Category: Uncategorized

Sam Houmaoui

Located in San Francisco, California, the San Francisco Zen Center was established by Shunryu Suzuki Roshi in 1962. The teachings of the San Francisco Zen Center are based on the lineage of the Soto School of thought, which seeks to make the wisdom and compassion of the Buddha accessible to all.  The Zen Center believes its purpose to be instilling within the lay people the power of monastic practices as an expression of the Bodhisattva Way. The Zen Center idolizes a specific quotation from Suzuki Roshi to exemplify the importance of their practice: “In the beginner’s mind there are many possibilities, but in the expert’s mind there are few.” The work of Suzuki Roshi’s practice of Zen Buddhism is to continue along a path to mastery while maintaining the open mind with many possibilities.

The mission of the San Francisco Zen Center is to express, make accessible, and embody the wisdom and compassion of the Buddha. The central value held by the center in the tradition of the Soto School is to express non-duality of practice and awakening through practice of the Sixteen Bodhisattva Precepts. The Zen Center is intensely cognizant of the long term support of their vision, and is upheld by 5 sustainability goals. These goals are as follows: clarify Zen Center’s teacher training program; Create an inclusive, effective, diverse and sustainable employee and residential environment; enhance our ability to provide Zen Buddhist practice to a wider audience of practitioners; secure long-term financial well-being of the organization; and to steward land, buildings, facility infrastructure, and IT systems in harmony with the earth and our environmental values.

The San Francisco Zen Center has been a major proponent of a dualistic understanding of American Precepts. On one side is prohibitory style of Shoaku Makusa, and the positive style of Shuzen Bugyo. Both sides are intensely important to the Buddhist practice, whereby exemplifying this duality, we can not only help ourselves, but also help others help themselves. Suzuki Roshi is intensely focused on supporting through community, and this ethical structure of boundaries and enticers is important to deliver the Zen message to the American mind.

The lineage of the Soto Teaching tradition was brought to San Francisco by Shunryu Suzuki Roshi in 1959. He was excited to grow the Zen Center in America as he found promise in the commitment and quality of the beginner’s mind that his students had. Eventually he grew the center to two locations, the primary center in the City Center, and a supplementary Mountain Center. Growing up in the Soto tradition of Komazawa University in Tokyo, Suzuki Roshin found the intensity and superficiality of Japanese Buddhism to disatisfy him and his practice. He looked to the Americans as a potential reformation back to the pure zazen practices, and worked for the rest of his life to build his Soto influenced Zen practices in San Francisco.

Upon the death of Suzuki Roshi in 1971, Zentatsu Richard Baker Roshi took over as the head abbot of the Zen Center. Baker Roshi’s influence was key in bringing sustainable financial support to the Center through a restaurant and bakery business. He was also key in adapting the yogic teachings and philosophies to contemporary social issues in the late 70s and early 80s. Zoketsu Norman Fischer was a prominent abbot of the Zen Center, where he worked as a poet and writer to bring about a change in the world through Zen teaching and practice. In 2000, Norman Fischer began the Everyday Zen Foundation, which is primarily dedicated to this cause of spreading the Zen traditions in a digestible form. The first female abbess of the center, Zenkei Blanche Hartman, rose to her position in 1996. The current abbess of the San Francisco Zen Center has resided in the Zen Center studying for over 35 years. She has brought the Zen Center to be an active supporter of programs for children, people of color, the gay and lesbian community, and the interfaith community. She was also a leader of the Contemplative Caregiver Course offered by the Zen Center.

The foundation of the teachings at the San Francisco Zen Center are the Sixteen Bodhisattva Precepts. These precepts are the vows taken in ordination, during weddings and funerals. The purpose of these precepts is to vow in your studies that the practice of Zen Buddhism may only exist in the right foundation. Students must vow to take refuge in the Buddha, the Dharma, and the Sangha. One exceptional pure precept is the vow to make every effort to live in enlightenment. This is a vow entirely exemplary of the American Zen tradition, which is driven to life in a state of enlightenment as a journey, instead of seeing enlightenment as the final goal. All other precepts of the pure and grave condition are those that align with all other Buddhist traditions.

The institution known as the San Francisco Zen Center is actually made of of three campuses throughout northern California. City Center is in the heart of San Francisco and is the main campus and practice center. Here, a full array of daily meditative services are held, as well as classes, workshops, residency programs, and dharma talks are held. The institute also owns a property right along Muir Beach of northern California, known as Green Gulch Farm Zen Center. This center includes a temple program of zen studies and conference centers, but is mostly used for its organic farm and garden to supply the food offerings within City Center. Many Zen meditation retreats are held at Green Gulch for a variety of study levels. The final practice community in the San Francisco Zen Center conglomeration is called Tassajara, which is nestled in the valleys of the Big Sur region. This monastery, founded in 1967, is actually the first Zen training monastery outside of Japan. Today, Tassajara operates to the public as a summer learning experience of deep Zen practice and meditation.

 

The San Francisco Zen center runs a teaching program known as the Dharma Talks, available publicly online. The purpose of this teaching platform is to bring on prominent teachers both within the Soto lineage and without to discuss and share greater teachings of Zen Buddhism. This discussion is recorded in a public forum and broadcasted on a website link, and is available in both podcast and video stream style. This form of teaching has seen an incredibly positive response from the larger community for its easily digestible format and personalized ability to learn at ones own pace. The archives have discussions and lectures dating back to 2007, so the breadth of information in this medium is incredibly complete. The website requests a donation of $5 – $10 per talk to maintain the full experience of these teachings for others in the community. The San Francisco Zen Center also has archived a host of meditation supporting materials such as Temple Sounds, and Pre and Post-Lecture Chants. This content is wonderfully organized in one central location on the website to make the meditative practice as easy as possible, and to maximize the learning potential available to all students of the Zen Center.

The City Center, being the largest of all of the Zen Centers facilities, hosts an array of different events and programs available to all types of practice level and age group. One program that is particularly interesting is the Young Urban Zen program. This experience is designed to “meet us where we are,” with a focus on the mind and body of 20 to 40 year olds. By organizing social activities and retreats for this more like-minded individuals, the Zen Center is working to bring the benefits of Zen to the fast-paced lives of millennials. This is also a wonderful way for the institution to market themselves as a beneficial organization that younger generations will align with and want to support in the future, building in the longevity of the Zen Center to the program. The Zen Center also has specific practice groups for Meditation in Recovery. The goal of this group is to capitalize upon the amazing mental health benefits of meditation specifically at a time when one’s body or mind isn’t at its prime. The Center emphasizes three additional meditation groups specifically for minority populations: Zen en Español, Queer Dharma, and Transforming Depression and Anxiety. These groups are designed with more of an emphasis on bringing the meditative benefits to groups who would not normally seek out this exposure to Zen Buddhism without the Center.

