Question: Is there a reason why you joined Mahayana as opposed to Theravada or Vajrayana schools?

“Is there a reason why you joined Mahayana as opposed to Theravada or Vajrayana schools?”

Actually, when I first started my study, I was studying Theravada. So much so, that I was getting ready to ordain in Thailand. One day during meditation, I’m not sure if I fell asleep and I was dreaming or it was simply an actual visualization, but a heavenly being appeared to me and told me, “on your path, you shall find Enlightenment in one small Kalpa, but change and you will help many others find Enlightenment in one small Kalpa.”

So I took that as a sign. A sign to the Bodhisattva way.

There’s absolutely nothing wrong with any of three major schools of Buddhism. They all have the same core beliefs and rules. You can’t study Mahayana without studying Theravada; Theravada can be thought of as the core, basic, fundamental teachings of the Buddha – knowledge and wisdom every Buddhist needs to know. Mahayana can then be thought of as an “extension” from that, with all its added sutras and aspiration of the Bodhisattva way.

Mahayana is definitely not for everyone. Vajrayana is very ritualistic/ceremonial. It’s absolutely beautiful and astonishing, there’s nothing wrong with it. Though I haven’t studied much of Vajrayana’s specific ways, I do however, have adopted many of their mantras, the use of Vajra bells and prayer wheels. To be practicing Mahayana, a true aspiration to become a Bodhisattva must be present. An aspiration to learn, teach, and watch others escalate onto the road of Enlightenment. I always tell people, if you feel this immense joy and satisfaction after teaching someone the Dharma, or you’ve selfishly and compassionately helped someone in need, then you’re on the right path of being a Bodhisattva.

Theravada is considered to some the “easy” way to liberation (through many lifetimes (and Vajrayana being liberated in one lifetime)). So, many people don’t want to waste endless lifetimes in Samsara, so they choose Theravada versus Mahayana. There’s nothing wrong with that. We can’t say that some day the world’s suffering will completely end and everyone will finally reach Enlightenment, but we also can’t say it won’t – so it depends on the person if they want to liberate themselves and finally end the cycle of Samsara, or if they truly want to stay behind and help everyone else, because if they do, that could be millions of lifetimes in Samsara with different kinds of life circumstances.

So… Other than the “vision” I got about my path, I also chose Mahayana because it’s more adaptable to and suites the kind of person I am. I’m forever a teacher, a truth speaker, a Dharma preacher, and an aspiring Bodhisattva.

Smile and be well!

Mala Beads

Mala beads are usually worn on the left wrist or worn on the neck of almost every Buddhist. Mala beads are a Buddhist prayer beads/rosary used to count mantras when chanted or mentally keeping track of mantras. A traditional mala has 108 beads, but some can have 16, 27, or 54 beads; the 108 beaded malas are usually the most common – 100 for the mantra recitations and 8 to amend any mistakes. However, there are malas that have a little over 200 beads, which is a mala I wear on my wrist strictly for reminders to be mindful and remember my practice, but I use another mala for mantras.

Malas are made from a variety of different materials, the most common being made from sandalwood. However, it’s believed that different materials can do different things and are for different purposes. An “all purpose” mala are often made from the wood of the Bodhi tree, Bodhi seeds, or rattan seeds.

Pacifying mantras use white-colored malas made from crystal, pearl, shells, or mother of  pearl. These malas are used to purify the mind and clear obstacles such as illness, bad karma, or mental disturbances. Though long and repeated use of these materials can destroy their iridescent layer.

Increasing mantras should be recited using malas of gold, silver, copper and amber. The mantras counted on these can “serve to increase life span, knowledge and merit.”

Mantras for magnetizing should be recited using malas made of saffron, lotus seed, sandalwood, or other forms of wood including elmwood, peach wood, and rosewood.

Mantras to tame by forceful means should be recited using malas made of Rudraksha beads or bone. Reciting mantras with this kind of mala is said to tame others, but with the motivation to unselfishly help other sentient beings.

All malas have a “Guru” bead. That big “center” bead on the mala is the Guru bead. Your counting should be done clockwise, using your thumb to pull the beads towards you. Once you’ve made a repetition and have reached the Guru bead, you can start again going backwards.

