The 16th Dharma Session of Middle Way Buddhist Association: The Inner Consciousness

The fascinating topic of the Inner Consciousness, the cognitive and affective core of the human mind as Buddhism views it, was the chosen theme of the 16th Dharma Session of Middle Way Buddhist Association (MWBA) held on May 25, 2008 at its Pinellas Park venue. It was delivered by Bhante Upananda, by now a familiar Buddhist monk who has graced the MWBA Dharma sessions on numerous occasions.

Bhante started with some rudimentary and brief lessons on the Pali language, which consists of 41 alphabets/letters following the romanized International Pali Alphabets (IPA) system. One Pali root word is [buj] (the Sanskrit root is [budh]), meaning to awake, to know, or to enlighten. Most will recognize that this is the first part of the word, Buddha, meaning the Awakened/Enlightened One.


For the topic of the day, the relevant root word is [na] [here I would like to apologize for my inability to use the curly hats/bars over these letters as they should], which means to know, to be aware. Examples are sanna (preception), vinnana (consciousness), panna (understanding). The six areas of consciousness, vinnana, are: eye-consciousness (cakkhu-vinnana), ear-consciousness (sota-vinnana), nose-consciousness (ghana-vinnana), tongue-consciousness (jivha-vinnana), body/skin-consciousness (kayai-vinnana), and mind-consciousness (mano-vinnana). The first five (outer) are projections of the 6th, which has no bodily form but is as regular as the others. In terms of the base of consciousness/sense faculties, the first five have a corporeal base while the 6th, mental. The mind is all over the body except the hair and nail. And the brain and heart are closest to the mind.

In the western world, psychology is long considered as part of biology/neurology, though this sub-classification is beginning to change due to the infusion of Eastern philosophy. On the other hand, Buddhist psychology commences from fetal development (but this is just a convenient starting position from a pedagogical standpoint that entails an endless chain described by the twelve links of causality).

A distinct example is the Last-Thought Moment (LTM, not to be confused with LMT, lifting, moving and touching in moving meditation). Upon dying, the mind separates from the physical body, which has become dysfunctional, and is reduced to the 6th consciousness (mind consciousness). Just before the last breadth is drawn, the 6th also becomes dysfunctional.

The inner consciousness is closer to the 6th, but is yet none of these. It is the absolute layer of consciousness that comprises the innermost (mental) aspects. This is the subliminal layer of the consciousness that is immune to the outside world.

In the Mahayana tradition, there is also a storehouse-consciousness, the alaya-vinnanna, which functions like a microchip, in modern day parlance, of karmic data. Thus, the other layers are reduced to the microchip that manifests, in simple terms, in the extremes of our mental states between mania (feeling big) and morbid (feeling small).

As an analogy, a huge tree begins from a seed, which assumes no identity as all seeds are at the same level, be they Gods, humans, animals, etc. Then the inner consciousness opens up, as if it is watching itself. A next birth is triggered when a random seed springs up out of the billions of karmic seeds, unless it is driven by a previous resolution. In this case, one is karmically qualified to become one based on one's resolution. As is the case at the imminence of death, the birth is preceded by a gap, the first thought moment of life. In Buddhism, the self that ensues is independent, but changing constantly.

As mentioned previously, the fetal development is the fundamental level resulting from the union of the father's male egg cell and the mother's female egg cell to form the physical embryo. At the same instant, the mental side is formed from the birth consciousness, the microchip.

In Pali, Vinnana ani dassanam. That means, Vinnana is ineffable (beyond metaphor/description). At this point, liberation and nirvana are deemed as ineffable knowing. It is higher than the microchip.

In vipassana meditation, one senses impermanence. While one still feels oneself, there is no burden, hence, the absence of self/ego. The microchip opens up, and one would totally kill the karmic seeds to clear the microchip. But memories remain and yet they cannot be acted upon without the karmic seeds.

Understandably, inner consciousness is an extremely complex subject in Buddhism and would certainly defy even a basic level of understanding at first sitting of such a short length, and based on a feeble transcription attempt by a layperson (yours truly) at that. It is hoped that Bhante would expand and clarify on many more aspects in future sessions.

2008 Change Your Mind Day, April 19, 2008

The third segment of the blissful day of April 19, 2008 (read here and here for the first and the second segments, respectively) comes in the form of our attendance at the 2008 Change Your Mind Day (CYMD) organized by the Tampa Bay Chapter of Buddhist Peace Fellowship held amidst the scenic setting of Phillippe Park, Safety Harbor.

According to the organizers, "CYMD began in New York's Central Park in 1993 and is now celebrated in over 30 cities. This is the fifth year that the event will be held in the Tampa Bay area."

Featuring a day of Buddhist meditation and much more, it is billed as "a joyful celebration of the diversity of Buddhist traditions", encompassing Mahayana, Vajrayana, Theravada, Tibetan and Zen. And the serene setting at the water's edge that Phillippe Park offers is just the perfect place for the blessed event, re-creating the environment in which "Buddhist teachings were presented in the time of the Buddha: outdoor, relaxed, and informal".

Our entourage included Venerables Chueh Fan and Chueh Yen from Guang Ming Temple of Orlando, and we left after our morning Dharma session held at the Middle Way Buddhist Association's venue at Pinellas Park, arriving at Phillippe Park after lunch.

The day-long schedule comprised 10-30 minute slots of presentation by various local Buddhist groups in a variety of formats: chanting, singing, discussions, introductions, bathing the Baby Buddha, and offering of alms food to the monastics.

We stayed long enough to partake of several post-lunch mind nourishments provided by the presenters on behalf of their respective groups and took home with us a real sense of the diversity of pathways that converge on the three pillars of Buddhist teachings: Precept, Concentration, and Wisdom, as summarized in the pictorial running log that follows (Please visit here for more images of the day's event).

Several tents put up by various local Buddhist groups around the Shelter area where the events were conducted.

Members of MWBA flanking the Venerables from Guang Ming Temple after arriving at the venue from Pinellas Park (from L to R: Wesley, Mary, Venerable Chueh Yen, Venerable Chueh Fan, Wify (Bee), Tom, and Jordan).

Steve Shealy of Flowing Dharma introducing Mindfulness Practice. For the entire 15-minute, Steve remained in that standing position, save turning the head gradually to scan the audience to observe their efforts at maintaing mindfulness and occasionally looking at his watch so as to remain within the alloted time span, actualizing what he teaches effortlessly. I too tried to emulate by remaining motionless while standing and locking my gaze on him when he started to invite the audience to follow his instructions about 5 minutes into his presentation, ignoring the mounting strain on my legs for refusing to shift weight that gradually evolved into a kind of numbness. Boy was I glad when his time was up.

The Dzogchen Buddhist Society of Tampa chanting A Short Sadhana (Formal Tibetan). The chanting, in Tibetan, was fluent and calming, despite my ignorance of the language.

The two Venerables chanting the Heart Sutra in Chinese. This is a familiar chant to us and I could sense that Wify was following suit. Later I confirmed with her that she did, together with Sister Lana from Orlando who drove the two Venerables here.

The two Venerables reciting A Prayer for the People Who Listen to the Dharma, in English. The full text follows.


