The face of Buddhism is often recognized by serene monks and nuns wearing red or saffron robes, but this isn't the whole story of the path that the Buddha laid out.
During the time of the Buddha's life, he taught both lay householders, or upasaka, as well as monks and nuns. Both were collectively referred to as the arya-sangha, not just the monks and nuns. The term 'upasaka' means 'practitioner of virtue', or 'one who contributes'. The upasaka (female upasika) were prominently featured in the many sutras of the Buddha and were among his main disciples, including Anathapindika, Visakha, King Pasenadi, King Bimbisara, and Doctor Jivaka.
The upasaka or householder became known the 'white robed sangha', for much like our white collar professionals they were of various classes and were engaged in the world in various ways. The upasaka was a person committed to their practice, they were not just culturally Buddhist or a non-monastic. The Buddha mentioned specific qualities that characterized an upasaka, those being taking refuge in the Three Jewels, observing ethical precepts, frequenting teachings to hear and contemplate the dharma, observing additional vows on sojong days, making offerings to the Three Jewels, and contributing to the dharma.1
There are four types of upasaka based on their observance of vows.
1. Refuge Upasaka- takes refuge in the Three Jewels but does not observe any of the five lay vows.
2. Single Precept Upasaka- in addition to refuge observes one of the lay vows for life (the five lay vows of not killing, not stealing, not lying, avoiding intoxicants, abandoning sexual misconduct)
3. Several Precept Upasaka- in addition to refuge holds several of the lay vows
4. Complete Upasaka- in addition to refuge holds all five of the lay vows
Regardless of your commitment to observing vows of conduct, you are able to progress along the four stages of enlightenment until you take the bodhisattva vow and enter the Mahayana path.
Clarify your practice. Let your practice clarify you.
Showing posts with label Sangha. Show all posts
Showing posts with label Sangha. Show all posts
Wednesday, February 27, 2019
Monday, April 17, 2017
Islands unto themselves.
At the time of the Buddha, his disciples wandered alone most of the year. They carried out their practice, upheld their discipline and were largely islands unto themselves.
During the monsoon season, they would convene for a few months. They would receive teachings, ask questions, discuss with fellow Sangha their own practice and understanding. When the rains stopped they would depart, going their own way.
There is a strong parallel with this type of lifestyle and our own modern society. Most of us are pretty busy with work, family and projects. Within the context of our own life, we strive to maintain our practice, uphold our discipline and act as islands unto ourselves. The challenge is often how we orient ourselves to our circumstances and carry the teachings into our life.
The monastic discipline is designed around simplicity and cutting through confusion. Most of our daily life is conditioned around complexity and feeding our ego. We need to spend some time reflecting on our own discipline and figure out how we continue to fall into certain neurotic loops and defeating cycles. Their isn't a manual, but there are teachings.
Carrying out your practice with diligence, you then convene yearly with fellow practitioners. You receive teachings and instruction, ask questions, discuss your practice and where you are getting stuck.
This is the way the tradition began, and the way in which it can continue to flourish.
During the monsoon season, they would convene for a few months. They would receive teachings, ask questions, discuss with fellow Sangha their own practice and understanding. When the rains stopped they would depart, going their own way.
There is a strong parallel with this type of lifestyle and our own modern society. Most of us are pretty busy with work, family and projects. Within the context of our own life, we strive to maintain our practice, uphold our discipline and act as islands unto ourselves. The challenge is often how we orient ourselves to our circumstances and carry the teachings into our life.
The monastic discipline is designed around simplicity and cutting through confusion. Most of our daily life is conditioned around complexity and feeding our ego. We need to spend some time reflecting on our own discipline and figure out how we continue to fall into certain neurotic loops and defeating cycles. Their isn't a manual, but there are teachings.
Carrying out your practice with diligence, you then convene yearly with fellow practitioners. You receive teachings and instruction, ask questions, discuss your practice and where you are getting stuck.
This is the way the tradition began, and the way in which it can continue to flourish.
Wednesday, February 10, 2016
Space to fail.
My teacher, Younge Khachab Rinpoche, has been extremely generous with me.
