Changing political landscapes affect Sangha as well

When things outside our control or ability to change affect our day-to-day life triggers fight or flight responses  or no response.

Whichever response you take, be sure to no harm yourself or your family. Long ranch projections of your actions should factor in your choices.

We do no harm as Buddhists, that holds true for monastics and laity.

Keep your mind peaceful, meditate on your choices present. Do not choose in anger or fear, but make certain your choices are supportive.

Do your best. Keep hopeful.

2022 and upcoming Chinese New Year!

Sangha,

Much has happened since 2017! Living a full life in robes these many years, we find that time turns fast! 2022 brings us a pause since the Covid19 pandemic started in 2019 December in the USA and elsewhere we have had to adjust to non-travel as best we can.

Some we lost, many persevered. 2022 is hopeful with new treatment being a Covid19 pill in the works. In spite of the breakout infections and normal flu season at the start of 2021 Winter we still are continuing to travel, unless there is a travel ban in place.

Some in the Sangha are spreading doom and gloom, misappropriating the idea of a "dharma-ending" age to our current pandemic. But it's wrong to hang on tightly to negative thinking, it's not wrong to have it but it's wrong to spread it as a dharma teaching. 

What kinds of doom and gloom?

 

Climate change:

Humanity can survive as our climate changes. What Sangha can do is support climate by reducing pollutants in their life, and encouraging re-forestation among other things to support healthy planet living.

Fear:

Why are so many fearful? Because their laity are. Sangha are human and subject to the same emotions and life challenges as anyone else. 

Elderly population is large:

Also a very large segment of population in Sangha and householders are elderly, with the current groups being the most favored as reliable donors. Sangha who fail to attract younger longer-lasting donors will see crisis, and many have undergone shuttering their doors and moving on because this because of sheer lack of new younger laity.

High percentage of time focused on Finances:

Sangha need to focus on their training but is forced into focusing on finances instead. That's our reality. Lands are not donated by kings, the wealthy or family as much as they used to be (if that, irregularly in the past). Nonprofits are treated like businesses these days. Taxes are due. Religious organizations in the USA are treated like businesses not granted exemptions locally or nationally.

Recommendations: Focus on what is reality

So, to relieve this pressure Sangha should rethink their approach to donors, finances and fit into the world think regarding money, it's use and place in their lives. And forgoing money is not an option. Someone has to pay the bills, be responsible for finances and plan for future growth in the Sangha.

Western people in robes receive less or none:

Western born people who join the Sangha anywhere in the world have financial stress all of the time they are in robes in a host temple. They worked in their life for a salary. Then suddenly it changes while in robes - the money stops, the temples are supposed to provide all their needs, pity most do not. Donors are not easy to give donations to Western people because they see us as rich and our countries as rich. They have to be cajoled and nagged to do so by resident Sangha who are the same culture and race as their laity. This makes it hard to accept if you are Western (no matter race) if you live all your robed life aware of that disparity, even that taints the money given on your behalf because it is not a purely given act of dana.

Asian Sangha feels the pressure the most: Support them more, reduce stressors.

Consider the life our resident Sangha who are Asian, it must be such awful pressure to constantly cajole laity to donate and volunteer at the temple, they have to worry about money to pay the temple bills, mortgage and marketing, having enough rewards for laity, buying enough food for laity and services, setting up services, enough supplies for the public, finding enough items for gift shop to to sell in order to buy daily groceries; over and above their private needs. Kudos to them, for it is not easy to deal with the modern life requirements regarding money in religious life. They are often over kind to Western people who while train in robes are often awkward company because they are not understanding the subtitles of the temple culture, even some to give up their personal items, spaces, or favors so the Westerner stays or won't complain. 

A few men in robes receive it all while women work in the kitchen: Equity now.

In larger places Western men in robes are often lifted up by the entire resident Sangha to be untouchable, oddly a few wear robes different from their supportive resident Sangha, travels wherever, and are scholars; doesn't work in the kitchen like Western women have to or in laboring areas of the temple. These men are often given higher education while Western women are denied education, all expense paid by their community while Western women have to pay for theirs; many times these men fail in robes and later disrobe to the chagrin of their supportive Sangha while most of the Western women remain in robes, in poverty. 

What you can do in 2022?

Strive to become independent of this system that has thwarted the overseas Sangha since modernization changed all religious organizations with residents into businesses. The main emphasis on temples in the west founded by overseas Sangha or Buddhist laity is on gathering money, chanting, blessings or crafting. 

Western founded temples are no better, all shiny, expensive, up-scale in building, foods and design. This is the norm now. But it takes up a large amount of resident Sangha time to keep the money coming in, cajoling laity, creating new or trendy activities based on the new "money model" of temple management.

Sangha are not royalty: We work when the need is great. Laity support necessary.

There is no shame in fundraising but there is in the act of cajoling laity.  Raise money but do it honestly. Buddha needed financing, dana was the means to support Sangha both parts, Bhikshuni and Bhikshu. Buddha was the son of a King and received dana, even demanded support from other area Kings, only his immediate family who were cousins, uncles that joined his Sangha benefitted; there were outlying Sangha members who starved to death, suffered from illnesses, took jobs to survive while in robes or ran businesses. The sufferings of his outlying Sangha were well known to him and subjects of many sutras, stories, and subsequent Vinaya changes. Those are the facts. Look them up.

Resource disparity: too much self-sacrificing so become more independent

Fairness in the Sangha regarding sharing wealth, resources, and the 4 requisites has always been of concern to us. It's been a struggle since Buddha's time to have equality in distribution of the 4 requisites. I haven't had new robes offered in years. Some Sangha get offered 4 or more times per year.

So in 2022 become more independent. Don't be self-sacrificing so much that you become a servant to the temple, in place of your cultivation and financial stability. Bhikshu and Bhikshuni are not servants, we should never be in that position.

Bhikshu and Bhikshuni need to think of the future generations and what would be the good in institutionalizing a system based on money? Is that not the anti-thesis of Sangha cultivation? 

Recommendation: Avoid these and any other coercion:

Money is necessary, no need to feign antiquated attitudes regarding money. 

Some common phrases abound:

"Oh, I don't touch money!" Reality is there are needs to meet like make car payments, mortgages, rent, utilities, health insurance, etc. Online, credit card, debit card, cash are all forms of money, even barter (exchange money valued goods or services instead of money).

