Befriending Buddhist Sutras

John T. Bullitt, "Tips on Reading the Pali Discourses" (accesstoinsight.org); Wisdom Quarterly

(Linc060/flickr.com)

 

(Linc060/flickr.com)

"Thus should one train: 'We will listen when discourses -- words of the Wayfarer, deep, profound, transcendent, impersonal -- are being recited. We will lend ear, will set our hearts on knowing them, will regard these teachings as worth grasping and mastering.' That is how one should train." (SN 20.7)

 

The ancient Pali canon contains thousands of sutras (Pali, suttas) or discourses, of which more than 1,000 are now available in English Access to Insight. When faced with such a vast store of riches, three questions naturally spring to mind:

1. Why should I read the sutras?
2. Which ones should I read?
3. How should I read them?

There are no simple cookie-cutter answers to these questions; the best answers will be the ones discovered on one's own. Nevertheless, here are a few ideas, suggestions, and helpful tips from years of experience.

Why read sutras?
Interested in exploring the original teachings of the historical Buddha? Then the Pali canon is the place to turn for authoritative advice and support through discourses. These sutras are the primary source of Buddhist teachings. We need not worry whether the exact words in standardized/chanted/memorized discourses were uttered by the historical Buddha. Who can prove such a thing? Keep in mind that the teachings in discourse form have been practiced -- with success -- by countless followers for 2,600 years. If we want to know whether the teachings really work, we study and put the teachings into practice and thereby find out firsthand.
 

They present a complete body of teachings. The teachings, taken in their entirety, present a complete roadmap guiding the follower from one's current state of spiritual maturity onwards toward the final goal. No matter what our current state may be (skeptic, outsider, dabbler, devout lay practitioner, or celibate monastic), there is something in the sutras to help us progress another step further along the path towards the goal. As one reads more and more widely in the canon, we may find less of a need to borrow teachings from other spiritual traditions, as the Buddha's discourses contain most of what we need to know.  

The Buddha addresses the Five Ascetics as well as countless devas.

 

They present a self-consistent body of teachings. 

  

The consistency of the canon is characterized by a single taste [Ud 5.5] -- that of freedom. As we wend our way through them, however, from time to time we encounter things to question. Contradiction, apparent or real, presents a need for a nuanced understanding of the Dharma translated into words and symbols. The truth simply is; the Dharma is a systematic attempt by the Sangha to present the message of the Buddha.

 

As we reflect deeply on any stumbling blocks, conflicts often dissolve as a new horizon of understanding opens up. It was our understanding that was deficient, not the Dharma's. For example, we might conclude from reading one sutra [Sn 4.1] that Buddhist practice should be to avoid all desires. But upon reading another [SN 51.15], we learn that wholesome-desire itself is a necessary factor of the path. 

 

Only upon reflection does it become clear that what the Buddha taught is that there are different kinds of desire. Sensual craving  is not the same as an aspiration for the goal of ending all suffering. 

 

Some things are actually worth desiring -- most notably, the extinction of all harmful craving.

 

This is not the Dharma changing. It is our understanding that needs expanding into unfamiliar territory to encompass both sutras; the apparent "contradiction" evaporates. Over time we learn to recognize apparent conflicts not as inconsistencies in the discourses themselves but as an indication that we have been carried to the frontier of our understanding. It is up to us to cross beyond the boundaries of ignorance.

  

Sutras offer lots of practical advice. We find a wealth of practical information on a host of relevant real-world topics such as: 

• how families can live happily together [DN 31],
• how to safeguard material possessions [AN 4.255],
• what sorts of things are worth talking about [AN 10.69],
• how to cope with grief [AN 5.49],
• how to train the mind even on our deathbeds [SN 22.1],
• much, much more. 

In short, the Buddha's teachings offer very practical and realistic counsel on how to find happiness, no matter what our life-situation may be, no matter whether or not we call ourselves "Buddhist." There is even instruction on how to meditate [e.g., MN 118, DN 22] although writings cannot take the place of a competent teacher/guide. (This may be very hard to accept in the West, but it has been understood to be a necessity throughout India's spiritual history).

