I am one of the interviewees. Please enjoy.
Showing posts with label Buddhist lifestyle. Show all posts
Showing posts with label Buddhist lifestyle. Show all posts
Thursday, March 23, 2017
Facets April 2017 Issue Interview for "Women of Faith"
Here is the early issue from Facets April 2017, a series of articles "Women of Faith"
I am one of the interviewees. Please enjoy.
I am one of the interviewees. Please enjoy.
Sunday, April 10, 2016
Walking skeletons in robes the unhealthy portrayed as ideals in Sangha imagery
This is a commentary on body image within the Sangha. It came as a result of living with women and men in temples, seeing first hand how body image impacts our roles within the temple. I received a copy of the Karmans of the Creation of Virtue from another temple. It was an eye opener. I would have thought that body image does not matter in a Buddhist Temple, but it does. I thought such worldly things were beyond our walls. I read with disgust at first in the Karmans of the Creation of Virtue in a footnote about encouraging monastics to be healthy, eat healthy and maintain a healthy body weight. Indirectly it felt like a judgement without having the facts at hand.
It was just a good supportive comment but it raises important issues about health and imagery of the Sangha who are also subject to various outside influences, either through their own media groups or their laity or even from their own perceptions regarding health and body weight.
The classic imagery of Sangha are thin bodies with no fat, no hair, no facial hair, and no body hair. However, across all races and genders there are rich variations of human forms among us. But directly and unspoken are the ideal forms.
Bhikshuni Sangha have it wrong in most Asian cultures with their bound breasts or in an effort to look like the ideal male form very thin and flat chested, no doubt they were influenced by the imagery of the past showing bhikshuni without breasts.
In the West women are not going to push their breasts under layers of vests that are 4 sizes smaller so their breasts don't show in their robes. There are not a lot of women who are small chested here, many thin with big breasts and many fat with small breasts or variations of both.
In Asian many women already were used to breast binding and it carried into their robes. In Europe women even do not wear western bras replacing them with camisoles and vests instead. The culture of breast binding is ancient and with our level of education on body imagery is just harmful to our young women and laity who have girls.
Right now, I am large and most of the time I used one sports bra or one bra, not two or three at once, and not 4 sizes smaller than what I need. During training, my bra was tossed in favor of layers of vest and t-shirt plus a short outer shirt and pants covered by a long vest. I was not happy, I missed my bra, it was expensive and fit my small breasts giving me the needed support the bra-maker said I needed.
The robes have to be changed to accommodate modern healthier practices. Bra or no bra, breasts are a mark of women that we should not have to bind flat to look like men or boys. We are not Greek kori figures after all.
The Greek kori statuary forms come to mind, along with stylized imagery in classic silk screens and paintings of Sangha. Historical references rarely show the variation in form of the actual masters they are said to depict.
The thin emaciated form is highly sought after by laity and Sangha. This causes problems in health and distractions from cultivation when monastics are encouraged to be thin yet eat like pigs at meal times. How on earth are you to keep healthy when eating beyond your natural capacity or willingness?
It seems that laity have been on this awful bent, concerning their own weight issues. It seems that the donors are equating a good virtuous Sangha member as a walking skeleton, because if thin then the practice must be demanding and therefore a sign of virtue. Thus the motivation of Sangha to remain unusually thin to gain the benefit of donors to stay alive.
I've seen first hand the harmful practices mirror the eating disorders of laywomen and girls, also extremes of ascetic practices that laity often praise bring more health concerns.
I'm not saying people in robes are doing this on a large scale, thank goodness. But unfortunately in various ways the laity are singing the praises of those that stay unusually thin, while equating this with a good practice. There is an alarming trend now in Pure Land to go on 10 day fasts to see Amituofo and the Pure Land. It is closely aligned with a current master known as Ven. Jing Kong an elderly monk in the Pure Land tradition. He preaches about the Dharma Ending age and many of his followers both Sangha and laity are practicing extreme asceticism in their over excitement.
I can't support such activities because they are not what the Buddha taught, particularly when Buddha always and often said practice was according to the middle way, not asceticism. This is the one big flag that I hope people wake up themselves regarding trendy practices labeled as Buddhist.
