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!

'Anicca' or 'Impermanence'

Image by Bhikkhu Samahita on http://what-buddha-said.net

Give an account of the word “impermanent”.

The word “impermanent” is not, of itself, difficult to understand. For example, it may be defined in the dictionary as “not lasting or durable; inconstant; not permanent; not indefinitely remaining unchanged”.

Our commonsense experience of the world illustrates this phenomenon regularly - we age, we get sick, objects we purchase breakdown, food turns rotten, friends move, jobs are lost, and so on. Nothing we seem to experience remains unchanged or permanent. This is often the source of our dissatisfaction with the world, as we try desperately to hold on to something permanent, something giving lasting pleasure, or we catch a glimpse of the possibility that we ourselves are also impermanent.

However, it is in Buddhist teaching that the word “impermanent” (anicca) takes on a deeper, more significant meaning. Here it represents one of the three features of existence, or the world of experience. In Buddhism, anicca is basic to all conditioned phenomena, a natural law. It does not involve metaphysics or mysticism, but is an empirical theory which can be investigated and analysed in an unbiased way. Anicca is the basis of the whole of Buddhist philosophy and ethics.

The Buddha gives us this explanation: “Impermanent indeed are the compounded things; they are of the nature of arising and passing away. Having come into being, they cease to exist. Hence their pacification is tranquillity.”

This law indicates that it is the nature of all compounded things to arise (come into existence), decay or change constantly, and to pass away (dissolve or cease). Further, behind the arising and ceasing there is no unchanging substance. This shows a link with anatta (no-self) previously discussed. Since there is no satisfaction to be had in clinging to impermanent things, there is a further link to dukkha (suffering), the third mark of existence. If you're seeking a dependable basis for long-term happiness and ease, anything inconstant will obviously be stressful - like trying to relax in an unstable chair whose legs could break at any time.

Before we conclude that anicca simply provides further evidence of a pessimistic approach to life by Buddhism, there are three additional aspects which should be considered.

Firstly, our goal for emancipation, nibbana, is actually unconditioned, unlike all compounded things. This means that it is beyond both permanency and impermanency.

Secondly, we can meditate on anicca as part of the process of changing and perfecting ourselves and our actions. If we were incapable of change, we would have no way to improve or reach nibbana. By carefully examining our desires and cravings in light of the three characteristics - to see exactly how they're inconstant, stressful, and not-self - we become less inclined to keep on producing and consuming them.

Finally, change can be a positive thing. It can promote growth, progress and creativity. Knowing that life is impermanent provides the opportunity to make peace and remove pride; knowing poverty is impermanent makes us rich; and knowing sickness and all other difficulties are impermanent means there will be recovery.

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

Final Reflections on Yatra to Northern India

* Now I've had time to review the trip, I think the highlight remains meditation time under the Bodhi tree in Bodhgaya.
* The lowest point was throwing up in the space between two carriages of the train.
* The happiest time was meeting fellow travellers, particularly those exploring Buddhism. Erin was my main travel buddy, since we sat next to either other on the train (actually, she was meant to sleep on the bunk above me) and the bus. Others included an incognito Catholic priest, a Zen student priest, a retired Westerner living in Thailand, and many others also from Taiwan (mainly Taipei and Kaohsiung).
* One unfulfilled wish is to see Lumbini in Nepal.
* I would have liked more meditation time also, but I now realise that even short distances in India take time to reach, particularly on country roads.
* I learned about the loss of Buddhism in India, particularly after the 11th century, and about the rediscovery and unearthing of many remains since the 19th century, thanks to mainly British and Burmese exploration and the ASI (Archaeological Survey of India). It is a sad loss for the country where the Buddha spent most of his life.
* I also learned that King Ashoka (crowned around 270 BCE) took seven of the original eight sets of relics of the Buddha and re-distributed them into 84,000 portions throughout his kingdom.

* I am grateful to the tour staff (especially Abhay Pandey, Vjiay Kumar and Mr Prateek) who looked after us and our security so well, to my wonderful travel companions (all of whom got on so well together), and to those who have been re-discovering the sites of Buddhism throughout India for our benefit today.
* I thoroughly recommend the Buddhist Circuit Special Train, also called the Maha Parinirvan Express, which is operated by IRCTC (the Indian Railway Catering and Tourism Corporation).

Samatha vs Vipassana: Is There Any Need for a Fight?

Bodhipaksa Dharmacari originally shared this post: on Google+ today.
It is a short video by the Australian monk, Ven. Sujato, discussing his impressions of what is happening today in the world of Buddhist meditation, with some unhealthy rivalries emerging, not necessarily to the benefit of aspirants. 


His video may be see here:

As Bhikkhu Sujato asserts, we need to get over pushing one meditation practice, particularly vipassana, as if other practices, namely samatha, have no benefit or validity. The Buddha did not support such exclusivity. He is right that such aspects of modern practice have developed for political and territorial reasons, rather than mental developmental ones. If we spent more time and energy on meditating and less on arguing about it, we'd be much better off.

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.

Anapanasati 3

Mediation in chair

The samatha techniques provide us with training in concentration and single-pointedness, so they will also bring some tranquillity. While ultimately it leads beyond suffering and fear, in the short term it helps us face life’s immediate problems more gently.

All of these techniques are based in reality, rather than using visualisations, religious ideas or other special attributes. In this way we will learn to face reality without fear and use our experiences to open ourselves to insight.

Since meditation requires all of our attention and energy, it is not a time for deep thinking. We should recognise the importance of making our sittings successful, while leaving disccusions of issues and other thoughts to times outside of meditation. Please remember that these sessions are very important and our time on the cushion should be used efficiently. In this way, we will have more that is useful to offer society.

