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.  

The weapons of the Dharma protectors. The weapon I have.

I grew up around guns.  I lived in the Sierras of Northern California.  We had many hunters and it was not uncommon to see rifles on racks in pickup trucks.  Before becoming a Buddhist and a minister I entertained the idea of law enforcement as well as military service, but not as a Chaplain.  I had friends with rifles and handguns and own some myself.  I have taken lots of training for a civilian and use the art of firearms as a meditation and see it similar to the Zen practice of archery (Kyudo).  

I became interested in Buddhism from my training in martial arts.  I had been injured in a traditional Ju Jitsu class and had to 'retire' from that part of the practice but was interested in the philosophy of the marital arts and the links we had in the West to Buddhism like the television series Kung Fu and the fascination of the Shao Lin monks and even in Bruce Lee.  

In college I began to explore meditation.  The demographics of the university was not at all Buddhist and it was difficult to find anything helpful in the way of meditation practice.  This was the early 1980s and there was not much yet.  Later, after graduating I went to a retreat at a local monastery and was hooked.  I studied with the monks and nuns and not only travelled with them throughout much of the Buddhist world but also eventually became an ordained Buddhist Minister.  I took 10 precepts, none of them said anything about weapons at all.  Not that I really cared anyway.  Some argue that it breaks the first precept of not taking a life, but having a gun does not mean you have or will take a life.  It is no different than owning a knife.  It can be used for skillful things or unskillful, it can be use to help and to harm.  Even if you look into 'engaged Buddhism' of Plum Village and their 14 precepts there is no mention of weapons or guns.  I took and maintain the precepts and when and if I fail at them I work to become better.  I practice to help myself and others where I can.  Taking the precepts and following the Eight Fold Path did change me to be more compassionate and understanding as well as to have greater knowledge of how we work as people and how we can learn to better react to them.  Now one can argue that there are things that we should not do in the view of the Eight Fold Path such as 'right action', thinking or livelihood.  As in the teachings it does say to not do what the 'wise' would censure one for.  But there is still no mention of weapons or guns.  

When working with people that are learning meditation and looking to put Buddhist practice into their daily lives I get to know them and they get to know me.  Sometimes the fact that I am a gun owner and a CCW Permit (Concealed Carry Weapon Permit) holder comes up. Some people are confused and some are down right offended that I would even think of owning a gun.   I have taught and counseled many people that are and were military, police and security.  They have to have these weapons around them and can also benefit from the teachings and practice of Buddhism and the meditations it offers. 

For the permit I had to take training and a class as well as pass a background and security check to get the license.  I do not consider myself political really and carry and had training for safety and confidence in my abilities at a shooting range.  I generally do not get into discussions about the Second Amendment as I am not a lawyer or politician and believe that is for them to figure out.   

Shooting ranges, in my experience are very controlled environments with definite feel of a place of mindfulness and attention, like some zendos or temples I have visited.  Everything is coordinated and done in the same manner like many Buddhist meditation centers and temples.  Now I know that most people that have attended a workshop or spent time at a temple or zendo would find it hard to find any similarities.   

I was recently speaking to a patient of mine who is also a Concealed Carry License holder and carries a handgun routinely.  He had taken training just as I had done and was also a member of a local Christian church.  I happened to see an advertisement for churches' security called Faith Based Security Advisory Council which is an organization overseen by the Department of Homeland Security.  He was a security team member at his church.  I had seen armed security at Synagogues I had visited and at other Christian churches, and at every UNDV event I attended, but those were military and police security teams from the hosting country.  So many guns and other anti violence measures which were obviously violent.  

So why do Buddhists seem to have such an aversion of guns?  There are many many weapons of the Dharmapalas; Swords, Ropes, Spears, Axes, Knives, Thunderbolts, Arrows with bows, and clubs.  They are not only weapons of war or protection but of Devine realization.  So how come guns are seen as so very evil.  

Some say that a gun is designed to kill a person, what about a sword?  No one uses one to eat with, to cut bread, they use a bread knife,  Can a machete which is designed to be used on plants be used on people and animals for violence? Sure.  