 

Sutras bolster confidence in the Buddha's wisdom. As we explore we come across things we already know to be true from our own direct experience. The Buddha said them 26 centuries before we had a chance to experience them. We may already be well acquainted with the hazards of alcoholism [DN 31]. Perhaps we've already tasted the kind of wholesome pleasure that naturally arises in a concentrated mind/heart [AN 5.28]. 

 

Reading is not believing; experience is (Keira Sutra baby/Hansong/flickr.com)

  

Seeing our own experience validated in the sutras makes it easier to accept the possibility that the more refined or advanced experiences the Buddha describes may be true. And some counter-intuitive and difficult teachings may, in fact, reflect realities we were not yet familiar with. This validation can inspire renewed confidence and energy to help our meditation, daily practice, and understanding move into new territory.

  

Energy and confidence support and further energize our meditation (bhavana, self-cultivation) practice. When we read about other people's meditation experiences, we may begin to get a feel for what we have already tasted or accomplished in our own practice and what remains to be done.

 

Reading them is just plain good for us. Instructions contained in them are entirely of a wholesome nature. For they are all about the cultivation of skillful qualities such as generosity, virtue, patience, joy, concentration, mindfulness, and so on. 

 

Therefore, when we read we are filling our heart/mind with wholesome things. Consider by contrast all the harmful impressions modern media bombards us with. A little regular sutra becomes an island of sanity and safety in a dangerous sea. Take good care. Whereas reading a sutra is a great first step, it is taking good advice to heart that bears the fruits of wisdom and compassion. More

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Timeless Teachings of Ajahn Chah (video)

Ven. Siripanno (Sampajanna)

Theravada monks in Laos (TrevThompson)

Ajahn Siripanno gives an enthralling Dharma talk on the timeless teachings of the legendary Ajahn Chah -- teacher of the American Jack Kornfield, British Ajahn Brahm, and many other early Western monks. This talk was delivered at the Ajahn Chah Remembrance Day celebration in 2010 in Kuala Lumpur, Malaysia. "Refuge in the Triple Gem," a set of DVDs from which this talk was taken, has been sponsored for free distribution by generous Buddhist supporters in Malaysia with gratitude and respect for the Forest Sangha. Help to keep similar productions freely available by contacting sianmah@gmail.com.

   
LIVE WEBCAST: Byron Katie - Loving What Is

Spirit Rock is hosting a Byron Katie event on Saturday, August 25. The event is SOLD OUT. But it will be offered as a paid LIVE webcast. Katie's one job -- call The Work -- is to teach people how to end their own suffering. She guides people through her simple 4-step process of inquiry. They find again and again that their stressful beliefs -- about the world, other people, or themselves -- can no longer run their lives. Join Katie at Spirit Rock in a workshop designed to take participants on a one-of-a-kind journey of self-discovery. More

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Buddha Boy: English translations (video)

Wisdom Quarterly; Walking Stranger 78 (video compilation)

Buddha Boy (born April 9, 1990) has given talks over the years -- some to inspire the greatest spiritual ideals, some to bless and comfort and bring prosperity, some to plead for peace and compassion towards one another as well as animals and the forest/environment. These are given in the local language, while chanting is usually done in Sanskrit. Many are videotaped. And a few are formally translated. This is a collection of subtitled videotaped utterances to give a sense of Buddha Boy's (Dharma Sangha) message for the world so far.

  
Om Namo Guru Buddha Gyani ("Salutation to the One who knows Buddha" or "Hail the future buddha-knowledge guru") is also known as Ven. Dharma Sangha, Tapaswi Palden Dorje, Tamang Tulku Rimpoche, who was born Ram Bahadur Bomjon.

