Dharma Practice Q&A

• How do we cultivate a heart of loving-kindness?

• How do we respond to the suffering in ourselves and others?

Metta, or loving-kindness, practice allows us to cultivate a sense of well-being that does not rely on external conditions. It does not require us to be "perfect" or "deserving"; rather, it is unconditional. It arises from the recognition that we suffer and is the sincere wish to be happy, for ourselves and others. It is not personal. In fact, personal affection is the "near-enemy" of metta because there is a similar feeling of warmth, but affection is conditional and tied to the self. Metta is fearless and requires no appreciation. One way to start this practice is to not dwell in any tension and aversion: relax! Why poison ourselves with irritation when we can instead abide in the brahma-vihara (divine abode) of metta?

Audio Recording (April 8)

We take a look at the Buddha's teachings on Right View through the the lens of "physics, logic, and ethics." How does the Buddha recommend we see the "world" (physics)? How does causality work (logic)? And what are his priorities and values (ethics)? The way we see the world has a profound influence on the choices we make (often unconsciously); our choices then shape the world we exist in. Through practice, our days become filled with more kindness and compassion, our desires lessen, and our minds become clearer. We begin to delight in simplicity rather than constant accumulation.

Audio Recording (April 15)

Audio Recording (April 22)

Video Recording (April 22)

Audio Recording (April 29)

Video Recording (April 29)

Questions:

• What happens to our relatives/friends when they pass away?

• How can we help them on their transition to their next life?

• What happens to us when we die?

• How can we prepare ourselves?

Part 1: Audio, Video (May 6)

Our assumptions around what happens to us after we die influence how we live our current lives. Despite its importance, society generally avoids the topic. Buddhism, on the other hand, faces it head on. This was the issue that spurred the Buddha onto his spiritual quest for awakening. In order to illustrate Buddhist principles around helping someone in the dying process, Jin Chuan shares an experience with “Amy,” a family friend dying from cancer.

Part 2: Audio, Video (May 13)

Great Master Yin Guang and Vinaya Master Hong Yi, two Pure Land teachers, give detailed instructions on how to help someone at the end of life: how to let go, how to chant, and how to maintain our composure. The importance of these practices can be seen in first-hand accounts of near-death experiences.

Part 3: Audio, Video (May 20)

Jin Chuan finishes the story of Amy’s passing where traditional Buddhist beliefs meet modern Western sensibilities. What to do? How to find a middle way? At the monastery, a senior monk explains to Amy’s family what Amy is likely to be experiencing now after she has left her body and how her next rebirth will be determined. Both the Earth Store Sutra and the Surangama Sutra give details on this process and what we can do to help the deceased: do good, recite, and dedicate merit. We look at two modern case studies of rebirth. Dhammaruwan, a Sri Lankan boy who could chant Pali suttas at the age of two (recordings available), and James Leininger, an American boy who remembers being a fighter pilot in World Word II. Both cases are well-documented and make a strong case for the possibility of rebirth.

Questions:

• Are we living in a Matrix, is this life even real??

• What’s the point of being here?

• If there is no point, then why not just commit suicide?
  (especially if life feels empty, miserable, and full of suffering)

Reflections on how we live in a Matrix of our own creation. Our freedom does not come from taking a pill, but from spiritual training. Thinking that life is “pointless” is actually a choice. It is an interpretation of our life that constructs another “Matrix.” The Buddha offers a path of practice that leads out of all projections and delusions. To walk this path, we choose wisdom over delusion, kindness over violence, and freedom over enslavement. We begin to direct our own lives.

Audio Recording, Video Recording (May 27, dates on slide are incorrect)

Questions:

• How to meditate?

• What is the best method?

• How do I apply the hua-tou (origin of speech) method?

• How does meditation help us get enlightened?

• How is meditation applied in daily life?

• How do I deal with aversion when people do not act appropriately (e.g. not keeping social distancing)?

