Becoming a Buddhist - Lotus Pond Temple, Lantau Is. Hong Kong 30th March, 2019

After a few false starts I finally took the plunge and officially became a lay Buddhist this weekend. I flew to Hong Kong on Friday afternoon, stayed overnight at the Lotus Pond temple on Lantau Island, and at 5:00 a.m. Saturday morning the community of monks and nuns took me through a ceremony to become part of the Plum Village Buddhist family. It practises in the Zen tradition of the Buddhist monk Thich Nhat Hanh. I had been fiddling at the edges for years, looked at different traditions, went on a pilgrimage to northern India, and done some study, reading and meditation, so I thought it was about time to take this step and be part of something positive. It will also give me support as I continue in the practice. I will need it!

Every religion has a ceremony of some sort. The usual thing here is to Take Refuge in the Three Jewels (the Buddha, Dharma and Sangha) and to undertake one's best to recite and live according to the Five Mindfulness Trainings (generally known as the Five Precepts).

It was terrific. The brothers and sisters were lovely to me. We enjoyed eating meditation, sitting meditation, singing, and walking meditation together. The ceremony, in which they were all present, went for almost an hour, and at several points I had to "touch the Earth" which means literally touching my forehead to the ground. Later I received a certificate setting out the details of the event and the lineage of my teacher. The Dharma name given to me is "Radiant Sincerity of the Heart".

There were one or two minor challenges in getting there. The plane from Taiwan arrived an hour late and the taxi driver couldn't exactly find the temple, so it took a quick phone call to figure it out. 

Another pleasant surprise was that the Lotus Pond Temple is just a short walk away from the  huge world famous Buddha statue (Tian Tan) on Lantau Island. So walking around the hills and seeing that area was a definite bonus. Although I was unable to take any photos during the ceremony (since nobody was available to do that), I did get some afterwards which I hope you will enjoy. It was an amazing experience!

The Meaning of 'Buddha Vandana'

Buddha Vandana, or ‘worshipping the Buddha’ is one of the devotional practices performed daily by Buddhists. It is done as part of a reverential recollection of the Triple Gem, consisting of the Buddha, the Dhamma, and the Sangha. In this way, followers build their confidence in the Triple Gem. The Buddha encouraged such recitations in times of fear or disturbance so that these can be vanquished, since the Buddha is free from all kinds of defilements, like greed, anger and ignorance.
Buddha Vandana begins by recalling the supreme accomplishments of past, future and present sammasambuddhas. It then continues by making a statement that the Enlightened One is a person’s sole and supreme refuge, and that one wishes to attain enlightenment through taking refuge this way. It concludes by humbling oneself before the holy feet while asking for forgiveness of any transgressions, and stating one’s continued reliance on the Buddha until reaching enlightenment.

How does early Buddhism differ from Upanishadic Thought?

There are many important areas in which Buddhism and the Upanishads differ.

Firstly, in terms of cosmology, the Upanishads viewed the world and its origin as nothing other than Brahma, the universal or cosmic soul. To achieve liberation meant realising the truth of the world - that Atman (the individual soul as discovered through introspection) and Brahma are the same. For the Buddha, the concern is with man and liberation, which is internally driven rather than granted by an external God requiring prayer. This is why He was not concerned with the cosmos and it’s beginning, neither of which is relevant to reaching nibbana.

Secondly, concerning metaphysics, the Upanishads profess Monism. This philosophy can be summarised as “I am Brahman” (our own “Self” is the true Divinity), “The Self is Brahman” (all beings are identified with the Absolute Truth), “That art thou”(whatever we see or think about, we are That), “Knowledge is Brahman” (supreme intelligence is present inherently within us; our understanding of the truth is the Truth itself), “The whole universe is Brahman”, and “Here am I” (this identifies the Divinity in our Self in natural happenings, like breathing). In this philosophy, worldly appearances are illusory, since the apparent diversity is but one. Again, Buddhism is not concerned with metaphysical discussions of space, time and causality. Although Buddhism teaches such dhammas as samsara, kamma and nibbana, instead, these teachings are different from those in the Upanishads. On a number of occasions when asked some metaphysical questions concerning the world, the soul and the Tathāgata, the Buddha refocussed his questioners by reminding them of the need to delve more deeply into the realities of samsara (birth, illness, old age, death, etc).

In a third aspect, epistemology, or how we gain new knowledge, Upanishad philosophy states that knowledge comes when we realise that we and the Brahma are one so that the individual and cosmic souls merge. We cannot trust our senses and stimuli for knowledge, as they hide the Atman. Instead, since thinking is the basis for truth, so we must train our intellect and other mental faculties to interpret the world correctly. In Buddhism such debatable theories are considered not true. We are to develop our wisdom (pañña) so that we perceive the reality of the world, namely that all conditioned things are impermanent, unsatisfactory and without self.