   

He has yet to announce accomplishing his goal and making known that timeless and immediately effective Dharma for the sake of which one sets off on a noble quest. He began meditating 2005 at the age of 15. This pivotal year, "Mayan 2012" (or 0-1) in the popular consciousness, may see the fulfillment of his prediction. But what did he predict?
   
How it all began
DharmaSangha.info edited by Wisdom Quarterly
Buddha Boy, now Ven. Dharma Sangha or simply Guru, visited Lumbini, Nepal (the garden believed by many to be where Siddhartha was born).  He took Five Precepts (pancha sila) of abstaining from killing animals (and so becoming a vegetarian), stealing, lying, thinking negatively of others, and intoxicants then trained with gurus in Dehra Dun, India.
  
He returned to Nepal's beautiful lakeside city of Pokhara. And taking ill he implored his family not to sacrifice any animals or take any alcohol otherwise further complications would arise. He got better but was still limping when he disappeared from his home the night of May 16, 2005.
   
When his mother found out, she alerted the village, and everyone joined in the search. A local boy claimed to have seen him while shaking a mango tree. Guru had come by and picked one up then stepped fully clothed into the river. “I thought you had disappeared,” the boy remarked to Guru. “Have I?” Guru replied. “You’d better go home, and be careful not to touch me.”
   
The boy ran home to tell his story, but at first nobody believed him. Guru’s relatives went to the ravine. Guru smiled characteristically when they found him. They told him to come home. “I’ll go home at 4:00 pm” Guru said. His family decided it would be wise to keep an eye on him, so some siblings stayed. At 4:00, he picked up a couple of mangoes and began to eat one. He told his little brother to bring him water, rice, his lama robes, a mala (beads), and a picture of the Buddha. His little brother did.
  
Guru’s sister came to tell him to come home at once. Seeing how emaciated he looked from his previous illness, she cried and begged him. He told her to stop crying, and she went home.

Meditating in the jungle with Buddha Boy, Nepal's tropical Terai

Meditation Begins

Then sitting in a meditative posture he seemed to go into trance. He began to ask himself questions and answer them out loud. The villagers came and told him to stop being silly and come home. They feared he might be ill or crazy. When his older brother touched him, Guru’s body became exceedingly hot and turned red.
  
“Please leave me alone, or one of us may die” Guru said. “If anyone disturbs me or my things at midnight, I will have to meditate for 20 years. But if all goes well, I will meditate for six years.”
  
Then Guru, followed by his brother and in the distance villagers, set out to find a good place in the forest for meditation. His parents insisted he take some food and water with him. Finally, he reached his destination at 11:00 am on May 18, 2005. This was the day the villagers of Ratanpuri celebrated Buddha Jayanti (Vesak).

Buddha Boy's first pipal or bodhi tree.

He settled himself under a pipal tree (just like the historical Buddha's sacred fig tree), having offered 10 kinds of fruit to the picture of the Buddha. About 30 villagers saw where Guru was meditating, and they left an offering of over 1,000 rupees as was the custom at Buddha Jayanti.
  
On that night at 12:00 am, some pranksters came to disturb him and steal the offering. They quarreled over the money, and later accused each other in front of villagers. Having confessed, they asked Guru’s forgiveness.
  
Guru left his first meditation spot and traveled north on May 24, 2005. At that time he gave six pipal leaves to his second eldest brother telling him to keep them in oil. He said that as long as his family kept the leaves, all would be well. His relatives cried when he left.
  
Again the villagers were concerned about his whereabouts. But late in the afternoon, a cowherd saw him at his new meditation site. The villagers sent his family to bring him home. But Guru refused and moved to yet another pipal tree to the east.

He told his family that he must continue to meditate at all costs.  He drew a boundary around his meditation area. Later villagers and relatives built a fence for him. A growing crowd gathered at the site, so he asked for a hut to be built and sealed with plastic on all sides. He remained in it for 15 days. After that he explained: “I have received some energy so that I may now meditate under a tree outside.”
   
There was a terrible drought in the village. Guru advised the villagers to petition a naga (dragon, reptilian entity, snake deity). After five days, it started raining.
   
