’ but to appreciate nuns.

Kathina /Vap: This full moon of October is the day that monks traditional get their new robes.  It is a donation ceremony to the monks and nuns to help take care of them.  In many countries it Is called ‘Kathina’.  

Il:  The full moon of November marks the end of the rainy season in Southeast Asia, in Buddhism

Unduvap:  This is the remembrance of the sacred Bo tree (Bodhi tree) that was brought from India to Sri Lanka.  The day to celebrate trees, nature and just sitting under them.  This is on the full moon of December. 

Meditation in a psychiatric hospital setting.

 This is an extension of another blog post I read from Ven. Thubten Jigme on the same subject. https://thubtenchodron.org/2016/12/rebalance-calm/   This one however is from the trenches. 
I actually work at a psychiatric hospital teaching meditation as an activity therapy. 
In May of 2022 I began at Denver Springs Mental Health Hospital.  Denver Springs is an inpatient facility that provides 'evidence-based, transformational care for a broad range of mental health and addiction concerns in a compassionate, comfortable environment' (From denversprings.com).  Facility has four wards with almost 100 beds.  It serves in one unit, 'Sunrise', children with acute mental health issues from the ages of 12 to 17, a second unit, 'Willows' for adults in the same predicament.  Then there is 'Cedars' for detoxification and addiction and finally the "Heroes" unit called 'Meadows' for active and retired military, police, fire, first responders and medical staff.  
The mission of Denver Springs is 'Changing People's Lives'.  and is its registered motto. 
The vision is to transform the delivery of behavioral health services and provide a solution to the largest challenge of this generation, access to mental health care.  Specifically by;
   

• Engage with patients, families, employees, communities, healthcare providers, and health insurers to increase access to behavioral healthcare

• Provide a continuum of care that delivers the right care, in the right place, at the right time, at the right cost

• Partner to integrate behavioral and medical healthcare to improve the health of populations and reduce the per capita cost of healthcare

• Be nationally known for providing high quality, consistent, evidence-based, and innovative care  

• Decrease suicide rates, decrease addiction-related deaths, reverse the decline in life expectancy, and improve productivity in the communities we serve

• Destigmatize mental illness and addiction, which are conditions that transcend race, gender, age, and socioeconomic class

Denver Springs' values (which I have on the back of my ID badge to work at the hospital are to...
We serve as compassionate healers for those suffering from mental illness and/or addiction
We respect patients, families, co-workers, and our communities
We provide a safe environment for our patients, employees, and visitors
We deliver quality services as defined by nationally recognized metrics and outcome measures

We strive for continuous improvement in all that we do
Compassion
Respect
Safety
Quality
Innovation

So what is it like working there? 

I teach in each of the wards once or twice a week.  I offer guidance as a secular meditation teacher even though I was classically trained by Buddhist monks and ordained as a lay priest in 2006.  I have taught, practiced and learned in Sri Lanka, Thailand, Japan, North Vietnam and the United States. 

I focus on the basics of Buddhist teachings and weave them into the practice in a way that does not alienate or trigger those whom are either agnostic, Christian, Muslim, Hindu, Jewish or even Buddhist.  Meditation is indeed found in each of these practices and not too far from Buddhist practice as I have observed and studied over the past 35+ years.

I focus my teachings on a few basic concepts of meditation and mindfulness; Observing the breath and mind patterns, empathy and compassion, the body scan, gratitude and unattachment.  

Sometimes the class is filled with motivated people that want to get better and find a new way to interact with their minds and the world using meditation as a possible tool.  Other times there are disturbances from some that are too ill at the time to practice or begin to find difficulty in sitting or being still during a session.  This is why I break the classes up into small bite-sized bits, focusing on returning to the breath, the realization and return to practice after a disruption and being intouch but not overtaken by the mind. 

In the class I often tell them the benefits of working together and practicing that way.  The mind is a rough neighborhood, I tell them, best to go with some backup.  

Although nearly all of the people I teach or guide have had some experience with meditation and mindfulness it is important that I start from the beginning each time.  Some used apps like 'Calm', 'Insight Timer', 'Headspace' etc. and others were exposed to the practice by teachers and therapists but few continued on with a practice. 