Venerable Chueh Fan explaining the Humanistic Buddhism of Master Hsing Yun, founder of Fo Guang Shan (Buddha's Light Mountain) with the four-fold mission of Propagating Buddhist teachings through cultural activities, Nurturing talents through education, Benefiting societies through charitable programs, and Purifying human hearts and minds through Buddhist practices.

Richard Weissman of Ratnashiri Sangha of Tampa Bay speaking on Vajrayana: "Good in the beginning, good in the middle & good in the end", which he elaborated as Establishing altruistic motivation, Practicing Chenrezig Mantra and Daily Yoga, and Dedicating merits to sever attachments as an antidote for clinging and self-grasping. Chenrezig is the Tibetan Buddhist Buddha of Compassion, and is also Buddhisattva Avalokiteshvara, and is more popularly known among Chinese Buddhists as Guang Yin Pusa, the Goddess of Mercy. The Chenrezig Mantra is also one I chant on a daily basis, OM MANI PEME HUNG. However, I learned more on the meaning of each syllabus that day from Richard:

OM - HUMILITY, antidote to PRIDE;
MA - REJOICING, antodote to JEALOUSY;
NI - NON-ATTACHMENT, antidote to DESIRE;
PE - WISDOM, antidote to IGNORANCE;
ME - GENEROSITY, antidote to GREED;
HUNG - COMPASSION, antidote to ANGER.

[According to Wikiepedia, "Vajrayana Buddhism, also known as Tantric Buddhism, Tantrayana, Mantrayana, Mantranaya, Esoteric Buddhism, Diamond Vehicle, although these terms are not always regarded as equivalent, is an extension of Mahayana Buddhism consisting of differences in the adoption of additional techniques (upaya, or 'skillful means') rather than in philosophy."

The 15th Dharma Session of Middle Way Buddhist Association: The Dependent Origination in Our Daily Life, Part II (The Dharma Talk)

The Dependent Origination in Our Daily Life. That's the topic of the Dharma talk delivered by Venerable Chueh Fan from Guang Ming Temple, Orlando, on April 19, 2008 on the occasion of the 15th Dharma Session organized monthly by Middle Way Buddhist Association and held at its Pinellas Park venue. It was after our meditation session in the morning. Amidst our usual mutual introduction session, Venerable Chueh Fan and her temple assistant arrived, lugging some high-tech equipment that one rarely associates with the dignified aura of solemn gathering enveloping a Dharma event: laptop, slide projector. Just to demonstrate that while Buddhism is steeped in tradition, it also embraces the advances of the time and moves in tandem with the social changes. In other words, relevant to society as befitting the outlook of Humanistic Buddhism advanced by Venerable Hsing Yun, the founder of the Buddha Light school.

The mobile screen was set up, the slide projector connected, the laptop whirred into action, and a smiling Venerable Chueh Fan scanned the attendees who were rapt in attention, with bated breath. Thus rolled the first slide into our view, and more, unloading an aspect of the profound teachings of the Buddha, highly condensed into nuggets of wisdom, into our consciousness.

All phenomena do not arise out of nothing.

They cannot exist alone by themselves.

They arise out of causes and conditions.

The simplest to the profound teachings say that all phenomena do not exist by themselves.

Phenomena are the product of a combination of causes and conditions.

Causes and conditions are the basic factors underlying all phenomena.

The recurring thesis, and in fact, truism, in the above succinct statements, is clear, is beyond doubt. To borrow an oft-seen commercial on TV, it's clarity clear. To illustrate simply, causes are the primary factors, for example, a seed, while conditions are secondary factors, such as soil, sunlight, the ambient environment that is conducive for the germination of a seed.

An affable Venerable Chueh Fan engaged the audience instantly.

And the attendees gave their undivided attention to the lucid illustration of dependent origination in our daily life.

A closeup of Venerable Chueh Fan, at ease with the paraphernalia of a high tech presentation and expounding on Humanistic Buddhism. It reminds me of the title of John Naisbitt's book, High Tech, High Touch (Broadway, 1999).

On further expounding, Venerable Chueh Fan admonished us to develop appreciation for events as they occur, for things never occur twice. The enlightenment of the Buddha is merely having been awakened to the truth, that dependent origination is a universal principle. Hence, all phenomena are interdependent, and cannot be permanently unchanging, which leads to another truism, impermanence.

The mind is the focus of Buddha's teachings as it encompasses all ideas, thoughts, speech, and feelings. It's the mind that drives our cravings, consuming wantonly, adoring speed, always chasing after the latest, the newest, the biggest. Through these mindless pursuits, a litany of social problem erupts: family/child abuse, gunfire, killings, etc.

To stem the moral decay and the deterioration of social order, Humanistic Buddhism advocates harmonization and co-existence. In other words, we are in this business of living together. This is best exemplified by a simple parable, as eloquently presented by Venerable Chueh Fan.

One day, a farm mouse discovered that the farmer had received a package, and much to its consternation, it was a mouse trap. Frightened out of its wits, the mouse frantically sought help from its farm neighbors:

The rooster: “It's your problem.”

The pig: “It's none of my business.”

The cow: “It's not for me.”

The mouse was patently upset, for the lack of empathy from its neighbors. And it seemed it had to tackle the matter by itself.

The next day, a commotion broke out. Apparently, the mousetrap had caught something, but not the intended victim, but the tail of a sidewinder, a venomous snake. While trying to clear the trap, the farmer's wife was bitten, and subsequently developed high fever. What did the farmer do?

He took an ax to look for the rooster so as to prepare a chicken soup as a cure for his ailing wife.

When that did not help and his wife's condition worsened, his neighbors and friends came to offer him comfort and medical help, and he served pork to the well-wishers.

Unfortunately, the wife passed away, and the farmer had to slaughter the cow to thank those who came to offer their condolences.

The moral of the story: We all share the same boat. So step up and help.

Two essential facets of Humanistic Buddhism are equality and compassion. Ever wonder why monks/nuns shave their heads? Because in Ancient India, hairstyle was symbolic of social status. Hence, shaving the head signals equality, which facilitates integration. Similarly, compassion fosters co-existence.

On family bliss, live appropriately and develop good affinity. It takes ten years to share a boat, but a hundred years to become a couple. And note that grumbling is not suffering. Smile, pay regard, and show a little concern, and we will change the world.

Another story, this time between the dry wood and fire, over which is essential for the rice making. More wood, the burning is faster. Larger fire, the wood is burnt at a faster rate. In the end, both vanished faster simultaneously: the wood having perished, and the fire, extinguished.

The moral: sharing, not competition.

Understanding dependent origination in our daily life, we can begin to discern how changes take place, and identify the sources of human suffering. That understanding also brings joy to the mind as dependent origination shows us how to live, by teaching us that we are not helpless victims doomed to lives of misery, and that our future lies in our hands.

One of Master Hsing Yun's teachings exhorts us to just enjoy the moment of the thing rather than to own it.

Impermanence does not imply deterioration. It can be for the better! Imagine a box of white and black balls. By putting more white balls into the box, we will cover up the black ones eventually, but that does not mean that the black balls are not there. In this analogy, the white balls are good deeds while the black, past unwholesome deeds or bad karma. We cannot erase the past, but we definitely can strive to put more white balls into our karmic box.