Smile and be well!

Compassion and Wisdom

There are two qualities the Buddha taught to realize Enlightenment: Prajña (Wisdom) and Karunã (Compassion). In a general sense, the two seem completely different and have nothing to do with each other; one being intellectual and the other being emotional. But in Buddhism both are needed to work together and understand each other. You need wisdom to cultivate compassion, and compassion to cultivate wisdom.

Ideally in Buddhist practice, one practices selflessness to help alleviate suffering wherever we may see it. Sometimes it might seem impossible to do so, but it’s important to at least try. Compassion is more than just being a nice person. Some people try to be nice because they expect something in return, but that’s not very wise is it? If you have that mentality of gaining something or receiving something for being nice, then it’s not compassion and you are not wise. To be compassionate is to rid the idea of “me” and “self.” True compassion does not expect anything in return, not even a ‘thank you.’

His Holiness the Dalai Lama wrote in The Essence of the Heart Sutra: “According to Buddhism, compassion is an aspiration, a state of mind, wanting others to be free from suffering. It’s not passive — it’s not empathy alone — but rather an empathetic altruism that actively strives to free others from suffering. Genuine compassion must have both wisdom and lovingkindness. That is to say, one must understand the nature of the suffering from which we wish to free others (this is wisdom), and one must experience deep intimacy and empathy with other sentient beings (this is lovingkindness).”

Compassion takes practice. It’s not something you can develop overnight. If you’re a person that expects a reply when you say ‘hello’ or ‘thank you,’ then you’re going to cause yourself suffering because you’re being attached to the expectations and rewards of giving and receiving. Your goal is to be selfless. To act in a selfless way to help others – to help others before even thinking about it is true compassion. The thought “I want to help them” should always arise and be present. If you’re thinking “I should help them,” then you’re on your way to great compassion.

Compassion and wisdom can be cultivated and developed with meditation. It’s also importan that we understand our own suffering in order to help with others’ suffering. This isn’t being selfish. We usually see altruism, concern for others before oneself, as being the opposite of selfishness, concern for oneself before others. Buddhism does not see it as either one or the other but rather as a blending of the two. Genuine self-concern will gradually mature into concern for others as one sees that others are really the same as oneself. This is genuine compassion.

Always try to be compassionate. Stress compassion to others that you see are not being compassionate. Compassion not only helps others, but it also helps you. It’ll give you joy and understanding that you helped relieve some suffering from others, and that you’re one step closer to Enlightenment. Mediate on what it means to be compassionate. Rid the ideas that you feel you need to get anything in return or any rewards for being compassionate.

A kind of meditation to develop compassion is called Tonglen. It is a meditation practice practiced in Tibetan Buddhism. The basic practice of this meditation is to take in the suffering of others and of the world on the ‘in breath’ and exhaling peace and joy on the ‘out breath.’ A short pause in between the in and out breath to “convert” that suffering into joy and happiness is sometimes practiced. This, however, doesn’t mean to burden yourself with the misery of the world, but simply to acknowledge and be aware that there is suffering in the world. This helps bring peace of mind and help you realize that everyone is suffering and that everyone deserves compassion to help ease their suffering.

Smile and be well!

The Five Precepts

Taking the Precepts and living by them are mandatory for every Buddhist. However, the precepts aren’t rules in the sense that you’re going to hell if you break them, but more along the lines of suggestions. One must use their own intelligence to apply these rules in the best possible way.

There are five Precepts that are mandatory for every Buddhist, and eight-ten precepts for those in preparation for monastic life or devoted lay people, mostly in the Theravada traditions.

1. To abstain from killing/taking life of sentient begins
2. To abstain from stealing
3. To abstain from sexual misconduct
4. To abstain from lying
5. To abstain from intoxicants
6. To abstain from eating at wrong times
7. To abstain from singing, dancing, playing music, and attending entertainment performances
8. To abstain from wearing perfumes, cosmetics, and garlands
9. To abstain from sitting on high chairs, and sleeping on high, luxurious beds
10. To abstain from accepting money

Sometimes the 7th and 8th precept in combined and the 10th is omitted to just make Eight Precepts. But obviously precepts 6 through 10 are stated for a more monastic life where those rules might be easier to apply.