It is remarkable to see the San Francisco Zen Center being able to bring the benefits of the teachings of Suzuki Roshi to the American Zen culture in such a way that is representative of western values and also advanced enough to receive the true benefits of this practice. The continued learning for those interested in joining the lineage of Suzuki Roshi is a more privileged and exclusive experience for all of those who seek it, maintaining the San Francisco Zen Center as one of the preeminent learning centers in the Soto School outside of Japan and Japanese Zen tradition.

The Home Page for the San Francisco Zen Center

Ligmincha International—Serenity Ridge Retreat Center

Introduction

Ligminchi International was founded by Geshe Tenzin Wangyal Rinpoche in 1992 to preserve the ancient Tibetan spiritual tradition of Bön-Buddhism as well as to introduce the religion to the western world. In 1998, Rinpoche established Serenity Ridge Retreat Center in Shipman, amid the mountains of Nelson County in Virginia. “Serenity Ridge” was originally a residential property on top of a ridge named by its previous owners who lived and loved it as a place of peace. Today, as a center of Bön-Buddhist practice, Serenity Ridge Retreat Center (SRRC) strives to bring the peace it was named after to the practitioners around its area. The Center provides retreats for people from all around the country and various religious backgrounds to meditate and learn about Bön.

About Bön

Bön-Buddhism describes itself as being Tibet’s oldest spiritual tradition. Unlike other branches of Buddhism that believe the founder of the religion to be the Buddha Shakyamuni, ancient Bön records accredit the establishment of this spiritual tradition to the Buddha Tonpa Shenrab Miwoche who had come to this world many thousands of years before the birth of the Buddha Shakyamuni. The original place where Tonpa Shenrab evangelized Bön was believed to be Zhang Zhung, an ancient dynasty surrounding Mount Kailash in western Tibet, the cradle of Tibetan civilization. Buddha Tonpa Shenrab taught the “Nine Ways of Bön”, the “Four Bön Portals and the Fifth, the Treasury”, and the “Outer, Inner and Secret Precepts”. Sutras, the traditional path of renunciation, represent the outer precept; tantras, the path of transformation, represent the inner precept; and the path of self-liberation, or Dzogchen teachings is the secret precept. Such division into sutra, tantra and Dzogchen assembles the teaching found in the Nyingma school of Tibetan Buddhism.

Bön-Buddhism includes traditional Tibetan Vajrayana Buddhist teachings such as loving-compassion and equanimity. In addition, it cherishes its highest form of teachings—Dzogchen, or the “Great Perfection”. Author of “Union of Dzogchen and Bodhichitta”, Anyen Rinpoche describes Dzogchen to be perfect because it is an all-inclusive totality that leads to middle way realization, in avoiding the two extremes of nihilism and eternalism. It classifies outer, inner and secret teachings, which are only separated by the cognitive construct of words and completely encompasses Tibetan Buddhist wisdom.¹ Apart from the eightfold path of achieving enlightenment, Bön followers believe that Dzogchen is the ninth path. The importance of Dzogchen is reflected upon the logo of Ligmincha International, the Ligmincha Seal. The Tibetan letter “ཨ” at the center of the seal represents the ninth path—Dzogchen.

Figure 1. The Ligmincha Seal

 

About the Founder

Geshe Tenzin Wangyal Rinpoche was born in Amritsar, India, not long after his parents escaped their Tibetan homeland in 1959 during the Chinese Cultural Revolution. At age 10 Tenzin Rinpoche was ordained as a monk at Menri Monastery near Dolanji, India. He was recognized by the head teacher Lopon Sangye Tenzin Rinpoche as a reincarnation of the famous master Khyung Tul Rinpoche, a renowned meditation master, teacher, scholar and healer who died in the mid-20th century. Upon graduating his geshe degree, he was appointed to be the Bön tradition’s representative in 1981 to the Assembly of Tibetan People’s Deputies of the Tibetan-Government-in-Exile by the 14^th Dalai Lama. Tenzin Wangyal Rinpoche was one of the first to bring the Bön teachings to the West. He received two Rockfeller Fellowships at Rice University, one in 1991 and the other in 1993, for his research contribution of Bön in early Buddhist Tibet and his teaching effort. He established Ligmincha International in 1992, and SRRC in 1998.

Figure 2. Portrait of Geshe Tenzin Wangyal Rinpoche (pc: Ligmincha International website)

Tenzin Wangyal Rinpoche married Tsering Wangmo in spring 2004, and currently resides in  the San Francisco Bay Area. He has numerous publications in English that have been translated into different languages. Most of them seem to focus considerably more on the Yoga of personal experiences such as sound healing and sleeping. The importance of meditations in dreams to him are reflected in some of his quotes. “Ultimately we want to use dreams to liberate ourselves from all relative conditions, not simply to improve them” is one of the examples.

Besides being outstandingly productive on book publications, Tenzin Wangyal Rinpoche is also up-to-date with technology. Most of his current teaching sessions are carried out on the Internet as Rinpoche live broadcasts lessons to people all around the world.

Figure 3. Serenity Ridge Retreat Center

SRRC Constituency

            SRRC hosts retreats lasting up to two weeks for people locally and all over the country to learn about Bön. Spring and fall are usually the busiest seasons for the center, since most of the center’s meditation sessions are held outdoors. A small paid staff oversees the day-to-day operations of SRRC. The majority of the people who come to SRRC to meditate are middle aged, middle-upper class; nevertheless, there are a few young people who are interested in Bön and spend time at SRRC. The center now has a resident lama, Geshe Tenzin Yangton, who lives in the county and supports the local sangha. He plans to conduct regular meditation and practice sessions, rituals, retreats and workshops at SRRC.

SRRC Practices

The practice on mindfulness is common to all Buddhist traditions. Bön’s version of mindfulness practice is called “zhiné”, the calm abiding meditation. To practice zhiné, a person is to concentrate on the silent stillness and spaciousness of his surroundings. Zhiné practice is a formless repetition of mantras. The practice of zhiné develops the strong, stable attention and stillness necessary to overcome the continual movements of the mind. It is the foundation for all the other Dzogchen practices. An experienced practitioner uses zhiné to deepen and enhance the result of their daily practice and brings glimpses of profound open awareness. In addition, zhiné strengthens a practitioner’s concentration during his tantric meditation by helping him to concentrate during his visualization. Zhiné is the necessary skillful means to enhance Bön meditation.