I would never ever encourage people to go to extremes, it's not a contest, the world is not ending, Buddha dharma is preserved, propagated and protected by Sangha who value it. And Sangha who also practice Pure Land methods moderately follow closely Buddha's teachings.
What label would you put on these photos?
2005 Western Buddhist Monastic Gathering, Shasta Abbey, Ven. Hongyang 160 pounds; this was the best place I really enjoyed their place, it was filled with kind monastics! I began to trust temples again after this wonderful experience.
2013 Western Buddhist Monastic Gathering, CDR, Ven. Hongyang 190 pounds; my next favorite monastic place to visit is City of Dharma Realm a Chinese nunnery. They have a smorgasbord style of cafeteria, it was wonderfully healthy!
2014 Ven. Hongyang 196 pounds
Now I am 187 pounds, since February 8 after I got a Misfit Shine 2. I've eliminated as much processed food as I could, increased my stretching and vastly improved my sleep awareness with this tracker. It reminds me to move, interrupting my translation sessions nicely. I hope this trend continues.
My injuries stopped me from moving, all my injuries were made worse at my former temple. I could not keep up with a 30 year old strong monk, even he demanded me to acting as if I was in my 20s when I was in my mid-40s!
There is a certain amount of cruelty in nearly all cultures that portrays obese people as stupid or mental, it's very sad reflection on the Sangha when they engage in this kind of thinking. Behind the walls I've been aware of how people act towards me after seeing them behave towards others they called "fatty" in a supposed kindly manner, basing their perception on what they see alone, it affects whether they want to come and talk to me. This is true of the elite whites in robes as well, and it makes me wonder if that snobbery is due to elitism rather than race, since I have first hand experienced this in temples when I have visited them.
Genetics comes into play when you age at at certain point, also injuries that are permanent in my case both people can do nothing about. If your Aunt Grace or Uncle George were fat, you saw your parents get fat as they aged then the likelihood of you becoming fat may be true to some extent.
Very few people have suffered from obesity through sheer neglect while in robes. As I found out from my friends who shared a lot their weight gain comes from abuse and unhealthy temple foods that are high in salt and fat lacking in proteins and needed balance in nutrition.
Temple food culture is inherited as well. In my former tonsure temple there was too much frying, too much salt, and oil; heavy use of preserved veggies, and vinegars. I've eating in other temples and their foods while tasty are no better; unless they offer a salad bar and you can pick and choose your food choices. Smaller ones if they are Asian are very used Ito high salt and little balance in nutrition. I learned to drink gongcha in the afternoon and it helped but did not stop the effects of high salt diet.
Healthy choices are not in the control of individual Sangha unless they live in solitude and provide their own meals, even laity providing meals can be a disaster to their health. I limit meal treats out, even do not allow myself to visit and eat at anyone's homes anymore. I keep my own food simple and very low salt and it's working for me. I've a slow weight loss because of aging and injuries but I am optimistic that I can achieve my goals.
Now, I dare you to make a judgement regarding my virtue or my practice based on my looks. If you have any class you won't even try. If you have any study of Buddhism you won't be basing it on looks alone or this article. If you a good deal of common sense you won't even try based on this article.
It was just a good supportive comment but it raises important issues about health and imagery of the Sangha who are also subject to various outside influences, either through their own media groups or their laity or even from their own perceptions regarding health and body weight.
The classic imagery of Sangha are thin bodies with no fat, no hair, no facial hair, and no body hair. However, across all races and genders there are rich variations of human forms among us. But directly and unspoken are the ideal forms.
Bhikshuni Sangha have it wrong in most Asian cultures with their bound breasts or in an effort to look like the ideal male form very thin and flat chested, no doubt they were influenced by the imagery of the past showing bhikshuni without breasts.
In the West women are not going to push their breasts under layers of vests that are 4 sizes smaller so their breasts don't show in their robes. There are not a lot of women who are small chested here, many thin with big breasts and many fat with small breasts or variations of both.
In Asian many women already were used to breast binding and it carried into their robes. In Europe women even do not wear western bras replacing them with camisoles and vests instead. The culture of breast binding is ancient and with our level of education on body imagery is just harmful to our young women and laity who have girls.