Meditation Postures

One should ease into meditation by adjusting the posture using cushions and padded mats as necessary, rather than suffering insurmountable pain. We are interested in developing awareness and concentration, not a particular physical pose.

While the Buddha mentions four postures (sitting, standing, walking and lying down) it is the first that is the simplest to maintain for beginners. This sitting can be done on a chair or with the back against a wall, especially if this allows keeping a steady posture for longer sessions.

If you are flexible enough, the traditional seated postures (such as crossing the legs or kneeling) are definitely beneficial since they provide a stable triangular base.  Flexibility can be built up over time through stretching exercises, yoga, and short periods in a traditional posture outside of a session.

If discomfort arises, treat it like other thoughts by noticing it, recognising that it is not your focus, and returning to the meditation focus. However, if it persists or becomes painful, rather than fidgeting, choose with awareness to move into another posture.

Anapanasati Part 2

Our only concern here is to be mindful of the breath being inhaled and exhaled, always aiming for one-pointedness. We are not concerned with whether the breath is long or short, shallow or deep, but only with observing the movement involved.

In the first two sections, we don’t mentally say “breathe in, breathe out”, but we do observe it happening. The only mental note is of the counting. We also don’t try altering the depth or rhythm of the breath, but allow it to be natural. 

While the breathing is the same, in the second section we re-order the way we choose to observe the sequence of breaths. 

By the time we reach the third section, we should be able to keep our focus maintained for longer without the aid of counting. 

If breathing is through the mouth rather than the nose, then the focus for the fourth section (where the breath first touches) will probably be somewhere on the lip.

During all four sections, rather than building a mental commentary try just observing what is happening. If thoughts, sensations or images come up, acknowledge them, then allow them gently to leave, and return to the observations.

Introduction to Anapanasati

On its face, the simplest of things - follow the flow of the breath as it enters and leaves the body - is actually very challenging. Our fast-paced lives are usually characterised by short periods of partial attention then moving onto the next thing – much of it unfocussed. We really struggle to do more.

Try an experiment – set an alarm and spend 10 minutes giving your whole attention to only your breathing. Did you have any problems, intruding thoughts, bodily sensations, or emotions? The point is that we cannot really know something until we give it our complete attention.

There is nothing magical in choosing the breath, as there are many other possibilities. It’s simply that it is always available in any place, and it has no particular religious connotation. While it seems a simple process, breathing is actually very complex. Our job is to watch the normal breath as it naturally comes and goes for a set period of time. Any counting or other aid we use is only a tool to help us focus more strongly on the breath.

Choose a time which you can stick to each day. Find a quiet place where you will not be distracted. Until you get a sense for the length of each session, either set an alarm or have a clock in view. Sit comfortably with your back straight and hands in your lap so that you can maintain your position, remain alert and keep your air passages unobstructed for 20 to 30 minutes without stress. You can use a traditional posture, kneel or sit in a chair. At first, relax your face and muscles, gently close your eyes and stop thinking about your day.

In the first section, focus on your natural, gentle breathing and counting mentally after each breath, up to 10, and then starting over. If thoughts or distractions come up, let them gently subside without getting irritated and return to the breath, counting again from one.

In the second section, (another quarter of the full session) continue focussing on the breath, but mentally count before each inhalation up to 10, and then starting over.

In the third section, stop counting and simply observe the breath as it moves in a regular, unforced way into and out of the body. After three-quarters of the session has been completed, move onto the final section.

In the final section, focus precisely on the point the breath touches as it first enters the body. It will usually be the tip of the nostrils if we breathe through the nose, and it will remain constant. We notice the sensations here, not worrying about following the breath further into the body. Patiently and gently return to the breath when you become distracted, simply letting the thought go. Keep the face and eyes relaxed throughout.

At the end of the session, open the eyes gently and remain seated for a few moments. Try to keep some of the calm and concentration throughout the rest of the day. If you miss a session, just begin again at the next available time and avoid feeling guilty about it. You should take time to progress, understanding that developing calmness and concentration will require consistent effort.

Two Strands in Meditation Practice

By concentrating on a single object, samatha meditation aims at developing calmness, serenity and tranquillity. Other forms, usually called vipassanâ meditation, aim at gaining insight into the nature of existence. All of these developments result from a balanced meditation practice, since tranquil concentration is indispensable to the penetrative understanding of “the impermanency, unsatisfactoriness and impersonality of all material and mental phenomena of existence” (by Ven. Nyanatiloka).

The mental states (jhânas) which arise from samatha meditation offer a joyful path to the meditator. The initial technique will involve mindfulness of breathing (anapanasati) which builds greater calm and serenity. Then we move to cultivating the brahmaviharas (sublime abiding) of loving-kindness, compassion, appreciative joy, and equanimity using a series of inter-related techniques which are also part of the samatha grouping.

Seen as uniquely Buddhist, vipassanâ gives one the ability, through one’s own efforts, to see that all things are impermanent (anicca), basically unsatisfactory (dukkha) and not-Self (anatta). This insight means we no longer need to rely on others or scriptures, but know for ourselves. Two techniques will be explored. The first is clearly seeing the arising and ceasing of feelings through bodily observation, and the other is bringing the same clarity and mindfulness to all phenomena of which we become aware.

The Pali Canon notes “when one practices samatha followed by vipassanâ, the path arises”. This means that it is valuable to work with both approaches, as the Buddha’s own example shows.

Finally, one should not let meditation work end on the cushion. The benefits of the practice should flow into our lives and relationships. Our actions will become more informed by kindness, respect and compassion, and our daily activities will become more balanced and appropriate to the reality of our situation.