Tantric oriented practices are common to Tibetan traditions, including Bön. For practitioners at SRRC, tantric meditations include visualizing buddhas, lamas, and yetams (one of the Bön deities), then bowing to them, and practicing with them. The goal is to realize that one is equal to those deities. In order to do so, a practitioner will start with breath practices, and focus on his interior chakras and channels. He then connects these aspects with the nature elements around him to visualize special energies and to create a tranquil mind. The ultimate goal is to experience the nature of the mind, which is the enlightened nature of the Buddha’s mind. This process is also called Bodhicitta—generating the mind of enlightenment.

Guru yoga is another form of meditation. A practitioner is to connect with a guru, an enlightened teacher, and attempt to recognize himself as an equal to the guru. The key is to collapse everything down to a simple nature without transforming any thoughts, and realize that one’s mind is and always has been at the same level as that of the guru, just like the guru’s mind is at the same level as that of a Buddha.

Dream yoga is taught at Ligmincha affiliations by Tenzin Wangyal Rinpoche. The practice of dream yoga deepens the awareness during all experiences: dreams at night, day dreaming, and most importantly, the bardo experiences after death. Practitioners at SRRC deem dream yoga as a preparation for death.

All of the practices done at SRRC ultimately lead to self-healing. This is symbolic as it is not the healing of the physical body, but the healing of the current blindfolded state of not realizing the existence of the nature of a Buddha’s mind. Frequent connections of Bön practices to the surroundings such as sound, air, wind, and temperature demonstrates that Bön retains shamanic elements as an ancient religion.

 

Views

Bön Buddhism at SRRC is categorized to be Vajrayana Buddhism. Many religious views are similar to those of traditional Tibetan Buddhism. Among the nine ways to achieve enlightenment Bön shares with Tibetan Buddhism, Bön venerates sutra, tantra, and Dzogchen, naming these three the “Upper Three Ways”. While sutra is the slow path, tantra helps a person to achieve enlightenment in only a few lifetimes. Dzogchen surpasses both sutra and tantra, and is able to help one achieve enlightenment in as short as one lifetime. To naturally recognize oneself as equal to the enlightened beings, and to dedicate one’s effort toward meditations are extremely important, for one goes into practice full-hearted to gain merit, and then reflects the merit upon all sentient beings. One of the members at the community Dr. Stella Richards describes Bön Buddhism to be considerably more embodied in the human experience. Feelings, habits, longings, and the body itself are embraced with enormous compassion and understanding—and are not simply things to be transcended. The intimate connection with the surroundings is what the members ultimately strive for.

When asked about favoring Bön over other kinds of Buddhism, Dylan, one of the people who worked at SRRC said: “A lot of things taught here are true because they are actually true. They show how the world actually works in an objective sense. Studying Dzogchen doesn’t offer which physical plane on which these theories can be tested, but it makes you feel like it’s true.”

 

Connections with Other Communities

Although how SRRC is connected with institutes of other Buddhist traditions is unknown, interestingly, some members at SRRC also frequent Buddhist communities that are not of Bön tradition.

 

Future Expansion Plan of SRRC

SRRC plans to construct a large indoor yoga area for members to use during severe weather. Before, most of the yogas were done outside.

It was mentioned previously that the founder Geshe Tenzin Wangyal Rinpoche frequently uses the Internet as a means of teaching. SRRC, adapting to this new way of spreading Bön Buddhism via the Internet, plans to build a new multimedia room for online teachings and live broadcasting.

 

 

Bibliography

1. “Union of Dzogchen and Bodhichitta”. Rinpoche, Anyen. Snow Lion Publication. Print. 2006, pg.12-13.
2. “Shipman-based Tibetan Buddhism center plans building for meditation”. Smith, Rachael. Web. Sep 17, 2015.
3. Ligminchi International official website. http://www.ligmincha.org/index.php/en/

 

The Buddhist Compassion Relief Tzu Chi Foundation was established in May of 1966 in Taiwan. “Tzu Chi” is Chinese for “compassionate relief,” and this sect of Taiwanese Buddhism functions not just as a faith based institution, but also an international service organization. The Tzu Chi Foundation’s mission is to help others achieve wellbeing, and, “to relieve the suffering of those in need, and create a better world for us all.”

Tzu Chi’s primary message is, “Love Saves,” which originates from Master Cheng Yen’s teachings: “By saving to give to others we can change the world.”

http://www.tzuchi.us/lovesaves/?locId=418dyd59186

In the mid-twentieth century, a Buddhist nun, her disciples, and thirty housewives in Taiwan witnessed people suffering and wondered how they could help. The nun, Master Cheng Yen, believed that if each woman saved two pennies each day and made a vow to do good deeds, then a lot could be accomplished. That day, each housewife took home a coin bank made of bamboo and vowed to save her money, “the essence of their love and good wishes,” and to do good. Members of the Tzu Chi community believe that “material deprivation as well as ‘spiritual poverty’” causes suffering, “so Tzu Chi not only provides physical relief, but also advocates the development of altruistic love for others, and selfless giving through volunteering.”

Debbie Cheng, one of Master Cheng Yen’s followers, founded the New Jersey chapter of the Tzu Chi Foundation in 1992, one of the first chapters in the United States. Their facility is 27,000 square feet, and includes a bookstore, prayer areas, many classrooms, storage space, their charity food pantry, and ample parking. 

Master Cheng Yen was born in Taiwan in 1937. Throughout her childhood, she witnessed the suffering of World War II, of her mother and brother who both were very ill, and of her father, who died suddenly. The suffering she experienced and saw in others led her to pursue a more fervent commitment to the Buddha Dharma. When she was twenty-five years old, she was ordained as a Buddhist nun. Her spiritual mentor, Master Yin Shun, instructed her to, “‘remember always to work for Buddhism and for all living beings.’ And this is precisely what she has been doing ever since, with self-discipline, diligence, frugality, perseverance, and at root, expansive love for all.”

“In founding Tzu Chi, her wish was to give ordinary people the chance to actualize their compassion, and find inner peace and joy while saving the world.” – Biography of Dharma Master Cheng Yen

Master Cheng Yen’s interpretations of the Lotus Sutra and the Sutra of Immeasurable Meaning have greatly influenced Tzu Chi ideology. In understanding the Lotus Sutra, Cheng Yen focuses on the Four Infinite Minds: loving kindness, compassion, joy, and equanimity. In her writing and teaching, she talks about how Dharma is as expansive as the ocean, and how we can use skillful means to walk the Bodhisattva Path from our afflictions to the opposite shore. The Four Infinite Minds help to accept the Dharma into our hearts and to listen, contemplate, and practice as the Buddha instructed. Cheng Yen teaches that infinite loving kindness is a great love in our hearts for all, and that practicing loving kindness means creating blessings so others may attain happiness and, “giving according to the needs of sentient beings.” Infinite compassion is having sympathy for all those who suffer, and working to enable others to attain liberation of the mind. Infinite joy is delight in seeing others attain joy and open their hearts to the Dharma, despite all challenges. Infinite equanimity means respecting all beings, daring not look down on others, and seeing no distinctions between people so as to not develop hate or aversion.

