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.

Motivation to seek ordination and join the Sangha

What is your motivation if you are indeed seeking to ordain as a monk or a nun?  

I would hope it would be for the best reasons; however, I have read so many autobiographies since the 1990s of so-called modern seekers most who failed to remain robed that I should address motivation first.

If you become a monk or a nun in the Buddhist tradition called the Sangha then your motivation should be seeking Enlightenment for yourself while being a monk or a nun in Buddhist robes.  

However, people become monks or nuns for much different reasons.  Some reasons are for the fad of it, professional aspirations, supporting politics, supporting the underdog, to stand out from society, attain fame, get money, emotional satisfaction, making history, legitimizing views, infiltrate and conquer, escape, to help others, gay rights, women's rights, feminism, and many others.

Popular causes highlighted in Buddhism tend to attract people's attention.  Countries that have troubled histories in Buddhism tend to polarize people's views regarding Sangha behavior and authority. History is often ignored in light of headlines.

Those seeking ordination need to really take the time they need to explore their motivation.  If you are politically or fashionably orientated then you are facing more obstacles if you indeed achieve the goal of becoming ordained in robes.

Seek out stable long standing communities of Sangha to observe, be observed and understand how they work, practice and live.  If you go into the robes without knowing the language, culture, history or even the basics of how you are expected to live and survive in robes then you are indeed in for a really rude awakening and may become frustrated and negative in your own life.

Mental health in those seeking ordination, you must be conservative here. People do your work on yourself.  Make use of therapy and therapists before you try to join a monastic community.  Have plan of safety if you suffer form chronic mental illness. If you are good at putting it in place, taking care of your needs diligently then you should have no problems in your monastic life.

Fakers in the Sangha how to spot one it's really hard for us too

Buddha set forth clear rules on who is and who is not a Sangha member.  He started with a simple command of acceptance Ehi Bhikkhu or Ehi Bhikkhuni meaning "Come here my Sakya man disciple, Come here my Sakya woman disciple" then because of Sangha members who raped, went in public naked, or were drunk or violated some local laws, or did something criminal or disgusting, he had to keep adding rules from 5 basic ones now often given to lay Buddhists for guidance in their lives to the 250 of Bhikshus and 348 for Bhikshunis.

The big 5 are do not kill (refers to a human being), do not steal, do not lie, do not have sex, do not take intoxicants. This is the usual order for lay people.

What a defeat means is that that person is no longer immediately on the act and in this lifetime allowed to be calling themselves Bhikshu or Bhikshuni or represent themselves as such, neither can they wear robes or retain the rights of a Bhikshu or Bhikshuni anywhere in this world.  They cannot be re-ordained either later if they reform their ways or remain celibate.  They cannot with the intention to ordain again join any Buddhist tradition new or old; or cross into another countries place with the purpose to ordain again.   There is no fix to it, anywhere.  This means if a Mahayana or Theravada defeat then they cannot go to the other tradition to be ordained.  This means they cannot join a non-Vinaya group like Japanese traditions and be ordained a married priest nor be a monastic there.  They must disrobe and leave the community in lay clothes.  They remain Buddhists lay man or lay woman for the rest of their life if they choose too.


Four special categories of bhikkhunis/bhikkhus exempted from a penalty under this rule: any bhikshu/bhikshuni who is insane, possessed by spirits, delirious with pain, or the first offender(s). These four categories are exempted from penalties under nearly all of the rules, although the first offender for each rule is exempted only for the one time he acted in such a way as to provoke the Buddha into formulating the rule.  

NOTE to the STUBBORN or the RADICALS!  This is NOT A FREE PASS, the ONE TIME exemptions are hard to stick to, and it really is dependent on whether your Sangha would tolerate it even once.  