It is common to raise funds through coercion in religious settings even our temples, even relying on emotional threats or accusations of lack of faith to get the money!

"What! You don't have enough faith in the Buddha!" Implies if you did have faith, you would donate, listen to and meet the Sangha demands. It's devious manipulation of the laity. You should not do this, it makes people afraid, mistrust the Sangha, feel undue pressure to pay money to a temple, and just is immoral.

Mental strife is a key to manipulation by fundraising Sangha everywhere. 

Mental illness in the laity or the laity's family is key to emotional manipulation to get money from them. "If you love them enough..." "If your cultivation/faith was good enough ..." 

Faith, devotion, cultivation, dedication, all terms used to pull money out of laity and new donors.

Every religious group does this. It does not make it right. 

What is really going on is this: "Hey! If you want me to spend time with you, pay some money. If you want me to spend hours listening to you rave, pay some money. If you want to delay a solution, pay some money.  If you want to go off your meds or avoid being in hospital, pay some money."

KEY: The mentally ill who wants to avoid medications, hospitalization, or reality is an easy target for any religious group. It's so easy to lay it all on the Buddha or Bodhisattva instead of dealing with the matters at hand. Western medicine works well when it's done with education, support via therapy, and acceptance. So does Chinese medicine combined with therapy, Western medicine and acceptance.

KARMA

Karma good or bad is used as manipulative means to exploit laity for participation in services, donate time and money to their temples.  This is termed 'faith' 'believe in' in God-based religions and is used as a tool for getting money too.

VOLUNTEERS

Admittedly, who would willingly work 8-12 hour day to help out a temple who is getting ready for a weeks long chanting service and keep coming daily to help out for 4 to 8 hours after the 12 hour daily service???? A very good person but they are far and few. 

So, in future places to build a temple go back to basics of what it really was, a Sangha residence. A humble place, just for Sangha to gather and rest. No more fancy ultra-expensive palace-like temples. Go back to humble homes.

Recommendation: Pandemic lessons, go back to simple living, avoid unhealthy places

2022 The pandemic was a disaster to Sangha who operate the chanting for money model, they had to flip to online streaming, distance donor solicitations, and shut their doors if they were big temples subject to shut-downs locally. 

Sangha, change what you can. If you can survive without chanting for money then do so. If not, get a job where you can move out and move on, stay in robes, keep the Vinaya, become more travelled, more education (without debt), and do not give up. 

It is easier for Western people to do this in Western countries because our culture supports us to work at paid jobs. Eastern people also have worked since Buddha's time in robes. And it's still happening, so take heart for those so isolated they need to work.  There is no shame in it. Even stalwart Sangha who upheld the "I'm not working, so I am good Sangha" view work a job or two for money. Stories are told everywhere, we have a small world you know.

Recommendation: ADAPT and when in doubt adapt! 

Adapt to the conditions of the time we are in, cultivate when you can, keep the Vinaya, stay in robes, keep your health up, stabilize your money and life, enjoy the peace of it.

Happy New Year, may you be successful in the new year!

Sangha with Pets with painful terminal illnesses facing the reality of euthanasia

My sympathies for your plight.  As Vinaya Sangha we support life, but when we see such wretched suffering in our dear companion pets, we are as torn as any one else would be.  It's grief, very powerful and painful for our pets are sentient beings.

I had always had sympathy for pet owners facing a crisis in healthcare for their pets, especially hospice and eventual euthanasia.  Many laypeople are so judgmental, and when not faced with having a pet whom they love dearly suffer so, make it harder to provide a release of life.

Also our deep understanding of Vinaya makes it a painful choice, but regarding pets it's not a breach of Parjika because that only refers to human beings.  And the intention of euthanasia is to release from suffering, a suffering in life due to terminal illness reducing the quality of life so much that water, food and compassionate touch can't reach your pet to comfort them.

It hurts you, because they hurt so much.  For those of you holding Bodhisattva ordination, it makes it imperative to act compassionately.  It's a misinterpretation to view euthanasia in pets as breech when it is not.  It would only be a breech if you kill an animal for no reason.  If you are protecting others or yourself from them it's allowed (for your human life and others is precious, live more days to pass along Buddha Dharma).  If you kill in anger or some other kind of emotion it's a breech. If you kill because it's an accident it's not a breech, but a fault of skill, that you must remedy as best you can.

Euthanasia is compassionate, it's not you doing it, it's the doctors, it's not you supporting killing, it's you supporting the end of needless suffering in your beloved pet.

Basic Sangha Community Rights for Sangha discussion only

Basic Sangha community rights

1. Full citizenry rights in the resident country and overseas.
2. Full support in daily living includes 4-requisites
3. All possible opportunities for education given everyone without payback expected.
4. Respect by 4-fold assembly of host country Sangha members.
5. Appropriately sensitive to Sangha include celebrations that do not harm or create ethical problems for the Sangha including indigenous cultures and customs of host country.
6. Monthly stipend that suitable for the area and allows a fund to be used by the individual as they wish, not the home country of the ethnic founders.
7. Access to good internet connection to prevent isolation from family, friends, and peers. Freedom to decide online presence as long as precepts are being observed online as well.  Anything harmful or illegal should be regarded as reasons to report to the law to protect the community. Politics cause problems enough so Sangha should up their security and use pass code locks on their electronics like phones and computers, even ipads, 
8. Every Sangha member has a right to decide without pressure from a temple or individuals what to do with their own money.  They can save for their own purpose, invest, donate as they see fit.  If they fritter their money away how can that benefit their progress on the Path?
9. Freedom to receive visitors of their own approval and to leave to visit others.
10. Freedom to speak, visit, travel with other Sangha in good standing regardless of robes or tradition as long as the Sangha they visit are in good standing.
11. Freedom to speak, visit, travel with other monastic religious outside of Buddhism.
12. All countries, all languages, all abilities of Sangha who remain in good standing have the full ability to preserve, protect, and propagate Buddha dharma, the precepts, perform any service or transmission regardless of origin in Buddhism, participate and confer with appropriate Vinaya numbers of Sangha full ordination, Bodhisattva vows, and confer lineages either new or ancient.

This is a work in progress.  It will be edited and added to or deletions as other Sangha are welcome to comment with suggestions. As this is a Sangha affair nobody else should comment. 