A gun, like any weapon, can hold a lot of emotion for people.  When people think that Buddhism is totally pacifist they are wrong.  Many times Buddhists have had to defend themselves from outside (and inside) threats.  They had to use violence and weapons.  They also had to accept that karmic debt in that practice.  There are of course stories of the saints and highly attained masters that overcame violence with wisdom, non attachment and loving kindness.  I do believe in that, but there are times to act accordingly.  For example, even in today's world we have mass shootings and 'active shooter drills' at schools.  The training advice that they have can also follow the Buddhist principles of non-violence at first in the advice to flee, then hide... finally if cornered and only then to fight back.  This is a common advice to schools, places of worship and shopping centers.  It is a modern fact of life, like it or not.  Buddhist temples of the past also had to deal with bandits, gangs, and ruffians that would do them harm, steal their supplies, food and 'treasures' and harm those living on the grounds.  There are also stories of warrior monks and people that stepped forward, including monks that had to defend their lives and temples from such threats.  The ones that were totally pacifist all the time did not last long.  

There are many dharma protectors (Dharmapalas) in all forms of Buddhist practice.  There are some in Theravada, Mahayana and many in Vajrayana.   These generally are mythical figures but some are actually based on real life people. 

In Theravada not only kings of the real regions are protectors of the Dhamma but also are some of the deities that are left over from Hindu/Vedic lines like Vishnu, Shiva, Ganesh as wells as the Four Protectors of Mount Meru. 

In Vajrayana there are eight main protectors; The Tibetan (Vajrayana) Dharmapalas are; Beg-tse, Tsangs-Pa, Kuvera, Lhamo, Yama, Yamantaka, Hayagriva, and Mahakala.

In Chinese temples and some Japanese temples you can see the Wisdom Kings.  There are five in esoteric Buddhism, they are; 

Gundari Myoo, Ratnasambhava representation 'The dispenser of Heavenly Nectar' He holds a spear and a sword.  

Fudo Myoo (Acala)  ' The immovable one' represents Mahavairocana, He holds a sword and a noose in the left hand. He uses this to catch straying souls and keep them from going astray. 

Daiitoku Myo-o: (Yamantaka), 'One who stops the power of hell'. Holds a trident, a wheel, a sword, and a jeweled club.  Helps to purge the practitioner of weakness and evil. 

Kongoyashi Myo-o; Conqueror of the three planes.  He carries on the right a bell, thunderbolt, an arrow and a sword and on the left is a trident, a bow and a lasso.  

Gozanze Myo-o;  The vanquisher of the three realms.  

In Chinese Buddhism there are 24 protective deities. This includes all the above in one form or another and some Hindu variations as well as some manifestations of actual generals in Chinese history. 

So each it seems have some weapons.  Why not guns?  Well when these were first mentioned there were none.  Simple as that.  Perhaps today if there were Dharmapalas they would have lightsabers and missile launchers, who knows.   

I have a gun, it is a weapon, a tool nut not a toy.  I handle it very carefully, mindfully and practice with it in a manner that is non harmful to myself or others.  I have no intention of harming someone with it  but also understand the responsibility I take for my own karma of having, handling and training with a firearm.  It does not make me any less Buddhist than anyone else.  It does not break any of the precepts nor the any of the parts of the Noble Eight Fold Path.  It may cause some disdain, stress, and mental harm, but that comes from them, not me.  It is no different than carrying any other tool.  

Am I a Dharmapala?  Maybe I will be.  I protect the interpretation of the Dharma and help people see their attachments, ignorances and angers and deal with them with wisdom, release and kindness.  

References:  

https://studybuddhism.com/en/advanced-studies/vajrayana/tantra-advanced/what-are-dharma-protectors

https://www.kcpinternational.com/2019/11/five-wisdom-kings-five-wisdom-buddhas-japanese-buddhism/

https://www.buddhistdoor.net/features/with-the-wrath-of-a-serpent-the-propagation-of-gudari-myoo-iconography

https://www.metmuseum.org/art/collection/search/45621

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

https://www.jstor.org/stable/43300221

https://www.accesstoinsight.org/tipitaka/an/an05/an05.075.than.html

https://www.thoughtco.com/war-and-buddhism-449732

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

I might be a secular Buddhist.

 Oh my goodness, I think I am a Secular Buddhist (Am I?).

Secular:  The dictionary defines it as; denoting attitudes, activities, or other things that have no religious or spiritual basis. And (of clergy) not subject to or bound by religious rule; not belonging to or living in a monastic or other order. (This is when I looked up the word on Secular).

