The First Noble Truth

 The Four Noble Truths, one of the first and most important foundational teachings of the Buddha is also one of the most commonly misinterpreted and misunderstood  teachings in Buddhism.  

Often the problem has to do with translations of translations.  Most of the initial English versions of Buddhist texts were translated from either German or from Portuguese as these were the main groups of Westerners that came into contact with Buddhist scriptures in the East.  It was not until the mid 19th century that direct translations were done from either Chinese, Japanese, Tibetan or any of the other languages those sutras existed in.  Pali, considered the 'original' language of Buddhist teachings was studied early in the 1900s mostly by the Theosophical Society and others interested in those documents largely in India and Sri Lanka.  

In the first of the teachings of the Buddha, called The First Turning of the Wheel of the Dharma the Buddha explains what he has realized and teaches the first five ascetics that followed him.  The Four Noble Truths were outlined and the teachings began. 

The Four Noble Truths are; The truth of suffering, the cause of suffering, the possibility of relief of suffering and the directions to take to do that called the Eight Fold Path.   This all stems from a typical physicians duty to evaluate and diagnose a patient.  The first part is commonly called the 'working' diagnosis.  That is, when a patient is presented the doctor will evaluate them and render a diagnosis.  This is an educated guess really, since other information may present itself and change that.  Likewise a good doctor will also come up with what are called differential diagnoses.  Those are other possibilities that are considered and ruled out over time and further evaluation.  In this case we have the diagnosis of 'suffering'.  It is often misunderstood as 'life IS suffering' or 'All is suffering' or something similar.  This causes many philosophical conundrums including the thought that Buddhism is pessimistic or nihilistic.  It is far from the truth though, here is why. 

If we look at the Four Noble Truths in its whole, a full three quarters of it is the explanation of how to get out of suffering, that seems pretty optimistic to me. 

The Second Noble Truth, or part of the prescription is the cause of the diagnostic finding.  Here we have three basic causes; ignorance, enmity, and craving or pride.  Now that we have a cause we can decide if this process of dis-ease can or cannot be cured.  That would bring us to the third part of the diagnosis. 

The Third Noble Truth, the statement 'there is an end possible to suffering' This is where the rubber hits the road in the diagnosis and evaluation of a patient.  Once this step is reached, we now know IF the doctor can help, or if we merely make the patient as comfortable as possible etc.  This now brings us to the prescription portion of the evaluation... 

The Fourth Noble Truth.  This one is a sneaky way to bring in a whole other list of things to do to remedy the affliction of suffering.  The Eight Fold Path, that is the prescription for treatment. 

Non-Sectarian Buddhism

I was ordained in 2006 under the International Order of Buddhist Ministers in California at the Rosemead Buddhist Monastery by my primary teacher (Acariya), the Abbot of the monastery, Venerable Chao Chu and my preceptor (Upajjhaya) President of the Buddhist Sangha Council of Southern California, Venerably Walpola Piyananda.

They are, respectively, Mahayana (The greater vehicle) and Theravada (The elder's vehicle).  My Vajrayana (Diamond Vehicle) instructor and advisor became Rinpoche Jigme Dorge, Vajra Master and abbot of the Khawalung monastery in Kathmandu, Nepal.  My Chan (This is a Mahayana, Chinese version and origination of Zen) advisor and teacher is Venerable Bhikkhuni Wei Cheung of the Rosemead Buddhist Monastery, in Rosemead California.  Of course, since then there have been many teachers both Buddhist and non Buddhist.  

That was the point, to have acceptance of the basic teachings of the Buddha among all three main sects of Buddhism.  It was difficult interacting at times with other Buddhists because sometimes they would want to know my lineage in order to evaluate whether or not they would speak to me.  All four of my teaching advisors did not want me to rely on lineage to be 'valid'.  They all insisted I practiced and studied certain books, sutras and related teachings and come up with a useful way I could impart that information to a public that had little or no knowledge of Buddhism or any of the 'vehicles'.  I not only study the basics of Buddhism which I present on my website 'The Centered Path' and Centeredpath.org, but also my YouTube Channel of the same name.  

What is non-sectarian Buddhism?   It is the practice and study of Buddhism in its commonest form for all the traditions; Mahayana, Theravada, Vajrayana and even 'Hinayana' as well as Chan and Zen.  