Ven. Hongyang,Bhikshuni

Abbess

Calm Clarity Temple

Leaving Home

Leaving Home to become a sramana a left home man given 10 precepts or sramaneri also referred to as sramanerika a left home woman given 10 precepts in the West has to be the hardest for those that have no idea where to start to find a place to leave home to.  In Buddhist countries there is the advantage of knowing where to go and the best places to go to.

It is important to go to the places first that you wish to ordain with, for women this means a longer period of observation while attending the temple as a lay Buddhist and then joining in volunteering.  Most training places in the USA are founded by overseas Buddhists thus their primary culture and language is not English.  The two largest places for those intending full ordination while training in the USA are the Sagely City of 10,000 Buddhas in Northern California www.cttbUSA.org and the Hsi Lai Temple www.hsilai.org in Southern California.

Both places have a "look and see" type program for inquiring people who want to consider leaving home to become ordained.  These programs are likely to ask you to be a volunteer for some time 3 to 6 months as you will better understand by experiencing monastery life.

Both places offer training with spoken English but will include and encourage you to study the Chinese language for benefit of understanding and participating in the Buddhist ceremonies which is also written in the Chinese language.  Most of their material is in Chinese with instruction in Chinese but with English as well.  It's great to learn both if your first language is neither then you need to know at least one of these two.

They both provide excellent educational opportunities.

If you choose a smaller temple it may be better to be sure you undertake it with a mature understanding.  If you are the type to take on a new language and culture with a good deal of tolerance and enjoyment then go ahead.  If you can't stand any type of new food or traditions then just  forget it.  In a smaller setting you will be taught most of the services during the course of the year, the music, the instruments, the care and preparation of services, food and events.  Everyone is wearing all duty's hats, the decisions are made by the abbot or abbess generally, everyone is responsible for themselves, their health, their training.  You need to be able to take the public nature of your life, the idea of being on a stage from the time you are up to the time you close your eyes and sleep is a good image to keep in mind.  Most of the training places are based on the Dharmagupta Vinaya precepts meaning they are entirely Mahayana in orientation.

The best training is the one that is taken fully understanding what you are getting into, seeing problems clearly in others and in yourself and striving on in spite of them both for yourself making sure you are committed to the new role and walk the Path you undertake in purity and dedication.

Surangama Sutra translator notes

The Surangama Sutra is from the esoteric section of the Taisho Edition of the Mahayana Tripitaka.  Esoteric teachings are often misinterpreted as the secret teachings.  It is not secret; it is deep teaching that requires much commitment to study.  I do not believe in secrets or promoting them in Buddhism.   I strive for clear teachings and translations.  In the Tantra vehicle there are teachings for practitioners and clear instructions to keep their practice private in order to focus on the practice and to avoid fame.  Buddha dharma should be open, clear and available to anyone who cares to read it, all of it.  All collections of Buddha’s teachings, including commentaries are not private and should be open to all. 

In my opinion and as well as others, sometimes labels of ‘secret’ are offered to cover up the fact of lost scholarship,  centuries of protecting selfishly inherited teachings to remain in power, poor study, a serious lack of access to moral, sane, even of qualified teachers there gets to be a label of ‘secret’ to help the teacher save face while they are trying to avoid the dreaded “I don’t know”.  Then with time this mistakenly is taken for precedent and the tradition with a perfectly prefab type answer becomes the only rote response instead of encouraging investigation and growth in the practitioner.   There are teachings that are publicly offered and practices carried on that have produced many positive effects.  They are known far and wide as beneficial and talked about openly, this Surangama Mantra is such a teaching in any language it is written in and folks it’s been written in many languages just not in English until now.  This work has been a part of Mahayana practices in China, Vietnam, Korea, and Japan and recited in native languages for centuries and it’s about time in our short 160 years history in the USA that we have standard Mahayana daily recitation texts in English.  

Translator Notes from Heroes Spell

Sanctity of the language versus clarity in understanding.  There is no mandate for sanctity of  language in traditional Buddhism, so why demand one in the West?  It is ordered by the Buddha himself to adapt to the country in which his Sangha (meaning monastics bhikshu and bhikshuni only) travels to and resides.

It’s a power trip from wrong view.  Those that demand a blind devotion to a language as a vehicle of enlightenment or access to Buddha’s teachings are perverting Buddha dharma.  Devotion to language as ‘official’ to to legitimize a particular sect or teacher limits another being’s access to sutras, esteemed teachings of ancient and modern dharma masters.  Thus stunting their growth and development in the pursuit of enlightenment.

Lack of common language limits successful understanding.  I have seen, heard and read about the constant struggle of laity to achieve success in their own practices because they did not have a common language with a dharma master or wat, vihara, temple or center in which they sought to study and practice Buddha dharma.  I have first hand knowledge of ordained Sangha that do not know their adopted culture or it’s language and are stuck as a servant, living years at a lower level of practice than what they can achieve had they been aware of detailed teachings.

These Westerners and some Asians have little or limited access to their own dharma master’s meetings and teachings due to poor translators or no translators.  Since they do not have any notable level of training they often seek outside of Buddhism to survive in work or in other religious practices or faiths beyond Buddhism, even if they have been a novice of 30 years or fully ordained for 5 years.  If they do not have competancyat least one of these areas:  listening, speaking, writing the temple language or even if they are not pursuing a line of Buddhist study and just seem to be taking up space then it keeps them at the ‘newbie’ level.  They are the same as a tourist would be in their own understanding and ability or lack of ability to teach Buddha dharma with any degree of skill.

This seriously stunts the progress of Western practitioners and students of Buddhism.  It’s a joke on sincere people being perpetuated by repetition and desire for gain or control, the joke can be on you based upon your own limited views and blindsidedness.  You need to support financially qualified Western monastics in their advancement of training rather than send your dollars or euros overseas.  Support the Western monastics improvement in their level of training, ask them how they train, if they have language ability in their own tradition; if that is missing they are not accomplished much except in reading trendy Buddhist books or by their own limitations in their personal practice for they try to fit in somehow to fads, trends and other religions.  The fact is most of the Western monastics have householding duties and very limited monastic training; unless they are trained in these traditions:  Chinese Buddhism, Vietnamese Buddhism, and Korean Buddhism.

The training available to Chinese and Korea is also available to sincere Westerners with competant translators being available but the training  to Westerners in Vietnamese Buddhism is very limited in access to the Sangha and sometimes to access to higher level masters who can speak English and outside of Vietnam as it’s government does not allow Westerners to train in their temples or ordain there.