I have a long history of study in Buddhism.  I started studying in the 1970s when I had seen Kung Fu movies and the television series starring David Caradine.  I was enamored with the Shaolin monks and what the wisdom was and how they approached problems.   I continued in college reading and absorbing anything I could related to Buddhism, music, art, writings, books and the like.  I was deep into it.  I had no access at the time to anyone who actually WAS a Buddhist.   I had taken many martial arts classes, workshops and spent a long time learning different techniques; throws, arm bars, takedowns, kicks and falls… I still never met any of my teachers that were actually Buddhists.  They studied it, but they were largely Westerners knowledgeable about some Buddhist concepts, some Taoist concepts and many cultural concepts that related to the techniques I was studying. 

Later I happened to find a meditation retreat hosted by a not so local temple a little ways from my home.  I went and immediately became immersersed and enamored by it.  I hung around the temple, talked often to the abbot, learned from him and eventually became close friends.  I then became 

The simili of the empty cup.  >>> A good start to approach but not to stay that way.  Once you know you know and you should discuss and debate each subject with yourself and with others to see through it and go from there. 

Doug’s Secular Dharma explains it as;   “it is not a fixed thing, there is no definition, it is something made up as we go along.”  It is a practice that we follow.

There are  some fundamental differences between traditional Buddhism and Secular Buddhism.  Namely rituals and images.   It really seems as if it is a more educational study of the practice and attempts to define each of the concepts of Buddhism in more modern non cultural ways.  “Devotional practices require you to (sort of ) have a belief in something like a god, because you are debasing yourself in front of something, it has to be something that’s extremely powerful presumably, something that is wise and good.”   So 

I think this is a pretty good definition in that it is a fluid and changing definition and one that as you start to practice will help you without dogma.  Later as you get deeper without drowning, you can begin to see the historical, cultural and psychological benefit of all of those things that you once denied.  

(Story of the monks and priests joking around, and then when I asked them why they were not that way in public… basically they said that if they acted as they did when they met in private, they would be ridiculed by their parishioners and they would complain and that would cause more trouble than it was worth.  It is better to show solidarity in individuality to gain the slow and gentle acceptance from your own parishioners than to try and force it and shock them.  They may leave or abandon or even attack you...

Secular does not mean cherry picking…

Secular does not deny practices, but hopes to reframe them into more palatable forms for the Westerner to practice.   

The problem with traditionalists: FIxated in culture and lineage, staunch in their belief in what is right or wrong. 

Supernatural attachments.

Reliance on cultural and traditional aspects that …

The problem with secularists:

More often than not, they are reformed from another religion and had a poor experience and did not get deep enough into that practice to lose the self in it.  

They drop essential practices as either archaic or 

How the Buddha practiced was preserved in a monks aspect.  It is a way for us to apply this to our own lives as they are for a lay person.   Not as a struct 

The middle path…Somewhere between secular and 

Practical application of the dharma without traditional supernatural concerns 

https://www.buddhistinquiry.org/article/secular-buddhism-new-vision-or-yet-another-of-the-myths-it-claims-to-cure/

Doug's Dharma on Secular Buddhism. https://youtu.be/UtRk4qD8a-0

The Four Brahma Viharas, or four divine abodes. The four approaches to Buddhist practice.

 The Four Brahma Viharas:  Four Divine Abodes

Thus I have heard…

The best ways to approach your practice and daily lives.  

Loving Kindness (Metta)

Two entire sutras are dedicated to this (Metta Sutta and Prajna Paramita or Heart Sutra) Think of gentle loving kindness.  This is towards all sentient beings, and ourselves...

Compassion (Karuna)

This is when Metta meets suffering, we see and know what suffering is and does (because we have meditated and developed some wisdom)

Empathetic (Sympathetic) Joy (Mudita)

More the act of appreciating joy wherever and with whomever it happens. 

Equanimity or non-attachment (Upeksha)

‘Even mindedness’ Calmly watching as life happens we are not moved, like a mountain. 

A direct link to Hinduism, the four faced god Brahma possesses these four attributes. Although not a ‘God’ of Buddhism, Brahma was respected and mentioned as a god in the sutras and offered valuable lessons that deserved to be mentioned and respected.  

These four are powerful ways to live, maintain harmony, resolve differences and promote healing.  They should become a place where our minds and hearts ‘live’ (abides).  I.e.  “This is just where my heart and mind are…”  These four attributes, when used as an intention for being, are an amazing way to transform the entire world just from our point of view.   