Realizing impermanence, we become detached and cease craving.

On that note, the Dharma talk, and the ensuing lively discussion that it generated, came to a blissful end, and we all adjourned to a feast of vegetarian lunch during which more individual exchanges took place. A group of us, Venerable Chueh Fan included, bade an early retreat at the conclusion of the lunch and made a beeline to Phillipe Park at Safety Harbor to attend the afternoon session of the Change Your Mind Day organized by the Tampa Bay Buddhist Peace Fellowship, which shall be the concluding part of my blogging trilogy on the blissful day of April 19, 2008. Stay tuned.

The 15th Dharma Session of Middle Way Buddhist Association: The Dependent Origination in Our Daily Life, Part I (my breakthrough in Meditation)

April 19 was the occasion of the 15th Dharma Session of Middle Way Buddhist Association (MWBA) held at its venue at Pinellas Park on a monthly basis. For the first time, we and all the attendees commenced the pre-Dharma talk meditation on our own, the absence of the guidance by the designated Dharma teacher of the day did not dampen the attendees' enthusiasm nor readiness. Also for the first time, the occasion was graced by a venerable Bikkhuni (Buddhist nun), rather than the usual fare of a venerable Bikkhu (Buddhist Monk) or a male Buddhist lay-practitioner thus far, not that it mattered anyway.

Our Dharma teacher for the day was Venerable Chueh Fan, Director of Guang Ming (Buddha Light) Temple, Orlando, who has graced our home previously.

She was going to deliver a Dharma talk entitled the Dependent Origination in Our daily Life, and was unable to be with us for the meditation session because of her morning duties at Guang Ming Temple. But first, my meditation experience for the morning.

Recently, I have developed a coughing tendency that occurs sporadically. It's a dry cough and usually starts with an itchy sensation at the throat that is relieved by coughing for a brief period, sometimes in a quick succession of loud coughs ending with an involuntary sneeze. I have never tried to fight it but merely cover my mouth to muffle the ensuing noise while in public. It could be just an allergic reaction to the pollen season though I have always thought I'm immune to it.

Sometime during my meditation, I had a bout of tickling sensation at my throat. I tried to suppress the usual relief of coughing for fear of disrupting the enveloping quiet, but the sensation seemed to be gaining the upper hand, building up its intensity with time. At one point, I did open my eyes and wanted to leave the hall so that I could just get the cough out of the way. But something deeper in me was also trying to stay put, and to let the mind exert its control over my bodily function. So I tried to put the ever mounting physical sensation out of the mind, a duel of mind and the body if you will, by focusing on the meditation and elevating my level of mindfulness.

After a time, gradually the physical sensation subsided and slided into oblivion, without me actually knowing its retreat. A victory of the mind over the body, in this instant. But before I could feel smug about my little conquest, the next challenge surfaced. During the duel, a stream of tears started to roll down my cheek, prompted perhaps by the reaction of the body mechanism to seek relief elsewhere.

If you ever have tears rolling down your cheek, you will understand that tickling sensation it generates on the skin in the path of the rolling motion driven by gravity. The natural response would be to use the back of the hand to wipe it off, thereby eliminating the source of the irritation. That would also be a rational move given that no noise is generated. But I was on a roll, and decided to stay motionless, hence initiating another mind-and-body head-to-head clash. And 2-0 for the mind.

While these may seem small conquests in the grand scheme of things, it was no mean feat at the personal level, convincing myself that everything (within reason) is possible if we just put our mind to the task.

Before it was all over, the third challenge arose, again not unexpectedly as I have been “afflicted” before with similar physical stimulation. This time, the battleground moved to the stomach, the often embarrassing and yet seemingly insurmountable physical response. I'm referring to belching, which I will put in the same league as sneezing and yawning as far as involuntary body reactions go.

This time though, the physical phenomenon is so involuntary (spasmatic is perhaps a better word) that there was nothing I could do. Like a knee jerk reaction, the motor muscles just flex beyond the reach of the mind.

Well, two out of three isn't bad. Life is about picking the wars to fight (the strategic frame) while conceding the battles where the outcome is inevitable and more important, inconsequential (the tactical frame). I would consider myself having experienced a small breakthrough, an incremental improvement achieved through constant practice, in my relatively brief journey on meditation thus far.

Do tune in for the concluding part of the Dharma talk proper, featuring Venerable Chueh Fan, in a subsequent blog.

The moment just before the arrival of Venerable Chueh Fan, the attendees, sitting expectantly, suitably refreshed after the meditation session, while listening to Sister Lily on the morning's program. Brother Tom was away helping out in the Change Your Mind Day organized by the Tampa Bay Buddhist Peace Fellowship held at Philippe Park, Safety Harbor on the same day. Some of us would join the blissful activity after the MWBA Dharma session, including Venerable Chueh Fan who was one of the speakers. The proceedings there as I see it would be the subject of yet another blog, thus completing a blogging trilogy of the blissful day of April 19, 2008.

The 14th Dharma Session of Middle Way Buddhist Association: Suffering and Impermanence

As part of our monthly routine, we drove to Pinellas Park last Saturday to attend the 14th Dharma Session of Middle Way Buddhist Association (MWBA), in a continuing series of Dharma discussion of Buddhist wisdom, this time on suffering and impermanence. The discussion was to be led, as usual, by Bhante Dhammawansha, the resident monk of Dhamma Wheel Meditation Society (DWMS). However, we were informed by Brother Tom at the outset that Bhante has been taken ill in the past week, having succumbed to the recent spells of cold weather that have engulfed the Tampa/St. Pete areas.

And Brother Tom had acted swiftly to request the company of the Samadhi Buddhist Meditation Center (SBMC) in the vicinity of the same locale, which has planned a half-day retreat at the same time. So it was an opportune moment for the two Buddhist groups to merge the two events in the spirit of Buddhist brotherhood. The SBMC group was led by Bhante Upananda, whom we have met previously, and Venerable Bhikkhuni Sudarshana, the Senior Dharma Teacher and Abbess of SBMC, respectively.

Wify and Shenghua arriving early at the lunch room, backed by the book shelf of Buddhist books for free reading.

Attendees taking their respective place before the start of the Dharma session.

At the start, we all prayed for a speedy recovery by Bhante Dhammawansha. After meditating as usual (meaning experiencing the usual struggle to stay mindful, at times I could sense my body wanting to go out of plumb; also, usual in the sense that just when I felt I had gained the upper hand, the end signal always came too soon), the attendees briefly introduced themselves. When Bhante's turn arrived, he told us that his ordained name (in Pali) is a combination of “close to” and “happiness”. How befitting.

[That reminds me of wify's ordained name (in Chinese), bestowed when she took the Three Refuges under the aegis of Venerable Hsing Yun last July in the Buddha Light Temple of Orlando. It translates as having the nature of cloud, roaming free in the wide expanse of the sky, whimsical and forever changing, signifying impermanence. Wify also chipped in with two other notable traits of cloud: it's everywhere and its original nature stays the same despite its many forms since it is water vapor.]

On the first of the twin subject of suffering and impermanence, Bhante first gave the Pali word for which the above English term was later rendered, Dukkha. The simplicity of the word belies the multiplicity of facets, levels, and aspects that the word connotes. It's at once ambiguous and deceptive, laden with many strata of human emotions that its English counterpart has found wanting.