Right now, I am large and most of the time I used one sports bra or one bra, not two or three at once, and not 4 sizes smaller than what I need. During training, my bra was tossed in favor of layers of vest and t-shirt plus a short outer shirt and pants covered by a long vest. I was not happy, I missed my bra, it was expensive and fit my small breasts giving me the needed support the bra-maker said I needed.
The robes have to be changed to accommodate modern healthier practices. Bra or no bra, breasts are a mark of women that we should not have to bind flat to look like men or boys. We are not Greek kori figures after all.
The Greek kori statuary forms come to mind, along with stylized imagery in classic silk screens and paintings of Sangha. Historical references rarely show the variation in form of the actual masters they are said to depict.
The thin emaciated form is highly sought after by laity and Sangha. This causes problems in health and distractions from cultivation when monastics are encouraged to be thin yet eat like pigs at meal times. How on earth are you to keep healthy when eating beyond your natural capacity or willingness?
It seems that laity have been on this awful bent, concerning their own weight issues. It seems that the donors are equating a good virtuous Sangha member as a walking skeleton, because if thin then the practice must be demanding and therefore a sign of virtue. Thus the motivation of Sangha to remain unusually thin to gain the benefit of donors to stay alive.
I've seen first hand the harmful practices mirror the eating disorders of laywomen and girls, also extremes of ascetic practices that laity often praise bring more health concerns.
I'm not saying people in robes are doing this on a large scale, thank goodness. But unfortunately in various ways the laity are singing the praises of those that stay unusually thin, while equating this with a good practice. There is an alarming trend now in Pure Land to go on 10 day fasts to see Amituofo and the Pure Land. It is closely aligned with a current master known as Ven. Jing Kong an elderly monk in the Pure Land tradition. He preaches about the Dharma Ending age and many of his followers both Sangha and laity are practicing extreme asceticism in their over excitement.
I can't support such activities because they are not what the Buddha taught, particularly when Buddha always and often said practice was according to the middle way, not asceticism. This is the one big flag that I hope people wake up themselves regarding trendy practices labeled as Buddhist.
I would never ever encourage people to go to extremes, it's not a contest, the world is not ending, Buddha dharma is preserved, propagated and protected by Sangha who value it. And Sangha who also practice Pure Land methods moderately follow closely Buddha's teachings.
What label would you put on these photos?
Who is the most austere, who is the most diligent based on body image or weight?
How can you possibly know?
2002 Ven. Hongyang sramani at 118 pounds, healthy weight; I arrived suffering from old back injuries and told the abbot I could not lift the heavy boxes, he didn't care; accommodating me was not in play when laity needed their food or services, had to ditch the double leg braces because he made me walk 10 blocks very quickly to get to the hospital and back, then do bowing services with them on! It made more health problems and blisters on the contact points.
2013 Western Buddhist Monastic Gathering, CDR, Ven. Hongyang 190 pounds; my next favorite monastic place to visit is City of Dharma Realm a Chinese nunnery. They have a smorgasbord style of cafeteria, it was wonderfully healthy!
2014 Ven. Hongyang 196 pounds
Now I am 187 pounds, since February 8 after I got a Misfit Shine 2. I've eliminated as much processed food as I could, increased my stretching and vastly improved my sleep awareness with this tracker. It reminds me to move, interrupting my translation sessions nicely. I hope this trend continues.
My injuries stopped me from moving, all my injuries were made worse at my former temple. I could not keep up with a 30 year old strong monk, even he demanded me to acting as if I was in my 20s when I was in my mid-40s!
There is a certain amount of cruelty in nearly all cultures that portrays obese people as stupid or mental, it's very sad reflection on the Sangha when they engage in this kind of thinking. Behind the walls I've been aware of how people act towards me after seeing them behave towards others they called "fatty" in a supposed kindly manner, basing their perception on what they see alone, it affects whether they want to come and talk to me. This is true of the elite whites in robes as well, and it makes me wonder if that snobbery is due to elitism rather than race, since I have first hand experienced this in temples when I have visited them.
Genetics comes into play when you age at at certain point, also injuries that are permanent in my case both people can do nothing about. If your Aunt Grace or Uncle George were fat, you saw your parents get fat as they aged then the likelihood of you becoming fat may be true to some extent.