On his 75th day of meditation, he opened his eyes and asked his elder brother to address him, “Om Namo Buddha Gyani”  (“Salutation to the One who knows Buddha”). Then he returned to his meditation. From that day on he was addressed as Om Namo Buddha Gyani.
  
On August 18, 2005 he called together his friends who were lamas. They asked him how it was that he was surviving without water. Guru replied that two nagas -- "dragons" often associated with water -- protected him from either side. That day Guru also changed his clothes and wore a white cloth called ngag.
  
[The Nagas are a tribal group who reside in the Indian Himalayan range, as are the Nga, both of whom seem named after the reptilian entities of Indian lore. Such beings, which are not always bad, are highly regarded in Tibet, Bhutan, and China as well.]

On November 6, 2005 a venomous snake (also called a naga) bit him. He sweat more than two liters (apparently still not taking liquids) as he continued to meditate. He thus overcame the venom. Local follower believe he reached enlightenment on this day, for the Bodhisattva (one yet to be enlightened) has the ability to survive otherwise deadly snake venom by staying against a tree, soil, and stone to digest, breakdown, and clear the poison. One is able to remain unaffected by wind and can understand the communication of all creatures (which more than by way of auditory language seems to be telepathic).
  
On November 8, 2005 Buddha Boy told the people gathered that he did not have the energy of a buddha. And he asked them not to publicize him as an "incarnation of the Buddha."
   
On November 11, 2005 a bright light appeared shining forth from his head (aura, nimbus, halo). His followers cried with joy and became even more fervent. But he told them, “Leave me in peace, and there will soon be peace in the country.” [That peace seems to have arrived.]
   
However crowds kept increasing. People chanted because pujas are emotionally devotional events rather than silently meditative ones. They set up a marketplace, according to broadcasters from Radio HBC 94 FM who visited the site on December 10, 2005.
   
The crowds were kept at a distance of about 50 meters.  All witnesses claimed that Guru  neither ate, drank or left to relieve himself.  He just sat and meditated under the pipal tree. Baffled onlookers were ever increasing.  There were stories of miracles: a girl and a young man had gained the power of speech although they could not speak. More

• Kagyu: Vajrayana's  esoteric whispered transmission

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Blogisattva Award Results are In.

The Blogisattva Awards have been announced and as usual they represent some of the most thought-provoking, English-speaking, Buddhist blogs on the internet today. I am honored to know these valuable writers, and highly recommend ALL of the blogs honored. Online Buddhists have really carved out a vibrant and supportive sangha over the past decade. I am quite excited about the future and know that Buddhism is in good hands on the internet.

~Peace to all beings~

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Buddhadharma Magazine Mention.

As some of you know, Buddhadharma magazine was working on an article on unaffiliated Buddhist practitioners. I'm not exactly unaffiliated but I do not have a regular sangha for many reasons that I've already mentioned here before. Well, I was approached awhile back to submit a paragraph on the subject. Yesterday the Spring issue arrived and I have been savoring the in-depth article like a bone. I was surprised but excited that they had included my submission. Here is what I said about unaffiliated Buddhists:

There is a long history in Buddhism of hermit monks, which has been lost a bit but can perhaps be seen rising again with the many lone-wolf practitioners around the world. The hermits still studied with others from time to time but knew that it comes down to the individual practicing. After all, the Buddha was just one person meditating off in the woods, he didn't mean to set up a formal religion. Who knows what he'd think of our sanghas today, especially how they are structured in the West. I think monasteries and temples are important to maintain and keep, as they train the next generation of teachers and students looking for more instruction and structure. However, I think one can still fulfill taking refuge in the sangha without having to physically take up space.

James: I just wanted to post something short to thank Buddhadharma for including my remarks within a great article. I am humbled, honored and only hope that my words help in some way advance the discussion. It really is a very in-depth article encompassing several pages and is worth picking up. I really applaud Buddhadharma magazine for taking on the subject of unaffiliated Buddhists in such an inclusive and broad way. It's nice to read something serious on the subject instead of unaffiliated Buddhists being laughed off and treated like they committed heresy.