He trusts me a lot, and I work hard because of that trust.
He told me back in 2006 to start a local Sangha in Seattle. I wasn't ready. Sure I knew the teachings, I knew the meditation techniques, I knew the uniqueness of the lineage and the impact these teachings have. I knew the mechanics, but I wasn't ready to lead. I was just settling into my own practice, how was I to lead and help others?
In 2007 we had a small, intimate group of Dharma practitioners. A close-knit Sangha that was committed to practice. Rinpoche told me to start a public meditation group. I wasn't ready. I was more comfortable leading a group. I was more comfortable setting a course and leading discussions, answering questions. But I wasn't ready to put myself out there.
In 2008 we started a public meditation group at Embrace the Moon. Kim Ivy was generous to open up her community, to provide us a space to do work that we were passionate about. That was a tremendous learning curve for me, to have to teach a wide variety of students with a diverse range of meditation experience. That experience is invaluable. That experience deepened my practice because I still had a lot of work to do.
Rinpoche, more than any other person I know, gave me the space to fail. He pushed me, tore down my boundaries. He never let me get comfortable. He always exposed me, made me vulnerable.
Trusting someone enough to give them the space to fail, what more of a guide could we hope for?
How do we be that person for those that come after us?
He trusts me a lot, and I work hard because of that trust.
He told me back in 2006 to start a local Sangha in Seattle. I wasn't ready. Sure I knew the teachings, I knew the meditation techniques, I knew the uniqueness of the lineage and the impact these teachings have. I knew the mechanics, but I wasn't ready to lead. I was just settling into my own practice, how was I to lead and help others?
In 2007 we had a small, intimate group of Dharma practitioners. A close-knit Sangha that was committed to practice. Rinpoche told me to start a public meditation group. I wasn't ready. I was more comfortable leading a group. I was more comfortable setting a course and leading discussions, answering questions. But I wasn't ready to put myself out there.
In 2008 we started a public meditation group at Embrace the Moon. Kim Ivy was generous to open up her community, to provide us a space to do work that we were passionate about. That was a tremendous learning curve for me, to have to teach a wide variety of students with a diverse range of meditation experience. That experience is invaluable. That experience deepened my practice because I still had a lot of work to do.
Rinpoche, more than any other person I know, gave me the space to fail. He pushed me, tore down my boundaries. He never let me get comfortable. He always exposed me, made me vulnerable.
Trusting someone enough to give them the space to fail, what more of a guide could we hope for?
How do we be that person for those that come after us?
Tuesday, January 12, 2016
Meditation Workshop.
MEDITATION WORKSHOP
Join us for a practice intensive. Receive meditation instruction,
ask questions, engage in discussion with other practitioners.
Clarify your practice. Let your practice clarify you.
Sunday January 31, 2016
10am - 12pm
1716 NW Market St
Seattle, WA 98107
Suggested donation $10
For more information contact Greg at siddhearta@gmail.com.
Wednesday, December 23, 2015
Buddhism in a nutshell.
How do you orient to your practice?
A lot of times we think of our practice as being one part of our day, like when we are meditating or doing yoga. Practice in that sense is rather isolated and we can struggle with how to bring that practice into the rest of our day.
Buddhist's tend to think of their practice in terms of view, meditation and conduct.
View.
Your view is how you see the world. What is your relationship to the world? How do you understand yourself and the world around you? How does your perception influence your experience? Is your view based on the truth or is it based on assumptions and bias?
Meditation.
Meditation is based on the view. We stabilize our understanding and experience of the view. We familiarize ourselves to seeing clearly and eliminate distortion in our lens. We cultivate mental states that are beneficial like compassion, and learn to let go of mental states like anger and anxiety that bring us suffering.
Conduct.
Conduct is how we bring the view that we have cultivated in meditation into the world. What posture do these teachings embody? How do we walk through our day? How does our view and meditation benefit our family and community? What does your view look like in action?
Using this triad of view, meditation and conduct, you can develop a complete practice that includes all aspects of your life. You can clarify your view through study, contemplation and seeking out teachings. You can deepen your practice of meditation by receiving further instruction or going on meditation retreats. You can share the fruits of your practice in the communities in which you live and work.
