Posted in Buddhist community activities, Buddhist Culture, Conflicts in Buddhist Life, Mahayana culture, On the Path, Precepts Holders, Sangha Relationships

Sanitizing of Buddhism, Buddhists and erasing Sangha in America by Elitists

2,555 years ago Buddha passed away leaving the disciples and the rest of the Sangha to remember his teachings and pass them along to the next generations.  Very little has changed in the Sangha who carefully follows the Vinaya which are his guidelines of monastic conduct and instructed in his last bequest.  They carried Buddha’s teachings (the Dharma) to various countries teaching and forming practice places for generations with a great deal of sacrifice and effort.

Recently in media by Buddhist orientated sites online and in print through Tricycle, Buddhadharma, and Shambala Sun much has been made about the national form that Buddhist followers should or as they assume will eventually take in the USA.

Their Protestantism of Buddhism or rather a sanitizing or erasing/rewriting of Buddha’s history and rejection of what they identify as irrelevant to modern Americans today.  This means all the ethnic Buddhists from Thailand, Sri Lanka, China, Taiwan, Hong Kong, Vietnam, Korea, India, Tibet, Nepal, Indonesia, Phillipines, Malaysia or other American countries or Europe are to be cleansed and shunned from Americans or American Buddhists as it starts with white men who are protestants who already rejected the catholics because they have monks and nuns… or maybe they are jewish who didn’t like christians at all and or even those who prefer to embrace every oddball newly created religion and market it.

They are trying to dummy-down traditional Buddhism because they couldn’t figure out  how to make it work for themselves.  Now they are trying to keep it elite and promoting a new version or a rather a odd form of Japanese Buddhism; Wow, even to do that is to disparage the efforts of the Japanese Buddhists in our American history.  But a recent picture in a news article features Japanese robed zen married clergy,  a couple (women are nuns only in Japanese Buddhist tradition and not to hold priest roles like the men can opt for marriage or monk’s life)  in a zendo.  The writer asks “What’s an American Buddhist?

Well, it’s a circular article first stripping away the Triple Jewel.  No Sangha, no ethnic trappings as they are not considered true or authentic enough to be Buddhist or relevant.  Then at the very end it says careful least 900 years later the adherents reject the efforts of the fabled American Buddhists who magically created a new world order of Buddhists here.

One way to look at this question is through the example of practice. When done correctly, what Buddhist meditators refer to as “sitting”–whether following the vipassana or zazen (or other) approaches to sitting meditation–does not rely on ceremonial chanting and recitations and actions that typically surround collective meditation sessions. This is not to say such ceremonial activities normally performed in an ancient or modern Eastern language are not useful or helpful. This is only to say they are not a necessity for the gradual expansion of consciousness that is the result of regular meditation. If one accepts this basic premise, which can be supported by the sutras attributed to the Buddha, then the conclusion that North Americans could conceivably develop their own Buddhist tradition some day is perfectly rational, if not probable.

This is based on opinion and not on reality, meditation has always been taught as a method but not the exclusive one, the first thing Buddhists do worldwide is to take the Triple Refuge and 5 Precepts.  The next thing they do is join in services that always recite sutras and repeat the Triple Jewel in refuge and action, join in volunteer work in the community and when it’s time and there is an opportunity they choose or not to sit on a cushion with the goal of being enlightened eventually.  This provides the stable framework necessary before one sits on the cushions.

2,555 years the core of Buddhist practice has always been formed from the Triple Jewel, being carried and protected by the Sangha who observes the Vinaya.  Also because people who come to Buddhism from new countries took the time to study Buddhism in it’s traditional form and upheld it, so the Buddhist culture developed as the Buddha instructed us Sangha who traveled to adapt to the countries conditions and culture with lots of variations in languages, practices and kept the core that is the Triple Jewel.  The problem in the USA and in many parts of the world is that there is no one identified unified culture.  We are a global society in the USA in reality, much of the myth the elitist create is not real and not reflecting the reality of the people in the USA. There is no one culture.  There can be no one form of Buddhism defining the United States and that is really ok.  The myth is there must be one form of Buddhism for each country, that’s the fakery being created by these elitists.

North American Buddhists are likely to create their own traditions and schools of thought, but they should do so with the awareness that they are forging a new Buddhist culture, not the ‘true’ Buddhist culture.

This is so strange that it is very insulting to North American Buddhists anywhere.  There is no need to forge a new Buddhist culture at all.  It does not work.  People in history have tried and when they diverge from the Triple Jewel they are not Buddhist at all, their movements become perverted and vanish.