Taken apart, the first part, Du, means no, in the negative, without essence. The suffix implies finding it distasteful or disgusting. Together then, Dukkha conveys the sense of being in despair because of the absence of essence/core, rendering it meaningless such that it's not good at all. In that regard, it's a feeling, a sensation.

[Here I recall that a similar word is used in a similar context, but perhaps lacking the associated profundity, in the Malay language. It's simply spelled as Duka, which is often used to preface a disappointment or rejection.]

Dukkha arises from many different sources, making our life hectic and yet never far from lethargy. The struggle to seek peace of mind and yet survive the rat race is an everyday dilemma that seems insurmountable. Split between two worlds where we alternately submerge and emerge, all we could aspire is to minimize the gap, compromising and treading the middle ground.

There are three levels of Dukkha. The first, Dukkha Dukkha, is the general everyday fare of discomforts like headaches, which most of the time can be alleviated through medical treatment.

Then there is Sankhara Dukkha, that which is created, arising from the conditioned world, the world of conditionality. It being unavoidable, we cannot stop the source, but can hope to block it.

[The notion of conditionality is best embodied in the twelve links that the Buddha taught:

“Confusion conditions activity, which conditions consciousness, which conditions embodied personality, which conditions sensory experience, which conditions impact, which conditions mood, which conditions craving, which conditions clinging, which conditions becoming, which conditions birth, which conditions aging and dying.”]

In Buddhist cosmology, the world is comprised of whatever that is subjected to arising, breaking, falling, and changing. Since we are all part of this world, inter-dependency and inter-connectedness are the key words.

In the realms of matter, composed of all physical and material things that are reducible to nothingness, and mind, the mental state, we are brought up to think in terms of a fixed time frame, chained to the notion of time and space as it were, where we focus on what is made, couched in the present perfect tense. But conventional wisdom does not serve us well, pulling wool over our eyes and blinding us to the truth of suffering. Instead, our mind needs to identify with the state of being made, and thinks in the present continuous tense as everything is changing by the seconds.

The third level is Viparinana Dukkha, formed from the prefix Vi, meaning starting to go down, not able to be kept in its original state, and parinana, meaning evolution or formation of what has taken place within a time frame. It is noted that Buddhism only accepts evolution as part of a higher and deeper process.

Viparinana Dukkha is perpetual, constantly being created and destroyed, incessantly arising and falling. In a word, it is change. It is suffering because we cannot see the change. It's much more subtle than the second level, inhabiting our innermost space, and hence requires more education, and a much broader sense to understand. Seeing its nature itself is not enough; we need to see the nature of the cause. Through meditation, we can see the constant change.

On impermanence, Bhante brought us along a similar epistemological exploration, starting with the Pali word for it, Anicca. The prefix, Ni, denotes no or neither. The second part, nicca, connotes permanence. As one sees Anicca, one escapes Dukkha.

Bhante then enumerated the four divine abidings (also equilibrium states of mind) that in totality amount to Unconditional Love as:

loving kindness
compassion
sympathetic/altruistic joy, and
equanimity (equality in the social context).

Buddhism teaches us not to be judgmental, and to recognize that there is no quick fix nor band-aid solution.

An attendee raised an interesting question on whether enlightenment too is subjected to the immutability of impermanence. Bhante explained that there are two levels of meditations: absolute awakening (absolute is preferred to permanent here to avoid any inconsistency), and awakening into a moment (catching a glimpse as it were). Absolute awakening can be attained as a sudden realization, or as a gradual revelation. Bhante then cited two examples of the former: a nun noticing the bubbles forming and bursting on the ground while she was washing her feet; and of one seeing the mirage, which we know to be a optical illusion but an illustration of bogus reality nonetheless since what is seen as water is not water.

At this point, the attendees adjourned for a nice serving of vegetarian lunch, after which the Dharma discussion continued apace.

A moment of doubt, followed by a moment of clarity, facilitated by Bhante.

Everything is suffering in the sense that it remains as a source of suffering. Take the pen (though mighty it is said), a typical mindless inanimate object, as an illustration. We all know that a pen is not capable of suffering, but it is a source of suffering as when we lost it, or broke it. This is what is meant by the characterization in the morning that suffering is a feeling. Living beings are both the victim and the source of the suffering, even though animals suffer at a reduced level.

How to reduce suffering (implying that it's the best we can do)? Cut the cord, the fabric, a euphemism for clinging. To do that, we need a new perspective (Dassana in Pali), a sort of paradigm shift. But first we need to weaken the clinging by reducing the desire and dealing with preconceived notions some of which have been wired into our consciousness through conditioning, lest we concretize and solidify it. Dissolve the ego. Create an inner domain, an inner sanctum. And give a parallel impression that is equally mighty.

At this point, a glance at the clock made us realize that it was well past 2pm, and we bid a somewhat reluctant retreat from the patient Bhante, who continued to field inquiries from those remaining behind.

The 11th Dharma Session of Middle Way Buddhist Association: Love is in the air

“ ... Love is nature's way of giving; a reason to be living ...”

For those of us who belong to the so-called baby boomer generation, this is likely to be familiar lyrics; otherwise the tune itself, Love is a Many Splendored Thing, may also evoke a trip down the memory lane. Love can indeed move mountains. At the same time, love can be the source of untold misery too, when its twin brother, hate, comes to the fore. But it does not have to be that way, when we subscribe to the Buddhist notion of love, as expounded by Bhante Dhammawansha at the occasion of the 11th Dharma session of Middle Way Buddhist Association (MBWA) held on December, 15, 2007 at its Pinellas Park venue.

This was to be the first of the three topics that Bhante would speak on, immediately following the mutual introduction of fellow attendees, the other two being cause and effect, and compassion, two of the central tenets in Buddhism.

Broadly, love can be conditional or unconditional. The former lies within the purview of us mere mortals, it being the preoccupation of the mundane world, be it between married couples, among family members, friends, leaders and followers, etc. On the other hand, unconditional love is a particular rarity in this time when materialism reigns supreme but is professed by the Buddha and Bodhisattvas nonetheless.

Conditional love is characterized by the duality of love and hate, the line of division being often tenuous at best. It is selfish, driven by self benefits, and is loaded with expectations. It is carnal in nature and fixates on the ego. Since “I” is in the thick of action, negative emotions like anger, fear, worry, and doubt abound, thereby accentuating the negative feedback to the extent of destroying the lives of others. This proliferating trend has turned the world into a time bomb, a catastrophe in waiting.

The only way to defuse the dire situation is to propagate unconditional love, one that is fulfilling, healing, uplifting, and reinforcing. It nips hatred in the bud. Unconditional love starts from within, by changing our mind. It is said that the difference between a murderer and a saint is only one thought away.

Ever noticed that the poisons in animals are confined to certain parts of their bodies: the tail of a scorpion, the fangs of a venomous snake, the skin of some animals? But all five senses of a human body are poisonous, but they can be controlled, with the mind. Think no retaliation, practice forbearance. When in a group, do only one of two things: spiritual discussion or noble silence.