For that reason, I started holding classes at my private office.  Not necessarily for the people that attended Denver Springs but for anyone else that is interested.  I found quickly the only difference in the reasons TO meditate were in the location.  

The 10 things that slow your practice and their remedies.

The ten things that slow your practice and ability to find peace.  These are also things that can get in the way of (i.e. hinder) of your progression in pracatice.  

These are called he hindrances or fetters.  Fetter is like a shackle, you are bound to it and cannot move easily with them on.  A hindrance is something that slows your progress as well, like mud can hinder your movement.  They are kind of used interchangably in Buddhist teachings.  Generally there are The Five Fetters and The Ten Hindrances but the five fetters are actually covered in the hindrances and are known as the five lower fetters, 1 through 5. 

Now there are also remedies for each which I will aslo go over. This all comes from the Abidhamma Sutra and the Angittara Nikaya 10:13 

There are differing orders to this list depending on the source but I have kept it simple and from the most common teachings as I have seen them.   

1. (Sakkaya Ditthi) The belief that we are 'solid' and 'separate' beings.  The attachment of the ego and THE self.  The idea of 'I', 'Me', 'Mine' are also part of this.  The remedy is to learn and practice the Annata-Lakkhana sutra theory.  This is the second teaching of the Buddha, part of the Samyutta Nikay or 'grouped discourses'.  

2. (Vicikiccha) This is doubt and skepticism of the Buddha, Dharma and Sangha.  At times it also includes the disciplinary rules, the future (where will I go, what will I become), the past (what have I been?), both past and future (how am I changing?) and dependent origination.  This kind of doubt is like being lost, we need a map, that map is the teachings of the Buddha (The Dharma) as well as the development of faith.  The Advice to The Kalamas is a good source to work on this one.  https://www.accesstoinsight.org/tipitaka/an/an03/an03.065.soma.html

3. (Silabbataparamasa).  Attachments to rituals, rites and ceremonies. Thinking that participation or performing them can emancipate us is incorrect.  It is a tool, for sure, but it is our own effort that brings us to happiness, not prayer and offerings. (Anguttara Nikaya V, 43), To have a good life, one must not simpley pray but follow a path that is 'good'. 

4. (Kama raga), Sensual desire (known as Tahna) to have things different from how they ARE.  The practice to remedy this is letting go, non attachment. 

5. (Pathigha) 'to hit' or to have ill will, enmity, anger, hatred.  The remedy is to practice loving kindness (The Metta Bhavana). 

6. (Rupa raga), Being attached to form and to desire being reborn in (Rupaoka) or as a formed being. The practice of course is to work on the Annatalakkhana Sutra deeply. 

7. (Arupa raga), Being attached to the formless realms, i.e. heaven or 'Pure Land'. 

8. (Mana) Conceit or comparing one's self or pride or a feeling or superiority to others OR a feeling of inferiority to others as well.  The idea is that comparing and judging of others or one's self hinders you.  the remedy of this is not only sympathetic joy, but also metta. 

9. (Uddhavva) Being confused and restless, distracted (Dhammasangani 439).  The opposite of being 'on point' think of distractions of someone that suffers from ADHD or similar.  The remedy is mindfulness of thinking.  http://www.abhidhamma.com/Dhammasangani_Scan.pdf

10. (Avijja) Ignorance of the Four Noble Truths. The study of the first discourse of the Buddha is the remedy of this. (the Dhammacakkappavattana sutta) http://www.buddhanet.net/pdf_file/damachak.pdf

Now the first five of these have been eradicated (surpassed or eliminated) by those that are called  a 'non-returner' or Anagami.  Which is unusual because they are said to be reborn in a heanvenly realm and attains enlighenment there.   What about the 7th one?  Arupa Raga?  They themselves are NOT attached to that but it occurs to or for them because of their practice, actions (karma). 

The 'once-returner' or Sakadagami has eradicated the first three and have weakened the 4th and 5th ones.  They are reborn in either the human or heavenly realms (devas) and will go on to enlighenment from that point. 

The 'stream-enterer' of Sotapanna has eradicated the first three also and will have the opportunity to be born nor more than 7 more times as a human, or deva then go on to nirvana from there.