The worst kind of approach a Westerner would take is to accept wholeheartedly without question any practice offered from any teacher without investigating and studying the history and knowing the standard teachings of Buddha and his disciples.  So ‘wholesale acceptance’ of Buddhism from the East is not likely the problem here.  It is lack of acceptance and adaptability. Just the last two.

Also they seem to have a need to make their own piss in the snow, a male pre-occupation.  That last bit is sadly the reason there is an effort by rags that call themselves the voice of American Buddhists or rather trying right now to lead the Buddhist movement with their money and media forming a horrific laughable council of teachers that fell on it’s face and nobody paid attention to it other than to point them out.  Led by the protestant versions of Japanese Buddhism and fringe trend setting teachers and all their writers who make them money… virtually ignoring the Sangha “”(they had one show Bhikkhu Bodhi who got rightfully upset with them and whom they posted as somehow he misunderstood..or he mis-heard them and gee wasn’t that embarrassing for him to explode on them during the conference type post on their blog) on whose back they cruelly stepped on to reach their goal as King of the Mountain, they virtually stood and pissed on the the living Jewels, all the while laughing in the faces of those who donate and sacrifice to make Buddhist temples and monasteries in the Americas.  This is soooo christian and not worthy of what is American today.

This sanitizing of Buddhism is wrong.  It is a symptom of lack of effort and study of Buddha dharma.  It’s rote repetition of wrong teachings based on fear of loss of their own leadership due to aging and somehow they must keep their flame alive and make a historical memory so their efforts don’t seem wasted to others.  The fact of the matter is the hippies are old and their start into Buddhism was filled with false intentions, most are failed monks and they are damn mad that people did not support them when they were innocents in robes, so they formed their careers by damning the robes and those that wear them.  All of them… look up the writers for yourself in the rags, tricycle, shambala sun, buddha dharma, the big 3 have featured all white… and all secular people claiming to be experts and leaders of Americans ‘cuz they failed to be monks.

They said they failed to be monks because they failed to get enough dana to do as they want to do (and become hits in their homelands).  Instead they were ignored perhaps bored in their robes, fearing poverty and they lacked the balls to stick it out they left their robes because there is no money in them.  Then these ex-monks damned repeatedly the very people who had virtuous roots that helped them succeed and go forth and being accepted.

Playing king of the mountain pushing off their competitors.  They promoted themselves as experts saying they have really represented Americans cuz they can have sex and create families… and they want their kids to be able to participate fully in their activities in the zendo cuz they don’t feel welcome anyplace but where they want to go and meditate while they ignore how bored their kids are waiting for them and let their kids run around doing things unsupervised while they zone out in hippie bliss or their mental version of it.

I’m sorry this is not how Americans do things, they do things by hard work, patience and sticking things out enduring because they know what really works. This fad by elitists is misleading and harmful and it does NOT meet the needs of common folk and it’s common folk that need proper Triple Jewels not fads.  They aren’t looking for trends while they work on the line or pack boxes into a truck, they are looking for a community that is stable, intelligent, active in the town, around the corner or even in the grocery…. but not at the expense of their own minds.  That’s where traditional Vinaya Buddhism excels, it’s stable it has lots of variety and enough well trained Sangha of monks and nuns to be able to endure and offer Buddha dharma as requested without all the bangs and whistles of slick rags or media blitz… and we will be long enduring whether the elites want to come to us while we are busy meeting the needs of the community where we live and reside in the Americas in and out of temples.  At my estimate we are well over 10,000 Sangha living in the USA alone and not all of us are ethnic imports from overseas but created, born and raised right here from every ethnic group that can be thought of here.  Here are some Iowas some Califnornians, some Nova Scotians, some Germans, some Chinese, a few Texans, some Burmese, and a majority of whom are Midwestern people as common as you can get and their shenanigans while enjoying traditional Buddhist offerings.

Posted in Buddhism, Buddhist community activities, Buddhist Culture, Chinese culture, Dharma Talks, Mahayana culture, On the Path, Sangha Relationships, Theravada culture

Wow Finally Found some English Dharma talks that don’t flinch!

Ven. Guan Cheng has a 22 video series about the Diamond Sutra on youtube.  It’s in English and is done well for it does present the Chinese Buddhist view in a very clear useful way that we westerners can absolutely get and understand!