Part 1: Audio, Video (June 3, 2020, dates on slide are incorrect)

We go over the nuts-and-bolts of meditation: why meditate, when and where to practice, and how to do it. Next, we investigate Guan Yin (Avalokitesvara) Bodhisattva’s meditation method in the Surangama Sutra where She redirects her hearing inwards in order to “enter the current of the sages.” Her approach to meditation is praised by Manjushri Bodhisattva as being the best method to realize awakening in our world at the current time. Master Hua’s commentary explains the connection between the Chan/Zen hua-tou method and Guan Yin Bodhisattva’s practice.

Part 2: Audio, Video (June 7, 2020)

We use the ancient and contemporary meditators as inspiration and role models for our practice. Chan Master Han Shan (1546–1623) explicitly uses the Surangama Sutra to guide himself in his practice. We also trace Ajahn Mun’s (1870-1949) meditation practice before his awakening in his biography. The devas throughout the universe rejoice and congratulate him on his accomplishment. Jin Chuan then briefly shares his own experience meditating starting in high school up to now as a monk.

Part 3: Audio, Video (June 14, 2020)

Following the Anapanasati Sutta, we look into how to be mindful of the breath with relationship to the body. Jin Chuan leads a guided meditation relaxing the body with the breath. We also discuss the mindset that looks for the “best method.” Finally, we try to bring the meditation practice into daily life through constant mindfulness through awareness of the body and breath. Painful and uncomfortable feelings are inevitable; mental anguish/suffering is optional--our choice if we have the training to access it.

Questions

• How do we stop being angry or irritated?

• How do we find inner stability and peace?

• What resources does Buddhism offer in dealing with frustration before it ends up in a “nuclear explosion”?

Buddhism offers a number of tools before, during, and after an episode of anger.

Part 1: Audio, Video (June 14, 2020)

What can we do before we get angry? Reflecting on the dangers of anger and the benefits of patience inspires us not to continue to feed our anger and commit to a life of non-violence. A program in San Quentin, GRIP (Guiding Rage into Power) gives violent criminals tools for transforming their rage into the power of self-control. They get free even while still in jail! Inspiring stories of facing their shadows and self-transformation. We can do the same.

Part 2: Audio, Video (June 21, 2020)

Anger = Danger, but we don't want to get angry with anger! (Otherwise we just feed the fire.) Instead, we want to practice patience. The story of Angulimala shows the transformation of a mass murderer to a peaceful Buddhist monk. Because of his compassion, his "words of truth" have become a protective mantra for expectant mothers. Even when attacked by villagers, he practiced patience and wished for the well-being of his enemies. His life story is an illustration of how we can transform our confusion and violence to wisdom and kindness. Also patience is not gritting our teeth or repressing our emotions, but rather a heart-mind-body that does not move: aware, open, and relaxed. Everything is OK. No problem.

Part 3: Audio, Video (July 12, 2020)

How do we know when we are angry? What does it feel like in the body? How do we let go of the tension? What are the feelings and emotions underneath anger? Can we listen to ourselves, and perhaps also the other person? Through personal stories and examples, we investigate how anger can be recognized, heard, and transformed.

Part 4: Audio, Video (July 19, 2020)

Okay, we blew up, now what? Rather than attacking ourselves, blaming others, or avoidance/withdrawal, we can develop the courage to observe what actually happened, learn from it, and make amends. Jacques Verduin tells a story of how Maria, a mother of a murdered boy, enters San Quentin to ask a group of prisoners with a life sentence some tough questions: “What went through your mind when you killed your victim? What were their last words? What do you remember about your victim at the time of the crime? Was it worth it”? The truth that she hears not only heals her, but the prisoners as well.

Questions

• How do I prepare for an Amitabha Session?

• Why take the Eight Precepts? Can I sleep on a queen-sized bed? Can I use my iPhone or watch TV? Can I take food in the evening if I need it for medicine?

• When I’m reciting, I have lustful thoughts. I thought that practice was supposed to reduce lust. What’s going on? Is something wrong?