Each of these viharas are intertwined like everything in Buddhism, they support and temper each of the others so that we do not get lost in them. (attached)

Unbound love prevents compassion from becoming partial.  Compassion reminds us that happiness and love are impermanent and changing.  Equanimity helps us to see them all as they are, without emotional charge and attachments.  Joy gentles the mind, includes all in the possibility of compassion and loving kindness both towards and away. 

As a meditation, dwell in each of the abodes completely, think of examples.  In the process, remember to include not only those you are fond of, but yourself and those with which you may have difficulties and those you do not know and have no influence on or from (animals, bugs, etc).  Remember, what you practice you get good at! 

Says the Master: For one who clings, motion exists; but for one who clings not, there is no motion. Where no motion is, there is stillness. Where stillness is, there is no craving. Where no craving is, there is neither coming nor going. Where no coming nor going is, there is neither arising nor passing away. Where neither arising nor passing away is, there is neither this world nor a world beyond, nor a state between. This, verily, is the end of suffering.— Udana 8:3

The six senses, (Six Sense Doors)

The Six Sense Doors - Coming to your senses

The Centered Path, Part 10 of Buddhist Basics (ref: Chachakka Sutta, et al)

Continuing with the 'class' on the basics of Buddhist practice, here is another offering. Make sure you follow along with the cheat sheet for the basics on our website, and download the sheet. here is a link:

https://thecenteredpath.org/buddhism-downloads

You can also find some of the blog entries in video form on our YouTube channel; The Centered Path.

Known in Pali as ‘Ayatana’ it translates as ‘sense base’ or occasionally ‘Vishaya’ or domains.  Related to the Five Aggregates, we have the six sense doors. Experienced in three basic tones (sensations) of pleasant, unpleasant, or indifferent. 

1. The Eye/ Seeing, then the eye consciousness which causes one of the basic tones and craving..  

2. The Ear/ Hearing, then the ear consciousness which causes one of the basic tones and craving..

3. The Nose/ Smelling, then the nose consciousness which causes one of the basic tones and craving..

4. The Tongue/ Tasting, then the tongue consciousness which causes one of the basic tones and craving..

5. The Body/ Touching, then the body consciousness which causes one of the basic tones and craving..

6. The Mind/ Thinking. then the mind consciousness* which causes one of the basic tones and craving..

In some cases, there are also two more:  The seventh:  Manas-Vijnana or Mind Knowledge, Which is basically ‘common sense’, and the thoughts we have about an object.  These may be informed, uninformed (ignorant) or neutral also.  

The Eighth:  Alaya-Vijnana: Storehouse Consciousness.  The collection of consciousness and thought.  Seed thoughts.   (typically they can be considered under mind)

Mind Consciousness is the coordinator of the first five. It is recognized in three different ways.  

1. Recognition of physical objects based on memory. 

2. Comparative cognition, remembering similar things

3. Non-cognition, or imaginary objects. 

The mind is represented as an internal  sense organ which reacts to the sense objects that include impressions, feelings, perceptions and volition. 

As part of the 12 parts of dependent origination:  Ignorance - Formations - Consciousness - Names and forms - the six bases - contact - sensations - craving (suffering) - clinging - becoming - birth - old age and death 

The six sense doors help us to watch our experiences as they happen as well as be able to sense them as they are and realize the attachments and cravings without being misguided by them.  We also can use this to better understand our own minds and how they and the senses muddle reality. 

Setting the sitting, The Seven Points of Posture

 Setting the sitting, The Seven Points of Posture

The Centered Path, Part 5 of Buddhist Basics  (Ref:  Mahasatipatthana Sutta)

Thus I have heard. 

An anchor to contemplation and mindfulness is sitting in meditation posture.  Although there is no one posture that is ‘right’ for everyone, it is generally agreed that this is the best way to achieve progress in meditation practice.  Making your position0 a constant ‘habit’ will help you. 

You should be stable in your position, like a mountain.  Your head is the peak, you can observe the universe from there.  Sitting gives you an excellent way to stabilize your mind as you do not usually sit in posture.  Your posture should emulate (unattached) confidence and calm. No matter what, comfort is key.  You may sit on the bare floor, on a mat, a zafu and zabuton, or a chair.  A folded big towel or a small cushion is totally acceptable.

