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Frequently Asked Questions
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This document provides brief
answers to questions commonly asked by people who are new to PBA and to
Buddhism. The information provided is meant to be succinct and direct rather
than comprehensive. We hope that it will serve to answer most of your initial
questions. PBA members will also be happy to discuss with you these and any
other questions you may have.
What is PBA?
The Philadelphia Buddhist
Association was formed in 1986 as a Buddhist meditation group but soon began to
respond to the many questions that people have about Buddhism. PBA's primary
objectives are to nurture Buddhist practice in a caring way that is open to all, and to
serve as a Buddhist information resource to the greater Philadelphia area. These
objectives are addressed through the following activities.
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Formal meditation
practice open to all.
Meditation sessions on Wednesdays and Sundays,
7:30 to 9:00 PM.
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Introducing Buddhism Series
on the first Sunday of each month, 7:30
to 9:00 PM. Presentation by an invited
speaker on an aspect of the Buddhist way, followed by discussion.
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Monthly Meditation
Retreat on the third Saturday of each month, 1
to 4 PM
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Basic Meditation
Class for beginners on the third Saturday of each
month, 11:00 AM to 12:30 PM.
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Weekend
retreats conducted by invited teachers from the major Buddhist
traditions. Three or four each year.
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Information
Resource on Buddhism including location of local Buddhist temples,
center, and groups through the PBA
newsletter, and email inquiry through (info@PhilaBuddist.org).
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A
lending library at our meetings including
books, tapes, and various newsletters, pamphlets,
and schedules.
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Speakers
available to community groups, colleges, and
faith-based institutions.
PBA does not proselytize
or attempt in any other way to make converts to Buddhism. We encourages dialogue
with other faith-based groups for mutual understanding and widened perspective
of the views and concerns of others.
We do not charge for any program or service. We are dependent on contributions from
everyday people to meet the expenses of
maintaining a regular meeting places, phone, web site, and newsletter. No
contribution is ever required and all contributions are kept confidential to the
PBA Treasurer. We have tax
deferral status with the IRA as a 501-(c)-(3) organization which allows
donations to be considered charitable donations. Our treasurer sends annual tax
statements to all donors in January of each year.
Without
a permanent home of its own, PBA meeting places change
from time to time. Anyone who supports PBA
in any way may consider himself or herself a member. A board of directors plans
activities and sets policy for PBA and annually elects a president, two vice presidents,
a treasurer, and a secretary. Board meetings are held
approximately every six weeks and are open to all who may be interested.
What are the major types of Buddhism, and which one does PBA represent?
Western Buddhists, including
those at PBA, are most commonly practitioners of one of three traditions: Zen, Theravada or Tibetan
Buddhism. PBA welcomes practitioners from these or any other Buddhist tradition,
as well as seekers wishing to learn more about Buddhism. Although PBA has no resident teacher, many PBA members currently
study with a recognized teacher or have done so in the past; . some also
maintain an association with other Buddhist centers.
What is the most basic teaching of Buddhism?
At
the heart of Buddhism is the teaching on the Four Noble Truths:
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The truth of
suffering.
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The cause of
suffering: dualistic craving, aversion, and ignorance.
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The
possibility of terminating suffering
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The Eightfold Path through which the causes of
suffering are extinguished.
At
the heart of the first and second truths are impermanence, the conditioned nature
of all things, and the illusory nature of the self. These profound teachings cannot be fully grasped by intellect
alone; their full import can be experienced only through formal meditation or
other self-transcending practices. The Eightfold
Path consist of
Cultivation of the Eightfold Path is also known as "Dharma
practice." In this context, the term "right" means skillful. Rather than doctrine
or belief, Buddhism teaches skillful means of Dharma practice .
Why should I meditate?
All of the Buddhist traditions share the common goal of attaining enlightenment
or "waking up," following the example of the historical Buddha 2500 years ago.
The techniques for achieving this goal are varied, but most paths prescribe a
foundation of regular meditation practice.
Meditation can be thought of as
calming the mind and exploring the basic Buddhist themes of
impermanence, non-self, non-grasping, and awakening. Meditation
has been found useful to many as a way to quiet the mind so as to decrease anxiety, fear, and other
destructive emotions
How do I begin to
meditate?