It is not only that eradication means to understand them and to logically accept the hindrances and their remedies but to really BE that, and stay within that ideal existence.  This is  why it is difficult to find people that have done this or are considered a stream enterer or once or non returner.  Almost never have I seen someone refer to themselves or others as those.  This is probably because of the 8th hindance of comparing or judging.   One does not want to be prideful and say they are a once-returner etc, or have lable someone else as those.  A good story is the Simile With Water, whcih explains the different attributes people have for practice.  https://suttacentral.net/an7.15/en/sujato?lang=en&layout=plain&reference=none&notes=asterisk&highlight=false&script=latin

The voices of friends.

 I have been teaching meditaiton at a psychiatric hospital for just over a year now.  This place; Denver Springs in Englewood Colorado, it has four wards and about 98 beds.  

There are different wards, one for adolesents aged 12 to 17, an acute care adult group, a detoxification group of adults coming off drugs or alcohol and need help stabilizing and what we call a 'hero's' group of active military, first responders and vets.  I teach a class to each of them every week.  

One thing I found interesting is the internal chatter we all have.  From that internal voice that says 'you are so dumb' etc or those we call 'CAH' or commanding audtory hallucinations, where people hear their internal voices tell them to do things like hurt themselves or others.  In our society here in the West we find that most people see 'hearing voices' as an illness and something to be ashamed of and really in need of despirate treatment, medication and sequestration from others.  

Recently we had a young boy, perhaps 16 who was having many voice commands to hurt himself.  I could tell from talking to him he was worried and concerned as these seemed to be totally out of his control and impossible for him to understand.  His voices were troubling and he used 'self medication' i.e. drugs to help him quell them.  This often backfired and he would get worse. 

I, personally have had all sorts of voices I have heard.  I often speak of them in my classes and figured they were normal and everyone had at least some experience of this.   Some have a narrator, or a conversation, or conflicting thoughts that they 'answer' this is indeed a voice although some don't feel they actually 'hear' it but rather percieve it in their minds.  However some, not realizing it, do hear as if the voice is outside of their heads.   I have had an entire 'committee' up there, discussing and arguing, asking and contributing or worrying, and then worry about worrying, and then having a whole discussion about the futility of that worrying and then wondering why... etc...  It can at times seem to get out of hand. 

In Buddhism, we have what are called the Five Aggregates or the Skandas.  These five parts are what make up 'us' or 'the self' they are constantly changing, depenent on each other and interdependent on the outside world.  We have form (the body), feelings (either pleasant, unpleasant or neurtral), perceptions/cognition (knoing of colors, thoughts, memories, plans, ideas, who you think you are.)  mental formations (such as desires, emotional level stuff, likes and dislikes, , judgements etc) and conciousness itself (it is awareness itself). . 

Some say to not listen to those voices and ignore them, some say to allow them to arrive, 'but don't give them a place to sit' so they just go, some say to listen and others say, 'sit with them, offer them tea and see what they are all about'.  Modern psychology and psychiatry sees it as an illness from the get go.  They see it as a need to induce intensive therapy, medication and even more drastic therapies such as ECT (Electro convulsive shock therapy). 

Working in progress... 

The Dalai Lama's tongue

 So, if you have not noticed, there is (once again) a little kerfuffle about H.H. The Dalai Lama and his actions with a young Indian boy that was in audience to him. First of all remember there are three sides to a story, 'first side', 'second side' and what actually happened.

One video chastized people of thinking wrong of the Dalai Lama ad defended him vigorously, posting the 'whole' video of the incident. However, they avoided the 'Suck my tongue' statement the Dalai Lama actually said... This is one side. People defend his actions no matter what evidence, saying he is infallable, a great guru, was joking, using 'crazy wisdom' and the like. https://youtu.be/bT0qey5Ts78

and https://youtu.be/oiOK0cNqcw8

Other videos are disparaging these actions and raising alarm. Stating this is clear child abuse, pedophilic actions etc. They are focusing on the 'Suck my tongue' quote and really pushing what they saw and believe has happened. https://youtu.be/2OyxRSm9oOM Most of these are more inflammatory and trying to get more clicks.

Now, take the middle road, centered path, etc... Just like Buddhism teaches. Right??