Further, Cheng Yen teaches that the weakening of a sentient being’s spiritual aspirations is letting their Bodhi-seedling wilt, and instead it must be nourished by the Dharma as water. Her teachings allow members of the Tzu Chi community to coexist with everything else in the world, like many lamps that together produce the greatest brightness, for every person has a pure Buddha heart. “The saying ‘Our mind is clear and translucent, and our vows are as vast as the endless void. Our conviction is unwavering for countless eons,’ is the foundation of the Tzu Chi dharma teachings.”

Tzu Chi is of the Mahayana order of Buddhism. There are eight main tenets of Tzu Chi’s global mission: charity, medicine, education, humanist culture, international relief, bone marrow donor registry, environmental protection, and their volunteers, all of which are founded in Buddhist philosophy and teachings.

“We strive to act morally, be mindful and self-aware, and seek to attain ultimate wisdom, or enlightenment (“bodhi” in Sanskrit). Our goal is to awaken great compassion for all beings in our hearts, and to walk a loving path of selfless action serving others.”– Tzu Chi Teachings

Members of the Tzu Chi community in New Jersey and around the world, “cultivate sincerity, uprightness, faith, honesty, precepts, samadhi, and wisdom.” They have “karmic affinities” with Tzu Chi, having “nurtured enlightened love” in past lives and bringing that love yet again as they encourage others to become living bodhisattvas, “and walk the Tzu Chi Path to serve for the greater good.” Tzu Chi volunteers live frugally, nurture and cultivate spirituality and compassion, and “walk together on the path of compassion and wisdom.”

“We believe that all beings are equal and everyone has an innate Buddha-nature. Practicing kindness and compassion, one can see Buddhism clearly.”– Master Cheng Yen, April 2008

Chapters of the Tzu Chi Foundation have contributed to many large scale and local charitable efforts. Internationally, Tzu Chi Foundation has worked to provide relief to those displaced by nature disasters, most notably in South America. In the United States, Tzu Chi members donated to the families of those affected by 9/11. In New Jersey, after the devastation of Superstorm Sandy, Tzu Chi volunteers “worked with 12 different local townships and distributed $2,141,700 to 3,605 families, benefitting 11,708 people.”

“We started with nothing when Tzu Chi was established in 1966. Acting on the belief that innate love resides in everyone, I encouraged my followers to save 50 cents (US$0.02) in a bamboo bank every day to help the needy. We started our mission of charity from this humble beginning.” – Master Cheng Yen, June 2013

The Tzu Chi chapter in Cedar Grove, New Jersey was integral in the relief efforts made for families affected by Superstorm Sandy in 2012. Today, this chapter continues its dedication to helping local families. Volunteers at the Cedar Grove Tzu Chi chapter work with the township of Cedar Grove to assess the needs of the community and how they can best contribute. The Tzu Chi food pantry is one of the most successful initiatives that the community sponsors. They work with the Community Food Bank of New Jersey, which feeds over nine thousand people every year. Further, the Tzu Chi chapter in Cedar Grove hosts an annual interfaith service every Thanksgiving. They translate local news from English into Chinese and post it on their website, making it more accessible to members of the community.

The Tzu Chi chapter in Cedar Grove services the Mid-Atlantic Region (New Jersey, Pennsylvania, Delaware, West Virginia, the Dominican Republic, and Guatemala), with a particular emphasis on local families. Their food pantry, one of their most effective programs, provides food to all kinds of families in need, called “care recipients.” Care recipients are people of all ages and national origin, who speak any language. Many non-Buddhists receive assistance from Tzu Chi through the food pantry, which serves as a bridge to the rest of the community. Volunteers show people how much they love and how they can to learn to love too. Similarly, the community does not constrain access to just Taiwanese, Buddhist, or Chinese speaking people. While the constituency is mostly composed of Chinese speaking Americans, recruitment only asks about what languages a volunteer speaks, and education produced by this community focuses not on members’ ethnicity, but on non-judgment. One interview features a white man named Chris who got involved because he was, at first, just interested in Buddhism. In his interview, he discusses how Buddhism fostered within him a spirit for caring for people. He believes, because of his time spent volunteering at Tzu Chi, that when you look at a person deeply, he or she has an inner pureness there no matter their personality.

Before they established positive relationships with other members of the Cedar Grove community, Tzu Chi developed from humble, somewhat controversial roots. Debbie Cheng recounts Tzu Chi’s first meeting, where over four hundred people gathered, and continued to gather for weekly tea and sign language practice. In the nineties, her home was constantly bustling, so much so that neighbors complained and involved attorneys. They worked to find a location big enough for their growing community and to get the township’s approval for religious and educational use. One member, Jackson Chen, recounts that fifteen years ago, there was no Buddhism and no Chinese presence in Cedar Grove. Now, Tzu Chi services more than four thousand families every year.

Tzu Chi is an incredible Buddhist community and charitable organization that works to reduce suffering locally and internationally.

“With open hearts and helping hands, our volunteers are here to serve you.”– Tzu Chi Foundation

 

Sources:

The World of Tzu Chi, “Mid-Atlantic Region,” updated 2016, http://www.tzuchi.us/region/mid-atlantic/

The World of Tzu Chi, “Global Tzu Chi History,” updated 2016, http://www.tzuchi.us/history/

The World of Tzu Chi, “Biography of Dharma Master Cheng Yen,” updated 2016, http://www.tzuchi.us/blog/biography-of-dharma-master-cheng-yen/

The World of Tzu Chi, “Master Cheng Yen’s Teachings,” updated 2016, http://www.tzuchi.us/teachings/

The World of Tzu Chi, “Our Mission,” updated 2016, http://www.tzuchi.us/mission/

The World of Tzu Chi, “How It All Began,” updated 2016, http://www.tzuchi.us/lovesaves/?locId=418dyd59186

The World of Tzu Chi, “The Heart of Tzu Chi,” updated 2016, http://www.tzuchi.us/video/videos/the-heart-of-tzu-chi/

Master Cheng Yen, “The Vow of Tzu Chi Commissioners,” published April 28, 2008, http://tw.tzuchi.org/en/index.php?option=com_content&view=article&id=281&Itemid=289&lang=en