Clarify your view.
Deepen your meditation.
Share the fruit.
That's the practice of the Buddha's teachings in a nutshell.
A lot of times we think of our practice as being one part of our day, like when we are meditating or doing yoga. Practice in that sense is rather isolated and we can struggle with how to bring that practice into the rest of our day.
Buddhist's tend to think of their practice in terms of view, meditation and conduct.
View.
Your view is how you see the world. What is your relationship to the world? How do you understand yourself and the world around you? How does your perception influence your experience? Is your view based on the truth or is it based on assumptions and bias?
Meditation.
Meditation is based on the view. We stabilize our understanding and experience of the view. We familiarize ourselves to seeing clearly and eliminate distortion in our lens. We cultivate mental states that are beneficial like compassion, and learn to let go of mental states like anger and anxiety that bring us suffering.
Conduct.
Conduct is how we bring the view that we have cultivated in meditation into the world. What posture do these teachings embody? How do we walk through our day? How does our view and meditation benefit our family and community? What does your view look like in action?
Using this triad of view, meditation and conduct, you can develop a complete practice that includes all aspects of your life. You can clarify your view through study, contemplation and seeking out teachings. You can deepen your practice of meditation by receiving further instruction or going on meditation retreats. You can share the fruits of your practice in the communities in which you live and work.
Clarify your view.
Deepen your meditation.
Share the fruit.
That's the practice of the Buddha's teachings in a nutshell.
Monday, December 21, 2015
Buddhism 101.
Meditation is in the news a lot today. We hear a lot about the benefits of mindfulness and meditation on our health and its impact on our mind. This has lead a lot of curious people to look deeper into the meditative traditions, of which Buddhism is a major contributor.
My intention with this blog is not to convert people to Buddhism or spread the Buddha's teachings. If you have an affinity for these teachings I think that you will naturally pursue your interest and follow your heart wherever it leads you. I write to share my experience of a practice tradition, in hopes that it will inspire those of you who are interested in starting your own practice and connect with those of you who already have a strong practice.
A lot of people who are interested in meditation ask me about Buddhism. If you happen to be one of those people here are some good places to start reading:
The Four Noble Truths which is the first discourse the Buddha gave after his enlightenment.
Practice Essentials which form the basis for any Buddhist practitioner.
Impermanence and its impact on our life.
Karma and the importance of our choices.
Liberation and what is truly beneficial.
The Buddha, and his story.
Refuge and the important role of a teacher in our practice.
Compassion, the essence of the practice.
Our best tool, meditation.
Wisdom and realization.
The importance of the Sangha, or community of practitioners.
Generosity and doing work that matters.
The importance of starting.
Get started.
My intention with this blog is not to convert people to Buddhism or spread the Buddha's teachings. If you have an affinity for these teachings I think that you will naturally pursue your interest and follow your heart wherever it leads you. I write to share my experience of a practice tradition, in hopes that it will inspire those of you who are interested in starting your own practice and connect with those of you who already have a strong practice.
A lot of people who are interested in meditation ask me about Buddhism. If you happen to be one of those people here are some good places to start reading:
The Four Noble Truths which is the first discourse the Buddha gave after his enlightenment.
Practice Essentials which form the basis for any Buddhist practitioner.
Impermanence and its impact on our life.
Karma and the importance of our choices.
Liberation and what is truly beneficial.
The Buddha, and his story.
Refuge and the important role of a teacher in our practice.
Compassion, the essence of the practice.
Our best tool, meditation.
Wisdom and realization.
The importance of the Sangha, or community of practitioners.
Generosity and doing work that matters.
The importance of starting.
Get started.
Monday, November 9, 2015
Upcoming Events
We have some great meditation practice intensives coming up over the next few months.
Annual Sangha Winter Retreat
Join the Sangha on our annual winter retreat. This is a practice intensive retreat led by senior students and local coordinators. Practice with your local sangha or remotely on your own. The Winter Retreat will focus on the practice of tsa lung for all students and tummo for those students who have received previous empowerment and instruction from Rinpoche.
