Some ‘Givens’ in Buddhism 

1.  Buddha (the historical person) was human – nothing more, nothing less.

2.  Buddha was embedded in a cultural milieu.

3.  “Reality” is a bundle of chains of causes and effects, governed by natural laws.  The effects are bundles of energy events we sometimes think of as ‘things’ and sometimes think of as ‘processes’ or ‘events.’ 

4.  The ‘problem’ in the human condition is dukkhā.  Dukkhā is a complex concept which subsumes any, all, every form of dissatisfaction one can experience. 

5.  Dukkhā is an experience.  It is not a substance, like clay or air.  As an experience, dukkhā changes – it arises, abides a while and passes away.

6.  The cause of the experience of dukkhā is compound; that is, dukkhā arises in the interaction between this bundle of processes called “I” and the energy events we call ‘living in the world.” 

7.  From the “I” side, the cause of dukkhā is approaching life through the delusions of avijjā driven by the cravings and desires of taṇhā.

8.  Because there are identifiable causes of the experience of dukkhā, one can intervene and reduce the frequency, intensity, and duration of periods of dukkhā.

9.  The tried and true intervention is the discipline or practice come to be known as “The Noble Eightfold Path.’ 

10 The Noble Eightfold Path is a discipline which cultivates wisdom, morality and psychological development, the end product of which is reduction or elimination of the experience of dukkhā in one’s life. 

11.  Nothing is permanent.  Everything is in flux. 

12.  There is no ‘atta’ (Sanskrit ‘atman’).  That is there is no eternal, unchanging substrate to human existence. 

What To Look For in Government Officials

A non-partisan political tip (dasa-rāja-dhamma)

Well, there is no question that this is a ‘political’ season.  But it is not the first!  Perhaps we can look to the wisdom of our predecessors for some guidance.  Throughout history there have been rulers who governed their countries poorly.  They lacked a vision of a just, peaceful and enlightened world.  Far too often self-interest and cronyism were their guiding principles, resulting in the people being exploited and oppressed.  Excessive taxes were levied without a view to the common welfare, and punishments were often cruel and excessive. 

In the days of the Buddha, as today, there undoubtedly were rulers who governed their countries unwisely and unjustly.  The Dhammapadatthakatha records that the Buddha offered some wisdom regarding the problem of good government.  While his views should be appreciated against the social, economic and political background of his time, there might also be some application to our world today. 

So, how might one who practices the Noble Path approach choosing a candidate?  What would such a person look for in a candidate?  The teaching of the ‘Ten Virtues of a King’ (dasa-rāja-dhamma) from the Jātaka texts (Jataka I, 160, 599; II, 400; III, 274, 320; V, 119, 378) give us some guidance. 

First: the King (or in modern parlance, ‘the Head of State’) should exhibit liberality, generosity, charity (dāna).  He or she should not have craving and attachment to power, status, wealth and property, but should give these away for the welfare of the people.

Second:  A high moral character (sīla).  He or she should strive to never destroy life, cheat, steal or exploit others, commit adultery or other sexual inappropriateness, utter falsehood or take intoxicating substances.

That is, the Head of State must at least observe the Five Precepts (pañca-sīla) which all who follow the teaching observe.

Third:  Sacrificing everything for the good of the people (pariccāga), the ruler must be prepared to give up all personal comfort, name and fame, and even life, in the interest of the people. 

Fourth:  Honesty and integrity (ajjava).  The Head of State must be free from fear or favor in the discharge of his or her duties, must be sincere in his or her intentions, and must not deceive the public.

Fifth:  Kindness and gentleness (maddava).  He or she must possess a genial temperament.

Sixth:  Austerity in habits (tapa).  He or she must lead a simple life, and should not indulge in the life of luxury.  The ruler must have self-discipline; self-control.

Seventh:  Freedom from hatred, ill-will, enmity (akkodha).  He or she should bear no grudge against anybody.

Eighth:  Non-violence (avihiṃsā), which means not only that the ruler should intend harm to no one, but also that he or she should try to promote peace by avoiding and preventing war, and avoiding and preventing everything which involves violence, or harm to or destruction of life. 

Ninth:  Patience, forbearance, tolerance, understanding (khantī).  The Head of State must be able to bear hardships, difficulties and insults without losing his or her temper or composure. 

Tenth:  Non-opposition, non-obstruction (avirodha), that is to say that the Head of State should not oppose the will of the people, should not obstruct any measures that are conducive to the welfare of the people.  In other words, he or she should rule in harmony with the people.

Something to think about.

Parts of the above were excerpted from “What The Buddha Taught” by Walpola Rahula,and distributed free by The Corporate Body of the Buddha Educational Foundation, 11F., 55 Hang Chow South Road Sec1, Taipei, Taiwan, R.O.C.

Hey, Everybody!