Vibhanga commentary defines insane anyone who "goes about in an unseemly way, with deranged perceptions, having cast away all sense of shame and compunction, not knowing whether he has transgressed major or minor training rules." It recognizes this as a medical condition, which it blames on the bile. As for spirit possession, it says that this can happen either when spirits frighten one or when, by distracting one with sensory images, they insert their hands into one's heart by way of one's mouth (!). Whatever the cause, it notes that insane and possessed bhikkhus are exempt from penalties they incur only when their perceptions are deranged ("when their mindfulness is entirely forgotten and they don't know what fire, gold, excrement, and sandalwood are") and not from any they incur during their lucid moments. As for a bhikkhu delirious with pain, he is exempt from penalties he incurs only during periods when the pain is so great that he does not know what he is doing.


In the Dharmgupta 4 part Bhikshuni precepts it's written this way:

1. If a bhikshuni acts on sexual desires, violates, impure conduct, and even with domestic animals is a bhikshuni parajika and together cannot live.

The full offense here is composed of four factors: effort, object, knowledge, and consent.
Summary: Voluntary sexual intercourse — genital, anal, or oral — with a human being, non-human being, or common animal is a pārājika offense.

2. If a bhikshuni, gathers in a city, if in an empty place, not given, cherishes stealing, intends to take; Follows and actually steals things.  If by a king, if a king's official places or catches.  If killed, if bound, if banished:  "You are thief! You fool!  You are none to know."  If a bhikshuni not given, takes, is a bhikshuni does thus:  is a bhikshuni parajika and together cannot live.

four factors.

• 1) Object: anything belonging to another human being or a group of human beings.
• 2) Perception: One perceives the object as belonging to another human being or a group of human beings.
• 3) Intention: One decides to steal it.
• 4) Effort: One takes it.

Stealing under any circumstances is always an offense. However, the severity of the offense depends on another factor, which is —

• 5) The value of the object.

This is one that is vastly regulated examples, rules and intentions, living and the dead, pretas, and spirits, devas and the attached deceased; friends and acquantances permissions and implied, permanent and temporary; and the commentary and exceptions are lengthy.

3. If a bhikshuni intends oneself, holds severs a human life, if holds a knife aids together with people.  If admires death, praises death, and urges death: "Arrgh! People use this evil life for! rather death no life!" Acts accordingly to her mind's idea, countless helps out, admires death, praises death, urges death.  This is a bhikshuni parajika and together cannot live.

Supporting suicide particularly the self-immolation in and out of Tibet is a parajika because it is done in words, print, pictures, online websites and in social media, signing petitions that support this, in protest marches, and acts with intention to result in the death of another person, no matter what views you have on the matter in Tibet or it's status as you wish it to be.  There is no Bodhisattva vow or any precedence that would override this at all.

 five factors, all of which must be present for there to be the full offense.

• 1) Object: a human being, which according to the Vibhaṅga includes human fetuses as well, counting from the time consciousness first arises in the womb immediately after conception up to the time of death.
• 2) Intention: knowingly, consciously, deliberately, and purposefully wanting to cause that person's death. "Knowingly" also includes the factor of —
• 3) Perception: perceiving the person as a living being.
• 4) Effort: whatever one does with the purpose of causing that person to die.
• 5) Result: The life-faculty of the person is cut as the result of one's act.

The pārājika offense is for killing a human being aside from oneself. A bhikkhu who attempts suicide incurs a dukkaṭa. If there are bhikshu or bhikshuni or including novices supporting the act of suicide then they commit the parajika and are defeated instantly (self-immolation is suicide, those supporting it are in defeat upon the Facebook post of a picture or in written or spoken words).

A bhikkhu who kills a "non-human being" — a yakkha, nāga, or peta — or a devatā (this last is in the Commentary) incurs a thullaccaya. According to the Commentary, when a spirit possesses a human being or an animal, it can be exorcised in either of two ways. The first is to command it to leave: This causes no injury to the spirit and results in no offense. The second is to make a doll out of flour paste or clay and then to cut off various of its parts (!). If one cuts off the hands and feet, the spirit loses its hands and feet. If one cuts off the head, the spirit dies, which is grounds for a thullaccaya.