~Peace to all beings~

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Thoughts on Gay Marriage.

The term "traditional marriage" is a modern invention because there has been no such thing as a simple, codified form of marriage throughout history, religion and geography. Besides the examples given in the video, back in Biblical days traditional marriage meant marrying more than one wife. It also meant and still does in some parts of the world that women are chattel and basically auctioned off to the would be husband who has the most goats.

It meant in the medieval period to marry out of status and hope of improving that status rather than out of love. Yet love from another being is what we all yearn for and hope to achieve in this life. Even monks who don't marry express love for the Dharma and the Sangha as well as for the laity. Their marriage is again, not "traditional" but their marriage to the three jewels is no less important and fulfilling.

How twisted have some religious veins become that some people are using them to deny people basic happiness and love in a world that is so full of suffering. Why would we want to cause even more suffering by denying people the right to marry the person that they want to share their life with? Shouldn't we be applauding people who want to commit to honor and cherish each other in this world of hatred, isolation and division? Without love for each other I ask, "What chance do we have as a species?"

~Peace to all beings~

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Burmese Monks Defy Ban on Private Relief Efforts.

Myanmar's military government, which has a relief hub just 10 miles north in the town of Bogalay, has not delivered aid to scores of remote villages like this across some of the most devastated areas of the Irrawaddy River delta. For now, the villagers' only hope is goods that arrive from time to time in an underground supply chain operated by Buddhist monks in Bogalay, who are defying the ban on private relief operations in the delta.

James: The Burmese Sangha has shown such courage and compassion toward the people from the protests last year to helping victims of the recent cyclone. They clearly understand the importance of compassion to the point of risking their own lives and safety to help as many people as they can. All despite many monasteries being destroyed and severely damaged.

Their efforts are even more noble when you consider that the monks themselves don't have a lot and usually rely upon the laity for their food. Yet here they are giving and helping in any and all ways they can. However, I'm not surprised being how centered in oneness that these monks know and practice. They intimately know the interconnected between all beings and that helping others is not different and no less important than helping oneself.

It is not an exaggeration to say that monks are trained to help the people. Their vows are quite centered upon working for the betterment and liberation of the people from suffering and their response to the aftermath of this disaster is a powerful expression of those values.

They are a cherished example for me in how to deal with severe suffering in my own life and in the lives of other people. The monks have suffered as much as the people and yet they are being pro-active and not wallowing in their sorrow. They are a wonderful example that helping others can help ease our own suffering. Too often when I am in deep pain and suffering I retreat from others into a place where I feel self-pity as if I am the only person suffering in the world. The monks are a beautiful reminder of why I do my best to follow the Dharma.

In the confusion of the aftermath of cyclone nargis many believe that it was the result of the "bad karma" of the victims. That, however, is somewhat short-sighted says one Burmese monk, "If the government would have warned people, they would not have died. So this disaster is not karma; it is a natural case of cause and effect by humans."

~Peace to all beings~

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Devastating Cyclone Hits Burma.

BANGKOK, Thailand (CNN) -- As many as 350 people are feared dead (UPDATE 3: 22,464 now dead, 41,000 missing and death toll could reach above 60,000.) after a tropical cyclone with winds up to 150 miles per hour slammed into Myanmar over the weekend, according to local media reports. "We believe hundreds of people are dead," said Khin Maung Win with the Democratic Voice of Burma -- a broadcast media group run by opposition expatriates. "The entire lower Burma is affected. In some areas, entire villages disappeared."

A diplomat in Rangoon, the principal city, described the scene in an email to Reuters. "Utter war zone," he wrote. "Trees across all streets. Utility poles down. Hospitals devastated. Clean water scarce." "Where are all those uniformed people who are always ready to beat civilians?" said a Rangoon resident, who refused to be identified.