The retreat will follow a traditional four session format, starting at 7am each day and ending at 8pm. Because tsa lung and tummo will be practiced in the morning there will be several restrictions regarding diet and discipline. A complete schedule and instructions will be given to all those who have registered for the retreat.
Click HERE for more details.
100 day Ngondro Practice Intensive
We are going to start a practice tradition. Each year students of Younge Khachab Rinpoche will practice the Younge Ngondro together. Rinpoche strongly encourages all of his students to work on their ngondro, or preliminary practices. These practices form a strong foundation, prepare us for the path and allow us to overcome obstacles along the way.
This practice intensive will be a group of practitioners who are committed to the practice of the Younge Ngondro. We will have weekly readings, group discussions and senior student led Dharma talks. We welcome new students who are looking to start practicing a genuine path, and experienced students who want to recommit to their practice and have insight to share.
Practice daily at home and at your own pace. One day per section students will engage in the practice more intensely to deepen their experience and understanding of the various practices.
Click HERE for more information
Annual Sangha Winter Retreat
Join the Sangha on our annual winter retreat. This is a practice intensive retreat led by senior students and local coordinators. Practice with your local sangha or remotely on your own. The Winter Retreat will focus on the practice of tsa lung for all students and tummo for those students who have received previous empowerment and instruction from Rinpoche.
The retreat will follow a traditional four session format, starting at 7am each day and ending at 8pm. Because tsa lung and tummo will be practiced in the morning there will be several restrictions regarding diet and discipline. A complete schedule and instructions will be given to all those who have registered for the retreat.
Click HERE for more details.
100 day Ngondro Practice Intensive
We are going to start a practice tradition. Each year students of Younge Khachab Rinpoche will practice the Younge Ngondro together. Rinpoche strongly encourages all of his students to work on their ngondro, or preliminary practices. These practices form a strong foundation, prepare us for the path and allow us to overcome obstacles along the way.
This practice intensive will be a group of practitioners who are committed to the practice of the Younge Ngondro. We will have weekly readings, group discussions and senior student led Dharma talks. We welcome new students who are looking to start practicing a genuine path, and experienced students who want to recommit to their practice and have insight to share.
Practice daily at home and at your own pace. One day per section students will engage in the practice more intensely to deepen their experience and understanding of the various practices.
Click HERE for more information
Monday, October 12, 2015
Sojong.
གསོ་སྦྱོང་
Tibetan: so-jong
English: so- to heal, refresh, restore, nourish; jong- to purify, cleanse
Sojong is a practice of purification and restoration. It forms an important part of every practitioner's practice. Traditionally sojong is performed either as part of one's daily practice or on the 15th and 30th days of the lunar month.
What is purified?
Our broken vows. A lapse in our commitments. Missteps we have taken on the path. Laziness. Our negative thoughts, actions and habits. Our intention.
If we take a moment in our practice to acknowledge our faults, to shine light on our own delusions, we can restore our intention. We can nourish our commitment, refresh our connections, heal ourselves of guilt and self-hatred.
The practice of sojong allows us to take another step. And another. And another.
We keep going. Not because we have to, but because we can.
There are many methods to engage in sojong. Common ones include:
Confession.
Taking the one-day lay upasaka vow.
Reciting the hundred syllable Vajrasattva mantra.
Offering mandalas.
Fire puja.
Reciting sutras.
Saving lives of animals and helping the ill.
Tummo.
Resting in rigpa.
Tibetan: so-jong
English: so- to heal, refresh, restore, nourish; jong- to purify, cleanse
Sojong is a practice of purification and restoration. It forms an important part of every practitioner's practice. Traditionally sojong is performed either as part of one's daily practice or on the 15th and 30th days of the lunar month.
What is purified?
Our broken vows. A lapse in our commitments. Missteps we have taken on the path. Laziness. Our negative thoughts, actions and habits. Our intention.
If we take a moment in our practice to acknowledge our faults, to shine light on our own delusions, we can restore our intention. We can nourish our commitment, refresh our connections, heal ourselves of guilt and self-hatred.
The practice of sojong allows us to take another step. And another. And another.
We keep going. Not because we have to, but because we can.