A pre-requisite to embracing unconditional love is self love, the ability and capacity to love ourselves. It may seem paradoxical, but is like having a bottle of water, you can't give it to others if you don't have one. Through self love, we will be able to give love to others. This is one way to develop the seed of unconditional love. One other way is to appreciate life, going above and beyond the oft-quoted raison detre: eat, drink and be merry.

Cultivate the right understanding, and hold the right view. Let go of clinging, avoid emotional roller coaster, talk to “anger”, without giving it plus or minus, be friendly with negative emotions, not hiding or rejecting, but accepting, observing. Be mindful, focusing in the moment.

How to be detached from the 5 senses? When seeing, just see. When touching, just touch. We need to control our senses, just like the turtle retracting its head and limbs into the shell when it encounters a tiger, leaving the tiger no choice but to walk away.

Satisfying our desires only brings temporary relief, after which they will continue to fester to become long-term afflictions.

Bhante concluded the meaningful session on love by passing on another gem of Buddhist teaching:

“Worldly things are always ready for our needs, but not for our greed.”

The 8th Dharma Session of Middle Way Buddhist Association: Zen - A Life of Wisdom by Master Jian Zong

The 8th Dharma Session of Middle Way Buddhist Association was graced by Master Jian Zong, a Dharma instructor from the CT Zen Center of Sunnyvale, CA. Held on Sep 15, 2007 at the Pinellas Park venue of MWBA, the session followed the usual format of meditation , commencing at 9.30am sharp, followed by a Dharma discussion led by the guest speaker of the day, Master Jian Zong.

Master Jian Zong first prefaced the meditation session with dispensing some Buddhist wisdom, which he aptly titled Inner Kungfu [Chinese Martial Arts]. Different than the usual connotation of taming the enemy/opponent, a physical entity, Inner Kungfu here aims at taming the mind, which is the foundation of our love.

Brother Tom introducing Master Jian Zong at the beginning of the meditation session.

And Zen is in the heart of Inner Kungfu. It is recognized as the mind of the Buddha, and conjures up a self-driven endeavor to get enlightenment, through getting rid of stress, pressure, and anxiety.

We all need a good (re)charge now and then, which is facilitated by undergoing a high quality of rest, engendered by meditation. And relaxation is the first step to meditation, imbuing in us positive thinking and thoughts.

Masterr Jian Zong then enumerated the three basic steps to practicing sitting meditation involving our posture, breathing, and mind.

Good posture includes an upright body, sitting cross-legged in full or half-Lotus position, Diamond hand gesture symbolizing an unmoving mind, closed eyes or lowered eyelids but looking inward. Such good posturing totally centers the body and settles the mind conveniently.

A pure, clear, and still mind is what to strive for. That means doing constant battle with three mental states:

a) wandering thoughts: remedies include being in the present moment, letting go and leaving everything behind.

b) dozing: remedies include clarifying the mind, and physical interventions such as opening the eyes and massaging the head/face, gently rocking the body.

c) boredom: boredom breeds lethargy, and arises from a mind that is not focused. And therein lies the remedy: sharpening the mental focus.

On breathing, Master Jian Zong recommends the counting breath method, for its simplicity, and non-discriminatory premise. Counting variously to ten, seven, five, and even three, depending on one’s length of breath, the method helps us attain purity of mind, granting us the feeling that nothing can bother us now.

Master Jian Zong ended the session on Zen Meditation 101 with the need for post-meditation exercises entailing inhaling through the nose while maintaining a body upright posture, and then exhaling through the mouth while leaning the body forward, so designed to bring circulation back. He also cautioned: Do not let others push your body while in meditation.

The attendees also went through a walking meditation, guided by the cues from a handbell rung by Master Jian Zong. The take home message is embodied in the Principle of Zen practice: Wherever you’re, that’s where the mind is.

Entitled Zen - A Life of Wisdom, Master Jian Zong’s Buddhist lecture of the day was aimed at helping us find our own master key to open our closed minds, locked by our delusions and suffering. The master key has always been with us. So this is a rediscovery journey, finding the key that controls our mind in a state of stillness and tranquility. Two of the 48,000 Dharma gates, the avenues to unlocking our mind, are Zen meditation and learning Dharma, the Buddha’s teaching, each on its own, while constituting a necessary condition, is not a sufficient one.

Master Jian Zong interacting with the attendees during the Dharma lecture.

Zen, the Chinese word for which is Chan, is everywhere, is everything. To paraphrase Grand Master Wei Chueh, the founder of Chung Tai (CT) Zen Center, no matter how much the external environment changes, if we can see through the outer guise, we can let go of vexation, and maintain tranquility.

Master Jian Zong then introduced the 3Ts to attaining a perfect life:

T - Think wise

T - Think compassionate (the operative words being to tolerate and to forgive)

T - Think nothing (the absence of wandering thoughts leading to the development of wisdom and compassion), implying going back to ZERO, to clarity.

in the context of the 3Qs, the quotients:

IQ - conventional master knowledge and Intelligence that enable one to get a good job, say.

AQ - Attitude that leads to job promotion, networking

EQ - Emotion, the foundation of IQ/AQ that goes one step further to obtain wisdom.
And amidst this T/Q matrix sits Zen, the highest standard of EQ.

A life of wisdom presupposes a right view, a right understanding of which of the four kinds of wisdom that we are pursuing. There are the foolish kind and the erroneous kind that are borne out of attachment and craving, hence clouding our sense of right and wrong. Then there are the right wisdom and the pure wisdom, which is inherent in everyone’s original nature.

Master Jian Zong likens cultivating relationships to holding a sand grain in our hand: holding it loosely with an open palm, the grain will stay there. Try to squeeze it hard, the grain will slip away, so would a relationship. Therefore open your hand, and open your mind.

Giving another analogy, if we have been shot once by an arrow, don’t stick a second arrow on the same wound. Every time we think about the hurt, reminding ourselves of the negative experience, we are sticking the proverbial arrow into the same wound. Don’t think about it, and you can recover from the wound. It’s the self that benefits the most from forgiving and forgetting.

Another apt analogy is stirring dirty water in a cup. Let it sit, and the dirt will settle to the bottom, and we will see the problem clearly.


Wisdom and compassion are the essence of Buddhism, and are hence the goals of Buddhist practitioners. And wisdom without compassion leads to indifference.


To overcome greed, one of the three mental toxins (the other two being anger/aggression, and ignorance), think contentment. Being contented is a positive attitude that drives us to be amicable with others while fulfilling our responsibility. Like the old Chinese saying, standing on one mountain, one would yet see another higher mountain.

Turning to wealth, Master Jian Zong listed at least 5 groups that own our wealth, lest we be deluded into thinking that we are the sole keeper [for those who have attended the 6th MWBA Dharma Session conducted by Master Jian Fu on July 9 & 10, 2007, these would serve as refresher material]:

a) IRS
b) Natural disasters (hurricanes, earthquakes, tsunamis)
c) Thieves/robbers
d) Bankers/doctors
e) Children (think burden), and in US especially,
f) insurers/lawyers.

But we can also use the money in the right way: to shower kindness on our parents, our teachers, and all sentient being; to support and uphold the three jewels: Buddha, Dharma and Sangha; to help the three suffering realms (animals, hungry ghosts, and hell). We need to know our benefactors, and take responsibility for what’s bad.