Rules entailing thullaccaya offenses are found in the Sutta Vibhaṅga as derivatives from pārājika and saṅghādisesa rules; in the Khandhakas, as stand-alone rules. The fact that they are scattered throughout the Canon with no special arrangement or section of their own makes it difficult to determine whether one has committed an offense of this class. NOTE these require confession to good bhikshu or if a bhikshuni to another good bhikshuni.
http://www.accesstoinsight.org/lib/authors/thanissaro/bmc1/bmc1.ch12.html  this is an appendix to the Buddhist Monastic Code from Access to Insight website:
Here is the thullaccaya-confession:

61. Should any bhikkhu intentionally deprive an animal of life, it is to be confessed.

There are five factors for the full offense here.
1) Object: a living animal.
2) Perception: One perceives it to be a living animal.
3) Intention: One knowingly, consciously, deliberately, and purposefully wants to cause its death.
4) Effort: whatever one does with the purpose of causing it to die.
5) Result: It dies as a result of one's action.


4. If a bhikshuni really not actually knows.  Self admires praises says:  "I gained exceptional dharma.  I already become an Arhat whose wisdom surpasses dharma.  I know correctly.  I see correctly." Later at a different time.  If asked, if ignored wishes to seek purity intentionally, doing correctly say:  "All elders, I really not know, not see, and said I know, I see.  False lies talking nonsense." except achieves a slow highly developed (ability) is a bhikshuni parajika and together cannot live.


The full offense under this rule has four factors.

1) Object: a superior human state.
2) Perception: One perceives it as not present in oneself.
3) Effort: One addresses a human being, mentioning that state in connection with oneself — either the state as within oneself, or oneself as in the state —
4) Intention: with the intent to misrepresent the truth, motivated by an evil desire.

NOTE:  Natural states are ok, confusion about an attainment is ok, lack of education, superstition, cultural customs and the case by case basis for the claim or practice that is noticed by other bhikshuni is not a violation of this.  Because there is no intention to violate.  Modern cases refer to gaining extra sensory ability whether it's real or mistaken, reading minds, knowing past lives, meeting the demands of Buddhists who would otherwise not learn from masters is ok but a violation if it is all faked.  No ruling on making money off of abilities, except for already stated in the Vinaya.


5. If a bhikshuni, an impure mind together with an impure mind man, from armpit already down, knee above, bodies mutually touching.  If caught rubbing.  If holding hands. If returns.  If upper touches.  If raises.  If lowers. If catches.  If presses down, is a bhikshuni parajika, not together to live.  It is due to a body mutually touching reason.

A continuation of Parajika 1 in more detail. The intention is to give in to desire, sexual attraction being mutual.  This means the woman has not given up her desire for sex and its acting on it. Thus it is a defeat.

6.  If a bhikshuni, an impure mind, knows a man's impure mind; accepting grabs hands, seizes robes, enters a screened place, together standing, together talking, together walking, or bodies mutually lean on, or together dates.  Is a bhikshuni parajika and together cannot live.

This is also related to parajika 1.  The case is dating, being seen dating, as a couple so the people viewing the bhikshuni with the man will see them as a couple walking in public, talking in public, going into a screened place even standing, watching them seeing them lean on each other like a husband and wife or a boyfriend and girlfriend. Women who have neglected their mindfulness finding themselves seeking out men, being in the company of men, making comments about the beauty or ugliness of men, are also at risk here.  Comments to a family member to shore them up and build their confidence are not a part here, but still can't be in the company of the menfolk without attracting gossip.

7. If a Bhikshuni, knows a Bhikshuni violated a parajika, not self confessed, not pure assembly.  If in an unusual time; this bhikshuni or life when her life ends, or among assembly raises, or retires a path, or enters a place path group, after does rightly say: "I foretold similar to be thus as a right violation." Is a bhikshuni parajika, together cannot live.  Covered concealed serious fault by intent.

This matter means that if knowing a bhikshuni in or outside your own community or even in your community has a violated a parajika then that bhikshuni is suspect but not in violation if she is unclear about the matter at hand.  All good bhikshuni should be aware of this difference.  Knowing someone who is a parajika breaker is not good for your credibility either.  I regularly check my friends on Facebook for appropriateness.  Sometimes with a large number of fans or friends it's really hard to catch it when a violation occurs.