-No it is not a deep fake, using AI or what ever, the Dalal Lama's office did offer an apology (you can see it on his official site) Here... https://www.dalailama.com/news You don't offer an apology for a deep fake, you call it out...

-No it is not a cultural thing. Although there is a tradition of sticking a tongue out to prove it is not 'black' like that 9th century Tibetan King 'Lang Dharma'... Now there is apparently an old custom of sticking out the tongue as a 'hello' but clearly this was not that. There is no 'tongue sucking'... So there's that. Now people keep quoting the movie '7 years in Tibet' where there is a scene where both Brad Pitt (Henrick Herrer) and David Thewlis (Peter Aufschneiter) at about 40 minutes enter a bazarr and the people are clearly not saying hello, but sticking their tongues out as if (traditionally) to discourage evil spirits. i.e. white devils... LOL.... They both wonder about the action and David THewlis's character says, "must mean hello". https://journals.openedition.org/ateliers/10799 and https://factsanddetails.com/china/cat6/sub34/entry-8422.html There is not one mention of using the tongue to say hello, much less sucking one... LOL https://www.elephantjournal.com/2010/08/stick-your-tongue-out-at-tibetans/ Here, it is explained that it is a 'kind' of greeting that shows you are not the demon king Lang Dharma or one of his reincarnates. https://cross-currents.berkeley.edu/e-journal/issue-13/Bernard/photo/tibetan-greeting

The Chinese government must by almost giddy about this. Seeing the Dalai Lama topple or even stumble is a ripe opportunity to call him out as an abuser (even if untrue) to discredit his office and person. Wait for more of that I am sure.

Now the third side. The child's mother was two seats to the right hand side of the Dalai Lama, she had indeed met him (the Dalai Lama) previously. The child was a 'plant' or at least known to the group as he was sitting with his mother. Asked to hug the Dalai Lama... when this happened the audience laughs (I would kind of say hesitantly that it was an uncomfortable laugh). No one moved to stop any of it as I surmise there was confusion and it was such a short interaction. As well, good luck on going up there, he has a crack security team.

Watch the video, (I suggest the second one that defends him) there is indeed a playful interaction between the Dalai Lama and this child. Only when the Dalai Lama asked the child 'suck my tongue' the child seemed to be hesitant... That video though does not show the tongue incident. see it here... https://youtu.be/3BbCJyj6Njc

OK so now what? This is in no way in any experience I have had in Buddhism (Been practicing for well over 30 years, been a minister/priest for almost 20 and have worked with the United Nations regarding Buddhism itself, and worked with chaplains, monks, nuns, priests, etc... for that time. No where have I seen this. It was confusing and discouraging to see. I have interviewed hundreds of them Tibetan, Nepali, Burmese, Bhutanese, Indian etc.. all over that region, never once did anyone stick their tongue out to me or anything even similar, nor did I see it when they greeted any other monk, nun or laity.

But let's see what happens. See where it goes. My guess is the apology will be about it, the Dalai Lama will not be meeting with others in public or filmed for a little while until the dust clears. I am also waiting to see what the next explanation is from the office of HH the Dalai Lama.

ending, The Buddha said, 'There are three things that cannot be hidden for long, the Moon, the Sun, and the Truth...

so just wait. breathe. be calm, let's get more facts.

I don't follow the Dalai Lama, he is not my guru, but is the guru of my friends, I am worried for them. I hope they don't feel too badly about this. It was a foible... (I hope).

It also reminds me of the Buddha's advice to the Kalamas... read that too. https://www.thebuddhistsociety.org/page/advice-to-the-kalamas#:~:text=Rely%20on%20the%20truth%20the,mind%2C%20not%20on%20judgemental%20intellect.

Furthermore, there are many that left the Christian Church to get to Buddhism for the very reasons of exploitation and abuse of the young by priests.  Many Catholics are very discouraged and lost their faith.  Think if that same situation had happened with a priest or The Pope?!     This event is very triggering and concerning and rightfully so, but again, take some time to figure it out.  Some will leave Buddhism just because of this (albeit there are many many examples in almost every tradition of Buddhism that has some form of child endangerment, etc).  Some will become more devout because they will understand things differently and feel more piety and fervor for the Dalai Lama.