To those who doubt that your life is a blessed one, be reminded of what you find when you wake up this morning:

- health
- absence of the savages of wars, the agony of imprisonment, the pangs of starvation.
- food
- money
- parents, being married and alive

- holding up your head and smiling

- prayers for family, friends, co-workers, dedicating merits to them.
- giving to others, which is more blessed than receiving,
- books to read.

You will realize that you’re so blessed in ways that you may not even know.

Oftentimes information dissemination is not governed by the right view/understanding. Therefore Buddhism advocates the 3 in 1 practice, the three being the studies of precepts (moral conduct), of Samadhi (deep concentration), and the wisdom (that arises from the attainment of Samadhi).

To do that is to go for QBQ (the question behind the question) , to know where suffering comes from; in Buddhist parlance, it’s VBV, the vexation behind the vexation, thereby enabling us to reach the highest state, Bodhi, which is both enlightenment and vexation.

We often hear the refrain, “Why me?” Playing on Chinese pronunciation of words, Don’t ask why [because “why” in Chinese pronunciation means “bad”], ask How [good in Chinese pronunciation] to resolve problem.

The Buddha said, “All that we are is the result of what we have thought.” This is exemplified by a story of the 3rd Patriarch, who was asked by one of his students how to be free of bondage.

“Who has tied you down?” asked the 3rd Patriarch.

“Nobody,” replied the student. “If no body is tying you down, then you’re free. Why do you have to free yourself?” the 3rd Patriarch wisely counseled. The message, we are often bound by our own thinking.

As concluding remarks, Master Jian Zong explained the significance of the name MWBA, and the name of the venue: the Middle Way embodies the principle of the Zen Meditation that guides us on the path to true liberation, and Clearwater, in Chinese, means still water, a clear water mind.

To end the day‘s session that has been sprinkled with numbers and symbols, Master Jian Zong offered the mathematical symbol for infinity (see image on the right) as characterizing our mind.

During the ensuing vegetarian lunch treat, it was announced that the 9th MWBA Dharma session would be held on Oct 20, 2007, featuring Dr. Peter Chang on a discussion of the physical and mental aspects of Buddhist meditation as well as the philosophy behind traditional Chinese medicine. But note a departure from the usual start time, 2.00pm instead of 9.30am. And we all bade Master Jian Zong a safe flight to Atlanta.

A group photo of Master Jian Zong with some of the attendees.

Here I would like to quote Grand Master Wei Chueh, taken from Chung Tai Koans: The Teaching Stories of Grand Master Wei Chueh, a publication for free distribution brought by Master Jian Zong:

"With respect, we eradicate arrogance;
with compassion, we extinguish anger and hatred;
with harmony, we eliminate violence;
with truth and sincerity, we eradicate deceit."

"To obtain Middle Way Reality,
we observe the Four Tenet of Chung Tai."

which are:

To our elders be respectful.
To our juniors be kind.
With all humanity be harmonious.
In all endeavors be true.

The 5th Meditation/Dharma Discussion of MWBA: The Five Aggregates

The 5th meditation-cum-Dharma session under the aegis of the Middle Way Buddhist Association (MWBA) was duly held on June 16 (Sat.) at its Clearwater venue.

Bhante started the meditation session promptly at 9.30am, gently prodding the attendees to relax, to wish all beings to be happy, calm, healthy, and peaceful, to instill universal kindness for oneself and others, and to cultivate calmness, which is a powerful inner force.

In the ensuing silence, I fought a personal battle to banish all thoughts from my mind, while taking note (observing) of each passing sound: cars passing by; coughing; chair creaking; door closing; ringing tone; fan blowing, air-cond humming; distant whispering; feet shuffling; chair hitting the floor; and some of my own shallow breathing with occasional deep breaths; swallowing saliva and feeling facial muscles twitching.

I also tried mentally chanting Amituofo in rhythm with my breathing, for a while. Then my mind wondered off to thinking of my medical exam appointment next week. After making a conscious effort to resume the chanting, this time the mind drifted to tennis greats and I remember enumerating the south paws: Jimmy Connors, John McEnroe, and now, Rafael Nadal. Then it was back to chanting and before I knew it, Bhante’s voice came back on, signaling the end of the meditation session.

After a brief break, Bhante commenced the wisdom session by introducing the Five Aggregates (skandhas): form, feeling, perception, volition (another term that has been used is mental formation), and consciousness. Form (rupa in Pali; incidentally this has the same spelling and meaning in the Malaysian language, and this is not the first such link that I’ve come across) refers to the physical body and environment, and has the distinguishing feature of being constantly changing, i.e., impermanent. But often times we cannot see nor feel these changes taking place, and become attached to form and its various manifestations: I, me, my, mine, etc. Our failure to detach from form is a cause of suffering as clinging to and grasping form makes our existence a painful and stressful one.

Once we understand impermanence, just like Khema, a beauty queen who used to take great pride in her charming self, but realized impermanence when she witnessed the transformation of an angel through the ages created by the Buddha, we can then practice detachment.

On Feeling (vedena in Pali), there are three sensations: pleasant, unpleasant, and neutral. Our habit is to grasp happy things and reject unhappy/painful things. But pleasant sensations, though positive, are impermanent as well. Therefore Buddha taught us not to attach to either, but just be realistic. When a feeling surfaces, just let it rise, then let it stay a while, and then let it vanish.

Bhante then narrated a story of a man who after inviting the Buddha to dinner, blamed the Buddha for anything that went wrong at the dinner. But the Buddha just smiled at his tantrums. After the man had vented his anger, the Buddha asked, “what if there has been a last-minute cancellation of your dinner invitation, what would you do?” “I’ll enjoy the food,” said the man.

And that’s what the Buddha did. He ate the man’s bad words and his good food too. The moral of the story: do not react.

Bhante’s teacher once gave the following answer when posed the question: Why are you born? To die. Because while birth is uncertain, death is certain.

From discipline comes concentration, and wisdom ensues. One of our problems is not having enough discipline. There are various techniques to deal with a difficult situation (e.g., inter-personal friction) such as stay like a log, let it pass, read spiritual books, chant Amituofo, have compassion, say thank you.

A body has 32 parts. Next time when we are faced with an enemy, consumed with anger, just think about which part of the enemy that we are angry about. And our anger will subside.

On that note, Bhante and the attendees adjourned to a hearty vegetarian lunch, thanks to all who brought along a dish or two to share.

Sister Lily making an announcement prior to the vegetarian lunch.

The 4th Meditation/Dharma Discussion of MWBA: Vesak in May and the Genealogy of Afflictions

The month of May is one of special significance to Buddhist practitioners. It’s in the Month of May, 25 centuries ago, that Buddha (then known as Siddhārtha Gautama) was born (the Vesak Day). It’s in the month of May, 35 years later, that Buddha became enlightened. So too it’s in the month of May that Buddha first taught us to become awakened. [According to Wikipedia, "On Vesak Day, Buddhists all over the world commemorate events of significance to Buddhists of all traditions: The birth, enlightenment and the passing away of Gautama."]