Joining a Dharma session requires us online is not easy. How do we create a sacred space to practice within our homes? Externally, we need to setup a physical space and communicate skillfully with those around us. Internally, we have to let go of our myriad responsibilities and commit to a realistic schedule. The Eight Precepts support us in this aspiration to practice by simplifying our lives. During the session itself, disturbing feelings, thoughts, or emotions may arise. This is natural. We simply need to observe it and go back to our recitation.

Audio Recording, Video Recording (July 5, 2020)

Questions:

• My children and I have different political views, and we end up arguing all the time. What can I do? Is the proper Buddhist response just to give in? How do I speak my truth?

• My parents are always criticizing me and making me feel bad. Do you have any suggestions on how to better communicate with my parents?

• I scold myself all the time to the point that I get headaches and can barely do any work. How do I motivate myself without resorting to harsh external pressure?

Part 1: Audio, Video, PDF (July 26, 2020)

How does the Buddha handle a loaded question from Prince Abhaya? What lessons can we learn from how the Buddha speaks? When asked about freedom of speech, the Buddha emphasizes "freeing speech." Does it lead to wholesome or unwholesome states of mind. Does it lead to real happiness or suffering? What are some modern applications of Right Speech that we can use in our daily life.

Part 1: Audio, Video, Folder (August 30, 2020)

• What does Buddhism teach about relating to our parents?

The Ullambana Sutra recounts the story of how Ven. Mahamaugalayana rescues his mother from suffering. He provides a model for us on how to help our parents in this life and previous lives through generosity. We also look at Ajahn Sumedho's own journey going from taking his parents and teacher for granted to being grateful for his parents and teacher, Ajahn Chah.

Part 2: Audio, Video (Sept 6, 2020)

• What if our parents oppose our spiritual practice?

• What if our parents are not virtuous? Do we have to still respect them?

• My parents give me material gifts but not emotional care? How do I reach out to them?

Our relationship with our parents goes very deep. By accepting our parents for who they are, we also accept the part in ourselves that have been formed by our parents. When it comes to spiritual practice, rather than seeing our parents as obstructions, we can see them as people who care about us. They are not perfect, but trying their best given their conditions. Jin Chuan shares a number of stories of young people trying to relate to their parents through the Dharma.

Part 1: Audio, Video, Folder (Sept 13, 2020)

• How do I teach filiality to my children in America?

• What does filiality look like in current times?

As Buddhism comes to America, how does filiality manifest in American society that often values innovation, equality, and individualism over tradition, hierarchy, and family? Jin Wei and Jin Chuan reflect on the struggles of children and parents through the lyrics of a song "Oh Mama No" written by an Asian-American singer, Vienna Teng.

Part 2: Audio, Video, Folder (Sept 20, 2020)

Our children learn about filiality by watching us (parents) very carefully. How do we treat our parents? And also how do we treat our children? If we want our children to respond to us when we call them, do we give them our attention when they request it? Can we tap into the heart of unconditional care (metta)? Can we love them without any expectations?

Jin Chuan reflects on his own journey trying to make sense of "filiality" as an American-born Chinese. Over the years, he found that through responding to his parents requests, listening to them respectfully (even when he disagreed), and integrating their advice into his life helped him connect to a deeper place in his own humanity.

Part 3: Audio, Video (Sept 27, 2020)

How do we translate xiao shun 孝順 into English? Filial obedience, filial duty, filial respect, filial devotion, or filial piety? Sad to say, the usual translation of "filial piety" or "filial obedience" does not resonate with American culture; instead, "filial respect" is suggested. In the Classic of Filial Piety/Respect (孝經), when questioned if filiality consists of obeying parents, Confucius responds, "What kind of talk is this?!" He continues to explain how a parent who has a child to correct him will keep him from "moral wrong." Rather than seeing children as powerless, filiality gives them a way to influence the well-being of the family. This is not easy and requires wisdom, nuance, and skill. We investigate the Standard for Students (弟子規) from the perspective of Asian, American, and Buddhist perspectives.

