'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 maintaining a stable mind. (Upekkha) or equanimity.
Skillful means (honesty or truthfulness) 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.
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.
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:
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)…
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/
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.