Posted in Buddhist Culture, Chan - authentic Masters words, Chinese culture, Dharma Talks, Mahayana culture, On the Path, Precepts Holders, Sangha Relationships, Vinaya

Abbot, Bhikshu Ven. Hui Guang clear explaination of Chan transmission, lineage, ordination for monastics

Ven.Da Mo

His Facebook photo set has his photos during his retreat time, he is the present abbot of IBS in Taiwan. He has given us the clearest explanation I have ever seen regarding details of how this process of transmission really works.  It’s important to really get the correct teachings and from the correct teachers.  In the USA we are woefully deluded by the newness of Buddhism, over-reaching for levels or attainments that we do not need or deserve. I am quoting his exact post that appears on the Facebook link.  Let me know if it does not work. I only cut and pasted and hope for the best, I’m new to the blog world here.!/media/set/?set=a.182828165075325.43405.100000444276511

於2008年,我蒙 本換老和尚慈悲親自傳授,禪門正法眼藏,臨濟正宗法脈。此法法脈源流源自於釋迦牟尼佛,祖祖印心相傳,直到近代虛雲老和尚→本煥老和尚→慧光 (第45代臨濟正宗傳人)。
2008, I received the transmission of the Treasury of the True Dharma Eye in the Noble Linji Ch’an Dharma Lineage with the compassion of my  Master, Ch’an Master Ben Huan. This lineage of Dharma transmission trace all the way back to Sakyamuni Buddha. The ancient Masters have transmitted one after another until recent era to Ch’an Master Hsu Yun. Then the Dharma transmission is from: Venerable Master Hsu Yun→ Venerable Master Ben Huan→ Hueiguang (45th generation lineage holder of the Linji Ch’an).



這種法派,應該代代相傳,不可斷絕。此體系在習慣上,稱為剃度恩師,得戒本師,傳法尊師。中國佛教傳統上,出家是一回事,受戒是一回事,傳法又是一回事,並非一定都由同一位師父主持。又禪宗重在傳法,得法的人, 即稱為法子。當然在家也可得法,但畢竟是少數。出家得法的,多是已在別的師父那裡剃度及受戒。

In Chinese Buddhist tradition, there are 3 systems of transmission:

1. Tonsure system: a person become tonsured as a novice monastic under the Master’s school. He/she is given a Dharma name 法號 at the time of tonsure based on the Master’s lineage. This name is also called “the outer name 外號” because it is use by all people to address you. This name is used for life.

2. Ordination system: a novice will become fully ordained as a Bhikṣu monk/ Bhikṣuni nun with the Triple Platform Ordination (Observing the Śrāmanera, Bhikṣu and Bodhisattva precepts) . This ordination must be presided by 10 monks with at least 10 years of seniority with a pure practice in upholding the monastic precepts. In this ceremony, the 10 Masters represent the Triple Gem accepting the novice into the Sangha. At this time, another Dharma name 法名 is given. This name is also called “precept name 戒名 or inner name 內號” because it is use only by one’s Master. This name represents your precept lineage transmission.

3. Dharma transmission system: This system upholds the Treasury of the True Dharma Eye through the generations of transmission. This is the Mind to Mind seal of the Dharma that is beyond the scriptures. At this time, another Dharma name 法名 is given. This is also called “the inner name 內號” and use only by one’s Master. This name represents your Dharma lineage transmission. After receiving this name, one will use this name instead of the name received during precept ordination to write one’s Dharma name (Inner Name)(Outer Name). For example, my Dharma name is “Chang An Huei Guang 常安慧光”, where “Huei Guang” is my name given at tonsure and “Chang An” is given at Dharma transmission.

Therefore, these systems of transmission should not be ended.
It is customary to refer to one’s own tonsure Master as “Gracious Master”, precept Master as “Root Master” and Dharma transmission Master as “Venerable Master.” In Chinese Buddhism, these 3 systems are separate and are not performed by the same Masters. Moreover, due to the strong emphasis on the Dharma, when a person receives the Dharma transmission, he/she is recognized as that Ch’an Master’s Dharma son/daughter. Of course lay Buddhists may also receive this Dharma transmission, but there are very few incidences. Most of the monk/nun who received the transmission has already been tonsured and ordained by other Masters.

Posted in On the Path, Precepts Holders, Vinaya

Common Sangha Titles history part 1- use what we ask please

Monks and nuns from all Buddhist traditions have titles, we are taught to use them; all the lay people are taught to use them, nobody but stubborn people with no sense of offering respect would ever think of not addressing a monk or nun by their title or generic name.