The precepts are pretty clear and straight-forward. The first precept is to not kill, or allow anyone to kill (both human and non-human; sentient beings). The second is to not steal. The third is to abstain from sexual misconduct. This precept is probably the most confusing for a lot of people and it’s the most I get asked about. To abstain from sexual misconduct is to not cheat on your spouse/partner, or have sexual activity with someone who has a spouse/partner. Basically, if it harms someone, their relationship, or lives, it’s sexual misconduct. The fourth is to not lie, which includes pretending to know something that you don’t. The fifth is to refrain from intoxicants; alcohol and drugs. This precept is sometimes left out and not taken by lay people (when taking the precepts, you can choose to take all or some of the precepts). The Buddha said to abstain from alcohol because it causes “headlessness.” In other words, it causes you to not be mindful.

In Mahayana and in Theravada, an individual taking the precepts is called an Upasaka. This is the term given to followers who are not monks, nuns, or novices in monastic living. Traditionally, precepts are taken in a formal ‘Precepts Ceremony,’ along with the Tripple  Gem (Three Refuges/Taking Refuge). It is commonly conducted on the day of Vesak, the Buddha’s birthday. Which is when mine will be! On May 26! I have taken refuge, but have waited until I found a Sangha, and since I found my home Temple, I’ve decided it’s time. I’m extremely excited and happy. I’m going to fully commit to the precepts, including abstaining from alcohol and going full on vegetarian; except, it’s going to be my version of “Buddhist vegetarianism.”

Smile and be well!

Eight Great Awakenings Sutra

Buddhist Disciples! At all times, day and night, sincerely recite and bear in mind these eight truths that cause great people to awaken.

The First Awakening: The world is impermanent. Countries are perilous and fragile. The body is a source of pain, ultimately empty. The five skandhas are not the true self. Life and Death is nothing but a series of transformations—hallucinatory, unreal, uncontrollable. The intellect is a wellspring of turpitude, the body a breeding ground of offenses. Investigate and contemplate these truths. Gradually break free of death and rebirth.

The Second Awakening: Too much desire brings pain. Death and rebirth are wearisome ordeals, originating from our thoughts of greed and lust. By lessening desires we can realize absolute truth and enjoy peace, freedom, and health in body and mind.

The Third Awakening: Our minds are never satisfied or content with just enough. The more we obtain, the more we want. Thus we create offenses and perform evil deeds. Bodhisattvas don’t wish to make these mistakes. Instead, they choose to be content. They nurture the Way, living a quiet life in humble surroundings—their sole occupation, cultivating wisdom.

The Fourth Awakening: Idleness and self-indulgence are the downfall of people. With unflagging vigor, great people break through their afflictions and baseness. They vanquish and defeat the four kinds of demons, and escape from the prison of the five skandhas.

The Fifth Awakening: Stupidity and ignorance are the cause of death and rebirth. Bodhisattvas apply themselves and deeply appreciate study and erudition, constantly striving to expand their wisdom and refine their eloquence. Nothing brings them greater joy than teaching and transforming living beings.

The Sixth Awakening: Suffering in poverty breeds deep resentment. Wealth unfairly distributed creates ill-will and conflict among people. Thus, Bodhisattvas practice giving. They treat friend and foe alike. They do not harbor grudges or despise amoral people.

The Seventh Awakening: The five desires are a source of offenses and grief. Truly great people, laity included, are not blighted by worldly pleasures. Instead, they aspire to don the three-piece precept robe and the blessing bowl of monastic life. Their ultimate ambition is to leave the home life and to cultivate the Path with impeccable purity. Their virtuous qualities are lofty and sublime; their attitude towards all creatures, kind and compassionate.

The Eighth Awakening: Like a blazing inferno, birth and death are plagued with suffering and affliction. Therefore, great people resolve to cultivate the Great Vehicle, to rescue all beings, to endure hardship on behalf of others, and to lead everyone to ultimate happiness.