The above were the opening statements from Bhante Dhammawansha at the Fourth meditation session organized by Middle Way Buddhist Association (MWBA) on May 19, 2007 at the Clearwater venue. In likening meditation to medication, Bhante explained that while the latter is healing of the body, meditation is healing of the mind.

Through fighting the enemies within us which erupt like burning fires (metaphorically representing the negative emotions that we are wont to falling prey to such as anger, greed, jealousy, etc.) and engulf us ever so often, we can begin to tame the mind. By focusing on compassionate, calm, loving, and happy thoughts, we can begin to become peaceful. And by looking deep into us and practicing letting go and detachment, we can begin to experience inner peace, balance, equanimity, and tranquility. The attendees were then told to relax, close their eyes, and settle into meditation.

After a short break, the wisdom talk series ensued, comprising an English speaking class conducted by Bhante, and a Chinese speaking one conducted by Brother Shieh. There was also a children class conducted by my wife.

It was an especially fulfilling day for me because for the first time in more than three years, all my children were with me, in the same room, listening to Brother Shieh’s exposition on the great teaching of Buddha. In my mind, it’s important that we provide access and facilitate the exposure of all people to the teaching of Buddha in the form of attending dharma talks, in the language the attendees are familiar with, and at a level that is not way over their heads.

Especially for beginners, it’s ambitious, if not unrealistic to think that they will pore over sutras and other interpretative texts on their own. Thus, the tri-step learning process of listening, understanding/thinking (which to me should include further reading on one’s own), and practicing logically starts with listening, but subsequently, the sequence will become less important as the three steps intermesh into a coherent learning expedition dictated by individual circumstances and conditions.

There being two other attendees for the class (Sister Connie and Brother Zhang, a first-timer), Brother Shieh decided to open the topic of the day to the younger generation among us and settled on addressing the two related questions, from the Buddhist perspective:

a) How to be peaceful?
b) How to be happy?

These are age-old questions that have confounded us. The solution seems straightforward enough at first glance: No Worry (as encapsulated in the now-famous mantra from the Lion King movie, Hakuna Matata).

Of course the simplicity of the solution does not translate directly into ease of application. Because that would entail understanding the mind, and how it works, and how it’s influenced by the myriad relationships in the human network, Brother Shieh added.

In a nutshell, we need to steer away from unhappiness and to attain happiness in the process. Conventional happiness is temporary, is transient, and changes with the environment. For example, the euphoria of a promotion can transit into the depression brought about by a layoff, the change precipitated by the changing demands of the volatile employment market beyond the control of individual employees.

In Buddhism, happiness denotes the ultimate truth, one that is unchanging, irrespective of the environment. And that only comes with the purity and stillness of mind, without the emotional roller coaster ride that we seem to be unable, or unwilling, to forego/disembark from. But lest this be misconstrued as perfect stillness, one where nothing ever moves, Brother Shieh cited the example of a tree, or a rock that would have fitted that bill to the letter, if that were the intent.

Instead, a better analogy would be transplanting us from a sea of waves into a placid lake of ripples, symbolizing the presence of responses, and yet small enough as not to lead to upheavals.

In practice, this departure from emotional peaks and troughs can be facilitated by electing to target the matter at hand, and not the people, as often trivialized by the mantra, Nothing Personal.

Next, we need to refrain from attachment. However, no attachment does not equate to the “don’t care” attitude, but rather one of not denying the existence of anything. In the same vein, we ought to recognize that all matters are not permanent, but we continue to cherish, and to enjoy the good times together.

Then we need to believe the cause and effect relationship, and the associated conditions, or the lack thereof. This wisdom is manifest in the following statements:

When conditions are there, things happen.
Likewise when conditions are not there, things disappear.

After expounding the underlying goals we need to embrace on the road to peace and happiness, no doubt in simplistic terms commensurate with the call of the occasion, Brother Shieh continued to enumerating the following ways:

1) In Chinese character, it’s the character of a knife/dagger over a heart, and it means forbearance, and perhaps more narrowly, tolerance, enduring a dire condition of peril. The very first way is to exercise forbearance toward all beings. A more accurate translation of a synonymous term used in Buddhist texts is “to reside in peace”.

2) The second forbearance is toward the environment, recognizing that it’s in a state of flux, hence subjected to a process of change. It cannot be prescribed, each of us has to feel it him/herself.

3) The third forbearance is at a higher plane and is the natural outcome from the first two, featuring no occurrence, nor ending.

While we sentient beings are still weighed down by a combination of illusions and wisdom in various shades, we also focus on the effect while we ought to focus on the cause, as Bodhisattvas do. To do that, we need to be familiar with the domain of afflictions, and their various categories, a fertile learning ground for psychologists-to-be.

At the primary/basic levels, there are six such roots:

P1) Greed (the urge to possess, defying the bounds of sufficiency)
P2) Anger (a supposedly natural response when things do not go our way)
P3) Illusion/Ignorance (the absence of wisdom)
P4) Arrogance (beyond being prideful)
P5) Doubt (unhealthy/excessive skepticism/suspicion)
P6) Bad views/understanding.

On P4: Arrogance, there are seven further sub-classifications characterized by a range of prideful feelings, from faked pride engendered by either superiority or inferiority complex, to just bloated ego, self-denial and one that may be best approximated as “for no apparent reason bordering on psychopathy”. Since it’s difficult at my level of understanding to differentiate the nuances inherent in each, I feel it’s best that I reproduce the list in Chinese for those who wish to delve further into the phenomenon.


On P6: Bad View, there are five sub-groups:

P6A: Self view: one based on bigotry
P6B: Side view: one that is off the mainstream, so to speak, comprising two contrasting viewpoints: permanence and ephemeralness, the former regarding all things as immutale while the latter, we live only for today, so carpe diem, or seize the day mentality.
P6C: further views that arise from personal views
P6D: views spawned by following unreasonable rules (usually ones that were invoked at a different epoch necessitated by a different circumstance)
P6E: Evil views such as those without regard to the concept of cause and effect.

Then items P1 to P5 and P6A to P6E are named the Ten Primary Afflictions where items P6A to P6E are termed as the Five Sharp Messengers, implying that we can work with them readily to accomplish right understanding. On the other hand, items P1 to P5 are termed as the Five Blunt Messengers that require much more efforts on our part for elimination, i.e., thinking.

Then there are the afflictions that arise following the basic afflictions, or secondary afflictions if you will. There are twenty of them, comprising ten in the minor category, 2 in the middle, and eight in the major categories.

Here are the entries in the minor league:
i) anger, feeling of upset
ii) hate/dislike
iii) covering up one’s shortcomings
iv) irritations
v) deception/exaggeration
vi) flattery
vii) conceit
viii) hurt (slandering, derogatory remarks)
ix) miserliness
x) envy

The Middle League:
a) shameless/guiltless
b) no compunction

And last but not the least, the Minor League, which also constitutes the generic set of afflictions:
1) distrust
2) sloth
3) indulgence
4) lethargy
5) without fortitude/easily perturbed
6) non-discriminatory/loss of discernment
7) deviationist view
8) lack of focus

Given the time constraints, Brother Shieh was only able to enumerate the various groupings that form a coherent framework of afflictions with brief explanations of what each connotes. Similarly, my attempts at translation are also to be viewed as a first cut, a broad brush stroke that should be further refined to bring them into congruence with the Chinese text. Therefore, your feedback is most welcome so that we could arrive at a unified English lexicon that best exemplifies the teaching of Buddha for English-speaking people.