For those of you who live within a reasonable distance of Des Moines, Iowa, Ariya Magga Buddhist Missionary Society will be presenting an all-day meditation intensive, Saturday, December 15, 2015 at Chùa Hồng Ân Buddhist Temple, 1419 Martin Luther King Jr. Parkway, Des Moine. Iowa 50314

Check-in begins at 8:30 a.m., and meditation begins at 9:00.  We will alternate sitting and walking meditation all day, with a short discourse and a lunch at midday.  Lunch will be free, vegetarian, and provided by the folks at Chùa Hồng Ân. 

The entire event is free (including lunch!) and open to all who practice silent, sitting meditation. 

If you think you will attend, please register before December 17 online at ambms.sasana@gmail.com, or stop by the temple, so we know how much food to prepare.

This is a day of meditation practice for folks who have been meditating only a short time; for folks who haven't had long periods of meditation and/or haven't been to a meditation "retreat."  It is also good for folks who "used to meditate" and want to get back into the daily practice.

We try to be welcoming to people from all faiths, traditions, and schools of meditation.  But, as both organizations - Chùa Hồng Ân Buddhist and Ariya Magga Buddhist Missionary Society are Buddhist, undoubtedly there is a "flavoring" to what we do.  But we try to stay neutral of religious and philosophical issues, and just focus on meditation.

Hope to see you there!

Hey, Everybody!

Do you meditate?  Do you live in the Sioux Falls, South Dakota area?  Would you like to have a full day of meditation?

On Saturday, November 28, Ariya Magga Buddhist Missionary Society will be hosting an all-day meditation intensive at 

Chùa Kỳ Viên

Buddhist Meditation Center

2601 South Marion Road

Sioux Falls, SD 57106

Participation is free and includes a vegetarian lunch provided by the members of Chùa Kỳ Viên.  

Check-in begins at 8:30 a.m., and meditation begins at 9:00.  

If you think you will attend, please register at ambms.sasana@gmail.com so we know how much food to prepare.  

If the weather is really bad, we will postpone the meditation intensive to the following Saturday, December 5.

Hope to see you there!

Some thoughts on "Popular" Buddhism

Following are some generalizations, based on personal observations and discussions with practitioners, both ordained and lay. Be mindful that these are generalizations, and do not fit with every Buddhist practitioner.

We humans say and do stupid things and we say and do bad things. (More and more, I hear Buddhists referring to this as ‘sin,’ a concept borrowed from the Judeo-Christian traditions. Look up “sin” in a good dictionary of religion or philosophy. You will be edified!) When we say and/or do a dumb or mean thing, there are consequences. One of these consequences is some sort of “residue” or “residual,” often referred to with the term “karma.” This residue/residual clings to us for a very, very, very long time. This residual clinging to us (or perhaps it’s the clinging of the residual) causes us to be “impure.”

Both the "severity" or "intensity" and the "duration" of the karma generating behavior play a part in the degree to which the karma weighs us down and sticks around. Also the degree of "heinousness" of our actions has an important influence on the nature of the residue.

The “reason” we do and say stupid and bad things is because it is our nature. Our nature is to be unwise (avijjā) and be driven by unwholesome desires and cravings (taṇhā) and delusional clinging, attachment and grasping (upādāna).

We humans sometimes say and do “smart” (read “wise”) and good things. Doing smart and good things has consequences, too: Doing smart and good things generates / earns us “merit.” Merit, in some way or another, counters karma. This results in us becoming more “pure.” I recently heard a Sinhalese (Sri Lankan) bhikkhu describe this process as functioning “enzymatically.” Merit breaks down, or dissolves the residue/residual, thus ridding us of karma (or karmic effects, or sin). This, according to the Sinhalese bhikkhu, proves the scientific nature of Buddhism.

It seems that "strengh" of the goodness of, and the "frequency of occurance" of merit producing behavior plays a role in the efficacy of merit in reducing the karmic debt load.

I don’t know why we sometimes do smart and good things. I think that this also is probably in our nature, just not as prominently, therefore we have to constantly and consciously practice doing good and being smart.

All of this is very important because of the cosmology of popular Buddhism. That cosmology has multiple levels or planes of existence / reality, all of which are populated by sentient beings of various sorts. There are heavens populated by Buddhas, Bodhisattvas, and devas. And there are hells populated by such beings as “hungry ghosts.”

The popular Buddhism cosmology asserts that we are born again and again, and again. And we may be born into/onto any of the levels / planes of existence. The reason we are reborn is the aforementioned “residue/residual” (karma). The particular level / plane we are reborn in/or is determined by our accumulated residue/residual. The more residue/residual we have, the lower the level / plane of existence. The less residue/residual, the purer we are, and the higher the level / plane of existence.

So, for popular Buddhism, functionally speaking, the “problem” is rebirth, caused by the accumulation of karma due to malicious and/or unwise behavior on our part. The solution is to act wisely with loving kindness (mettā), with compassion (karunā), and with selfless generosity (dana) toward all sentient beings, thus generating merit. Merit counters karma, and if we generate / earn enough merit, then voila! we are reborn in heaven! So, popular Buddhism Buddhists assert, our “fate” is in our own hands. It is through our own actions that our future rebirths are determined.