Legs: should be in either Lotus (if you can get in and out of it), Half lotus, Burmese style (indian style with one leg forward), Zazen (kneeling on ankles), 

Back:  If you sit in a chair or on the floor, the back should be straight but not rigid.  Imagine your vertebrae are all stacked like coins, or that your head is attached by a string to the sky.. Your head will float on the neck.

Shoulders: SHould be relaxed and under the line of the ear from the side.  You may want to roll your shoulders around a couple times before you start so they are not tense. Shoulders may feel heavy as they relax and you begin to feel the weight of the arms.

Head: Not too far forward or back, just above the shoulders, the chin slightly tucked and relaxed. Lips should be gently closed, allow your face to soften, the brow to relax. 

Eyes: Optionally you can keep your eyes closed, focusing your gaze to the point between the eyebrows (this helps concentration but can also make you more sleepy and dull).  If your eyes are open, keep them about ⅓ open, gently gazing to about where your head will touch the ground if you were to lean forward. 

Tongue: The tongue should be relaxed in the mouth, to really keep energy and attention place the tip of the tongue on the roof of the mouth behind the teeth as if saying the letter ‘N’.  It can help you if you start to really relax and drool. 

Hands: There are multiple hand positions called ‘mudras’   For basic meditation we can stick to three; The mindfulness mudra, hands palm down on the thighs, the open mind mudra, hands palms up on the thighs, or the meditation mudra, right hand in left palm in the lap with the thumbs gently touching.  You can use the mudras as part of your intention when mediation begins.  Other mudras can help achieve and maintain mental states, such as the teaching, calming, and 

Is it OK to lie down for meditation?  You can, but it commonly becomes ‘sleeping meditation.  Walking or standing is a perfect posture as well, gentle calmness and comfort are key.  Be mindful when you move as in walking or if you need to change position or scratch an itch.  Feel free to adapt for any health issues you have, back, knees, hips, etc.  Remember comfort is more important than looking good in meditation. 0

The checklist to reduce stress and suffering, The Noble Eight-Fold Path

The Noble Eight-Fold Path: The checklist to reduce suffering.

(This is the end of the Four Noble Truths, in fact it IS the fourth of the truths. It is often just left and some people forget to go on after hearing that there is suffering and that suffering has a cause. After realizing it does have some possibility of being cured, many just stop there because here is where the practice becomes important. I did a few videos on this which you can see at the YouTube channel: https://www.youtube.com/channel/UCOrvvatiJB0_w1Z8-OAfAcA  Please remember to subscribe and like and share.  I am trying to build the channel to over 1,000 subscribers so that ads will pay me to continue the work.  Since the pandemic there have been no in person classes nor meditations which we would get some donations. Please support us with that, I appreciate the help, encouragement and criticism as well as the donations.  Here is a link to the Patreon account which you can choose a monthly donation of as little as 3$ a month.  This helps us get better equipment as well as spend more time in research, buying materials like books and producing videos and the soon to come podcast:  https://www.patreon.com/user?u=29813343 )  

Thus, I have heard…

The fourth part of the Four Noble Truths:  Known as the Path.  The Buddha taught for 45 years, and this is the Buddhist guide for living a simpler life.  It was explained again and again, differently for different people and their situations.  For a person to be in balance there are two qualities to develop equally; compassion (Karuna) and wisdom (Panna).   This is often viewed as the eight spokes of a wagon wheel.  There is not one really above or before another, they all hold the hub and wheel together.

The ‘right’ or skillful way of.

Prajna/Wisdom)

1.       View, belief or understanding – Am I seeing what is there, or what I want to see?  “It is what it is”.  Seeing things in their true nature, without name, judgement or label.  This is possible when the mind is free of impurity and developed through meditation. This is the process of understanding the Four Noble Truths.

2.       Intention /thought– Am I truly living compassionately and wisely? Offering thoughts of love and non-violence toward all beings with selfish detachment.  Unconditional.   Making spiritual growth and having/making a good life our purpose.

Silla/Morality or virtue

3. Speech – Am I saying anything behind anyone’s back I would not say to them directly?  This includes any talk that would bring about suffering; slander, harsh, ide, useless, gossip… Sometimes the only answer is ‘noble silence’

4. Action – Do I practice what I study and preach?  Promotion of honorable, moral and peaceful conduct.  Avoid taking what is not given, destroying life, harmful sex actions, speech and thought.   We realize our actions have consequences.