Very few people have suffered from obesity through sheer neglect while in robes. As I found out from my friends who shared a lot their weight gain comes from abuse and unhealthy temple foods that are high in salt and fat lacking in proteins and needed balance in nutrition.
Temple food culture is inherited as well. In my former tonsure temple there was too much frying, too much salt, and oil; heavy use of preserved veggies, and vinegars. I've eating in other temples and their foods while tasty are no better; unless they offer a salad bar and you can pick and choose your food choices. Smaller ones if they are Asian are very used Ito high salt and little balance in nutrition. I learned to drink gongcha in the afternoon and it helped but did not stop the effects of high salt diet.
Healthy choices are not in the control of individual Sangha unless they live in solitude and provide their own meals, even laity providing meals can be a disaster to their health. I limit meal treats out, even do not allow myself to visit and eat at anyone's homes anymore. I keep my own food simple and very low salt and it's working for me. I've a slow weight loss because of aging and injuries but I am optimistic that I can achieve my goals.
Now, I dare you to make a judgement regarding my virtue or my practice based on my looks. If you have any class you won't even try. If you have any study of Buddhism you won't be basing it on looks alone or this article. If you a good deal of common sense you won't even try based on this article.
Wednesday, February 4, 2015
Floating Clouds, Folded Palms - A Mahayana Chinese rebirth in Iowa: Iowa's own Bhikshuni soon to release author's autobiography
My autobiography has been the hardest thing to write. I'm happy I made the effort to publish many sutras before I attempted the hardest thing I have ever sat down to to do. At first I made lists, wrote snippets of my challenges and victories. I had a difficult life, not unlike your own. However, I made choices that led me to the Path. And it is too my credit that I made those beneficial decisions. All the while I mused how to bring this work to you and inspire you to knuckle down and really study while practicing Buddha dharma!
I concluded that what you need less of is personal glimpses into masters lives; something you can use is concrete examples of what works from a Sangha member who has considerable amount of time spent in robes.
I am not famous to my knowledge. I am not interested in that or in bigger, better prettier temples or to be in charge of such grandeur. I don't need the prestige nor the bother of it, unless another Sangha member is in real need then I would suffer it, and really it would be suffering the loss of my practice time and my interest translating the Tripitaka completely into English.
I support the Triple Jewel, I am pure in precepts and I have faith in Buddha's teachings. I am a senior bhikshuni in robes being true to my practice and striving to bring more practices to light in my translations of sutras and commentaries into English from the Tripitaka.
Please support my efforts and donate to the website monthly or the gofundme page on Calm Clarity Temple.
gofund.me/CalmClarityTemple
I concluded that what you need less of is personal glimpses into masters lives; something you can use is concrete examples of what works from a Sangha member who has considerable amount of time spent in robes.
I am not famous to my knowledge. I am not interested in that or in bigger, better prettier temples or to be in charge of such grandeur. I don't need the prestige nor the bother of it, unless another Sangha member is in real need then I would suffer it, and really it would be suffering the loss of my practice time and my interest translating the Tripitaka completely into English.
I support the Triple Jewel, I am pure in precepts and I have faith in Buddha's teachings. I am a senior bhikshuni in robes being true to my practice and striving to bring more practices to light in my translations of sutras and commentaries into English from the Tripitaka.
Please support my efforts and donate to the website monthly or the gofundme page on Calm Clarity Temple.
gofund.me/CalmClarityTemple
Tuesday, May 28, 2013
Chinese Sangha in the United States a woman from Iowa ordained in the oldest lineage
It is very likely you haven't met me or anyone like me, but if you live in Ames, Iowa you have surely seen me. I am a fully ordained Bhikshuni a Buddhist trained in the oldest form of Buddhism in the USA, Chinese Buddhism. It's rather remarkable that I have not seen much about Chinese Buddhism in the USA when it's been here the longest and built some of the largest temples and monasteries in the United States.