Tzu Chi Foundation, “Tzu Chi Dharma Teachings (Sutra of Immeasurable Meanings), published May 25, 2007, http://tw.tzuchi.org/en/index.php?option=com_content&view=article&id=309%3Atzu-chi-dharma-teachings-sutra-of-immeasurable-meanings&catid=101%3Aphilosphy&Itemid=265&lang=en

Tzu Chi Foundation, “Great Love and Lasting Compassion,” published March 4, 2016, http://www.tzuchi.org.tw/en/index.php?option=com_content&view=article&id=1368%3Agreat-love-and-lasting-compassion&catid=116%3Atzu-chi-path&Itemid=324&lang=es

Tzu Chi Foundation, “Living Worthwhile Lives,” published June 12, 2013, http://www.tzuchi.org.tw/en/index.php?option=com_content&view=article&id=1111%3Aliving-worthwhile-lives&catid=82%3Amiscellaneous&Itemid=326&lang=es

 

Nestled behind a Burlington Coat Factory in Columbia, South Carolina is the Columbia Zen Buddhist Priory, a Soto Zen tradition that traces itself back to the Buddha. Its head monk is Rev. Rokuzan Kroenke who established the priory in 2001. It is home to an undeniably unique community of Buddhist, able to find enough support to sustain itself in the Bible Belt. My surprise over its existence and success was surpassed by the Rev. Rokuzan Kroenke’s surprise regarding the faith of its two visitors on a November evening: my 14 sister and myself 20. Upon explaining our agnostic upbringing in the “back woods of South Carolina”, Rev. Rokuzan Korenke remarked that the majority of visitors to the priory are staunch Christians. At first this made sense, but as my visit to priory continued it became abundantly clear that the priory’s faithful congregation is composed of overwhelmingly middle class white Americans. Though the congregation is roughly a dozen members they are extremely devoted to the Priory, attending 5 AM morning meditation services six days a week. I was amazed to learn that the priory, which houses two monks and is situated on a large piece of property, receives its funding solely from non-compulsory donations.

                                                

            After coming to understand the makeup of the priory’s congregation, Rev. Rokuzan Kroenke explained to us the fundamentals of Buddhism. He began by explaining the Three Refuges in a way truly unique to this South Carolina based community. Taking refuge in the Buddha was explained as doing such in an essence rather than a sentient being. The Buddha as Rev. Rokuzan Kroenke explained, is not like the Abrahamic God as much as it is like the force of good itself. Rev. Rokuzan Kroenke then explained that the Buddha, as the essence of goodness, can only be attained by taking refuge in the Dharma. The Dharma of the Buddha provides the pivotal path to recognizing this ultimate goodness. Lastly, Rev. Rokuzan Kroenke explained the necessities of taking refuge in the Sangha as a way of preventing oneself from falling into “dark places.”

While the Three Refuges are staples of Buddhism, Rev. Rokuzan Kroenke explained them as the fundamentals that meditation must also be based upon. He explained that while Buddhism is ultimately striving for goodness and that meditation should be aimed at the realization of such goodness, mediation often leads to evilness and depression. It is therefore important to always take refuge in the Buddha when meditating by thinking of the Buddha as a force of goodness. Rev. Rokuzan Kroenke then pointed out that the idea of “goodness” is itself subjective and can often be claimed in the guise of evil. Because of this, refuge in the Dharma is essential to Buddhism. The Buddha’s teachings serve as touchstones for practitioners to base meditation on. Lastly, Rev. Rokuzan Kroenke paused and stressed the importance of taking refuge in the Sangha. It was then explained to my sister and me that without a community to support and guide you on the path to ultimate enlightenment, you would be much more susceptible to the dark recesses of the mind.

                                                

            The topic of meditation was one that Rev. Rokuzan Kroenke was quick to use as a critique of other Buddhist communities. He made it abundantly clear that American Buddhist communities not only focus too much on the act of meditation, but in a manner that he deemed harmful. Without focus on Buddhist scriptures and teachings, American Buddhists tend to lose sight of Buddhism’s core values. Without truly taking refuge in the Dharma, American Buddhists misuse Buddhism to fulfill selfish desires. This then lead Rev. Rokuzan Kroenke to explain that “meditation without guidance is dangerous.” As the Buddha was able recognize how individuals must be taught in order to attain enlightenment, a teacher must intimately know his disciple and how they need to be taught. Without a dedicated teacher providing guidance, practitioners will become lost and ultimately misunderstand the use of meditation.

After explaining the dangers of unguided meditation, Rev. Rokuzan Kroenke then led my sister and me in meditation. It was a task rife with ceremony and displays of respect. We bowed to a shrine dedicated to his teacher, to the representation of the Buddha, and lastly to the other members of the priory. In every action we were asked by Rev. Rokuzan Kroenke to facilitate deliberate and thoughtful behavior. He explained that this was essential to Buddhism in order to destroy our own prejudices and recognize the inherent good in all. Once the proper steps were taken we gathered our mats, bowed to them and recognized their purpose, we were seated in a position of roughly our own choosing. Rev. Rokuzan Kroenke demonstrated the full lotus and half lotus positions but said if we were unable to properly sit in these positions we could simply kneel. He explained that the position itself is not what is important but the act of successful meditation. The members of the priory sat facing outwardly from the room’s center at the walls. Rev. Rokuzan Kroenke then instructed us not to stare at a fixed point on the wall but through it into nothingness.

Once some time had passed we put up our mats and convened in front of the shrine dedicated to Rev. Master Jiyu-Kennett. Rev. Rokuzan Kroenke then explained to us that she was the true founder of the Columbia Zen Buddhist Priory and she had named him Master of the Order in 1987. Though she spent no time at the Columbia Priory itself, her influences were certainly present in Rev. Rokuzan Kroenke. Rev. Master Jiyu-Kennet was ordained into the Chinese Buddhist Sangha in Malaysia and was later invited to study under the Very Reverend Keido Chisan Koho Zenji in Japan. She received her certification as Roshi from Very Reverend Koho Zenji in the late 1960’s. After becoming a certified Roshi, Master Rev. Jiyu-Kennet received a First-Kyoshi and a Sei Degree. She also became the Foreign Guestmater of Soji-ji and Abbess at her temple in Mie Prefecutre. She later founded the Order of Buddhist Contemplatives with seven branches in the US, including the Columbia Zen Buddhist Priory.