5. Livelihood- Have I lost sight of my calling?  Am I living my calling? Avoid a profession that harms; weapons, war, killing animals, making intoxicants or poisons, cheating…

Samadhi/ Concentration

6. Effort -Am I pushing myself too hard or not hard enough?  Prevent evil and unwholesome states of mind, get rid of those already arisen, promote and cause good to arise in the mind and action.  The action of holding onto good and avoiding bad in mind, body and spirit.

7. Mindfulness/Meditation- Am I fully aware of this moment?  Diligently aware of our minds, attentive to the body (Kaya), sensations (Vedana), mind and thoughts (Citta) and things (Dhamma).  Being aware of one’s own mind is key.   This is where you really can have control of your mind and its processes.

8. Concentration- Am focusing on the right things? This leads naturally to the four stages of Dhyana or trance.  1. Passionate desires and unwholesome thoughts are discarded, and happiness is maintained, even in daily life.  2. Tranquility and one pointedness of the mind, with joy and happiness remaining from 1.  3. Joy as an active feeling also subsides and equanimity is maintained.  4. All sensation, happiness and unhappiness, joy and sorry disappear and pure awareness remains.   It is a feeling that you have awakened from a dream, the dream and delusion of being (independent).

The Five Precepts: Moral guide to training

 The Five Precepts: Moral guide to training

So we continue with the basics. This entails the basic five lay precepts. When you take more 'vows' to study and better your life and the world more and more precepts are added. First the five, then ten then 14 and then 256 or something like that... (depends on a few conditions). Check our Patreon to help with donations: https://www.patreon.com/user?u=29813343 and do not forget to check and subscribe to the YouTube Channel;  https://www.youtube.com/channel/UCOrvvatiJB0_w1Z8-OAfAcA.  

Thus, I have heard…

The Precepts are a list of rules to live by.  In the Theravada tradition, there are five for the layperson there are 8 in Mahayana and 14 in Vajrayana.  For most ministers there are ten or so.  I will list them, but we will focus on the main 5.  There are over 200 for monks and even more for nuns!  Practicing them Improves the chances of developing merit and good karma in this life. 

They were developed for the sangha to live together harmoniously and be able to practice without affecting others or oneself in an unskillful way.

The main and basic lay precepts are: (positive aspects in parentheses)

1.  Refrain from taking a life… not just killing.   (Act with loving kindness)

2.  Refrain from taking what is not given… not just stealing (Be generous,

3.  Refrain from harmful speech… not just lying (practice calm and silence)

4.  Refrain from harmful sexual and emotional practice… (contentment and kindness)

5.  Refrain from using intoxicants that make you heedless. (practice clear headed mindfulness)

To expand to the Mahayana, we add three more.  Most though consider these more in depth and not for the general laity.

6.       Not to eat at wrong times, (after mid-day) can also mean certain kinds of foods too, garlic, onion, meat, eggs.

7.       Not to sit on high expensive beds, or animal skins.  Basically, means to overindulge in material comforts.

8.       Not to over adorn with makeup, jewelry, or perfume. Can include dancing, singing, or playing music with attachment.

For Ministers there is the addition of these two.

9.       Avoiding places of ill-repute (gambling, burlesque etc)

10.   Avoiding abuse or waste of the donations or money under one’s charge.

Vajrayana also has a whole set, which has to do with credentials, condemnation of others, failure to practice etc… It does cover the basics above but is a fair bit more complex.

So, what do you do if you break a precept?  You acknowledge it and move on trying to be mindful of that in the future and try to not do that again. This whole philosophy is a process and dynamic.  We are human and we are fallible.  If we learn from our mistakes, we become better.  Now, some of the precepts are grounds for expulsion from a sangha.  Some are just for personal practice as mentioned above, some need to be confessed to a ‘Dharma friend’ for guidance, some to he Maha-Sangha or elders for guidance.  The five or so main ones are best for contemplation and reflection.  Notice too there is no ‘thou shalt’ stuff going on here.  It is the fore thought (pre-cept) of these as a practice in daily life. If we are practicing mindful attentiveness and skillful attention and concentration, then we can see these before we do them and be able to better our own lives and the lives of everyone around u

Setting into motion the Wheel of Truth, The Four Noble Truths

Setting into motion the Wheel of Truth…

The Centered Path, Part 1 of Buddhist Basics  (based on the Samyutta Nikaya )

Thus I have heard-

After the Buddha attained enlightenment under the Bodhi tree near Benares India, he set out to tell his friends, the five ascetics he practiced with for years.  They were not too happy with him as he gave up the rigorous practice and took some snacks from a girl leaving offerings for a tree god.  They saw that something was definitely different about him so the five listened and learned…

It is based on a physician’s work, all four parts were necessary to complete the job.  The identification of the disease, the cause, whether it can be treated and the prescription.