Many ppl of this type go to great verbal links to try to justify this deliberate omission or statement of how respect is earned not given crap. means they got issues in life, however, it’s one thing in laity quite another in Sangha communities to try to pull this off is very extremely rude and would upset anyone in earshot.  It’s a clear verbal and written in disrespect of the Buddha, the Dharma, and the Sangha; the Triple Jewel to ignore Buddha’s teaching on this!  So here is the common words and their defined meanings for a start to clarify word meaning.


Ajahn – couldn’t find it in the pali or sanskrit dictionaries, looked it up in buddhistdoor glossary which listed variant spellings, thank you Buddhistdoor!

ajahn derives from term acariya meaning teacher; acarya is sanskrit spelling for the same meaning. Thai spellings vary:  ajaan , ajarn , acharn and achaan; a meditation teacher, a teacher.

2. Ācarin
: (page 96)

153, 213 in same meaning. — pp. āciṇṇa. — 2. to step upon,
pass through J v.153.

ĀcarinĀcarin (adj.– n.) [fr. ā + car] treaching, f. ācarinī a female teacher Vin iv.227 (in contrast to gaṇa & in
same sense as ācariya m. at Vin iv.130), 317 (id.).

ĀcariyaĀcariya [fr. ā + car] a teacher (almost syn. with

3. Ācariya
: (page 96)

f. ācarinī a female teacher Vin iv.227 (in contrast to gaṇa
& in same sense as ācariya m. at Vin iv.130), 317 (id.).

ĀcariyaĀcariya [fr. ā + car] a teacher (almost
syn. with upajjhāya) Vin i.60, 61, 119 (˚upajjhāya); ii.231; iv.130 (gaṇo vā
ācariyo a meeting of the bhikkhus or a single teacher, cp. f. ācarinī); D i.103,
116 (gaṇ˚) 238

4. Ācariya
: (page 96)

ĀcariyaĀcariya [fr. ā + car] a teacher (almost syn. with upajjhāya) Vin
i.60, 61, 119 (˚upajjhāya); ii.231; iv.130 (gaṇo vā ācariyo a meeting of the
bhikkhus or a single teacher, cp. f. ācarinī);
D i.103, 116 (gaṇ˚) 238 (sattamâcariyamahāyuga seventh age of great teachers);
iii.189 sq.; M iii.115; S i.68 (gaṇ˚), 177; iv.176 (yogg˚); A

5. Ācariya
: (page 96)

(= ācāra– samācāra– sikkhāpaka PvA 252); Miln 201, 262 (master
goldsmith?); Vism 99 sq.; KhA 12, 155; SnA 422; VvA 138. <-> For
contracted form of ācariya see ācera .   — kula the clan of the teacher A ii.112. — dhana a teacher’s fee S
i.177; A v.347. — pācariya teacher upon teacher, lit. “teacher &
teacher’s teacher” (see ā1 3b) D

6. Ācariya
: (page 96)

For contracted form of ācariya see ācera .   — kula the
clan of the teacher A ii.112. — dhana a teacher’s fee S i.177; A v.347. —
pācariya teacher upon teacher, lit.
“teacher & teacher’s teacher” (see ā1 3b) D i.94, 114, 115, 238; S iv.306,
308; DA i.286; SnA 452 (= ācariyo cɔeva

7. Ācariya
: (page 96)

form of ācariya see ācera .   — kula the clan of the
teacher A ii.112. — dhana a teacher’s fee S i.177; A v.347. — pācariya
teacher upon teacher, lit. “teacher &
teacher’s teacher” (see ā1 3b) D i.94, 114, 115, 238; S iv.306, 308; DA i.286;
SnA 452 (= ācariyo cɔeva ācariya–

8. Ācariya
: (page 96)

see ācera .   — kula the clan of the teacher A ii.112. —
dhana a teacher’s fee S i.177; A v.347. — pācariya teacher upon
teacher, lit. “teacher & teacher’s
teacher” (see ā1 3b) D i.94, 114, 115, 238; S iv.306, 308; DA i.286; SnA 452 (=
ācariyo cɔeva ācariya– ācariyo ca). —