8.  If a Bhikshuni knows a Bhikshu  Sangha to do conduct. As a dharma, as regulation, as a Buddha actually taught  not comply , not repentant, the Sangha not yet grant act together to live, yet to comply, all Bhikshuni speak saying: "Elder sisters, this Bhikshu no Sangha place conduct, as dharma, as law, as Buddha actually taught.  Not comply  not repentant, Sangha not yet grant act together to live, as did not comply." thus bhikshuni warn this bhikshuni when persists not given up.  This bhikshuni must and even  2nd, 3rd warnings, order gives up this mistake.  And even 3 warnings, gives up she is good.  If she doesn't give up.  It is a bhikshuni parajika not together to live.  Violation follows conduct intent.

Really simple, stop hanging out with the bad boys.  You Bhikshuni who support a violated Bhikshu are considered warned now upon reading this blog.  I'm checking your Facebook timeliness periodically, unfortunately it takes me time to figure stuff out, I like you, do err on the side of caution.  If you hide you can be found.  Don't worry about it if you are not in the wrong here.

A bhikkhu who violates any of these four pārājika rules is automatically no longer a bhikkhu. There is no need for him to go through a formal ceremony of disrobing, for the act of violating the rule is an act of disrobing in and of itself. As each of the rules states, he is no longer in affiliation, which the word-analysis defines as no longer having a single transaction (i.e., he can no longer participate in any Community meetings), no longer having a single recitation (i.e., he can no longer participate in the uposatha (see BMC2, Chapter 15)), no longer having a training in common with the bhikkhus.
Even if a bhikkhu who has violated any of these rules continues to pretend to be a bhikkhu, he does not really count as one; as soon as the facts are known he must be expelled from the Saṅgha. He can never again properly ordain as a bhikkhu in this life. If he tries to ordain in a Community that does not know of his offense, his ordination is invalid, and he must be expelled as soon as the truth is found out.
The Commentary to Pr 1 maintains that he is allowed to "go forth" as a novice, but because the Vibhaṅga does not clearly support this position, not all Communities accept it.
Ignorance of these rules does not exempt an offender from the penalty, which is why the Buddha ordered that they be taught to each new bhikkhu as soon as possible after ordination (Mv.I.78.2-5). Because the rules cover a number of cases that are legal in present-day society (e.g., recommending abortion, proving to oneself how supple one has become through yoga by inserting one's penis in one's mouth) or that are common practice among people who see nothing wrong with flirting with the edges of the law (e.g., hiding an article subject to customs duties when entering a country), it is especially important to inform each new bhikkhu of the rules' full implications from the very start.
If a bhikkhu suspects that he has committed a pārājika, he should immediately inform a senior bhikkhu well versed in the rules. The way the senior bhikkhu should handle the case is well-illustrated by an incident reported in the Commentary to Pr 2: A king together with an enormous crowd once went to worship the Great Stūpa at a certain monastery in Sri Lanka. Among the crowd was a visiting bhikkhu from the South of the country who was carrying an expensive roll of cloth. The commotion of the event was so great that he dropped the cloth, was unable to retrieve it, and soon gave it up for lost. One of the resident bhikkhus happened to come across it and, desiring to steal it, quickly put it away before the owner might see it. Eventually, of course, he became tormented by guilt and went to the resident Vinaya expert to admit a pārājika and disrobe.
The Vinaya expert, though, wouldn't let him disrobe until he had found the owner of the cloth and inquired about it more fully. Eventually, after a long search, the bhikkhu was able to track down the original owner at a monastery back South, who told him that at the time of the theft he had given the cloth up for lost and had abandoned all mental attachment for it. Thus, as the cloth was ownerless, the resident bhikkhu had incurred not a pārājika, but simply some dukkaṭas for the preliminary efforts with intention to steal.
This example shows several things: the great thoroughness with which a senior bhikkhu should investigate a possible pārājika, the compassion he should show to the offender, and the fact that the offender should be given the benefit of the doubt wherever possible: He is to be considered innocent until the facts prove him guilty.
There are, however, cases of another sort, in which a bhikkhu commits a pārājika and refuses to acknowledge the fact. If his fellow bhikkhus see, hear, or have any suspicions that this has happened, they are duty-bound to bring up the issue with him. If they are not satisfied with his assertions of his innocence, the case becomes an accusation issue, which must be resolved in line with the procedures outlined in Sg 8 and Chapter 11.
Finally, the Commentary concludes its discussion of the pārājikas by noticing that there are altogether 24 — eight actual, twelve equivalent, and four derived — pārājikas for bhikkhus and bhikkhunīs.
The eight actual pārājikas are:

• the four for bhikkhus (also observed by the bhikkhunīs), and

• the four additional pārājikas for bhikkhunīs alone.

The twelve equivalent pārājikas include the eleven disqualified types who should not be ordained as bhikkhus in the first place. If they happen to be ordained, their ordination is invalid; once they are found out they must be expelled for life (Mv.I.61-68; see BMC2, Chapter 14 for details). They are —

• a paṇḍaka (essentially, a eunuch or a person born neuter — see Saṅghādisesa 2),

• a "non-human" being, (this includes nāgas, petas, devas, and yakkhas),

• a hermaphrodite,

• a person who poses as a bhikkhu without having been ordained,

• a bhikkhu who has ordained in another religion without first giving up his status as a bhikkhu,

• a person who has murdered his father,

• a person who has murdered his mother,

• a person who has murdered an arahant,

• a person who has sexually molested a bhikkhunī,

• a person who has maliciously injured a Buddha to the point of causing him to bleed, and

• a person who has dishonestly caused a schism in the Saṅgha, knowing or suspecting that his position was contrary to the Dhamma-Vinaya.

These eleven equivalent pārājikas apply to bhikkhunīs as well.
The twelfth equivalent pārājika, which applies only to bhikkhunīs, is the case where a bhikkhunī leaves the Bhikkhunī Saṅgha and takes up the role of a lay woman (Cv.X.26.1). Unlike the bhikkhus, the bhikkhunīs have no formal procedure for disrobing. If they leave the Saṅgha, they are not allowed to reordain for the rest of this lifetime.
In addition to the twenty actual and equivalent pārājikas, the Commentary gives separate listing to the four anulomika (derived) pārājikas, which are actually four cases included under Pr 1: the bhikkhu with a supple back who sticks his penis in his mouth, the bhikkhu with a long penis who inserts it into his anus, the bhikkhu who performs oral intercourse with someone else, and the bhikkhu who receives anal intercourse. Of these, three can be extrapolated to apply to bhikkhunīs, too. Why the Commentary lists these cases as separate pārājikas is hard to tell, until it's simply to ensure that these permutations of Pr 1 don't get overlooked. Still, the entire list of 24 is important, for under the rules dealing with falsely accusing another bhikkhu of having committed a pārājika (Sg 8 & 9) or the rule dealing with concealing another bhikkhu's pārājika offense (Pc 64), the Commentary defines pārājika as including equivalent and derived pārājikas as well.

Inserted material is from Access to Insight website.  Parajika section in Chapter 4 of the Buddhist Monastic Code I; the material I inserted is only a little bit from this entire section. It bears saying that it is better to read the Buddhist Monastic Code I and Buddhist Monastic Code II for more information and for a complete understanding of this matter.
 http://www.accesstoinsight.org/lib/authors/thanissaro/bmc1/bmc1.ch04.html#Pr1


Remember those who are Bhikshuni or Bhikshu living in solitude away from Sangha but not intentionally disrobing are still considered pure.  It is a fault on the Bhikshu or Bhikshuni that  views them or claims them as defeated or disrobed because they live alone or in retreat or are retired.