The Four Noble Truths.

1.      The truth of suffering.  The Pali word for this is ‘Dukkha’ which means unsatisfactory, painful, or commonly, suffering basically, always changing (Life is challenging) We have identified there IS suffering, it should be understood and can be understood.   It is a practice to develop compassion for ourselves and others. Dukkha is a common bond of all beings. There should be a practice to realize, ‘Hm, I suffer, so does everyone else, it is not just me.’

2.      The truth of the cause of suffering.  In Pali, Samudaya, also known as attachment, craving or desire…  (The cause is the mind struggling to respond to challenge)  As we discuss this it also includes the ignorance we have towards it) The practice is to realize the desire for sense pleasure (think of food), desire to become (what we are not or do not have) desire to let go of (the origin of suffering is attachment to desire)

3.      The truth to the end of suffering. In Pali, Nirodha or eliminating, cessation, or ending.  I.E. The end is near... (A peaceful mind and an end to the struggle is possible)  Three parts, There is or can be cessation of suffering, the end of dukkha should be realized, the cessation has been realized.  Here we can begin to practice to let go of delusions.  Contemplate ‘why this?’ ‘what does this mean?’ ‘How can this be?’ There is possibility and hope here, if we apply ourselves...

4.      The truth of the way leading to the cessation of suffering - Eight Fold Path.  In Pali, Magga or the way/means (Wise is in use for ‘skillful’ or ‘right’ which are common interpretations) They are separated into three parts which we will discuss later. 

a.      Wise View or understanding of the cause of suffering

b.      Wise intention or resolve and motivation to end suffering

c.      Wise speaking that clarifies our challenges and way out of them

d.      Wise action and behavior that supports our practice.

e.      Wise Lively hood that does not cause more suffering.

f.       Wise effort to cultivate a peaceful mind, life, and habits

g.      Wise concentration that cultivates steadiness and focus on ease and peace

h.      Wise mindfulness that cultivates alertness and balance

Don't forget to check out the website, thecenteredpath.org where you can also download most of these write ups. I am working piecemeal on them and it takes time, so pleas practice patience. and go on YouTube and look for our play list which I have videoed discussions of each of these for further contemplation. Here is a link to the channel.

https://www.youtube.com/channel/UCOrvvatiJB0_w1Z8-OAfAcA

Also please know, I am working on getting the class back in person as soon as the quarantine lifts and there is no mask requirement.  I am not 'yet' doing any online meditations but that is in the works.  Please make sure and subscribe so you can see more and get the updates, also make sure and share to friends on Facebook and other social media as that helps the numbers get to a point that advertising can be done.  YouTube needs to have us at 1,000 subscribers and we are now at around 250.  

This is the first part of the Cheat Sheet I made regarding the basics of Buddhist Teachings.  I will be posting on Facebook as well as producing the according videos for each of the subjects.  Some are more than one page or one video.   Your support and encouragement is really appreciated, thank you!  

With Metta, 

Rev. Sean

The Buddhist Flag, history and use.

Today we are going to go over one of the most ubiquitous and growing symbols of Buddhism.  By the time we’re done you will know what the colors mean, direction and history of the flag. 

I have spent a lot of time hanging and setting these flags up at temples and festivals I have attended. I have seen them in my travels to Sri Lanka, Thailand, and Viet Nam. I often wondered where it all started and what the colors mean. I looked it up on YouTube and it seems that on YouTube there are only about 1000 views for this type of video. Some were very good and some were lacking. Here I try to fill in the gaps and have it make more sense.

 

This is the flag of Buddhism; it has five distinct colors and it has six columns, let me introduce it to you.