Western women seeking training must be diligent.  Those going after trendy sects covered in the Buddhist news places like the newly formed Theravada nuns or the Tibetan communities will not find much stability or standard training or even qualified training dharma masters.  Strong patriarchal leanings in Thai, Sri Lankan, and Tibetan culture limit women severely even if they achived the full ordination as bhikshuni.

For women interested in quality well-established training the best is from the training nuns in Taiwan and the training nuns in Korea.  I am noting ‘training nuns’ meaning they are qualified to teach women to be come sramaneri, siksamana, and bhikshuni.  Their level of Vinaya education, understanding of Buddha dharma and skill as teachers are derived from their dedication to serious training from their own time spent training as sramaneri to bhikshuni.

Calm Clarity Temple updated name

Calm Clarity Temple now has a simpler Chinese name.  安定寺 An Ding Si.  Of course it may change to something else, but since this is a simpler translation and an easier way for non Chinese to pronounce it, it may just be the permanent name in Chinese.

安定
āndìng- stable / quiet / settled / stabilize / maintain / stabilized / calm and orderly


ān安
peaceful, tranquil, quiet

dìng定
decide, settle, fix



寺

sì - Buddhist temple, temple, mosque, government office (old)

This photo is from our Sangha gathering in Sacramental  CA at the City of Dharma Realm in 2011.  This is a Chinese nunnery founded by the late founding master Ven. Hsuan Hua and the monastics of the Sagely City of 10,000 Buddhas.

Americans and residents around the world all are Sangha, the flavor of Calm Clarity will reflect the tolerance of various traditions but our foundation is firmly set upon our ancestral heritage based in Chinese Buddhism.  To honor this we will follow Chinese services, style, robes, decor, and food but English will remain the core of communication and dharma talks, all services will be in English with some alternate Chinese services if requested.

Ames had the joy of hosting 6 Tibetan monks and their supporters at ISU

Calm Clarity Temple Named in Iowa

The quest for a temple name has been settled here in Iowa.  Calm Clarity Temple is the name for the temporary location here in Ames at my apartment with use of my community room for large events.  The reason I chose this name after asking for input is that it is quite overwhelming to be the one to pick a name that will live on long after I'm gone and to be honest it has to sound good over the phone to the public.

Calm Clarity these are attributes that I myself have been told that I have.  These are desirable attributes for living a quality life.  In fact these are the attributes you need to progress and train with Buddhist methods if you want to achieve nirvana.  These 2 attributes "calm" and "clarity" will serve future Sangha residents and members who attend the temple as guiding principles.

安 an - content, calm, still, quiet, safe, secure, in good health, to find a place for, to install, to fix, to fit, to bring a charge against sb, to pacify, security, safety, peace, ampere.
靜 jing - still, calm, quiet, not moving
安定 anding - stable, quiet, settled, stabilized, calm and orderly
安寧anning - peaceful, tranquil, calm, composed, free from worry
心静xinjing - tranquil, calm
安静anjing - quiet, peaceful, calm

明 鏡 mingjing - mirror (as in a metaphor for sth beautiful, bright and flat - such as a lake or sth that provides clarity and insight)
明晰 mingxi - clarity/lucid
智 zhi - knowledge, wisdom

To pick a Chinese name using these attributes I would pick 安明鏡寺 An Minjing Si  Calm Mirror Temple.
It's the closest to my intended meaning in terms of function of the temple.

This temple will be dedicated to translation of the Buddha dharma to English.  My present project is the Mahayana Tripitaka Collection from the Taisho Edition.This collection is unique in that it has all the extent schools included including an esoteric division which I was intrigued to learn that esoteric practices originated in India and were carried into China when Buddhism spread it's influence there, this collection has many of the masters including commentaries; it also contains the complete Pala Tipitaka, the 4 abhidharma collections as well as Mahayana collections, the Vinaya collection is inclusive of all the schools.

It's been rarely touched and translations exist in scholars treatises and to my knowledge none of their works are online and free to read.  I hope that changes with this temple.

Buddhafolk Blog has more on this with more about the mission statement and goals

Following a brief discussion on Facebook, I've gone back to my first choice for the Chinese name of the temple, 安定寺  Anding it has various supportive meanings and it exists already overseas in various countries.  Since Iowa is known for stability, calm, and peace as a state environment that is good for living and families, this is a worthy link to the natural environment.  A very auspicious trait too.

Why are the Chinese Buddhists and rest of Asians ignored by Western Buddhists ... or are they??

In response to Flower Ornament Depository blog post:  Why is Tibetan Buddhism more poplular?

5 weeks ago the blog showed up in my feed today when I looked through my subscribed blogs.

http://huayanzang.blogspot.com/2012/10/why-is-tibetan-buddhism-more-popular.html

In the comments I wrote this edited less 2,900 words that originally written: 

I'm a mid-western woman and a Chinese Buddhist bhikshuni.  I do believe your article not based on realistic numbers or any numbers as you stated in the first paragraph.

I do not see what you are claiming.  Just because something is marketed in Shambala Sun, Tricylce, and Buddhadharma does not make it as well-known as you claim.  TB Westerners are really good business people.  It is remarkable how ad orentated these rags are, little content in them.

I do not agree with you.  Chinese Buddhism is about 160 years old in the USA and came with the Chinese immigrants working on the USA railroads.  TB is relatively new since the rush of English print books in the mid-90s only featured Japanese Buddhism and Tibetan Buddhism by said rags. 

Why we are not seen, maybe we are not desirable maybe not as marketable. US Media and religious organizations claiming diversity does not include us in all its so-called coverage of religion. It is because somehow Western people lump Chinese Buddhism as part of the hated-CC; we are to be hated for a government we are not a part of overseas and never were.  Chinese does not equal Commies.  But somehow that get played up in the politics of those engaging in persecution of one ethnic group that followed Buddhism for centuries. Our order survives because we understand Buddhist culture, endure to save it, uphold our precepts, struggle for time to cultivate and study on our own.  We have always mixed different Buddhist traditions in our temples, all forms. Most western people don’t realize that, if they did take the time to really understand Buddhist culture from a Sangha member’s view then they would really treasure their time in temples everywhere.