Sangha in Buddha's time his students even lived in solitude and it's always been the case due to financial costs or lack of community space or geography or even personal preferences where Sangha would live on their own.  Records left to us by ancient masters and their communities point out those that live to high achievement while living on their own and remaining pure.  And exceptions are made for those that need to be working and having to adhere to dress codes in the workplace then returning home to wear robes are in fact still in good standing. There is no rule against such living only rules guiding one in how to live in community and how to live outside it.

Take heart dear brothers and sister in purity.  If you find you are the object of derision by another Sangha member just get on Facebook, I will find you someone you can trust to help you decide the matter.  If the matter includes one of these then you are duty bound to seek an elder who is expert in the Vinaya and who is willing to hear you and you should observe the advice given.  If you are in defeat admit it let it be investigated to see if the it is truly the case and if it is so, then take the recommended action but please do wait for the review and the process to be complete, particularly if you are a bhikshuni.

We are not to attract local gossip, being careful to deport ourselves properly in public, we are to seek out other Sangha regularly, asking elders for advice often.  It is also clear that you can go outside your own community or tradition to receive good advice from Vinaya masters.  Do so, it matters.  It clarifies and makes you more supported than if you were sitting in a chair wondering about a mater.

Remain in contact with other Bhikshuni or Bhikshu in good standing who are in solitude or residing in communities.  This is clear.  No one can be accused of a parajika or other offenses for where they live and/or how they have to survive as long as they are not breaking the the laws or their Vinaya precepts given to them.  Remember dear Sangha a place or robes does not make you pure
it is the precepts properly transmitted to you,
properly educated right away in them and
if you observe them in your daily life continuously that makes you pure.

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

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.

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.

Sanitizing Buddhism and the erasing Sangha in America by Elitists

This is a re-post of my blog "buddhafolk" on wordpress.com  I feel it is important enough to re-peat elsewhere.   I'm gonna comment on what I wrote in it.

original link:  http://buddhafolk.wordpress.com/2012/06/22/sanitizing-of-buddhism-buddhists-and-erasing-sangha-in-america-by-elitists/

2,555 years ago Buddha passed away leaving the disciples and the rest of the Sangha to remember his teachings and pass them along to the next generations.  Very little has changed in the Sangha who carefully follows the Vinaya which are his guidelines of monastic conduct and instructed in his last bequest.  They carried Buddha's teachings (the Dharma) to various countries teaching and forming practice places for generations with a great deal of sacrifice and effort. 

Comment:  To ignore this well documented and academically sound declared bit of history is ridiculous and childish.  It is a horrible reflection of what passes for elitism and worse yet those who try to claim they are still Buddhist at all when all the while their books, films, websites and centers promote themselves as the experts of what is and is not Buddhist or proper practice.  Is this not a sign of a CULT?

Recently in media by Buddhist orientated sites online and in print through Tricycle, Buddhadharma, and Shambala Sun much has been made about the national form that Buddhist followers should or as they assume will eventually take in the USA.

Comment:  see for  yourself on their websites: http://www.tricycle.com it also has a blog where much is discussed concerning this and it's self-declared only source for Buddhist practitioners the  http://www.buddhdharma.com.  This is the link for another one http://www.shambalasun.com.  All have blogs or blog links.

Their Protestantism of Buddhism or rather a sanitizing or erasing/rewriting of Buddha's history and rejection of what they identify as irrelevant to modern Americans today.  This means all the ethnic Buddhists from Thailand, Sri Lanka, China, Taiwan, Hong Kong, Vietnam, Korea, India, Tibet, Nepal, Indonesia, Phillipines, Malaysia or other American countries or Europe are to be cleansed and shunned from Americans or American Buddhists as it starts with white men who are protestants who already rejected the catholics because they have monks and nuns... or maybe they are jewish who didn't like christians at all and or even those who prefer to embrace every oddball newly created religion and market it.