You can commonly see this flag being used in ceremonies and celebrations in the United States, Sri Lanka, Thailand, and Vietnam.  (those are the places I have seen it). Variants are also seen in Korea, Japan as well as Nepal.  Although it is a unifying symbol it is not THE symbol of Buddhism, in fact, many groups (sects) do not even use this flag at all, nor is it a symbol of reverence.  Think of it more as an advertisement.   It is recognized by the World Buddhist Congress, United Nations Day of Vesak, and many other international groups. However we do not see it too often in Zen, or in the Vajrayana systems of Buddhism.   Zen tends to have little in the way of pageantry, Vajrayana on the other hand has more than enough and if these flags were presented in their festivals and such it could easily get lost in all the colors and banners they use.

This flag first appeared in Sri Lanka around 1885.  It marked the revival of Buddhism in Sri Lanka.  The designers were Mr. JR de Silva and H.S. Olcott. It was it was not widely accepted until the 1950s.  Buddhism had declined under British rule and around 1880 it began to re-take its foothold. There are many reasons for the decline but one of the most controversial is the Christian evangelism that occurred with British occupation. When Sri Lanka became free of Britain in 1949 Buddhism really took off.

Colonel Henry Olcott, a United States citizen and early member of the Theosophical Society had some influence in the design. He proposed it be the same dimensions and shape as most country flags, this was to help it be more acceptable and easily presentable.

Colors represent the colors of the aura that came from the body of the Buddha when he attained enlightenment under the Bodhi tree.

     Blue is the color of compassion, it reminds us to care for others and realize that all beings deserve happiness and that they too suffer.

    Yellow: The middle path or way. This is the way of Buddhism, not hedonistic and not nihilistic. The in between of form and void.

    Red:  Blessing of practice, which is an achievement, wisdom, virtue, fortune and dignity.

     White:  The purity of the teachings or Dharma, one can think of it as also clear like pure water or white like unstained snow.

     Orange:  the symbol of the teachers (The Sangha) and the teachings. It is similar to the color of the robes worn by many Theravada monks and is also a symbol of wisdom.

     

 The last band has all five of the colors, and has to do with all of it coming together as one. It is more of an iridescent or brilliant light source rather than a color or set of colors. The word for that 'color' is Pabhassara in the Pali language.  One can think of it as the idea of 'The rainbow body' we hear of in Vajrayana tradition. 

The flag is hung with the blue against the pole as well as blue at the top in the final column. When hanging lengthwise, or horizontally, it should be with the blue on the right side… (however it will look the opposite from the opposite side of the flag). 

It can be commonly seen in most Southeast Asian Buddhist Celebrations such as Vesak, which happens in or around May every year. 

For personal use, they can even be part of a meditation review, much like the Kasinas (ten objects to settle the mind), Dhyana, Jhana,. Or Samatha meditation practices. Using it as an object of meditation is a great way to familiarize yourself with the concepts of the colors, their meaning and place in your process of practice.

Although we see many different types of banners and flags in Buddhist practice, this one is designed to bring all Buddhists together under one banner. It is a colorful reminder of our practice and our commitment to learn about Buddhism. Since its creation in 1885 and acceptance in the 1950s it has gained popularity and now you may see it in many other Buddhist events, even those of Mahayana, Zen and Vajrayana.

The difference between this flag and what we commonly see as 'Tibetan Prayer Flags". The Buddhist flag is an identifier and banner for events whereas the prayer flags are often placed in areas that are windy or on stupas, altars, and trees to be a continual blessing. Each thread that comes loose and blows away (the prayer flags are designed with this in mind) becomes a prayer to the ten directions for the benefit of all beings. They are designed to fall apart, that is be ever changing and temporary.

On another note, the flag was banned in 1963 in the city of Hue (Vietnam) the monk, Venerable Thich Quang Duc set himself on fire as part of a protest of the banning of not only the flag but Buddhist holidays and the near banning of Buddhism itself. It was not in protest of the war as many people think.

I have been practicing Buddhism for over 20 years and became a minister in 2006. I also run the Centered Path (www.thecenteredpath.org) and hold small retreats and classes. In fact you can find the rest of the teachings, including a video about the flag at our YouTube channel The Centered Path, or The Basic Buddhist.

Please feel free to go to the site and down load the cheat sheet on Buddhist teachings. Then go to YouTube and look us up for videos on each subject. The channel is 'The Centered Path'

Have a lovely day.

Rev. Sean