Learning
to meditate is
like tennis. One can go on court and bat the ball, but some instruction by a
qualified teacher may make for a better and longer-lasting experience. PBA's monthly meditation class
gives detailed instruction on how to begin a meditation practice. A number
of readily available books can also be useful. While the various Buddhist traditions have developed different emphases in their meditation
practices, they all begin with similar approaches. The following are the most important points for getting started.
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Location: Choose a
place as free from distractions as possible. Sit in a chair or on a pillow on
the floor.
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Posture: Good sitting posture is vital to the cultivation of meditative
attention.
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Most important, keep
your back straight and relaxed; the spinal column should assume a natural arch
in the mid-lower back.
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Direct your eyes
downward, two or three feet in front of you, slightly open, without looking
at anything in particular.
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Position your arms and
legs in a balanced, symmetrical posture: hands folded on lap, legs
comfortably crossed (if on the floor) is usually best. If sitting in a
chair, have feet flat on the ground and sit forward in the chair (do not
lean back). A kneeling bench may also be used.
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Position your head so
that it is balanced in a slightly forward position, not hanging forward or
back, with the chin slightly tucked in.
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The tip of your tongue
should touch the roof of your mouth at the base of the upper front teeth.
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Do not at any time
risk injury from excess physical strain. With practice, good sitting
posture should become quite natural and comfortable, but prudence is
advised. If in doubt, consult a recognized meditation teacher or health
professional.
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Attention: Focus your
awareness on your breathing, but do not attempt to control it. Counting breaths
repeatedly from one to ten can help focus awareness. Inevitably, your attention
will wander. As soon as you become aware that you have become distracted, gently return,
without judgment or reproach, to a simple
awareness of your breath. The instant of awareness of wandering mind is itself
the re-establishment of meditative awareness, so no "recovery" from
wandering is required.
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How
long to meditate: Try to meditate for 10 or 20 minutes, at least once
a day, but do not
become discouraged if this feels too difficult; people vary widely in their
initial capacity for practice. Simply do what is comfortable on a given
day, and occasionally extend a little further. Avoid the tendency to
evaluate a given sitting as good or bad, successful or unsuccessful. These
categories are unhelpful distractions.
What is the format for
meditation at PBA?
Our regular meditations are conducted as silent group practice, regulated by a
monitor. PBA members take turns serving as monitors. Ceremony and iconography
are minimal. While the exact format is left to the discretion of the monitor, we
typically sit for three periods of 20 to 25 minutes, with 5 to 10 minutes of
silent walking meditation between periods. Each period is
begun and concluded with a bow to one's sitting location and a bow to the
other meditators. Before the first period, we recite the refuge verse (see below) three times.
All are welcomed to attend any
session. You are invited to call PBA to ask any questions you might have. Arriving early
will afford you the opportunity to feel more at home. Chairs and cushions are available for sitting.
Perfumes and brightly patterned clothing are discouraged.
What are the most
common verses recited at PBA?
In keeping with our non-denominational character and our focus as a silent
meditation group, the recitation of Buddhist scriptural versus is kept to a
minimum. The following verses, which address basic Buddhist goals and span the various
traditions are usually recited at the beginning of each session.
Refuge or Three
Treasures
I go for refuge to the Buddha.
I go for refuge to the
Dharma.
I go for refuge to the
Sangha.
In this context, Buddha can be understood
as the source of the teaching, Dharma as the teaching, and Sangha as the
universal community of Buddhists. One way to understand "refuge" is
"cure" or "therapy" for the dualistic grasping which, the
Buddha taught, is at the root of all human suffering, or duhkha.
"Suffering" here has the sense of life being basically unstable or unsubstantial
due to the fact that everything is changing and impermanent.
The Four Immeasurables
May all living beings
have happiness, and the causes of happiness;
May all living beings be
free from suffering, and the causes of suffering;
May all living beings
never be separated from the happiness that knows no suffering;
May all beings reside in
equanimity, free from attachment and aversion.
Is Buddhism
compatible with theistic religions such as Christianity and Judaism?
