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.