After our meditation and observation of Master Rev. Jiyu-Kennet’s shrine, my sister and I were led upstairs to review the Ten Great Precepts. These were quite what one would expect from the Zen tradition: do not kill, steal, commit sexual misconduct, lie, intoxicate oneself, speak against others, being prideful, withholding dharma, anger, defaming the three refuges. When asked which of these ten were the most troubling for members of the Columbia Zen Buddhist Priory, Rev. Rokuzan Kroenke noted that refraining from intoxication was one of the more troublesome ones. He remarked that it is particularly difficult for Buddhists living in secular America to withhold from indulging in the intoxications of decadence and delusional thoughts. Whether it be deluding oneself into a false sense of security related to the minute stresses of life or telling oneself love is what it is not, delusional thinking is omnipresent. In all these instances meditation helps to eliminate false realities while helping cope with the harsh realities. When asked about adhering to the monastic precepts, Rev. Rokuzan Kroenke said “we do our best.” However, as he said this he notably adjusted a pair of golden glasses.

After explaining the Ten Great Precepts Rev. Rokuzan Kroenke spoke about the Bodicitta within us all. While we all have the potential to find enlightenment, he cautioned us it would not be easy. Rev. Rokuzan Kroenke said that in fact it would take the rest of this life at least. He then remarked that he has found Buddhism cannot mix with another faith. Eventually one must choose Buddhism or another faith. Although we can ultimately become enlightened through Buddhism, another faith will not necessarily lead to this.

The Columbia Zen Buddhist Priory appears to be a contradiction within itself. While it is a part of the American Soto Zen faith, the priory does not recognize itself as one of the four types of temples. This is the essence of the Columbia Zen Buddhist Priory, in that the priory is by all means a community that follows Zen beliefs but with the adaptations necessary for its survival in South Carolina. For example the “fire and brimstone” style of Christianity that is so common in the Columbia area saturates Rev. Rokuzan Kroenke’s teachings. While this type of language is absent from the online doctrine of the priory, it is undeniably present in the underlings of Rev. Rokuzan Kroenke’s speech. The uniqueness of the priory’s beliefs don’t end here, continuously appearing in the subtleties of Rev. Rokuzan Kroenke’s words. While outwardly the Three Refuges appear straightforward and perhaps intentionally marketed as comparable to the Holy Trinity in Christianity, his elaboration upon these points gave a different view. In each one of the Three Refuges it felt as though they were saving off an impending doom. It appeared as though each of the Three Refuges were saving practitioners from evil and depression, while those who do not adhere are doomed to Samsara. While the Columbia Zen Buddhist Priory is Buddhist, it endures as an entity inseparable from the region it calls home.

Works Cited

“Columbia Zen Buddhist Priory.” Columbia Zen Buddhist Priory. N.p., n.d. Web. 01 Dec. 2015.

“Order of Buddhist Contemplatives.” Order of Buddhist Contemplatives. N.p., n.d. Web. 01 Dec. 2015.

Visit their website at:

http://columbiazen.org/

List of books recommended at the Columbia Zen Buddhist Priory: http://shastaabbey.org/teachings-publications.html

“The history and legend of Shambhala is based upon a great community that was able to reach a higher level of consciousness. This community could occur because its individual members participated fully in creating a culture of kindness, generosity, and courage.” – Sakyong Mipham Rinpoche

The Pioneer Valley Shambhala Center is located in Northampton, Massachusetts, which is a part of the Pioneer Valley Shambhala that serves the Western Massachusetts region. Areas include Springfield, Amherst, Holyoke and many others.  It has been in the Pioneer Valley since the late 1970s; it consists of over sixty members and is experiencing exponential growth as Shambhala practice becomes more popular around the globe.  Only one of over 220 centers around the world, it provides Buddhist meditation, community, retreats, classes, and events that celebrate human compassion.  This center includes a diverse community, ranging from senior teachers who have practed the Shambhala way for years to newcomers eager to learn.  Shambhala was founded by Chogyam Trungpa Rinpoche, who believed that human goodness is innate and can be cultivated through meditation and other Shambhala practices to promote positive social transformation.  The current director of these centers is Sakyong Mipham Rinpoche, who preserves the Shambhala teachings and continues to fulfill Chogyam Trungpa Rinpoche’s vision of a better world.  Programs are held for individuals of all religions, or no religion at all, that focus on self-reflection through meditation and teachings.  Advanced programs, such as Sky Lake Advanced Programs, are also offered here for individuals who are interested in the more intricate aspects of the Shambhala practice.

Sakyong Mipham Rinpoche on Changing our Attitude

History of Shambala Wisdom and Compassion, Ancient and Modern

The legendary ancient kingdom of Shambhala was well known for its wisdom and compassion, qualities that were a result of unique teachings passed down from the Buddha himself to King Dawa Sangpo, the first ruler of Shambhala.  The hereditary lineage of teachers who preserve these instructions are called “Sakyong,” meaning “Earth Protector.” Currently, the holder of these teachings is Sakyong, Jampal Trinley Dradul who was enthroned as Sakyong in 1995.  Born in 1962, he is unique because he bridges the Asian and Western worlds. In the West he serves as the spiritual director of Shambhala centers, while in the Asian world, Sakyong Mipham Rinpoche is greatly believed in the Tibetan tradition to be the incarnation of Mipham the Great, one of the most praised meditation masters of Tibet.  The current Sakyong stresses the importance of global self-reflection about our core principles, as humanity is at a crossroads.  Enlightenment in society is burdened by our current greed and aggression towards each other.  In order to be an enlightened society, we must trust and believe in the value and importance of our society as we move forward.

 The first Sakyong in the modern world was Chogyam Trungpa Rinpoche.  Born in 1939 he was the eleventh descendent in the line of Trungpa tulkus, important teachers of the Kagyu lineage of Tibetan Buddhism.  This lineage is one of four main schools of Tibetan Buddhism.  Before escaping Tibet in 1959, he held multiple meditative lineages and was the leader of the Surmang monasteries in eastern Tibet.  Having experience the downfall of his own culture in Tibet, Chogyam Trungpa delved into meditation and self-reflection and realized that the ancient teachings of Shambhala were more important than ever.  As a result in the 1970s, he presented a societal vision solely focused on secular values that stressed global respect for human dignity in order to create a better world for the future.  This Shambhala vision can cure the crisis by meeting worldly challenges with generosity and compassion. It also shows a possibility of creating a shift in human behavior from greed for materialism to kindness to one another.  After Chogyam Trungpa’s death in 1987, he passed down his teachings and vision to his son Sakyong Mipham Rinpoche.