It depends on whose Buddhism, and whose Christianity or Judaism. The ultimate
concern in Buddhism is "suffering" and the cessation of suffering. There are
many today who find Buddhist approaches enriching. Since the focus in Buddhism is practice and experience
rather than belief or doctrine, it has the capacity to adapt to many different
cultures, belief systems, and circumstances.
Does Buddhism help
alleviate stress, anxiety, loneliness, and other problems of modern life?
It may and often does, but that is not the aim of practice. To practice the Eightfold
Path is
to cultivate an understanding which transcends the usual Western concepts of self-improvement.
Buddhist practice aims at awakening to the true nature of experience, which is
emptiness, rather than striving to attain or avoid any particular experience.
Is belief in
reincarnation a requirement for practicing Buddhism?
No. Buddhism is not
oriented toward belief or doctrine. The only requirement for
practicing the Buddha-dharma is a willingness to apply and evaluate the
recommended practices in your own life.
There is some disagreement in Western
Buddhism about the topic of reincarnation or rebirth, and a
number of interpretations of this teaching may be found. There is the literal traditional view
that the karma one generates in this life will
determine the realm into which one will be reborn, as a god, human, animal, hungry ghost,
or hell-being. A psychological view would understand that we are reborn in each
instant and that our
present actions determine our psychological state in future moments. Finally, a
philosophical view would see rebirth as simply the total conditionality of all
existence. One can fully practice the Eightfold Path while holding any of
these views or none of them.
There are currently hundreds of books on Buddhism available in English. Many of
them are quite good, and some are widely regarded as beloved
"classics" either within or, in a few cases, across traditions. However, this vast selection is both a
blessing and a problem. We are extremely fortunate to have such a rich
literature available to us in English, but the variety and depth of the
available reading can be bewildering, especially to someone new to Buddhism.
This list of recommended books is intended to help you select your initial
reading on Buddhism. It is not meant to be comprehensive in any sense; there are many outstanding books not listed here.
Our list consists of those that PBA
members have found exceptionally rewarding and suitable for beginners. The
surveys are particularly good at providing a basic intellectual introduction to
Buddhism. The other titles are more inspirational than pedagogical, though some
of them also provide a fair amount of basic information, at least
about their respective traditions. Some could fit into more than
one of these categories.
Meditation
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Mindfulness in Plain English H. Gunaratana (Wisdom Publications,
1992)
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How to Meditate: A Practical Guide Kathleen McDonald, (Wisdom Publications,
1995)
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Breath by
Breath Larry Rosenberg, (Shambhala Publications, 1998)
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Buddhism: Its Essence and Development Edward Conze, (Harper & Row, 1975)
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What
the Buddha Taught Walpola, Rahula,
(Grove Press, 1974)
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Buddhism, A Way of Life and Thought Nancy
Wilson Ross, (Vintage Books, 1981)
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The Buddhist Handbook John Snelling, (Inner Traditions International, 1991)
Zen
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Zen Mind, Beginner's Mind Suzuki, Shunryu, (Weatherhill, 1970)
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Taking the Path of Zen Robert Aitken, (Farrar, Strauss, &
Giroux,
1982)
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Being Peace Thich Nhat Hahn, (Parallax Press, 1987)
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An Invitation to Practice Zen Albert Low, (Charles E. Tuttle Co.,
1989)
Tibetan
Buddhism
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Introduction to Tibetan Buddhism John Powers, (Snow Lion, 1995)
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The Tibetan Book of Living and Dying Sogyal, Rinpoche, (Harper San Francisco,
1994)
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Cutting Through Spiritual Materialism Chogyam Trungpa, (Shambhala Publications,
1987)
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Various
books by the Dalai Lama
Insight
Meditation (Vipassana)
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Seeking the Heart of
Wisdom J. Goldstein, and J. Kornfield, (Shambhala
Publications, 1987)
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Loving Kindness, The Revolutionary Art of
Happiness Sharon Salzberg, (Shambhala Publications, 1985)
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It's Easier than You
Think Sylvia
Boorstein, (Harper Collins, 1997)
Contemporary
Western Approaches
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Buddhism Without Beliefs Stephen Batchelor, (Riverhead Books, 1997)
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Buddhism Plain and Simple Steve Hagen, (Charles E. Tuttle Co., 1997)
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