As of right now I'm not the visually stunning photographic stock image of the Buddhist nun you see in your search engines. For one I am white not Chinese ivory but with a hint of spice from 5 to 7 countries of mixed ethnic origin thus not the typical one landed country straight liner most seem to be here in the states. If you were a minority mix you were from the other side of the tracks as far as the majority was concerned in your little town. As you can guess I was in the minority in my town, white, of the wrong clan, not a beauty queen, but a great worker, a happy woman, a risk taker, and adventurous soul. I did what most have dreamed of, earned my own way, sought experiences and education, went overseas lots of times, was poor my whole life so far, so really the sky's the limit in what you want to achieve in your life, if I can do it on a dime then you surely can!
Iowa is largely Irish, German, Swedish, Finnish, and French with a little Scots, African, Spanish and since the 70s Hmong, Vietnamese, Chinese, Thai, Sri Lankan, Indian, Singaporean, Filipino, Cambodian, Burmese, Korean, Japanese, and many more!
I am very orthodox in my Buddhist views even while here in Iowa. I live simply, and am not afraid to use technology, as I strongly feel that it's important to accord with the times we live in and not get hung up in trying to live the way they did in 300 BCE India. I am not alone in this, already other masters besides myself have long since be on the technology wave as it has emerged. It is true to my nature to be so, for I am a curious woman, well-educated, diligent, studious, artistic, and very dedicated to the Vinaya and the pursuit of translations of the Chinese Mahayana Tripitaka in the Taisho Edition. I want it translated completely before I die. And I won't die until that is completely done.
I respect my ordination and the robes I receive I wear gladly. I received ordination in the Chinese tradition thus have Chinese robes. They happen to be from the Tang dynasty in style and are very comfortable. I do indeed favor this style as they are very practical. Daily wear is a type of loose shirt and long loose pants, then over that is a long vest or longer shirt. This is preserve modesty for men and women both wear the same according to the Vinaya guidelines for Sangha.
I'm not repressed except by those who seek to repress Buddhism, slot women in traditional roles in Buddhism (Western ppl do this alot) and I always walk in freedom. I find those ordained in active 2 - part Sanghas do indeed uphold their precepts and conduct with grace and maturity while those with 1-part Sangha (only monks) do not do their robes justice regarding women being ordained in their tradition. Most of the women underneath the rule of the 1-part Sangha do not achieve the same degree of education and are stuck in their householder mode of thinking due to lack of cultural and role models to emulate from women in robes. To these women I would invite them to consider a proper 2-part Sangha community to train themselves so they too can walk in freedom.
I encourage women to seek the supportive path of the 2-part Sangha as the Buddha set the rules for this. The lack of support for women in just 1-part Sangha is a significant barrier to progress for women to join the the full Sangha. In modern times we must deal with things responsibly and realistically.
 |
| Ven. Hong Yang Bhikshuni, participating at a Diversity Fair in Ames, Iowa |
As of right now I'm not the visually stunning photographic stock image of the Buddhist nun you see in your search engines. For one I am white not Chinese ivory but with a hint of spice from 5 to 7 countries of mixed ethnic origin thus not the typical one landed country straight liner most seem to be here in the states. If you were a minority mix you were from the other side of the tracks as far as the majority was concerned in your little town. As you can guess I was in the minority in my town, white, of the wrong clan, not a beauty queen, but a great worker, a happy woman, a risk taker, and adventurous soul. I did what most have dreamed of, earned my own way, sought experiences and education, went overseas lots of times, was poor my whole life so far, so really the sky's the limit in what you want to achieve in your life, if I can do it on a dime then you surely can!
Iowa is largely Irish, German, Swedish, Finnish, and French with a little Scots, African, Spanish and since the 70s Hmong, Vietnamese, Chinese, Thai, Sri Lankan, Indian, Singaporean, Filipino, Cambodian, Burmese, Korean, Japanese, and many more!
I am very orthodox in my Buddhist views even while here in Iowa. I live simply, and am not afraid to use technology, as I strongly feel that it's important to accord with the times we live in and not get hung up in trying to live the way they did in 300 BCE India. I am not alone in this, already other masters besides myself have long since be on the technology wave as it has emerged. It is true to my nature to be so, for I am a curious woman, well-educated, diligent, studious, artistic, and very dedicated to the Vinaya and the pursuit of translations of the Chinese Mahayana Tripitaka in the Taisho Edition. I want it translated completely before I die. And I won't die until that is completely done.