The Shambhala Path

At these centers, students begin and continue their Shambhala path with both Buddhist and Shambala meditation. At practice and retreat centers, individuals can deepen meditation through longer and more advanced programs, as well as participating in intensive study.  This path is specifically designed to strengthen and sustain meditation and to clarify the meanings of certain teachings.  As learned in class, the practice of mindfulness is stressed in the Shambhala path. This allows individuals to maintain a family and occupation without having to renounce their lives.  There is a Shambhala monastic order, however, for anyone to join. This provides another level of flexibility along with accepting individuals of various religions.

A typical program outline for the Shambhala way includes the Everyday Life Series, Shambhala Training Series, Rigden: Unconditional Confidence Retreat, Basic Goodness Series, and the Sacred Path Series.  Courses are designed to be interactive, communal, and create an intimate learning environment among students and teacher. Similar to most college courses, these courses are meant to be taken sequentially, with certain prerequisites for the more advanced courses and meditation retreats.

Certain students can join simplicity retreats to further deepen their experience of meditation. These retreats are called Weekthun (week session) and Dathun (Tibetan for “Month session”).  The Weekthun provides a powerful introduction to mindful-awareness meditation, which is open to anyone.  To deepen their experience even further, students participate in Dathun, where they meditate in a group and follow a schedule to optimize their practice, which includes talks, study and a short work period.  Following Dathun, students are able to do a solitary retreat.  Although a shrine is present to represent the Buddist nature, individuals do not need to be followers of the religion; it is meant to arouse natural wakefulness and compassion.  This is a great feature of the Shambhala practice that has attracted many followers.

A specific group retreat called the Enlightened Society Assembly emphasizes the Shambhala vision in that it focuses on how humans can enlighten society at any instant, whether it be at home, in a city or a nation.  Students participate in a practice called the Shambhala Sadhana aimed to expand the strength and warmth of their hearts.  This group practice illustrates the crossroad of humanity and how to approach it through realization of inherent goodness of oneself, others, society and the phenomenal world.  Students are able to make a personal commitment by taking the Enlightened Society Vow.

 Shambhala on a World Scale

Due to its great influence on all facets of life, Shambhala practice is revered by individuals around the globe.  Over the past centuries, these teachings have been preserved and also translated into more than a dozen major languages through books, live teachings and countless other mediums.  Currently there are over 200 Shambhala communities that work together to sustain dignity and sanity in an ever-increasing problematic world.

One global project of the Shambhala practice in particular is called the Chogyam Trungpa  Legacy Project.  This project is aimed to preserve and promote the dharma legacy of Chogyam Trungpa Rinpoche by continually teaching the dharmas he instilled upon the Shambhala world.  Its goal is to provide more projects and programs to present and future generations as well as creating a financial base to sustain this mission.  This project is supported by the Shambhala Trust and the Sakyong Foundation, which pool resources, inspiration, and other helpful means to sustain the Shambhala practice for centuries to come.  Other funds, trusts, and foundations around the world also participate to sustain Shambhala practice such as the Konchok Foundation, Gesar Fund, and Surmang Foundation.

Current Events

After the recent terrorist attacks in Paris, France, Mingyur Rinpoche from the Tergar Learning Community relayed a message regarding plans of actions.  The best way to help others in dire times such as this is to improve our own Shambhala practice and our charity for others.  We can help personally by incurring loving-kindness and compassion to help the victims who suffered from the tragedy.  Right motivation is imperative to do this, so practice hard to help those in pain and other beings suffering from worldly problems.  On the other side, we can help others by physically aiding them. Although we cannot help everyone, we can begin with family and friends who were affected by the attacks. Donating to the victims is a viable option as well as sending emotional support. Through the domino effect of compassion, our positive influence can in turn influence others to do the same, which eventually leads to an ideal Shambhala vision of shifting human behavior from evil to good.

Even though Chogyam Trungpa envisioned this great Shambhala practice in the modern world, the ancient ways are still very relevant in teaching humanity the basic inherent good of oneself.  As much tragedy as there is on Earth that is being highlighted by the media, there is way more good being done by individuals. This practice is paving the way for a loving-kindness and compassionate future, which is one giant step for humanity and society.

Works Cited

“Pioneer Valley Shambhala Center.” Pioneer Valley Shambhala Center. N.p.n.n.d. Web.

     30 Nov. 2015.

“Shambhala International.” Shambhala: Making Enlightened Society Possible. N.p.n.n.d.

     Web. 30 Nov. 2015.

“Sky Lake Retreat Center.” Sky Lake: A Shambhala Meditation & Retreat Center. 

     N.p.n.n.d. Web. 30 Nov. 2015.

“A Message from Mingyur Rinpoche About the Recent Terrorist Attacks.” Tergar Learning

     Community. N.p.n.n.d. Web. 30 Nov. 2015.

 

The Dhammadharini Vihara is a Buddhist community located in Santa Rosa, California.  It is a women’s monastery designed for the full monastic ordination for Buddhist women in the Theravada.  “Dhammadharini” means a feminine “holder” or upholder” of the Buddhadhamma as a “flowing” reality, teaching, and practice.  “Vihara” is a monastic residence or abode that serves as a center of practice and refuge.  Founded in 2005 by Ayya Tathaaloka Theri, it was the first women’s monastery in Northern California and it was given the Pali name Aranya Bodhi, which means “Awakening Forest.”  The land was donated to Tathaaloka Theri Ayya in hopes to make a forest meditation hermatige for Thervada bhikkhunis (fully ordained female monastic nuns).  The first step in establishing the Dhammadharini Vihara was creating an interim Bhikkhuni Vihara.  In 2009, it became a permanent community.  There are sister monasteries in North America, Asia, and Australia.  The Dhammadharini Vihara symbol is a Bodhi leaf (Bodhi meaning awakening and leaf symbolizing embodiment) supported and uplifted by three flowing currents in the stream of Dhamma: training in virtue, meditation, and wisdom.

Ayya Tathaaloka is a Theravada nun, scholar, and Buddhist teacher originally born in 1968 in Washington, D.C.  When she was 19, she began pursuing the monastic life and received full bhikkhuni ordination in 1997 at a gathering of Bhikku and Bhikkhuni Sanghas in Southern California.  She has studied Buddhism in several countries, most notably in South Korea and Thailand.  As previously mentioned, she is responsible for opening the Dhammadharini Vihara in 2005.  In 2006, she was awarded the Outstanding Women in Buddhism award at the United Nations, in Bangkok, Thailand.

“According to the Buddha’s teaching, our best chance for enlightenment is not in a heavenly realm, but here in midst of elements and aggregates, within these bodies which age and sicken, among the earth, rain, wind, fire and consciousness elements.  We wake up here, not in another ideal place. This is the ideal place.” 