As Brother concluded, we can become carefree through learning. We should not worry about thought arising, but rather be concerned with knowing that takes time.

During the vegetarian lunch that ensued, Brother Shieh demonstrated the traditional greeting among Buddhist practitioners: Both hands raised to the heart level, palms joined, and uttering “Amitofo”. This greeting can be used for various occasions: hello, thankful, and goodbye.

Sister Lily then announced the Buddhist Lecture by Venerable Jian Hu on July 9 and 10 as well as reminded the attendees of the Florida 2007 Buddhist Summer Camp to be held on July 5 – 9 at Ramada Inn, Orlando. Pleases refer to the website of MWBA for details. And hope to see you all there.

The Middle Way Session 2: Wisdom, Compassion, and Self-experience

Yesterday, we attended the second session of the Meditation & Dharma Talk and Discussion organized by the Middle Way Buddhist Association . Originally, the session frequency has been decided at bimonthly intervals. But today’s session, coming as it is just one week after the first one held last Saturday, is an ad hoc change to accommodate the planned one-month trip of Bhante Dhammawansha to Asia this month. Also, the organizers have decided to reduce the frequency to a monthly one, it being the second Saturday of each month. So the next session is scheduled on April 14. Do mark your calendar accordingly.

During the pre-meditation address, Bhante stressed the needs:

• to keep a happy mind and a happy face by thinking universal loving kind thoughts;
• to sit in a comfortable, relaxed posture, even on a chair if necessary;
• to close the eyes gently so that we cannot see the world but ourselves;
• to be mindful but do not get distracted by external sound/noise. Just be familiar with the sound/noise but do not react to it.

On my part, I heard the following but did not react to the hearing:

- cars speeding by (the venue is just next to a road);
- faint ringing of a cell phone (perhaps it was kept in a handbag);
- footsteps;
- chairs creaking;
- sitting pillows being squashed by bodies changing positions;
- Bhante’s soft droning voice;
- my own occasional deep breathing.

I find that it helps me to be mindful but not distracted by assigning a number to any sound that my audio nerves pick up, much like counting my own breaths.

In the ensuing dharma talk and discussion conducted by Bhante for English speaking attendees (Brother Shieh was unable to be present this time and so I gravitated to the English class), Bhante answered an inquiry from an attendee as to whether Buddha is a God by way of a story:

One day, Buddha was accosted by a passer-by who was drawn to him by Buddha’s radiance, his robe, and his overall demeanor portraying him as a sage.

“Will you be God?”
“No,” Buddha answered.

“Will you be a dead person?”
“No,” Buddha replied.

“Will you be a dancer?” [prompted perhaps by the robe that Buddha was wearing.]
“No,” Buddha responded.

“Will you be a human being?”
“No, but I’m a supernatural human being.” Buddha stated and explained using the analogy of a lotus flower that blooms amidst the muddy water of a lotus pond.

The lotus flower does not carry any odor of the muddy environment, i.e., it is unattached to the mud. In that sense, the mud is the mundane world and we sentient beings are anything but the lotus flower, until we discover our Buddha nature. So while Buddha is a human being, the fact that he has attained enlightenment elevated him to the “superman” status. He has understood reality and he has tamed his internal enemies.

We are by nature lazy beings, and keep on postponing the surfacing of our Buddha nature because of worldly enjoyment. We are supposed to be attracted to Buddha, as naturally as iron is to magnet. But by clinging to attachments and being consumed by greed, hatred, and delusion, we are covered by rust.

A more accurate analogy is perhaps our Buddha nature is like gems under the earth strata. These strata are like defilements, covering the gem like an impenetrable cloak over our intrinsic Buddha nature. So by embracing and practicing Dharma (Buddha’s teaching, truth, law, and reality), we are making efforts to let our Buddha nature to come to the fore. In other words, Buddha is the greatest physician for diseases that afflict our mind, and no medicine is similar to Dharma.

Bhante also elaborated on the uniqueness of Buddhism, Buddha, and his teaching as summarized below:

• Buddha never discovered anything new; he rediscovered ancient paths.
• Nobody granted Buddha buddhahood; he did it without any external agency.
• The core values of Buddhism are wisdom, compassion, and self-experience. So Buddhist followers and practitioners are encouraged to think freely and decide for themselves.
• Buddhist monks are teachers, and not preachers as it is not the aim of Buddhism to convert anyone.
• The core teaching of Buddhism is enshrined in the Four Noble Truths (the word "Noble" signifying that the four truths are immutable and eternal). And they are:

1. Life is suffering/misery/distress (the last two are more common terms suggested by Bhante so that westerners may find it easier to relate to. Another connotation of duhkha, the original word in Sanskrit, is unrest).
2. Causes of suffering/misery/distress.
3. Cessation of suffering/misery/distress.
4. Path leading to cessation (“The Middle Way,” Bhante hastened to add.)

• “If you want to see me, see my teaching.” ---- Buddha

Bhante then brought to our attention several quotes from a western scientist and a western philosopher. The scientist is no other than Albert Einstein, the acknowledged genius whose greatest legacy is the General Theory of Relativity, Einstein’s own popular translation of the physics that shaped our “truths” of space and time.

I googled Einstein and Buddhism and located the relevant quotations here (where this picture is taken from as well) as reproduced below:

Buddhism has the characteristics of what would be
expected in a cosmic religion for the future: It transcends a personal God, avoids dogmas and theology; it covers both the natural and spiritual; and it is based on a religious sense aspiring from the experience of all things, natural and spiritual, as a meaningful unity.
---- Albert Einstein

If there is any religion that would cope
with modern scientific needs it would be Buddhism.
---- Albert Einstein

And the philosopher is Arthur Schopenhauer, a fellow countryman of Einstein who lived more than a century earlier:

If I were to take the results of my philosophy as
the standard of truth, I would have to consider
Buddhism the finest of all religion.
---- Arthur Schopenhauer

Bhante also referred to H. G. Wells who is perhaps better known for his fiction works, several of which have been adapted into movies, the latest one being the remake of the War of the Worlds directed by Steven Spielberg and starring Tom Cruise and Dakota Fanning (2005). But he was also an imaginative social thinker whose non-fiction works include A Short History of the World (1922). According to Bartleby.com, this work is “Wells’s tribute to “the needs of the busy general reader who wishes to refresh and repair his faded or fragmentary conceptions of the great adventure of mankind.”

Two chapters from the book are The Life of Gautama Buddha (Chapter 28) and King Asoka (Chapter 29). The latter was characterized by Wells in the following words:

"In the history of the world there have been thousands of kings and emperors who called themselves 'Their Highnesses', 'Their majesties' and 'Their Exalted Majesties' and so on. They shone for a brief movement and disappeared. But Ashoka shines and shines brightly like a bright star even today."

As his parting words for the second session, Bhante admonished:

“Do not get attached, but do your duty, instead of clamoring for rights.”

The image below shows the rapt attention on everyone's face during the post-session interaction while partaking of the vegetarian lunch. See you all on April 14.