These are the Eight Truths that all Buddhas, Bodhisattvas and great people awaken to. Once awakened, they even more energetically continue to cultivate the Path. Steeping themselves in kindness and compassion, they grow in wisdom. They sail the Dharma ship across to Nirvana’s shore, and then return on the sea of birth and death to rescue living beings. They use these Eight Truths to show the proper course for living beings, causing them to recognize the anguish of birth and death. They inspire all to forsake the five desires, and to cultivate their minds in the manner of Sages.

If Buddhist disciples recite this Sutra on the Eight Awakenings, and constantly ponder its meaning, they will certainly eradicate boundless offenses, advance towards Bodhi, and will quickly realize Proper Enlightenment. They will always be free of birth and death, and will abide in eternal bliss.

Avijja Sutta

Avijja Sutta
Ignorance

I have heard that on one occasion the Blessed One was staying near Savatthi, in Jeta’s Grove, Anathapindika’s monastery. There he addressed the monks, “Monks!”

“Yes, lord,” the monks responded.

The Blessed One said, “Monks, ignorance is the leader in the attainment of unskillful qualities, followed by lack of conscience and lack of concern. In a unknowledgeable person, immersed in ignorance, wrong view arises. In one of wrong view, wrong resolve arises. In one of wrong resolve, wrong speech… In one of wrong speech, wrong action… In one of wrong action, wrong livelihood… In one of wrong livelihood, wrong effort… In one of wrong effort, wrong mindfulness… In one of wrong mindfulness, wrong concentration arises.

“Clear knowing is the leader in the attainment of skillful qualities, followed by conscience and concern. In a knowledgeable person, immersed in clear knowing, right view arises. In one of right view, right resolve arises. In one of right resolve, right speech… In one of right speech, right action… In one of right action, right livelihood… In one of right livelihood, right effort… In one of right effort, right mindfulness… In one of right mindfulness, right concentration arises.”

Aghatapativinaya Sutta

Aghatapativinaya Sutta
Subduing Hatred

“These are five ways of subduing hatred by which, when hatred arises in a monk, he should wipe it out completely. Which five?

“When one gives birth to hatred for an individual, one should develop good will for that individual. Thus the hatred for that individual should be subdued.

“When one gives birth to hatred for an individual, one should develop compassion for that individual… equanimity toward that individual… one should pay him no mind and pay him no attention… When one gives birth to hatred for an individual, one should direct one’s thoughts to the fact of his being the product of his kamma: ‘This venerable one is the doer of his kamma, heir of his kamma, born of his kamma, related by his kamma, and is dependent on his kamma. Whatever kamma he does, for good or for evil, to that will he fall heir.’ Thus the hatred for that individual should be subdued.

“These are five ways of subduing hatred by which, when hatred arises in a monk, he should wipe it out completely.”

The Bodhisattva Vows

The intention is everything with the Bodhisattva vows. We take the vows purely for the sake of others. Only when we dedicate for the sake of others and try our best to put what we have learned into practice will our practice become truly beneficial. The preparation for taking the Bodhisattva vows is really to know how to develop bodhicitta itself. We must have that knowledge and have the intention to develop our minds to really benefit others. In Mahayana, a “created” bodhicitta can be developed during meditation, but once the meditation stops, your mind stops. You should only take the Bodhisattva Vows when you have developed, or know how to develop, bodhicitta. 

Along with the vows, Bodhisattvas must abide by the Six Paramitas. It’s hard in this day and age to truly strictly abide and follow all the vows, or even remember them all, as to not break them. However, there are four factors needed to break a vow:

1. Not being mindful of the disadvantages/you don’t regard what you have done as being a mistake
2. Having no desire to stop the action (to repeat it again)
3. Indulging in the act of what you have done with great pleasure and delight
4. Being shameless and inconsiderate, you do not care about the consequences of your actions for yourself and for others

The vows are things you vow to abandon. So the Eighteen Root Bodhisattva Vows are:

1. praising oneself and belittling others
2. not sharing with others one’s wealth and Dharma
3. not forgiving even when others apologize
4. doubting and denying the doctrine of the Great Vehicle
5. taking offerings intended for the Three Jewels
6. abandoning the doctrine through sectarianism
7. causing an ordained person to disrobe
8. committing one of the five crimes of immediate retribution
9. holding perverted views
10. destroying places such as towns
11. teaching emptiness to the untrained
12. discouraging others from seeking full enlightenment
13. causing others to break the vows of Individual Liberation
14. belittling those who follow the path of Individual Liberation
15. proclaiming false realisations such as the realisation of emptiness
16. accepting gifts that have been misappropriated from the belongings of the Three Jewels
17. laying down harmful regulations and passing false judgement
18. giving up the pledge of altruistic aspiration

The Forty-Six Secondary Bodhisattva Vows are mainly connected with the practice of the Six Paramitas:

Generosity
1. not making offerings every day to the Three Jewels
2. acting out of desire because of discontent
3. not paying respect to those senior in ordination and in taking the Bodhisattva vows
4. not answering others’ questions out of negligence though one is capable of doing so
5. selfishly not accepting invitations due to pride, the wish to hurt other’s feelings or anger or laziness
6. not accepting others’ gift out of jealousy, anger etc or simply to hurt others
7. not giving the Dharma teaching to those who wish to learn

Morality
8. ignoring and insulting someone who has committed any of the five heinous crimes or defiled his or her vows of individual liberation, or treating him or her with contempt
9. not observing the precepts of moral conduct because one wishes to ingratiate oneself with others
10. complying with the minor precepts when the situation demands one’s disregard of them for the better benefit of others
11. not committing one of the seven negative actions of body, speech and mind when universal love and compassion deem it necessary in the particular instance
12. accepting things that are acquired through one of the five wrong livelihoods
13. wasting time on frivolous actions such as carelessness, lack of pure morality, dancing, playing music just for fun, gossiping and also distracting others in meditation
14. misconceiving that bodhisattvas do not attempt to attain liberation and failing to view delusions as things to be eliminated
15. not living up to one’s precepts
16. not correcting others who are motivated by delusions

Paitence
17. parting from the four noble disciplines
18. neglecting those who are angry with you
19. refusing to accept the apologies of others
20. acting out thoughts of anger

Perseverance 
21. gathering circles of disciples out of desire for respect and material gain
22. wasting time and energy on trivial matters
23. being addicted to frivolous talk

Concentration
24. not seeking the means to develop concentration
25. not abandoning the five obscurations which hinder meditative stabilisations
26. being addicted to the joy of meditative absorption

Wisdom
27. abandoning the path of Theravada as unnecessary for one following the Mahayana
28. exerting effort principally in another system of practice while neglecting the Mahayana teachings that one already has
29. without good reason exerting effort to learn or practice the treaties of non-Buddhists which are not the proper object of one’s endeavor
30. beginning to favor and take delight in the treaties of non-Buddhists although studying them for a good reason
31. abandoning any part of the Mahayana by thinking it is uninteresting or unpleasant
32. praising oneself and belittling others because of pride and anger
33. not going to Dharma gatherings or teachings
34. disparaging the spiritual master

Ethical Practice to Benefit Others
35. not helping those who are in need
36. not helping people who are sick
37. not alleviating the suffering of others
38. not explaining what is the proper conduct to those who are reckless
39. not benefiting in return those who have benefited oneself
40.  not relieving the sorrow of others
41. not giving material possessions to those in need
42. not working for the welfare of one’s circles of friends, students, employees, helpers
43. not acting in accordance with the wishes of others if doing so does not bring harm to oneself or others
44. not praising those who have good qualities
45. not acting with whatever means are necessary according to the circumstances to stop someone who is doing harmful action
46. not using miraculous powers, if one possesses this ability, in order to stop others from doing unwholesome actions

Once you take the Bodhisattva Vows, not only do you gain good Karma, but you also gain merit. If you’ve broken a vow, your bad karma is doubled daily until you repair it. There are several ways to mend a broken vow. One way is to repeat the vow(s) you’ve broken three times, or the whole list three times. Another way is to recite the Vajrasattva Mantra (the long version) 21 times. Another way is to ask for forgiveness from your guru (teacher) or head monk. But it’s very important to know that if you do break a vow, you have to feel a deep regret in doing so and confess (infront of an image of a Buddha) and vow to not repeat it again.

Smile and be well!