Real advanced TB practice requires fluent Tibetan, high level of reading skills in Tibetan Sanskrit, and great deal of time and patience waiting so you can gain access to a highly achieved master who can actually teach you well.  These masters are in demand and do not have time to dummy down for those too lazy to do this.  Most of the TB monks and very few of the TB nuns have any degree of traditional TB monastic education; mostly they are rim sitters which is sad for they cannot attain much levels at all.  Lots of this has to do with lack of language ability, for you can’t train if you can’t understand.  Interpreters cannot give you the details, they are too pressed for time. I’m fluent in Chinese so I know this first hand, at dharma talks you must be able to understand the high level masters very detailed instructions or you gain nothing.

Tolerance of other cultures should be given to understand how to excel in your Buddhist practice. It is not fair to say our Chinese Buddhist communities demand conformity from Western people, they do not.  They say over and over again, we do not want you to think we want you to be Chinese when you come into our temple we want you to be who you are, American.  Every temple says this even FGS, DDM, CTTB.  They have all races and all countries people in their communities, fully accepted and fully ordained. 

Realize there are Korean, Vietnamese, Cambodian, Thai, Burmese, and many more including Japanese (non Vinaya); there are new movements too here in the USA that are all colors of people.  The white elite it seems that is who you talk about most, I think maybe so; is such a small number as not to matter in the data about Buddhism here in the USA.  In all these temples from all these countries there are Americans who take refuge, a few ordain and you got way more than that 12 that you say you eyeballed when you visited 2 places.  Please let me know if you want to visit more diverse places now, I’ll send a recommendation for you ahead of your visit. I say start with CTTB and then visit Thich Nhat Hahn’s group in Deer Park.

Inspire u? Y u?

Me, Ven Hong Yang, Bhikshuni

Much of what I write is very earthy, sometimes it's not all that easy to accept basic dirt.  So I all I can say is this, living is great as a Sangha.  I am happy and in my element as a bhikshuni.  It has definitely felt like fitting into a glove hand tailored just for me.

I love my robes and respect my tradition, I am grateful for this life that led me to take full ordination as a bhikshuni.  I do not doubt the choice.  I do not feel sad ever about uphold precepts, it's easy.  I do not feel deprived of human affection for I get loads of attention.

I became a bhikshuni in the Chinese Mahayana tradition and that is only because I have an affinity for Chinese culture, have family that is Chinese and long history with families and friends of Chinese origin.  I'm not a commie (geese isn't that obvious!) and didn't magically turn into Chinese like many who on objected to my trying to save Tibetan monks from self-immolation accused me of being (how stupid is that!).  I don't have to respect such monks, all Westerners full of polluted thinking.

My daughter Liz

I am grateful for my choices because I got loads of benefits from getting closer and being around my growing daughter to see her now almost 21 this month, and so happy!  Even though my tonsure temple was not the best for me, it was good that she was allowed to stay with me there and I kept in touch with her loads more than being in Iowa or California. Because of that she grew healthy and strong.  And I saw it.  I am so proud of her! She joined right in and even when it was difficult for her or uncomfortable, she kept happy and got a good grounding in Buddhist life in a temple.

It is always inspiring for me to visit with other Buddhists, I am isolated here in Iowa from my Buddhist community, so I get on Facebook now almost daily.  I love it, I get to visit with monks and nuns from all kinds of traditions in Buddhism. That is so precious to me, it helps me and sustains me while here in Iowa.

Special mention, it's very common for monastics to have pets, mine is Pepper she is a rescued kitten in the first photo, right after having her fixed.  And now a hefty fur ball that purrs when she decides you must sit on the couch so she can lay on or near your legs and snooze. I've promised the shelter she is with me for life, and she will be.  I want her comfy settled and happy every day too.  She snorted when I asked her if she wanted to take refuge in the Buddha and receive 5 precepts, so I took that as a no. Which I have to settle for it is her choice.

Pepper at 4 months old and 5 pounds, just after surgery

Pepper now at 13 pounds and 7 years old

In response to suffering

Today I read of yet another child's death. Yesterday two children, killed by their nanny. What kind of mind does this? Sorrowing, angry, and full of repetitive rages?  These last few months the child murder rate is dangerously rising?  What happened to the parents? What happened to their caregivers? What happened to the stranger who grabbed and killed?

Caring hearts all cry the same.

I can't logic this out.  But I can pray.

Namo Guanshiyin Pusa

Please watch over our world's sufferers much closer.  Actively assist those children facing violence, protect them. Enable the human's who can act, to act to protect our precious jewels. This is violence is not stopping but it seems to be increasing, aid those haters, angry, sorrowful, regretful, imbalanced, and swiftly calm their minds, enabling them to seek help of a long lasting kind to keep them stable.  To those murdered please teach them no revenge, to let go of their sorrow, sense of loss and fear, moving in to their next life or to their heavens let them be at peace.  May all sentient beings in the past, present and future benefit from this prayer from this bhikshuni who is caring and thinking of all of them, who is a mother, who was a wife, who was child, who was born into this human realm.  May all my ancestors of all my lives, my loves, my children and my children's next lives and families benefit and have full and peaceful lives. Amituofo!

I bow to Observe World Sound's known as Avalokitasvara Bodhisattva.

Ven. Hong Yang, Bhikshuni
8th rains October 26 2012.

Two Vinaya Mahayana masters talk - A facebook Q&A

Ven Huei Guang’s photo album of his retreat and preparation just before receiving dharma transmission from Ven. Ben Huan in China.
https://www.facebook.com/media/set/?set=a.182828165075325.43405.100000444276511&type=3

於2008年，蒙深圳弘法寺 本換老和尚慈悲親自傳授，禪門正法眼藏，臨濟正宗法脈。此禪門法脈源流源自於釋迦牟尼佛，祖祖印心相傳，直到近代虛雲老和尚→本煥老和尚→慧光 (第45代臨濟正宗傳人）。

2008, I received the transmission of the Treasury of the True Dharma Eye in the Noble Linji Ch'an Dharma Lineage with the compassion of my Master, Ch'an Master Ben Huan, from Shenzhen Hongfa Temple in China. This lineage of Dharma transmission trace all the way back to Sakyamuni Buddha. The ancient Masters have transmitted one after another until recent era to Ch'an Master Hsu Yun. Then the Dharma transmission is from: Venerable Master Hsu Yun→ Venerable Master Ben Huan→ Hueiguang (45th generation lineage holder of the Linji Ch'an).