Part 4: Audio, Video (Oct 4, 2020)

What do we want most for our children? What do we want most for our parents? Love, happiness, safety... We continue to explore the Standard for Students from the perspective of traditional Asian society, modern Western culture, and Buddhist principles. These guidelines serve as a solid foundation for living a good life, providing the embodied context for our Dharma study practice. This week's topics include: giving and receiving feedback, having a good attitude, and finishing what we start. Simple guidelines that have far-reaching impacts on our daily life.

Part 5: Audio, Video (Oct 11, 2020)

What are some of the struggles growing up in America, and how can we address them? We investigate the causes and possible antidotes to issues that children (and parents) face in modern times: culture/generation clash, pressure to succeed, isolation, feeling lost, a meaningless existence.

Questions

• Why is it important to make vows?

• How do I make a vow?

• How do I know if my vow is good or bad?

Part 1: Audio, Video (Oct 25, 2020)

Vows play a crucial role in spiritual practice. Without them, we end up wandering around aimlessly, not really sure where we going. With vows, our lives have direction, meaning, and purpose. Rather than being turned upside down by external situations, we can use those situations for personal growth. Our vows literally shape what we see around us, the world we live in, the people we are surrounded by, and ultimately who we are ourselves.

Part 2: Audio, Video (Nov 1, 2020)

A life based on misguided vows leads to a great deal of suffering. With no vows, we have no direction. With wholesome vows, we can have a certain amount of happiness. With vows for liberation, we can realize nirvana. With Bodhisattva vows, we connect to all living beings everywhere and for all time. Reflecting on his journey with vows with self-reflection exercises, Jin Chuan tries to make vows practical and accessible.

Part 3: Audio, Video (Nov 8, 2020)

How do I know if my vow is good or bad? Using the Buddha's teaching on Right Intention, we reflect on various vows we can make in our lives to discern whether they lead to happiness or suffering, freedom or entanglement. How does simplicity, kindness, and compassion guide us in our lives? How can we shift vows of wanting to make a lot of money, always being right, or getting revenge to vows of sufficiency, learning, and healing? At the end, we explore the vows of the senior disciples of Master Hua: DM Lai, DM Chih, and Rev. Heng Sure.

Part 4: Audio, Video (Nov 29, 2020)

We look at modern exemplars of those who have made vows: Nipun and Guri's marriage vows, Benjamin Franklin's 13 virtues, Ajahn Mun's vow to realize nibbana, and Rev. Heng Sure's vows during his bowing pilgrimage. In conclusion, we look into the question: how do we make the Bodhi Resolve?

Questions

• I have a lot of arrogance, which causes me to suffer in life. When I suffer, my arrogance lessens, but when I stop suffering, my arrogance returns. I feel like I would be happier if I had less arrogance. Is this the case? How do I deal with arrogance?

• How do I not let my ego get involved and take over my practice?

• Some people who cultivate begin to look down on others who do not cultivate as much as they do. Life with them becomes pretty miserable, what can I do about this?

Part 1: Audio, Video (Dec 13, 2020)

We explore what makes pride/arrogance so gratifying, what are its dangers, and what are possible antidotes? Jin Chuan shares some of his personal struggles with pride and reflects on how Chan Master Huineng, the Sixth Patriarch, is a model of humility and respect for all-the mark of prajna wisdom that is free from all self-attachment.

Part 2: Audio, Video (Dec 20, 2020)

When Bhikshu Fada meets the Sixth Patriarch, he bows without touching his head to the ground. The Sixth Patriarch immediately points out his arrogance and the phoniness of his bow. Investigating their exchange, we can see how pride can get mixed up with spiritual practice, especially when we do not understand the deeper meaning of what we are doing. We get "turned" by our practice rather than "turning" the practice. We also briefly explore how to live with others who think they are better than us.