Vegetarianism in Buddhism

Many Buddhists are vegetarians. Especially those who follow the Mahayana. Though Buddha wasn’t vegetarian, nor did he ever say to be a vegetarian, many Buddhist traditions advocate to do so. Mostly because eating meat is kinda like breaking the First Precept (Abstain from killing/taking life). Though you may not be directly killing the animal, you’re still indirectly contributed to it.

“But the animal is already dead, so how did you contribute to it?” is a question that comes up often. Think of it as a “supply and demand” approach. Yes the animal is already dead, but if you didn’t contribute to buying it, then there’s one less animal that needs to be sold. The less you buy, the less the supply for more meat will be needed, which means less killing of animals.

Lunches or dinner at almost every Mahayana temple will always be vegetarian. I like to call myself a “Buddhist vegetarian.” The Buddha always said to accept what is offered to you. So I’m vegetarian when it comes to me supplying myself with food and whatever, however, if meat if offered to me, served to me, or bought for me then I’ll accept it. So if I went over to a family’s or friend’s house and they were serving BBQ or something, then I’d have to accept their generosity. When going out to dinner and if someone else was buying, I still always try to get a veggie dish, however, sometimes there’s absolutely nothing besides a side salad, so I’m almost “forced” to order something with as little meat as possible. I know that somewhat contradicts what I said above about “supply and demand,” but hey… I’m not perfect!

Smile and be well!

Being a Bodhisattva

Today I asked one of my friends, “Do you think I could live a monastic life?” After a short discussion about leaving a city-dependent life and other things, he then asked if my goal of doing that was to go to Heaven. I then explained very briefly the differences and goals of the Mahayana and Theravada traditions.

In Theravada, monastic life is usually more strict than monastic life in Mahayana. The goal of the Theravadans is to attain Arahatship; to become an Arahat, liberated from all suffering and ending their cycle of Samsara (rebirth). In Mahayana the goal is to become a Bodhisattva. “One who follows the Mahayana is a Bodhisattva, or truly aspires to be a Bodhisattva… A Bodhisattva is one who has generated the “Awaking Mind” (Bodhicitta), that astonishingly rare but totally transformative intention to work solely for the benefit of others right up to Buddhahood, the full development of one’s own potential” (from the book The Bodhicaryãvatãra by Crosby and Skilton).

To add more information, from the same book, “With a characteristically Buddhist love of classification, Sãntideva refers in general to two types of Awakening Mind (I. 15-16). The one, termed ‘the Mind resolved on Awakening,’ is like someone really wishing to go on a journey, really wishing from the depths of one’s heart to follow the path of a Bodhisattva. The ‘Mind proceeding towards Awakening’ is actually embarking on the long and difficult path of insight and alturism, the Mahãyãna journey. Thus one who truly wishes to be an active and altruistic Bodhisattva can also be said to have the Awakening Mind – to be a Bodhisattba – albeit in a derived and lesser sense.”

Some argue that it takes attaining Bodhicitta to become a Bodhisattva, while others say that just by following Mahayana and accepting the Bodhisattva Vows you can be a Bodhisattva. Regardless, Bodhisattvas don’t announce they’re Bodhisattvas – in doing so, it might be believed that they’re after fame or recognition, which is a huge no-no! Only Buddhas can recognize other Buddhas, and the same with Bodhisattvas. Basically, it takes one to know one!

Anyway, back to my discussion with the friend – As I was explaining what a Bodhisattva is, Bodhisattvas intentionally delay their own Enlightenment in order to Enlighten all sentient beings from Samsara by practicing the Six Paramitas (Perfections). So they continue to live in Samsara until everyone else is out of Samsara and then they can finally enter into Enlightenment themselves.

Regardless of what anyone says or believes who can or can’t be a Bodhisattva, Mahayana encourages everyone to become a Bodhisattva and take the Bodhisattva Vows. Becoming a Bodhisattva should be everyone’s goal who practices Mahayana. You don’t have to be a monk or nun to be a Bodhisattva. You can be a corporate executive, a stay-at-home mom, or a homeless person and be a Bodhisattva as ling as you follow the 18 major vows and and forty-six minor vows of the Bodhisattvas.

Smile and be well!