James: However, reports from DVB (Democratic Voice of Burma) also say that the government isn't doing much to help people. (UPDATE: Reports from U.S. Campaign for Burma say that officials barely gave people notice of arriving cyclone).

DVB talked to several residents in Rangoon and the following are some of their accounts.

Resident 1 They (authorities) are doing nothing. After hovering above us in a helicopter once, they did nothing. They are not even coming to see us.

Resident 2 The (uprooted) trees are blocking all the streets. But no one is coming to chop and clear them away. If the government is doing something, I don’t know where they are doing it now.

Resident 3 Here, there is nothing like a rescue effort. We have to do it ourselves.

Resident 4 No rescue efforts have been carried out. I saw no one doing anything.

Resident 5 We don’t where they (the authorities) are, which corners they have gone to. They only know how to beat up people.

James: As you know, Burma has been facing very hard times and this storm has compounded things even more. Before the storm people were living in terrible conditions and facing shortages of gas and food and now there has been serious damage done to an already dysfunctional infrastructure and economy. I fear that the death toll will only continue to climb.

However, not surprisingly the Buddhist monks have been helping where ever and however they can. Such actions confirm to me the comfort and help that is found when one takes refuge in the Dharma and the Sangha. So may we all stop to think about our brothers and sisters in Burma today. May we hold them in our hearts and perhaps donate some money to the DVB or other pro-free Burma organizations to aid them in helping the Burmese people. May we find any way possible to keep the attention on Burma so that they can finally feel some relief from their profound suffering.

~Peace to all beings~

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My Meditation "Rituals"

I thought I'd write a bit about how I start and end my meditation sessions. I will also speak of a new adaptation to the taking refuge vows at the end of the sitting.

(Most of my "rituals" come from Thich Nhat Hanh's recommendations) First, I breath in and out deeply three times in front of my altar taking in the moment and preparing myself to enter meditation. Then I say the following gatha before sounding the bell three times:

Body speech and mind in perfect oneness, I send my heart along with the sound of this bell. May the hearers awaken from their forgetfulness- and transcend the path of anxiety and sorrow.

Then I breath deeply as I ring the bell threes times and bowing after each sounding. During the bowing and ringing of the bell I saying the follow while breathing deeply yet naturally:

I listen, I listen. This wonderful sound brings me back to my true home.

At this point I light a tea light candle as say:

Respectful of countless Buddhas I light this candle--brightening the face of the Earth.
I then bow.

Next, I light the incense saying:

In gratitude I offer this incense to all Buddhas and Bodhisattvas throughout space and time. May it be fragrant as Earth herself. Reflecting our careful efforts, our whole-hearted mindfulness and the fruit of understanding--slowly ripening. May all beings be companions of Buddhas and Bodhisattvas. May we awaken from forgetfulness and realize our true home.

I then sound the bell and bow to the Buddha within us all.

Finally I bow to my cushion and settle in for meditation.

Upon finishing my session I ring the bell three times, again reciting the gatha (I listen, I listen. This wonderful sound brings me back to my true home). Then I get up slowly and take refuge in the three jewels. I use to just simply say: I take refuge in the Buddha, Dharma and Sangha but I have since added a few words to make it sink it more.

Now I say:

Aware of the Buddha within I take refuge in the Buddha. Aware of the 4 Noble Truths and the Eight-Fold Path I take refuge in the Dharma and aware of interconnectivity of all things I take refuge in the Sangha. And of course I bow between each refuge.

And that's my usual session.

Today I am headed over to my parent's house to teach some basics of meditation to my father. I'm excited but I'm also nervous--I've never taught anyone before. I do have a natural teaching talent, however, in other areas so I'm sure it will go just fine. We will be going slowly anyway so it should be fun. It's a lovely way to bond with my friend and father. :)

Enjoy your breathing!!

PHOTO: Image representing the Three Jewels of Buddhism--found HERE.

~Peace to all beings~

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