Bhadanta (Bhaddanta) : (page 498) uchigao Pali English dictionary

1] venerable, reverend. mostly in voc. as address “Sir, holy father” etc., to men of the Order. voc. sg. bhadante S i.216 (v. l. bhaddante); voc. pl. bhadantā DhA iii.414. — A contracted form of bhadante is bhante (q. v.). Note. In case of bhadanta being the corresp. of Sk. *bhavanta (for bhavān) we would suppose the change v>d and account for dd on grounds of pop. analogy after bhadda. See bhante. The pl. nom. from bhadantā is formed after bhadante, which was felt as a voc. of an a —

13. Bhadanta (Bhaddanta) : (page 498)

pl. bhadantā DhA iii.414. — A contracted form of bhadante is bhante (q. v.). Note. In case of bhadanta being the corresp. of Sk. *bhavanta (for bhavān) we would suppose the change v>d and account for dd on grounds of pop. analogy after bhadda. See bhante. The pl. nom. from bhadantā is formed after bhadante, which was felt as a voc. of an a — stem with — e for — a as in Prk. Māgadhī.

Bhadantika (adj.) (– ˚) [fr. bhadanta] only in cpd.

Posted in Buddhist community activities, Buddhist Health and Wellness, Dharma Talks, On the Path, Precepts Holders, Vinaya

Sangha – laying the foundation

This carries forth the idea of Sangha mind. The words I used in the last post and an attempt to flesh out the idea with what we already know. I am hoping that most still have good memories or notes from their ordination training. I still do!

Stability in our practice was determined by our training, our ability to embrace as much as possible the teachers guidance, our core training while at our preceptors temple learning the ropes and our willingness to stay on the path after ordination.

What we uphold after we ordain is key to our monastic life. How we actually carry out our daily lives is key to our laity that come to us for help and our success in helping them by teaching dharma and our future years as elders in the Maha Sangha.

We individually are responsible for ourselves…en total. Not our teachers or our temples. We are. The sum total of “I” is still here, still doing stuff, still typing at this computer trying to relieve people of doubt about the power of the robes, the stabilizing force of our training, the ability of Vinaya to guide our path and our own power to succeed.

We are even in our dreams monastics. Even in our private moments, spazing out (freaking out) over bills we can’t possible figure out to pay, or facing homelessness in the winter, or seeing our elders decline into babbling fools (not aimed at anyone…love my elders!…respects to you who read this, no harm, prostrating just in case your offended). 

When your in a private moment freaking out, just remember this. Your on a stage in your full robes, freaking out and your elders are there with more invited elders from other temples and so are the laity who came to just see you. Your alone on the stage. Do you still want to freak out? I hope the answer is no.

Keep yourself from freaking out by staying calm, see emotion remove from the situation, then respond to the situation then completely let go of it.  My first monastic friend is a monk a bhikkhu Ven. Zhang Ji who often said in Chinese “Fang Xia” which means let go!. So simple words, so valuable advice.  It saved me. It helped me remember to act on it. Thank you Ven. Zhang Ji.

My next monastic friend was a bhkshuni Ven. Jin Xin who gave me a recitation book. Her advice was to recite the morning service as my mind was jumbled full of interior talking because I was really stressed over separating from my husband with a toddler to support and lots of rejection letters from potential employers! I was scared! I couldn’t calm myself while I was trying to survive. So stabily after a long while happend due to my persistance to use a service in a foreign language which I struggled to pronounce!

I got so much comfort from the morning and evening service, even I didn’t know they were the LengYan Zhou and the Amitabha Sutra. Very good for stabilizing your mind. I stablized my discomfort inspite of the situation not changing for a real long time, but I survived it and my kid grew up very well. I learned to trust the mundane daily practice rather than depend on the glittery fluff of immediate gratification or grandiose events hoping for immediate relief.

Karmas cause and effect well we all got those, but we do not need raise our emotions to such a desparate level to deal with life’s problems. Stable mind relies on practice that is mundane even boring. This is what you do for yourself while you trod that Path. Think of the humbleness of when you were lay person listening to the service enjoying it, gaining benefit from joining it to right now, when you are the one performing the service and enjoying it benefitting from knowing so many people are there with you benefitting from joining in with you. What a treasure life you have!

If you are Sangha and suffering from serious problems like schizophrenia, serious health problems, depression, physical or verbal abuse or other serious problems you must get yourself help. If you need medication then get it. If you need police then call. If you need therapy take it. If you need something in the real life that will ease your body while you cope with your mind then do it! Surgery, medicine, good food, good Sangha community, stable place to live….this is your responsibility to achieve to allow you to cultivate the Path, if you lack in the basics or have one of these or other obsticles you then need to deal with it first.