佛教傳承有三種體系：
（一）剃度系——即初出家時，依剃度師之宗派，給予法號（或稱外號），終生稱呼，並授與沙彌（或沙彌尼）十戒。
（二）授戒系——即求授三壇大戒時，所依之三師七尊為壇上得戒十師，按傳統又會給一個法名（或稱戒名、內號，唯有師父能叫），這為戒的傳承法名。
（三）傳法系——即稟承釋迦世尊歷代相傳之正法眼藏，亦即心心相應，教外別傳之系統。此時又會在給一個法名，這為法的傳承法名。一般得法者，則此後只運用此法名。寫名字時應先寫法名，再寫法號。例如我法名為「常安慧光」。「常安」是我得法法名，而「慧光」則是剃度法號。這種法派，應該代代相傳，不可斷絕。

此體系在習慣上，稱為剃度恩師，得戒本師，傳法尊師。中國佛教傳統上，出家是一回事，受戒是一回事，傳法又是一回事，並非一定都由同一位師父主持。又禪宗重在傳法，得法的人， 即稱為法子。當然在家也可得法，但畢竟是少數。出家得法的，多是已在別的師父那裡剃度及受戒。

In Chinese Buddhist tradition, there are 3 systems of transmission:
1. Tonsure system: a person become tonsured as a novice monastic under the Master's school. He/she is given a Dharma name 法號 at the time of tonsure based on the Master's lineage. This name is also called "the outer name 外號" because it is use by all people to address you. This name is used for life. At the same time, the Master will give the novice sramanera (or sramanerika) ten precepts.
2. Ordination system: a novice will become fully ordained as a Bhikṣu monk/ Bhikṣuni nun with the Triple Platform Ordination (Observing the Śrāmanera, Bhikṣu and Bodhisattva precepts) . This ordination must be presided by 10 monks with at least 10 years of seniority with a pure practice in upholding the monastic precepts. In this ceremony, the 10 Masters represent the Triple Gem accepting the novice into the Sangha. At this time, another Dharma name 法名 is given. This name is also called "precept name 戒名 or inner name 內號" because it is use only by one's Master. This name represents your precept lineage transmission.
3. Dharma transmission system: This system upholds the Treasury of the True Dharma Eye through the generations of transmission. This is the Mind to Mind seal of the Dharma that is beyond the scriptures. At this time, another Dharma name 法名 is given. This is also called "the inner name 內號" and use only by one's Master. This name represents your Dharma lineage transmission. After receiving this name, one will use this name instead of the name received during precept ordination to write one's Dharma name (Inner Name)(Outer Name). For example, my Dharma name is "Chang An Huei Guang 常安慧光", where "Huei Guang" is my name given at tonsure and "Chang An" is given at Dharma transmission.Therefore, these systems of transmission should not be ended.

It is customary to refer to one's own tonsure Master as "Gracious Master", precept Master as "Root Master" and Dharma transmission Master as "Venerable Master." In Chinese Buddhism, these 3 systems are separate and are not performed by the same Masters. Moreover, due to the strong emphasis on the Dharma, when a person receives the Dharma transmission, he/she is recognized as that Ch'an Master's Dharma son/daughter. Of course lay Buddhists may also receive this Dharma transmission, but there are very few incidences. Most of the monk/nun who received the transmission has already been tonsured and ordained by other Masters.
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You, Fasheng Shi, Benny Heng and 30 others like this.

Ven Hong Yang Shi 

Dear Ven. Hueiguang

Would u mind explaining how one gets to hold a lineage? Are there 45th generations of monks and nuns along with you? or just yourself?
forgive my curiousity, I just only have some idea of history from acadmeic studies done way back in 90s.
January 8, 2011 at 10:43pm • Like

Ven Hong Yang Shi And the story of the Ven. Master Hui Neng who I read about in the prelude to the Platform Sutra.
January 8, 2011 at 10:45pm • Like

Hueiguang Shi There are many people who received this title: 45th generation lineage holder. When a Ch'an Master see that his/her disciple has right understanding and practice of the Dharma, he/her will transmit this title to him/her which recognizes this monk/nun/or lay practitioner as a Ch'an Master who is able to teach the correct understandings and practice of Ch'an.
January 8, 2011 at 10:49pm • Like

Ven Hong Yang Shi you know it's very intersting because isn't this different in Japanese tradition? And most academic work I used to read had most of the stories around one lineage holder picking only one other suitible monk. So I suspected it was only partly true.
January 8, 2011 at 10:51pm • Like

Ven Hong Yang Shi As i met more monks and nuns over the years seemed to be disproving the academic myths too. Many had so many rich experiences learning from this or that master while living their monastic lives. But my tonsure master never said about the details of what is actually done in many other places or even idea of how other temples do their things or specialize...etc.
January 8, 2011 at 10:53pm • Like

Hueiguang Shi However, it is not so easy to receive this recognition or transmission. Because the Master will be very careful to give someone this transmission of the Dharma. This carefulness will guarantees that the Dharma taught in the future will not be corrupted and degenerates.
January 8, 2011 at 10:53pm • Like

Ven Hong Yang Shi It's a view I very strongly agree about. I really see that it is important. What I wonder is there very many westerners holding the lineage transmission?
January 8, 2011 at 11:01pm • Like

Hueiguang Shi To become a lineage holder, you must learn under a Ch'an Master and become his/her disciple and allow him/her to guide you in the understanding and practice of Ch'an. You must be a diligent and ardent cultivator. With right understand and practice. The Master will give you this transmission.
January 8, 2011 at 11:04pm • Like

Ven Hong Yang Shi Oh, I see. My tonsure temple was only Pure Land, no meditation and no time for it. I was shocked when arriving there to find nothing I knew from my temporary stay at Hsi Lai Temple. But I stayed as I wanted to learn the liturgy so I would know what the Chinese laity liked and how they benefitted. So one day I can help english speakers to benefit the same way.
January 8, 2011 at 11:07pm • Like

Ven Hong Yang Shi I liked what little I saw of Chan by some Chan masters there. And what I studied on my own.
January 8, 2011 at 11:09pm • Like