 – Ayya Tathaaloka

The community aims for the full re-emergence of the Bhikkhuni Sangha in Theravada Buddhism.  The Dhammadharini Vihara has a six-fold mission: Liberation, Requisite Support, Reviving “Her Story,” Full Bhikkhuni Ordination, Recluseship/Deep Practice, and Dhamma Teaching.

By Liberation, the community aims to develop the ideal environment for liberation within the monastic life – complete in Dhamma & Vinaya, in virtue, meditation, and wisdom.  The Dhammadharini Vihara provides requisite support through food, shelter, lodging, robes, and medicines.  The community hopes to re-establish and strengthen its connections to the ancient luminary bhikkhuni leaders & communities of the past through research and teaching.  Members of the community work to achieving full bhikkhuni ordination by developing and nurturing networks to enter into full monastic life.  They support deep practice periods of intensive secluded retreat, integrated with strong mindfulness in all postures and practice of the Eightfold Path in community life.  Lastly, they aim to support the growth of bhikkhunis as Dharma teachers and Buddhist community leaders.

The Dhammadharini Vihara offers a program with enough structure, but allows for time and space for individual practice.  A typical day in the Dhammadharini Vihara monastery is as follows:

Wake-up until 6:00 AM: Personal Meditation

6:00-6:30 AM: Devotional Chanting

7:00-7:30 AM: Breakfast

7:45-8:30 AM: Studying Inspiring Pali Verses (presently Dhammapada)

8:30-11:00 AM: Mindful Work Period

11:00 AM-1:00 PM: Main Meal Followed by Mindful Clean-Up

1:00-5:30 PM: Personal Maintenance, Meditation, or Study

5:30-6:30 PM: Evening Tea and Dhama Discussion or Practice Interview

6:30-8:00 PM: Communal Evening Meditation

8:00 PM-Sleep: Personal Meditation

In addition to the daily routines, there are monthly day-long retreats; alms round in Sebastopol twice a month.  The livelihood of the bhikkhunis in the Dhammadharini Vihara follows that of the traditions of classical Buddhism, which involves training and cultivation in three main fields: virtue, concentration, and wisdom.  The goal of this training is to alleviate and ultimately eliminate greed, hatred, and ignorance.  It aims to also provide personal insight on the way to peace, clarity, balance, and well-being.

Women who aspire to become bhikkhunis must follow the conditions of the Vinaya, but have a few more requirements in order to achieve ordination.  There are ten precepts in the ordination procedure in the Theravada tradition.  They include abstinence from the following: taking a life, taking what is not given, sexual contact, false speech, the use of intoxicants, taking food after midday, dancing and singing, using perfumes or adornments, using luxurious seats, and accepting and holding money.  The additional requirements for women include that she not be pregnant, that she not be nursing, that if she already has a child who depends upon her, that other care can be arranged for the child or children; and that if she be married she have her husband’s blessing to go forth into monastic life.  There may be slight differences in the process depending on the monastery and its location; however, it is virtually the same.

There are seven steps to becoming a nun in the Dhammadharini Vihara.  The first step is finding a suitable place to train and ordain.  In this case, it would be the Dhammadharini Vihara, which allows women to visit and stay for two weeks to see if this is the right place for them.  Once they are inclined to stay and enter into training, they are to let their aspiration be known to the teacher, or abbess at the monastic community.  From there, she is to undertake the eight precepts and shave her head (if she hasn’t already).

The third step is the postulancy stage: anagarika/ candidate.  After staying at the Dhammadharini Vihara for several weeks/months, if both the aspirant and the teacher as well as the rest of the monastic community feel amiable about going ahead, the aspirant may request ordination as an anagarika.  Anagarika means homeless one due to having left their home, sought refuge and being accepted as postulants in the monastery.  This period usually last about a year.  After about a year as an anagarika, with the approval of her teacher, she may request the samaneri pabbaja, the “going forth” as a novice in the monastic life.  They undertake the ten precepts, which include the aforementioned 8 precepts.  The anagarika aspire to become a samaneri which is a female novice samana in training.  A samana is a monastic recluse.

The fifth step is sikkahamana or probationary novice.  If they are the age of 20, and have met all requisite conditions, they can request full ordination, the bhikkhuni upasampada, from the monastic community.  It is noteworthy that, in some Thai, Korean, Chinese and Tibetan tradition monastic communities, women currently receive and complete the sikkhamana ordination and training for two years before fully ordaining, no matter what their age.  Step 6 is bhikkhuni to achieve full monastic ordination or the higher ordination.  Bhikkhuni is literally an almswoman.  After 1-2 years of sikkahamana ordination, they may request full ordination.   The novice is fully ordained with the proposal and acceptance from a bhikkhuni teacher/preceptor – pavattini or a bhikkhu preceptor – upajjhaya.  She also has an additional 4 supporting teachers from the Bhikkhu and Bhikkhuni Sanghas to guide her through the ordination process.  She is accepted as a full member of the Buddhist monastic Sangha by the Sangha itself, not by any individual, thus at least five members of both the men’s and women’s monastic community must be present to grant acceptance (4=Sangha, 4+1 teacher=5, 5 bhikkhus + 5 bhikkhunis = 10).  Theravada bhikkhunis are ordained with 311 precepts, Theravada bhikkhus with 227.  About 60% of men’s and women’s monastic discipline is held in common.  The differing numbers do not relate to any greater or lesser merit, as the Vinaya affirms the two disciplines are the same in essence. The Bhikkhuni Sangha has existed since the Buddha’s lifetime and continued into the present in China, Korea and Vietnam.

The last step is from new Bhikkhuni to Mahatheri.  A new Bhikkhuni is supposed to stay and train with her mentor for at least two vassas.  After those 2 vassas, she may be granted her independence.  After 5 years, a bhikkhuni is known as a majja bhikkhuni or bhikkhuni in the middle years.  During this time, she may continue to develop herself in her training through various experiences.  She may also, with community approval, begin to instruct novices.   After 10 years in monastic life, a bhikkhuni becomes a Theri or Elder.  It is normal, for those who have the propensity, to begin to teach within the monastic community and to the public at large at this time.  From 20 years as a bhikkhuni, a Buddhist monastic woman may called a Mahatheri, or “great Elder.”

The Dhammadharini Vihara community has strong relationships with other western and Asian Buddhist communities.  The website has a list of other Theravada monasteries all over the world.

“If we use our human life to accomplish spiritual realization it becomes immensely meaningful.” By using it in this way, we actualize our full potential and progress from the state of an ordinary, ignorant being to that of a fully enlightened being, the highest of all beings; and when we have done this we shall have the power to benefit all living beings without exception…

What could be more meaningful than this?”