Fourthly, from the ethical perspective, the writers of the Upanishads affirm that human life is a preparation for realising Brahma. To reach such spiritual perfection necessitates restraint of the senses, self-sacrifice and love for creation as the moral prerequisites.  In addition, study, honesty and even asceticism will permit the seeker of truth to attain bliss. The worldly perceptions of smell, taste, touch, hearing and sight which make one separate from the True Self must also be transcended. Buddhism also stresses living a virtuous life, but through a “middle way” avoiding extremes like asceticism. The method proposed is the Noble Eightfold Path which may be summarised as “not to do any evil, to cultivate good, to purify one’s mind”. 

To conclude, for the benefit of all mankind, unlike the Upanishads, Buddhist teachings are for everyone and offer practical, empirical guidance to the important questions of our liberation. 

(Written by Gregory Quinlivan for a course entitled 'Early Buddhism Basic Doctrines' in 2009 through the International Buddhist College, Thailand.)

Practical Challenges in Meditation

Bear in mind that the process being undertaken is gradual, so concentration will improve with practice. That’s why it’s called bhâvanâ or cultivation, development. We don’t need to be perfect on the first day, and we will need patience and determination to sustain our efforts when our mind wanders. Simple acknowledgement and returning to a focus on the breath is all that is needed.

It’s not a question of rejecting or fighting against our “monkey mind”, or of blocking thoughts or trying to blank them out. Samatha meditation is more about accepting what is in our mind and gently determining to return to the object of meditation, rather than getting upset or frustrated.

The good news is that the moments of pure concentration and one-pointedness will become longer and more frequent with practice, and the distractions will become less prominent and less frequent.

Avoid attaching too much significance to the thoughts and images that arise, or trying to analyse and investigate them. Images of people, places and colours are not unusual, and can arise for many reasons. However, they have no intrinsic essence – being transient and uncontrollable – and may simply be our mind’s way of trying to find something more interesting for us to consider. Since our concentration cannot stay fully on two different objects, we need to return to the breath.

If particular urges arise, you can review the best time to practice. If these become disturbing, consider reading some Buddhist texts or some simple rituals, like short chants or pujas, before beginning the following sessions.

Tiredness can be an issue, so it is best not to meditate straight after a meal. It is also possible to practise with the eyelids slightly open if one is very tired. Having good ventilation, an upright posture and adequate sleep are better than forcing alertness artificially, such as with coffee.

Finally, it is important to remain determined to practise regularly and with dedication over an extended period. In this way we will develop the skills of concentration and awareness that we need to build our meditation practice further. While it is simple to find reasons to put off the next session, like longing for the perfect conditions to meditate, we need to develop the habit of daily meditation to make the work more fruitful.

Planned Future Posts

Over coming weeks and months I plan to include summaries of texts, images, audio and video files representing my encounter with the teachings of the late Buddhadasa Bhikkhu.

For me he has been one of the most influential thinkers in building an understanding of the Dhamma. His approach to being a Buddhist monk and handling the challenges of life has been an inspiration to me as well as countless other students of the Buddha.

I also plan to publish my notes while I was studying the basic doctrines of early Buddhism with the IBC of Thailand in 2009 and from my meditation program in 2010 with the Vipassana Fellowship of London .

Who was Buddhadasa? Why is he Influential?

I would have to say Ajahn Buddhadasa (1906-1993) is one of my favourite Buddhist writers. 

Buddhadasa Bhikkhu ("Slave of the Buddha") remains perhaps the most influential Buddhist teacher in the history of Thailand.

He went forth  as a monk in 1926, at the age of 20. After a few years of study in Bangkok, he was inspired to live close to nature to investigate the Buddha-Dhamma as the Buddha had done. He established Suan Mokkh ("The Garden of Liberation") in 1932 near his hometown in southern Thailand. At the time it was one of the few places dedicated to vipassana meditation and the only forest Dhamma centre in the region.

He worked painstakingly to establish and explain the correct and essential principles of pristine Buddhism based on extensive research of the Pali texts, especially the Buddha's discourses (sutta pitaka), followed by personal experiment and practice with these teachings. From this, he uncovered the Dhamma which truly quenches dukkha, and which he in turn shared with anyone interested. His goal was to produce a complete set of references for present and future research and practice and his approach was always scientific, straightforward, and practical.

Although his formal education was limited to seven years, plus some preliminary Pali studies, he has been given eight Honorary Doctorates by Thai universities, and numerous Doctoral theses have been written about his work. His books fill a room at the National Library and influence all serious Thai Buddhists.

He studied all schools of Buddhism and all major religious traditions. He had a practical rather than scholarly interest - to unite all genuinely religious people (those working to overcome selfishness) to work together for world peace. He drew friends and students worldwide, including Christians, Muslims, Hindus, and Sikhs.

His other projects included an International Dhamma Hermitage where foreigners could study and practice in English, retreats in Thai, a small training centre for foreign monks, and the Dhamma Mata project to raise the status of women through better opportunities and support in Buddhist monastic life and meditation practice.

Ajahn Buddhadasa died at Suan Mokkh on July 8, 1993.