They are trying to dummy-down traditional Buddhism because they couldn't figure out  how to make it work for themselves.  Now they are trying to keep it elite and promoting a new version or a rather a odd form of Japanese Buddhism; Wow, even to do that is to disparage the efforts of the Japanese Buddhists in our American history.  But a recent picture in a news article features Japanese robed zen married clergy,  a couple (women are nuns only in Japanese Buddhist tradition and not to hold priest roles like the men can opt for marriage or monk's life)  in a zendo.  The writer asks "What's an American Buddhist?  http://www.washingtonpost.com/blogs/guest-voices/post/whats-an-american-buddhist/2012/06/17/gJQAJCQrjV_blog.html

Well, it's a circular article first stripping away the Triple Jewel.  No Sangha, no ethnic trappings as they are not considered true or authentic enough to be Buddhist or relevant.  Then at the very end it says careful least 900 years later the adherents reject the efforts of the fabled American Buddhists who magically created a new world order of Buddhists here.

One way to look at this question is through the example of practice. When done correctly, what Buddhist meditators refer to as “sitting”–whether following the vipassana or zazen (or other) approaches to sitting meditation–does not rely on ceremonial chanting and recitations and actions that typically surround collective meditation sessions. This is not to say such ceremonial activities normally performed in an ancient or modern Eastern language are not useful or helpful. This is only to say they are not a necessity for the gradual expansion of consciousness that is the result of regular meditation. If one accepts this basic premise, which can be supported by the sutras attributed to the Buddha, then the conclusion that North Americans could conceivably develop their own Buddhist tradition some day is perfectly rational, if not probable.

This is based on opinion and not on reality, meditation has always been taught as a method but not the exclusive one, the first thing Buddhists do worldwide is to take the Triple Refuge and 5 Precepts.  The next thing they do is join in services that always recite sutras and repeat the Triple Jewel in refuge and action, join in volunteer work in the community and when it's time and there is an opportunity they choose or not to sit on a cushion with the goal of being enlightened eventually.  This provides the stable framework necessary before one sits on the cushions.

2,555 years the core of Buddhist practice has always been formed from the Triple Jewel, being carried and protected by the Sangha who observes the Vinaya.  Also because people who come to Buddhism from new countries took the time to study Buddhism in it's traditional form and upheld it, so the Buddhist culture developed as the Buddha instructed us Sangha who traveled to adapt to the countries conditions and culture with lots of variations in languages, practices and kept the core that is the Triple Jewel.  

The problem in the USA and in many parts of the world is that there is no one identified unified culture.  We are a global society in the USA in reality, much of the myth the elitist create is not real and not reflecting the reality of the people in the USA. There is no one culture.  There can be no one form of Buddhism defining the United States and that is really ok.  The myth is there must be one form of Buddhism for each country, that's the fakery being created by these elitists.

North American Buddhists are likely to create their own traditions and schools of thought, but they should do so with the awareness that they are forging a new Buddhist culture, not the ‘true’ Buddhist culture.

This is so strange that it is very insulting to North American Buddhists anywhere.  There is no need to forge a new Buddhist culture at all.  It does not work.  People in history have tried and when they diverge from the Triple Jewel they are not Buddhist at all, their movements become perverted and vanish.

The worst kind of approach a Westerner would take is to accept wholeheartedly without question any practice offered from any teacher without investigating and studying the history and knowing the standard teachings of Buddha and his disciples.  So 'wholesale acceptance' of Buddhism from the East is not likely the problem here.  It is lack of acceptance and adaptability. Just the last two. 

Comment:  and we can throw in lack of effort to read or study.

Also they seem to have a need to make their own piss in the snow, a male pre-occupation.  That last bit is sadly the reason there is an effort by rags that call themselves the voice of American Buddhists or rather trying right now to lead the Buddhist movement with their money and media forming a horrific laughable council of teachers that fell on it's face and nobody paid attention to it other than to point them out.  Led by the protestant versions of Japanese Buddhism and fringe trend setting teachers and all their writers who make them money... virtually ignoring the Sangha ""(they had one show Bhikkhu Bodhi who got rightfully upset with them and whom they posted as somehow he misunderstood..or he mis-heard them and gee wasn't that embarrassing for him to explode on them during the conference type post on their blog) on whose back they cruelly stepped on to reach their goal as King of the Mountain, they virtually stood and pissed on the the living Jewels, all the while laughing in the faces of those who donate and sacrifice to make Buddhist temples and monasteries in the Americas.  This is soooo christian and not worthy of what is American today.