I respect my ordination and the robes I receive I wear gladly. I received ordination in the Chinese tradition thus have Chinese robes. They happen to be from the Tang dynasty in style and are very comfortable. I do indeed favor this style as they are very practical. Daily wear is a type of loose shirt and long loose pants, then over that is a long vest or longer shirt. This is preserve modesty for men and women both wear the same according to the Vinaya guidelines for Sangha.
I'm not repressed except by those who seek to repress Buddhism, slot women in traditional roles in Buddhism (Western ppl do this alot) and I always walk in freedom. I find those ordained in active 2 - part Sanghas do indeed uphold their precepts and conduct with grace and maturity while those with 1-part Sangha (only monks) do not do their robes justice regarding women being ordained in their tradition. Most of the women underneath the rule of the 1-part Sangha do not achieve the same degree of education and are stuck in their householder mode of thinking due to lack of cultural and role models to emulate from women in robes. To these women I would invite them to consider a proper 2-part Sangha community to train themselves so they too can walk in freedom.
I encourage women to seek the supportive path of the 2-part Sangha as the Buddha set the rules for this. The lack of support for women in just 1-part Sangha is a significant barrier to progress for women to join the the full Sangha. In modern times we must deal with things responsibly and realistically.
Tuesday, November 27, 2012
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.
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.
Wednesday, November 7, 2012
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 |
Thursday, October 4, 2012
Build the Nunnery Editing ideas?
Build the first Iowa Buddhist nunnery
Build the first Iowa Buddhist nunnery. The need to train in English is what has been missing for 160 years of Buddhist history in the United States. This place will meet the needs of residents of this state interested in Buddhist study. The nunnery monastics will provide traditional services, cultural, educational, and practical training for those interested in Buddhism.
To understand Buddhism in the USA you need Sangha that speak English. To train you need to be able to ask detailed or receive detailed instructions in order to progress or you are the perpetual visitor with no real depth. You are limited by language or can’t access masters of higher levels to grow. Even you may never know who the Elders are that are talented, capable dharma masters famous in their temples for being teachers but they live in obscurity to most in the USA. Personal contact with robed Sangha is lacking for most interested in Buddhism and greatly needed. Temples in the East coast or West coast have some limited English programs but all are ethnic funded and full training is better in their own language, clearer, higher level of instructions and attainments by laity is very possible but not if you don’t know their language. This is a significant obstacle to your practice in Buddhism.
The first Bhikshuni fully trained and ordained has arrived in Iowa. This is a good first step for Iowa. Ven. Hong Yang is an Iowan and a woman fully ordained in the Dharmagupta lineage of the Bhikshuni Sangha in Taiwan.
A cool history this Iowan. She was tonsured at Xi Fang Temple, Brookyn, NY. She left home resolved on 9/11/2001. She decided to stay in XFT helping in NYC, many needed to recover their spirits. She working with and trained as a sramaneri alongside the other temple's masters. She is a 11 year English-Chinese translator of the Taishio Tripitaka which is in Chinese. She has published 5 books, 3 volumes translating the standardized daily recitations in the Chinese Buddhist temples into English and one rare translation of the Bao Hua Mountain monk Ven. JiXian De Qing. The translation project will continue in the nunnery. She and others will offer training to those interested in becoming translators. Also she is in charge of a historical documentary film of Buddhism in the USA is currently underway digitizing material from actual Buddhist monks and nuns who reside in the USA as they offer it documenting what has never been documented called “Sangha Walks”. See more about this on www.sanghawalks.org
Iowans are savvy to Buddhist trends but lack access to reliable dharma masters in traditional Buddhism. Due to the increased awareness of Buddhism and most often one of its famous methods is meditation a decision has been made to create a stable place right here to learn about Buddhism. We need a stable place so many dharma teachers can come and teach about Buddhism. A variety of masters offering training in different schools will improve access to higher level reputable traditional teachers. The teachers invited to come here are from the Vinaya Sangha; they must hold full precepts and be properly trained. In order to attract them to our place, it needs to be set up first properly. If prayers alone can motivate the Dalai Lama to come to Iowa like he did last year then it's quite the timely to fulfill his instructions to us residing monks and nuns to become leaders of Buddhism in Iowa. A broad base and open respectful minds will be the cornerstone of the visiting public to this new nunnery.