Hueiguang Shi Becoming tonsure as a monk/nun and receiving the Dharma transmissions are two different process. One may become a monk/nun and never receive this transmission. This Dharma transmission is the seal of the right Dharma, when a practitioner is recognized as a Master of Ch'an. Otherwise, we do not know if the teaching of a particular Ch'an practitioner who teaches Ch'an (or Zen) is authentic and in accordance with the Buddha's Enlightenment and teachings.
January 8, 2011 at 11:16pm • Like

Ven Hong Yang Shi I do undestand that. I learned only a little about it from Buddhist history class but it wasn't detailed enough. I think it's important for western people to understand this difference and learn to recognize who they learn Chan from
January 8, 2011 at 11:19pm • Like

Hueiguang Shi Its very important to have this Transmission before teaching any one Ch'an. Otherwise, it is like the blind leading the blind. As of now, there is only Japanese transmission of the Zen to the west. Some westerners who are good practitioners have received the authentic transmission. But many just study under some Masters for a while or never even study under any Masters and never received this transmission. However, they still give teaching to people on Ch'an Dharma as if they had received this transmission and are Ch'an Masters. It is very misleading and confusing. Therefore, it become harder a student to find a good teacher who possesses cultivated inner virtue and wisdom and practice under him/her as a disciple.
January 8, 2011 at 11:31pm • Like • 2

Ven Hong Yang Shi I absolute believe the same thing. It's easy to see this living here in the states. The chan masters who are real aren't authentic enough for those americans faddist who just show up once in a while or a month and then are gone
January 8, 2011 at 11:35pm • Like

Hueiguang Shi hahaha.......
January 8, 2011 at 11:38pm • Like

Hueiguang Shi spiritual materialism.......practicing the Dharma or Ch'an becomes a fashion.....hahaha
January 8, 2011 at 11:41pm • Like

Ven Hong Yang Shi It's really shameful to see that behavior after I had such fortunate luck to have early meditation training from my first teacher (a proper trained shaolin layman who learned from a chan master who lived in the mountains. But now even years back he said I could teach students but I didn't because I was ready to leave home and become a nun.
January 8, 2011 at 11:41pm • Like

Hueiguang Shi Sadhu! Sadhu!
January 8, 2011 at 11:44pm • Like

Ven Hong Yang Shi It wasn't much better these past years people here commented that my robes should be pink...why I asked? It was because they wanted monks and nuns to support breast cancer awareness...then I asked what does the red robe mean to you? Proudly they said heart disease. Yellow? lost or missing people. These were not kids but university professors and construction bosses.
January 8, 2011 at 11:44pm • Like

Hueiguang Shi They do not know what the robe represents. That is why they have their own ideas.
January 8, 2011 at 11:49pm • Like

Ven Hong Yang Shi One wanted to buy a sky blue haiqing...cuz it was better color than black. I didn't try after that cuz I got the distinct idea that they were going to wear for fashion or streetwear.
January 8, 2011 at 11:56pm • Like

Hueiguang Shi hahaha.....
January 8, 2011 at 11:57pm • Like

Shaoke Zhang congratulations, Chang'An Shi.:-)
January 31, 2011 at 4:26pm • Like

駱觀靜 我可以使用師父的法照在msn上嗎
June 15, 2011 at 9:58am • Like

Hueiguang Shi 可以！
June 15, 2011 at 10:05am • Like

Ven Hong Yang Shi what is the 字號? My tonsure master picked my 法名 and it's the top one in my ordination book, he uses that one and I use it too but he also wrote the 字號 and that's another name which for now I don't use. He gave no instruction on this. Any ideas?
June 15, 2011 at 1:45pm • Like

Hueiguang Shi 法名 is our Dharma name or 內號 inner name that our ordination Master has given us. This name is called by our master and it tells us which school of transmission that you belong to. 字號 or literal name, I think is the 外號 outer name that a monk or nun is usually refer to by others in the community.
June 21, 2011 at 2:36am • Like

Ven Hong Yang Shi Thank you, my tonsure master chose the names but uses the 法名 rather than the 字號. In his small temple everyone uses it too. From what you say is the outer name to be used by everyone else. I think that's better.
June 21, 2011 at 11:38am • Like

Sangha Activists non Western approach

Sangha activists have always existed.  In fact, my own tradition has several and mostly they are unknown in the West.  Why is that?

Perhaps those in the West who claim to be activists are actually not.  They are not effective.  They show too much emotions, too much law breaking, too much noise, spouting slogans and stink of commercialism.

Upset?

Sorry for you.  But really when you apply the 8 fold Noble path in daily life you get a much better short term result.  If you further take refuge and 5 precepts you can have longer term results, if you are fully ordained and well trained you can effect immediate results.

Those householders and not necessarily Buddhists often haunt the Buddhist temples.

They haunt will on the hunt.

They hunt for unwitting Sangha to support their cause.

Sadly some are coerced into a cause, donations  held in front of their noses perhaps, but alas that would be just sheer guesswork. Some have interests in stopping suffering to children, animals, women, gays, forests, migrant workers, slaves, elderly, environment, the hungry, politics, and the war shocked.  What ever the noble intention the Sangha member has; it turns ugly rather fast if they are in the public eye, often pushed into waving signs, shouting, screaming at the law, screaming at the public conducting themselves in manners that are extremely deplorable and shameful for Sangha. Even worse the extreme is suicide in a public way, in horrific ways like burning themselves, forced by others out of misguided desperation for change.

But we live in America or the West you protest!

I say those in robes who have faith, practice diligently, uphold their full Vinaya precepts, uphold Bodhisattva ideal by practicing it daily (not in substitution for Vinaya precepts which are not less than Bodhisattva precepts/ordination) are the ones with Right View. Right Effort in this case is to stand up to support those who ask for their help directly by conducting Buddhist services for the persons who ask, addressing issues in their dharma talks skillfully, and helping householders create solutions that work by pulling together skilled concerned persons of any faith or no faith at all who can effect changes.  That means it's ok to make media statements, ok to offer comparisons and support in counseling, services, social media, join in public debates skillfully, join in committees, join in communities that are not violent, not proponents of bad behavior or break the laws of their country.

Not all is fair in life, but that does not mean lack of public address to a situation is not the same as not caring about an issue.  What matters is how long a change can be considered stable, and long-lasting.  But then that is the issue, everything changes, we are always in flux.  Situations of dire nature today are later resolved and then disappear, only to reappear later in time.

