I couldn't find the original text either but try this saved copy https://www.dropbox.com/s/b047ep5gu6...0Life.pdf?dl=0
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Kyousui - strong waters 強 水 -
Hi Kyousui,
I read the document as best I could, but I have to say it is a very complicated system they have, and I am not sure of all the ins and outs. The document seemed to be about teacher training, so a little hard to follow for an outsider. I am sure that there are some members here more familiar with their school, but it seems to be based primarily on Theravadan methods and philosophy, while a bit eclectic. They do mention something they call "Just Sitting" as one of many types of meditation they Practice, but a bit hard for me to gather the details from the short description.
Sorry that I can't be more helpful here.
Gassho, Jundo
STLahLast edited by Jundo; 03-25-2018, 06:35 PM.ALL OF LIFE IS OUR TEMPLEComment
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On Triratna, I have had quite a lot of dealings with this tradition over the years, both as FWBO and in its current incarnation. One of their centres was the place I first learned 'Buddhist meditation' in Brighton and my closest retreat centre is also a Triratna one. I did have contact with one of their ordained members locally a while back.I think there are folks here who have more experience with Triratna (formerly, the "Friends of the Western Buddhist Order"), and may be able to comment more. They did have a big scandal over the last few years, but I am sure that it has nothing to do with the majority of its members and teachers.
There is still a shadow hanging over their founder and former leader, Sangharakshita (Dennis Lingwood), although he is an old man now. I agree with Jundo's assessment that the vast majority of teachers and students in Triratna are nothing to do with this historical uncovering of abuse and it is sad when an entire lineage is tainted by the actions of one of their senior members or leaders, as we have seen ourselves in several Zen organisations.
Bluntly, Sangharakshita is accused of sexually grooming younger male members of the tradition in the past and he has made recent statements of having things to apologise and atone for. There is more but there seems little point in engaging in salacious gossip. I would be very surprised if there is anything going on now and I have seen no signs of impropriety during my sporadic 20+ year association with them.
The tradition itself is rooted in Theravadin meditation (Sangharakshita was a Theravadin monk in India) but incorporates parts of Mahayana and Tibetan practice, although not always in a way consistent with those traditions. Jundo is right to call it eclectic. Beyond the two basic meditations that are taught (mindfulness of breathing and metta bhavana (development of loving kindness)) ordained members seem free to follow their own interests which leads to a somewhat patchy coverage of teachings. I took part in a week long silent retreat with just sitting at its heart but this is not a usual Triratna practice. Retreats often include yoga, writing, art and other practices.
I think Triratna can be a very good, gentle and sincere introduction to Buddhism but would not want to embue their teaching with any great authority beyond the two foundation practices which they teach very well.
Gassho
Kokuu
-sattoday/lah-Last edited by Kokuu; 03-25-2018, 04:11 PM.Comment
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I agree, I was only pointing out the one section I quoted.
I find Triratna a useful source in my ongoing exploration of Buddhism. I like it for it's ecumenical approach. It doesn't follow any of the eastern culture traditions terribly closely. I do think, personally, that their dharma names are rather hard to pronounce.
They may be a first wave of Buddhism transforming into a western culture as it seems to do with each country.
SAT LAH
Kyousui - strong waters 強 水Comment
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They have a big Buddhist meditation place in Manchester as well. It is right in the middle of the city, so I used to go in occasionally after work and before class. They were always happy to let me go in and use their space to sit. I never got too involved with their sangha, but the few members I spoke to seemed very friendly. They were respectful about me not following the same tradition as they do and seemed to have quite a tolerant and open-minded view of other schools of Buddhism. I sat in on a meditation class one time when I was there. Like you said, mindfulness of breathing and also a metta meditation. The metta instructions were really good actually, I had never done that type of meditation before and they introduced it well. No pressure at all to get me to join up. So, my limited experience with them is good.The tradition itself is rooted in Theravadin meditation (Sangharakshita was a Theravadin monk in India) but incorporates parts of Mahayana and Tibetan practice, although not always in a way consistent with those traditions. Jundo is right to call it eclectic. Beyond the two basic meditations that are taught (mindfulness of breathing and metta bhavana (development of loving kindness)) ordained members seem free to follow their own interests which leads to a somewhat patchy coverage of teachings.
Bad things seem to happen whenever people form large organised groups of any kind. It's just a deep-rooted problem that goes back as far as we can remember. Like most groups though, the ordinary members are decent, normal people looking for a group to sit with and an introduction to some Buddhist teachings. Even so, I hope that the number of Buddhist scandals will eventually reduce. I'm hopeful that we'll learn from these stories, be vigilant and learn to differentiate between good teachers and those who will misuse their position, and one day get it right. Maybe that's naïve optimism, but I think things will get better with time.
I find that perspective very useful. Introducing the Dharma to a new culture involves an ongoing process of adaptation. These traditions developed over millennia, and they've been in the West for decades (in a relatively popular sense, beyond early translations and scholarly work.) Sometimes the early interpretations and introductions might seem odd, but we should appreciate the groundwork they lay out. We can see this in many contemporary sanghas that have gradually gotten the balance right between ritual and pragmatism, and have learned to keep what works, improvise, adapt, and concentrate the essence of their practice and teachings into a way that can be understood. If we look back at earlier attempts in the 1950s and 1960s, it was more hit and miss, and maybe a little bit too 'eclectic' at times, but lacking in rigour and consistency (at least in terms of how they're depicted, maybe I read too much Kerouac and Ginsberg as a student.) I've had very positive experiences with Theravada and Chan/Zen sanghas, both seem to be really making progress with the balance of tradition/modernity and conveying the important aspects of the practice. It's a work in progress, but it's worthwhile work! I think Treeleaf is an important part of this process as well.
Gassho,
Chris,
SatTodayLast edited by ChrisMa; 04-11-2018, 06:19 PM.Comment
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