Iowans are proud of their history. The historical significance to note here is of being the first nunnery that is Buddhist, second to that is the protected training environment for women and thirdly that English be the primary spoken and service language. So that the members of the public that asks for, learns well, practices and brings back benefits to their community by enjoying traditional services, counseling, mental health services, meditation, classes, cultural events art and cultural events.
Iowans are by their very nature generous and curious. Donate if you want to make your historical mark right now! Be proud to be sponsor and make your mark in Iowa history and add to Buddhist US history in our Sangha Walks project that will also flourish in a permanent collection online and media. Care about yourself enough to create merit and virtue, benefit all aspects of your life and reduce the karmic cause and effect of negative seeds sprouting in their due time when you contribute selflessly.
What We Need & What You Get
We are open to a house, or commercial building or land purchase. We recognize it requires more money for remodel or building on the space. We wish to keep it minimal but safe. Green but efficient use of space, growing fruits and vegetables, but technology embraced in media. We are wishing to create a healthy and secure environment for you and your family to enjoy your studies and classes at our nunnery:
We need at least $40,000 total funding. We at least need a down payment of $3000 plus 6 months operating expenses of $18,000. We may need remodeling funds including the purchase of new appliances or major repairs up to $20,000. Basic utilities run about $200 a month, food needs around $300 per month. Core living costs are covered also we need liability insurance of $5,000 to cover public events to meet legal requirements and codes.
The rewards for Indiegogo: There are very traditional Buddhist rewards offered. The malas and the Jade were brought from Taiwan from very traditional Buddhist family store. Most temples sell them for basic food or medicine needs. The ones offered here are the personal purchase made by Ven. Hong Yang during her training and ordination. This means the good karma of her training and ordination has a ripple effect that is passed on in good intentions to anyone who buys or donates or receives on of these! See the rewards for details.
All funds raised in excess of this project if not needed must be dispersed as the Vinaya guides us. The basic 4 requisites of food, clothing, shelter, and medicine are all that Buddhist monks and nuns require. Woman have the hardest time in Buddhism to receive even the 4 requisites after they become nuns so this funding source is also greatly needed and appreciated so priority will go to this group out of compassion for the need is great. May your good karma of your generous act increase and grow 10-fold throughout your life and those of your family’s.
The Impact in Iowa and the Mid-West
Stability is made when a place to practice is also available that is basic in comfort and accessible to all who study Buddhism from traditional teachers known as the Sangha, the robed ones. Mind training is an individual effort but training is offered in a group setting that also can give one the advantage of feeling and being emotionally and socially supported.
Monday, September 10, 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
Wednesday, August 15, 2012
Tuesday, August 14, 2012
Walking as Sangha actually doing it!
Walking in public. How we deport ourselves as Sangha matters to us. There are times I just plain wonder about myself though. Due to my injuries in hip and back my walking is just not up to par with regular folks.
I feel ashamed when people make embarrassing or rude comments about my walking. I want to walk perfectly, but the recovery process of my hip and legs is awfully slow.
Even when I was visiting a monastery, the laywomen quickly named me the "Dancing Master" due to my sway being exaggerated because of the hip injury. I was in lots of pain and needed my walker. But I was trying to tough it out and used one cane until it was too extreme, then I pulled out the second cane and to my relief the edge was taken off within a few days. But their sneering kept up. I felt so sorry about that.
Deportment in temples is important and I know it. When you can't deport yourself well due to an injury like mine you have got to face it's reality. Hiding away is not an option, no matter who sees you. Elders see you and the laity are quick to make rude remarks about you in front or behind you. That's life. You are judged on this image rather quickly and it stays in their brains long after you leave.
I've had the unfortunate injury for years after leaving the temple where I suffered pressure to lift well beyond my capacity and denied access to medical and proper amount of exercise. That's the way it was both good and bad, it was my lot. Being American I always thought that it would not be that way in America. But in actual experience it was and is not always up to you exactly how you want to live your daily life in community.