Comment:  Here is some blogs and with very snerky comments regarding that... starts first with the host of the fabled council of teachers....

http://www.garrisoninstitute.org/index.php?option=com_content&view=article&id=923&Itemid=1434

http://theendlessfurther.com/?tag=2011-buddhist-teachers-council

http://notwoo.wordpress.com/2011/06/07/the-new-improved-buddhist-council-now-with-more-enzymes-lather-and-added-vitamins/

http://www.huffingtonpost.com/2011/06/14/america-buddhism_n_876577.html

http://meaningness.wordpress.com/2011/06/09/brad-warner-vs-the-maha-teachers/

OH MY! OUR GOVT RESEARCHERS ARE GETTING INTO THE FRAY:

http://www.neh.gov/humanities/2010/marchapril/feature/american-zenophilia

an onward:

http://www.huffingtonpost.com/owen-flanagan-phd/do-american-buddhists-miss-the-point-of-buddhism_b_964188.html

This sanitizing of Buddhism is wrong.  It is a symptom of lack of effort and study of Buddha dharma.  It's rote repetition of wrong teachings based on fear of loss of their own leadership due to aging and somehow they must keep their flame alive and make a historical memory so their efforts don't seem wasted to others.  The fact of the matter is the hippies are old and their start into Buddhism was filled with false intentions, most are failed monks and they are damn mad that people did not support them when they were innocents in robes, so they formed their careers by damning the robes and those that wear them.  All of them... look up the writers for yourself in the rags, tricycle, shambala sun, buddha dharma, the big 3 have featured all white... and all secular people claiming to be experts and leaders of Americans 'cuz they failed to be monks.

Comment:  Kornfield among many others comes to mind with his large spirit rock center, was told by his staff that only a specific Theravada monk,  just one is their chosen one, so I was only welcome if I could be a temporary short-term volunteer... geese don't think it was exactly what I had in mind... I declined.

They said they failed to be monks because they failed to get enough dana to do as they want to do (and become hits in their homelands).  Instead they were ignored perhaps bored in their robes, fearing poverty and they lacked the balls to stick it out they left their robes because there is no money in them.  Then these ex-monks damned repeatedly the very people who had virtuous roots that helped them succeed and go forth and being accepted.

Playing king of the mountain pushing off their competitors.  They promoted themselves as experts saying they have really represented Americans cuz they can have sex and create families... and they want their kids to be able to participate fully in their activities in the zendo cuz they don't feel welcome anyplace but where they want to go and meditate while they ignore how bored their kids are waiting for them and let their kids run around doing things unsupervised while they zone out in hippie bliss or their mental version of it.

I'm sorry this is not how Americans do things, they do things by hard work, patience and sticking things out enduring because they know what really works. This fad by elitists is misleading and harmful and it does NOT meet the needs of common folk and it's common folk that need proper Triple Jewels not fads.  They aren't looking for trends while they work on the line or pack boxes into a truck, they are looking for a community that is stable, intelligent, active in the town, around the corner or even in the grocery.... but not at the expense of their own minds.  

That's where traditional Vinaya Buddhism excels, it's stable it has lots of variety and enough well trained Sangha of monks and nuns to be able to endure and offer Buddha dharma as requested without all the bangs and whistles of slick rags or media blitz... and we will be long enduring whether the elites want to come to us while we are busy meeting the needs of the community where we live and reside in the Americas in and out of temples. 

At my estimate we are well over 10,000 Sangha living in the USA alone and not all of us are ethnic imports from overseas but created, born and raised right here from every ethnic group that can be thought of here.  

Here are some Iowas some Califnornians, some Nova Scotians, some Germans, some Chinese, a few Texans, some Burmese, and a majority of whom are Midwestern people as common as you can get and their shenanigans while enjoying and some indeed being those participating in traditional Buddhist offerings.