My travels and the book...

Non-sectarian vs. Secular Buddhism: Recently, there is a movement that has been gaining momentum.  The secular Buddhists.  I would consider Stephen Bachelor as the 'father' of this with a close second of Noah Rasheta.  This developing idea basically takes out myth, ceremony, gods, devas, and magical ideas out of the practice of Buddhism.  Most people that are  into this form of Buddhism are generally born in the West, not in a Buddhist culture and tend to be atheists or agnostics.  I like this idea, but still have to respect the idea of the metaphor lessons, and that even 'gods' and special beings are due their day. (Karma). 

My current approach.  I originally was very attracted to the idea of secular Buddhism.  Getting rid of many of the archaic and 'useless' ideas, procedures and ceremonies seemed attractive because they are time consuming and I did not see the value in them.  Then something changed.  When I saw how the monks I worked with would go through all kinds of ceremonies when someone dies not to appease a god or some deity, or to really give any favor to the dead, but to assuage the suffering of the living. The remaining family.  I saw the value and the importance of that work of the monk to help in the way he found in tradition, that the mourners saw their parents do for elders etc.  Once I saw that I knew, having all those ideas that secular Buddhists deny was important to keep Buddhism available for all people, those that are well read and those that are not.  Those that come to Buddhism not to learn about it and practice the teachings of the cause and cessation of suffering but those in the midst of it. When we forget that, we pare down Buddhism into a stale and heartless study of history and philosophy many times void of even spirituality that brings so many to the practice of Buddhism in the first place.

Why not a specific sect?  

Is non-sectarian blasphemous?  I certainly can be considered that way by some.  This of course depends on our intention and reason for studying and practicing Buddhist (Religion, philosophy, spirituality, practice and tradition).  If we are trying to attain a certain aspect of Buddhism, say, a Poha certification or become a lineage holder then it is best to choose one 'strain' of Buddhism and stick with that.  However if we are wanting to better our understanding of ourselves, the human condition and the cessation of suffering then a basic and general study is helpful.  We can appreciate how things and thoughts are explained in the different forms of Buddhism and apply them where and how we see fit.  

Dharma, Karuna and Prajna, and Bhavana.

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

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

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

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

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

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

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

 References first.  

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

He compares the idea of 

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

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

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

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

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

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

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

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

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

Invocation of the Buddhas and Bodhisattvas:

 Invocation of the Buddhas and Bodhisattvas:

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

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

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

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

Incense, symbolizes morality, ethics, discipline, 

Light, dispelling of the darkness of ignorance, 

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

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

Music. symbolizes wisdom and the extraordinary compassion . 

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

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

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

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

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

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

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

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

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

(REPEATED THREE TIMES)… 

The Neurosequential model and meditation practice.

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

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

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

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

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

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

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

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

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

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

the 8 P's

Present, 

Parallel

Patient

Persistent

Patterned

Predicable,

positive 

Protective. 

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

Traditional    Reflect    Flock    Freeze    Flight    Fight

Hyperarousal Rest    Vigilance    Resistance    Defiance    Aggression

Dissociative    Rest     Avoidance    Compliance    Defiance    Aggression

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

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

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

Brain area    Cortex    Limbic    Midbrain    Brainstem    Brainstem

Cognition    Abstract    Concrete    Emotional    Reactive   Reflexive

Mental state    Calm    ALert    Alarm    Fear     Terror attack

(reference for the above chart )   

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

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

References:

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

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

https://youtu.be/_3is_3XHKKs

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

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

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

Fourth, the R of Rewarding.  

THe 6Rs of Trauma (Perry) 

Relational (safe)

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

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

Rewarding (this must be somewhat fun).

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

Respectful: 

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

Visiting a Buddhist center and missing the teachings.

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

This is one of those accounts. 

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

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

That's fine.

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

I thought, this is great!

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

Again, that's fine...

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

Wait a minute.

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

Ahhh so here we go.

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

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

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

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

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

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

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

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

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

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

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

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

It was a good group. 

But this is what I learned.

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

The proof is in how it is really working.  

That is the hard part.

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

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

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

Just a couple thoughts is all...

With sincere metta and gassho, bows.  

Rev. Sean