I am not saying community is bad. It's great! I am a big fan of living in community. But it is important to be very familiar with your hosting community or your residing community. You need to investigate each one so most of your criteria are being met, it won't be possible to meet all of your expectations but as I found out, you need to be focused on healthy living and access to fresh air and the design of the place be very beneficial to your need of exercise and good fresh food.
If you find yourself in a situation like I have where your body is injuried and you are in a temple or monastery. You have a right to ask for accomodation, and being caring monastics they can offer advice and try to work around your injuries. You should have access to health care providers to deal with your condition. If you can get some health insurance, if you cannot then try to see if they have visiting doctors... most if they don't have health insurance will have a pretty good program where visiting nurses, doctors and specialist will come monthly or every 2 weeks. Find out where and how to arrange visits.
Social services will come to you if you need them. Call them. Ask for a home visit. They have people who do this in all 50 states.
Physical therapy. Seek a professional. If you can't try to use common sense and a plan set up by your doctor. Do yoga, gentle exercises of 30 seconds a movement or learn something like Taijichuan or swim
BTW modest swimwear is available, just search for it. Amazon has lots. If you can just buy a swimsuit and wear your monastic shirt over it with cut off pants or baggy shorts. That's good enough.
More later... Here is me doing physical therapy retraining my hip and back to do our bowing practice in Chinese Buddhism. My PT people were great, they fixed up a homemade bowing platform from a step and some soft cushions. It works well. Let your PT ppl be a part of your Buddhist practice, they will get benefits and become more excited and the good seeds get planted in that way!
I feel ashamed when people make embarrassing or rude comments about my walking. I want to walk perfectly, but the recovery process of my hip and legs is awfully slow.
Even when I was visiting a monastery, the laywomen quickly named me the "Dancing Master" due to my sway being exaggerated because of the hip injury. I was in lots of pain and needed my walker. But I was trying to tough it out and used one cane until it was too extreme, then I pulled out the second cane and to my relief the edge was taken off within a few days. But their sneering kept up. I felt so sorry about that.
Deportment in temples is important and I know it. When you can't deport yourself well due to an injury like mine you have got to face it's reality. Hiding away is not an option, no matter who sees you. Elders see you and the laity are quick to make rude remarks about you in front or behind you. That's life. You are judged on this image rather quickly and it stays in their brains long after you leave.
I've had the unfortunate injury for years after leaving the temple where I suffered pressure to lift well beyond my capacity and denied access to medical and proper amount of exercise. That's the way it was both good and bad, it was my lot. Being American I always thought that it would not be that way in America. But in actual experience it was and is not always up to you exactly how you want to live your daily life in community.
I am not saying community is bad. It's great! I am a big fan of living in community. But it is important to be very familiar with your hosting community or your residing community. You need to investigate each one so most of your criteria are being met, it won't be possible to meet all of your expectations but as I found out, you need to be focused on healthy living and access to fresh air and the design of the place be very beneficial to your need of exercise and good fresh food.
If you find yourself in a situation like I have where your body is injuried and you are in a temple or monastery. You have a right to ask for accomodation, and being caring monastics they can offer advice and try to work around your injuries. You should have access to health care providers to deal with your condition. If you can get some health insurance, if you cannot then try to see if they have visiting doctors... most if they don't have health insurance will have a pretty good program where visiting nurses, doctors and specialist will come monthly or every 2 weeks. Find out where and how to arrange visits.
Social services will come to you if you need them. Call them. Ask for a home visit. They have people who do this in all 50 states.
Physical therapy. Seek a professional. If you can't try to use common sense and a plan set up by your doctor. Do yoga, gentle exercises of 30 seconds a movement or learn something like Taijichuan or swim
BTW modest swimwear is available, just search for it. Amazon has lots. If you can just buy a swimsuit and wear your monastic shirt over it with cut off pants or baggy shorts. That's good enough.
More later... Here is me doing physical therapy retraining my hip and back to do our bowing practice in Chinese Buddhism. My PT people were great, they fixed up a homemade bowing platform from a step and some soft cushions. It works well. Let your PT ppl be a part of your Buddhist practice, they will get benefits and become more excited and the good seeds get planted in that way!
Sunday, August 12, 2012
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!)
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!)
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