There are many methods to engage in sojong. Common ones include:
Confession.
Taking the one-day lay upasaka vow.
Reciting the hundred syllable Vajrasattva mantra.
Offering mandalas.
Fire puja.
Reciting sutras.
Saving lives of animals and helping the ill.
Tummo.
Resting in rigpa.
Monday, September 28, 2015
Support.
What supports your practice?
Your teacher. Teachings to contemplate. Your daily activities. The community around you.
What challenges your practice?
Your teacher. Teachings to contemplate. Your daily activities. The community around you.
What's missing?
Your teacher. Teachings to contemplate. Your daily activities. The community around you.
What challenges your practice?
Your teacher. Teachings to contemplate. Your daily activities. The community around you.
What's missing?
Wednesday, September 16, 2015
Upcoming workshops!
MEDITATION WORKSHOP
Join us for a practice intensive. Receive meditation instruction,
ask questions, engage in discussion with other practitioners.
Clarify your practice. Let your practice clarify you.
Sunday September 27, 2015
10am - 12pm
Sunday November 8, 2015
10am - 12pm
Sunday November 8, 2015
10am - 12pm
1716 NW Market St
Seattle, WA 98107
Suggested donation $10
For more information contact Greg at siddhearta@gmail.com.
Friday, August 7, 2015
Meditation Workshop.
Meditation Workshop
Join us for a practice intensive. Receive meditation instruction,
ask questions, engage in discussion with other practitioners.
Clarify your practice. Let your practice clarify you.
August 16, 2015
Sunday 10am-12pm
1716 NW Market St
Seattle, WA 98107
Suggested donation $10
Please contact for more information.
Gregory
Patenaude is a pharmacist, writer and Tibetan translator.
He has been leading meditation groups and retreats in Seattle since 2006
under the guidance of his own teacher, Younge Khachab Rinpoche.
Contact Greg at: siddhearta@gmail.com
He has been leading meditation groups and retreats in Seattle since 2006
under the guidance of his own teacher, Younge Khachab Rinpoche.
Contact Greg at: siddhearta@gmail.com
Friday, February 6, 2015
Elusive.
Connection.
Commitment.
Trust.
Samaya.
They are all so hard to find, we mustn't let them slip through our fingers. They are worth the struggle.
Commitment.
Trust.
Samaya.
They are all so hard to find, we mustn't let them slip through our fingers. They are worth the struggle.
Wednesday, January 14, 2015
Sangha.
དགེ་འདུན་
Tibetan: Gedun
English: Sangha or community
The Tibetan dge means virtue, good, wholesome, merit.
'dun means aspiration, longing, intention.
The Sangha is a community that aspires to virtue. The sangha is a community of men and women that purposefully connect out of a shared interest in supporting each other's practice. They connect out of support, not power. Connect with respect, not control. Connect with kindness, not deceit.
The Sangha supports the transmission of teachings and keeps the practice lineage alive. It is a culture of learning and teaching. It brings together a range of experience and insight, fosters examination and critical thinking, opens perspectives and eliminates bias. The Sangha gives you feedback exactly when you need it.
The Sangha is a culture of compassion and and kindness. They show us what to care about. They show us what is possible, even when it doesn't seem to be. They show us what people like us do.
Tibetan: Gedun
English: Sangha or community
The Tibetan dge means virtue, good, wholesome, merit.
'dun means aspiration, longing, intention.
The Sangha is a community that aspires to virtue. The sangha is a community of men and women that purposefully connect out of a shared interest in supporting each other's practice. They connect out of support, not power. Connect with respect, not control. Connect with kindness, not deceit.
The Sangha supports the transmission of teachings and keeps the practice lineage alive. It is a culture of learning and teaching. It brings together a range of experience and insight, fosters examination and critical thinking, opens perspectives and eliminates bias. The Sangha gives you feedback exactly when you need it.
The Sangha is a culture of compassion and and kindness. They show us what to care about. They show us what is possible, even when it doesn't seem to be. They show us what people like us do.
Monday, January 12, 2015
Refuge.