Created modern things, methods that exist in the world are your tools too. Just because internet was not around in Buddha’s time doesn’t make it no less a poweful tool for dharma teaching.

Medicine has come along way since people suffering from mental health problems were tied to a stake to live out their lives in destitution and shame. Medical advances in treating bodily problems have made for many quick recoveries in what would have never been possible in Buddha’s times.

No excuses for not taking advantage of such things in modern life now.  Shame on you if you don’t, but if you lack money then understandable. But at least there is medicaid for low to no income people in the USA and overseas many national health programs exist. It’s your duty as a Sanghan to take care of yourself so please do it.

Posted in Buddhist community activities, Dharma Talks, On the Path, Precepts Holders, Vinaya

Dharma Teaching with Technology

Dharma teaching by Sangha with technology like computers, websites, APPs for itouch, ipad, and such. It is clear technology will quickly leave us behind as beneficial instruments of modern dharma teaching. Also if we do not accomodate the way people learn now versus the way we used to learn then it will also cause lags in motivating people to explore in detail as they are capable of doing on their own or in dharma classes.

First explore the community in which you live right now,  not where you want to live.

It’s easy to miss this one, because don’t we all have goals in our ideal community?  Me I really like to live somewhere else. Why? Only  because I am so isolated here because there is no temple nearby and hardly anyone visits me to ask for dharma teachings or services.  And I am not able to raise funds for one in these past 4 years. If funds came then it would be easier to sponsor monks and nuns to come here to live and help lay the foundation for the community.  Right now I’m just practicing patience until the situation resolves itself or I am on my way to live in a temple community.

This town where I live has a university community separate from the town community. Residents of the town community are largely concerned with their own lives and going or not to church or mosque or synagogue. But every one where is waiting for someone else to provide a place to practice Buddhism; specifically me.  I haven’t money for that. I’m a sangha member without community here.  The only bhikshuni for the entire state. It takes more than one to do this and a generous group of benefactors.

The university community hasn’t touched one effort on my services or called beyond the first and only invite to a world religions course in 2006. They have their own links with a japanese nun in the southern Iowa with her own place who has connected years before I arrived here. She is in her own system and not interested in sharing mine. So that’s a dud for now, I’m open to working with her but she has not called me only once in 2006 just to respond to my calls to her.

We got 3 temples in the capital. But there is a language problem right away and nobody from the Wat called me back. Also the Vietnamese places are not open to englsih programs at this time, just doing everything in Vietnamese but we share common traditions being they are Pure Land. I just want to be in a place where I don’t have to learn another language as it takes quite awhile to get it down and you want to know it to be in harmony with the rest. So it has been fruitless for me but I send high reccomendations for the public to visit these wonderful dharma places. I wish in the future to work with all of them.

Develop online presence

Blog, facebook, twitter, wordpress, typepad, blogger, etc. Get a free website. not count on Buddhist forums for serious dharma discussions, there have been many attempts to invite Sangha to participate but the rudeness and the eventually blasting towards uncouth posters who just want to do their own thing or denegrate Sangha always prevails or there some ppl who are on power trips and rip apart anyone they feel they can, Sangha are really not respected by moderators or forum founders. It’s a pity maturity is just not there.

more later.. Amituofo

ok, now about the time it takes to do some of these things. It has taken me all week to figure out some sites since I’m not always on this computer to do it efficienty.  Also it’s scary to jump into donation buttons and messing around with learning the ropes of online banking or any other thing you have to be responsible for in dharma teaching. Like raising funds or accepting funds so printed material can be paid for for those who are not online or to use during study or services.


The biggest concern of everyone in our modern life as monastics. It should be a higher priority that it is. We have too many alturistic types in our moanstic sangha. Or they willingly put their heads in the sand not facing this reality until it’s in their face. What churches do and other non-Buddhist communities do works very well. Some parts of it can lend itself easily to our communities. What upsets ONLY most nonBuddhists is that we would consider this or ask for donations. well it’s done in most Asian temples as a matter of course quite easily.  The westerners get mad and huff and puff (and I might have been one of those types when I first visited a temple too!) about putting in to the community financiallly but really they use alot of services and materials expecting all the while it is free to them. Demuring to these types is not useful to help our communities sustain themselves even most don’t have healthcare becasue of this problem. Just scraping enough money to have food or pay for mortgages or rent and utilities.  Use the web is impersonal and easy.