Many popular Buddhism Buddhists also believe that the aforementioned Buddhas, Bodhisattvas, and devas are endowed with extraordinary, supra-mundane powers. They are imbued with compassion and beneficence as well. Therefore, if “prayed” to, in the manner prescribed, these divine beings will give us an “assist,” a boost up, if you will, in getting reborn in their particular heaven (e.g., Sukhāvatī; the western Pure Land of the Buddha Amitābha).

Being reborn in heaven is good for two reasons: One, there is no suffering (dukkhā), no unpleasantness, and two; in heaven one accumulates only merit, thus completely eradicating karma. This leaves us “pure,” and we all know what happens when we attain “purity.” NIRVĀNA!

Oh, yeah, there is also Enlightenment (with a capital “E”). Enlightenment seems to be understood as the “realization” of some sort of (spiritual or religious) understanding. It is often asserted that this “realization” is NOT cognitive, but occurs in some sort of “higher mind” beyond the rational, ordinary mind. It also seems to be a “state” attained when the cycle of rebirth ends. Some say it is a “state of mind,” bearing in mind that this is a non-rational, non-cognitive “higher mind” state. Others seem to say it is a “state of being,” either some sort of “purified” being, or some sort of “pure being.” (If you want to spend some time in confusion, study up on the Mahāyāna concept of “Buddha Nature” or “True Nature.” Different lineages; different understandings. Have fun!). And some (mostly Theravāda lineages) connect Enlightenment with the elimination or transcending of all human desire (taṇhā) and suffering (dukkhā).

All of the schools, traditions, lineages, etc., of which I am aware employ “chanting” or “recitation” to a greater or lesser degree. Most advocate for meditation in some fashion. And each has a “devotional” aspect to it. These are all considered “practices” which will get one where one wants to go – heaven, Nirvāṇa, or Enlightenment, however understood or defined.

I was once told by a Tibetan lama (and I paraphrase), “Every valley has a lama. Every lama has a dharma. Every dharma has Truth.”

What would an “American” or “Western” Buddhism look like? What would be an “American” or “Western” dharma?


More to come . . .

Visitor's Guidelines

Hey, Everybody!

AMBMS, the Ariya Magga Buddhist Missionary Society, maintains Ariya Magga Vihara, an “abode” of the Noble Path, located at 123 S. Center Street, in Sioux City, Iowa, USA. As a Noble Path Abode, the vihara is a place of instruction and practice, where everyone is welcome, whether for meditation practice, to learn a bit about practicing the Noble Path, to learn about the many paths called Buddhism, or just to visit. We note that, while some social functions take place here we not a social gathering hall. We try to keep the atmosphere at the vihara quiet and relaxed, and we ask that you help us in that effort. Please enter quietly, turning off cell phones, pagers and any other devices which might make a disturbing noise. If others are “sitting” in the Buddha Hall, speak as little as possible, and speak softly when you must.

Our practice falls within the family of disciplines called "Buddhist," but despite what you might have read, or heard, or might be anticipating, when visiting Ariya Magga Vihara you will not be required to bow, to chant, to participate in meditation or to do other things which are unfamiliar or uncomfortable. At Ariya Magga Vihara we follow certain customs and traditions, and we do ask that you be respectful of them. If you are not sure of what would be respectful, please ask.

One thing that stands out for some people is that as they enter the vihara, the entry room is sometimes full of shoes. This is due to the custom of removing one’s shoes when entering a vihara building, and especially before entering a Buddha Hall. There are lots of different explanations for this practice, some of which seem more plausible than others. One explanation is that for centuries in Asia people removed their shoes before entering any building, as their shoes were usually dusty or muddy or otherwise “dirty.” So it was both hygienic and respectful to leave the dirt at the door. Another explanation is rooted in ancient mythology, which held that impish and/or evil spirits or beings lived in the earth. Walking outside in shoes disturbed them and they would subsequently cling to the shoes’ soles. Carrying these imps/spirits into one’s house, business or temple was just bad form. Another explanation is derived from logical reasoning. Shoes are dirty. Wearing shoes indoors brings dirt indoors. Indoors we sit on the floor. We don’t want to sit in dirt. Ergo, we don’t wear our shoes indoors. For some people removing the shoes is an action which assists them in making the mental transition from a noisy “outside” world to the more peaceful atmosphere of the vihara. Removing one’s shoes is the first preparatory step toward their practice. And finally, people who practice the Noble Path frequently sit on the floor with their legs crossed in either a “full-lotus” or “half-lotus” position. It is very uncomfortable to sit in either of these positions wearing shoes. So we leave them at the door as we come in.

We encourage the custom of removing shoes at the door, but if there is some reason you would rather not, we can live with that, too. And if you are more comfortable in a chair, we have those too. Please don’t let these customs deter you from coming for a visit or a sitting. You might find our vihara a refuge from the “sturm und drang” of our modern world.

Ehi passiko! Come and see!