སྐྱབས་སུ་མཆི་
Tibetan: Chab-su Chi
English: Go for refuge.
The Tibetan skyabs (Chab) means refuge, protection, help.
Su means in or to.
mChi means to go.
All of us go for refuge in something. Often it is a power outside of us- a god, an idea, an authority. In the West, refuge often takes the form of money, power, success and status. We put our hopes in them and put in a lot of effort thinking that when we get there they will provide for us. If you look closely at the decisions you make, short term and long term, you will gain some insight into where you are putting your refuge.
A Buddhist is someone who puts there refuge in the Three Jewels- the Buddha, Dharma and Sangha. The Buddha is the teacher, the Dharma the teaching, and the Sangha is the supporting community. Khachab Rinpoche emphasizes that of the Three Jewels, the most important is the Dharma, the teaching.
Dharma is our entryway. When we practice the Dharma, we gain our own experience. As we deepen our experience we gain confidence in the teaching and in our practice. Confidence and understanding in our practice give way to realization and actual benefit. As we witness this benefit and realization in ourselves, we begin to trust and respect the teacher and the community that supports the teaching.
Our practice of the Dharma leads to us taking refuge. Refuge is based on experience, not blind faith. You can believe that the Dharma will benefit you, but until you have truly practiced your place of refuge can easily shift and change. One day you are a eager practitioner of the Buddha's teachings, the next you are following a fad diet and a new business scheme. Where is your refuge?
Refuge is actually extremely profound to contemplate on a day to day basis.
If you have a bad day at work, where is your refuge? Is it your practice? Or is it a glass of wine, a movie or the weekend?
If you get in an argument with your partner, where is your refuge? Is it your practice? Or is it a food binge, a cigarette or a pedal to the metal car ride?
If you encounter sickness, fear and doubt, where is your refuge? Is it your practice? Or is someone going to come save you, bail you out, take away your problems?
Most of our bad habits are due to a mistaken refuge based on neurosis and negative emotions.
Taking refuge in the Three Jewels and in your practice seems extremely heavy. It is a lot of responsibility, but would you want anything else?
Do you want something else?
Tibetan: Chab-su Chi
English: Go for refuge.
The Tibetan skyabs (Chab) means refuge, protection, help.
Su means in or to.
mChi means to go.
All of us go for refuge in something. Often it is a power outside of us- a god, an idea, an authority. In the West, refuge often takes the form of money, power, success and status. We put our hopes in them and put in a lot of effort thinking that when we get there they will provide for us. If you look closely at the decisions you make, short term and long term, you will gain some insight into where you are putting your refuge.
A Buddhist is someone who puts there refuge in the Three Jewels- the Buddha, Dharma and Sangha. The Buddha is the teacher, the Dharma the teaching, and the Sangha is the supporting community. Khachab Rinpoche emphasizes that of the Three Jewels, the most important is the Dharma, the teaching.
Dharma is our entryway. When we practice the Dharma, we gain our own experience. As we deepen our experience we gain confidence in the teaching and in our practice. Confidence and understanding in our practice give way to realization and actual benefit. As we witness this benefit and realization in ourselves, we begin to trust and respect the teacher and the community that supports the teaching.
Our practice of the Dharma leads to us taking refuge. Refuge is based on experience, not blind faith. You can believe that the Dharma will benefit you, but until you have truly practiced your place of refuge can easily shift and change. One day you are a eager practitioner of the Buddha's teachings, the next you are following a fad diet and a new business scheme. Where is your refuge?
Refuge is actually extremely profound to contemplate on a day to day basis.
If you have a bad day at work, where is your refuge? Is it your practice? Or is it a glass of wine, a movie or the weekend?
If you get in an argument with your partner, where is your refuge? Is it your practice? Or is it a food binge, a cigarette or a pedal to the metal car ride?
If you encounter sickness, fear and doubt, where is your refuge? Is it your practice? Or is someone going to come save you, bail you out, take away your problems?
Most of our bad habits are due to a mistaken refuge based on neurosis and negative emotions.
Taking refuge in the Three Jewels and in your practice seems extremely heavy. It is a lot of responsibility, but would you want anything else?
Do you want something else?
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