Moderation and decorum are still in effect of public Sangha behavior.  Screaming, shouting, shaking fists, waving signs, burning or supporting someone to burn, blocking law, blocking workers, blocking businesses, blocking public access.... All are not appropriate to Sangha behavior.

Sangha need to be leaders and as such in robes obey and conform to Vinaya guidelines regarding behavior.

Two Buddhist Brides Wed in Taiwan  This is an English article.
Recently Ven. Zhao Hui from Taiwan received flaming on Facebook and elsewhere for her public action of Blessing Wedding for a gay couple (two women) who had been partnered.  It was reported around the world as groundbreaking, one for she is a woman presiding in such a leadership role and two the gay couple was groundbreaking and advocating for Taiwan to address the issue of gay marriage in the first place.

I am aware of various Elders,  all of them happen to be bhikshu, who have come down in the recent past against gays and surmise why they are gay and they do not support the lifestyle, discuss loosely the impact and rejection by those gays who want to become ordained fully and the potential harm those who do not give up the lifestyle after attaining robes.  They are not in touch with the reality of householders who are gay, they spend too much time analyzing and nothing about doing.  It contrasts greatly with the actions of Bhikshuni who are providing counseling, programs, and services to LGBT groups in their countries.

I'm not gay, bi, nor transgendered, never was; not even in my past lives memories.

Being a Sangha member does not make you gay nor does having disciples or becoming a friend to those people who are gay or bi or transgender, nor does supporting their rights, nor does being in community doing normal Buddhist activities with proper focus on the Vinaya, that has the privileged of being that mature and diverse to welcome them as laity.

Being in favor or human rights and in this case the rights of gays to marriage is not a declaration of gayness or indication of gayness.  It's stupid and very childish to assume so, I had to delete a Chinese poster who asked in an APP on Facebook if I was gay would they sleep with me!  So stupid! What arrogance they had to post that!

However, everyone regardless of gender, gender choice, or gender attractions deserves protection under their country's laws, inheritance rights, marriage services, full family services, counseling that is unbiased and non-coercive, full social security inheritance of spouses/partners, rights to employment with out bias, rights to retirement without bias, rights to defend their country in military service without bias or hate crimes, full access to legal services... and anything else the straight or majority in their countries have to offer.

Having said the above it bears repeating, Sangha are not to engage in debates about sexuality, sexual orientation, or support those that do.  That matter of sexuality is a private matter of householders.  We can offer only counseling to help people who want advice on how to apply Buddha dharma to their daily practice so they reduce their own suffering.

As Sangha we lead, we need not spout,shout, or force on others views on a vast array of worldly concerns.

We are supposed to live as left-home persons not as householders.

Here is some advice for those who insist on worldly names for themselves by using coercion.

If you as Sangha are so concerned about the rain forest then you better move there and help conserve it. Do not engage in politics, protests, nor coercion.

If you as Sangha are so concerned about human trafficking then go to those kids and rescue them yourself, join the local law enforcement and provide lifetime counseling to those kids stuck in those hell-holes, and the families that support them or are created by their own bodies.

If you as Sangha are so concerned about the suffering of LGBT community get involved with counseling them, provide lifetime Buddhist services for them without fear of catching something, stand up professionally and join the law, psychiatric, medical, social services, family counseling, community activities of non-sexual nature, join in politics as last resort by addressing the lawmakers, forming petitions without coercion by just announcing the existence of services and petitions or a what can you do to support this LGBT community page.  Ven Chao Hui is a leader with compassion, she offered only one Buddhist service to a happy couple.  She spoke in support of gay rights.  There is a list of of many good things to do. What can you do?

If you are Sangha so concerned with hunger, then cook for the hungry; go to the famine places with lots of money, resources for farming, resources for counseling, medicine, and doctors and nurses. Most of all be prepared to offer grieve counseling to the remaining survivors.

If you are Sangha so concerned with freedom of Tibet or engages in political protests, genocide of non-Buddhists, or any type of violence against another, then you are on the wrong path.  If you can't understand the Vinaya guidelines then you should not shame your robes and elders with political protests, screaming about how unfair the law/govt is, engage law breaking and worst of all supporting suicides by self-immolation in the name of politics or killing another human being.  The last act mentioned is immediate parjika and you should disrobe.

We have many Sangha who are rescuing abandoned babies, children and elderly.  We have many Sangha who are teaching the poor, educating the youth in their community, conserving the environment in their daily life, engaging in public works projects that help whole districts, collecting donations for the hungry, cooking for the homeless, providing free medical care to anyone who is in need.  The reason so many are unknown to you is that we are very, very busy and too busy to step in front of a camera or arrange a press conference or a protest.

Fall Harvest Refining Buddhist cultivation

This year fall is seeming to arrive early.   Here in Iowa the whole state has been dealt a devastating blow with an early spring drought that has not seen much rain.  We are facing rising corn prices and other crops as well due to the extensive damage done with the heat wave we had all summer long.

How are we to progress with so much economic stress? The cost of living is horrifically rising again; gas is going up, that means heat and electric will rise too. Facing hardships which has been non-ending since the worsening economic crisis of the Bush era presidency policies of greed and corruption.

The answer in mind training is to remain consistent in your daily practice and even if your schedule is interrupted you still embrace study of Buddha dharma while you are in a pause or even in a few minutes of an erratic frenzied life.

Carry your practice into your chores.  Vacuum the floor, sweeping or mopping are repetitive actions that allow you to clean thoroughly and meditate with awareness. Dusting regularly is another good action. However, as much as you like to try to say it, shopping is not meditation it is actually an addiction; a short term anti-anxiety solution with the only result in less cash, more debt if you use credit and lots more stuff in your home.

Built in pauses in your daily schedule in  or out of monastery life.  Find them, use them. Treasure them.

As Fall approaches gather in the harvest. Count your benefits, see the result of your efforts. Store what is valuable and that can carry you through the long cold Winter and nurture you welcoming the Spring in new growth.

I bow to Immortality Buddha (Namo Amituofo!)

dharma studio wishmaking

Recently observing some disatisfaction over my undone projects, meaning the space taking ones.  I have longed for more space, specifically a studio and living space separately.  I have lots of Buddhist art projects to prepare and it just doesn't work much in my one room anymore.  Wishing for a solution like an invitation to larger sangha community that would allow me studio space.  I'd still be translating and adding my artistic bent and education background in a unified effort to make more dharma accessible in english.