The Four Noble Truths 

This is the very first teaching the Buddha offered following his enlightenment. The three major branches of Buddhism, Theravada (Hinayana), Mahayana, and Vajrayana (Tantric), generally share very similar interpretations of The Four Noble Truths, though in some schools they are emphasized more than others.  Mahayana and Vajrayana interpretations tend to add an extra element or understanding rather than revise.  I speculate that where they are less emphasized in favor of other more intellectual concepts, such as emptiness or non-self.

Theravada

Theravada Buddha's in Colombo, Sri Lanka, by Arthur Chapman via Flickr

The Four Noble Truths are presented in the Dhammacakkappavattana Sutta, “Setting the Wheel of Dhamma (Dharma) in Motion” in the Pali Cannon.  Dukkha sometimes translated as “suffering” is often also called “stress” or “unsatisfactoriness.”  I’ll use the word suffering as the most common translation of the original term.

The difference between The Four Noble Truths and so many other religious doctrines is that these are not beliefs.  Rather, this is a description of the way the world exists.  Likewise, one doesn’t have to believe in gravity to be affected by it at all times.  Suffering is, it’s as simple as that.  

The Truths are traditionally rendered as:

1. The Truth of Suffering (Dhukka):  All living beings suffer.
2. The Truth of the Cause of Suffering (Samudaya): Suffering is caused by desire.
3. The Truth of the Cessation of Suffering (Nirodha):  Suffering can end.
4. The Truth of the Path to End Suffering (Magga):  Following the Noble Eightfold Path leads to the end of suffering.

Some non-believers say that by starting out with suffering, Buddhism presents a basically pessimistic view.  However, study of any of the world’s great religions will by and large reveal that they are all attempts to answer that same question: Why do we suffer?  In the Abrahamic faiths this is explained by human beings’ estrangement from God and God’s will, so naturally they start out by talking about God.  In Buddhism, we can skip that step, seeing as the very idea of a singular creator god was unknown in India during the Buddha’s lifetime (though the Buddha did address the then current conception of Brahma, which is slightly different).  So rather than being pessimistic, The Four Noble Truths address the problem directly, like a doctor who must first understand the disease in order to offer a cure.  Furthermore, the Third Noble Truth, is entirely uplifting.  It tells us suffering is optional and, moreover, that we have the power to end it ourselves.  How much more optimism do we need?

Notable Theravada teachers have this to say about The Four Noble Truths:

“Each of these truths entails a duty: stress is to be comprehended, the origination of stress abandoned, the cessation of stress realized, and the path to the cessation of stress developed. When all of these duties have been fully performed, the mind gains total release. … Thus the study of the four noble truths is aimed first at understanding these four categories, and then at applying them to experience so that one may act properly toward each of the categories and thus attain the highest, most total happiness possible.” – Thanissaro Bhikku

“Now the Four Noble Truths are: there is suffering; there is a cause or origin of suffering; there is a end of suffering; and there is path out of suffering which is the Eightfold Path. Each of these Truths has three aspects so all together there are twelve insights. In the Theravada school, an arahant, a perfected one, is one who has seen clearly the Four Noble Truths with their three aspects and twelve insights. ‘Arahant’ means a human being who understands the truth; it is applied mainly to the teaching of the Four Noble Truths. … We use these Four Noble Truths for our development. We apply them to ordinary things in our lives, to ordinary attachments and obsessions of the mind. With these truths, we can investigate our attachments in order to have the insights. Through the Third Noble Truth, we can realize cessation, the end of suffering, and practice the Eightfold Path until there is understanding. When the Eightfold Path has been fully developed, one is an arahant, one has made it. Even though this sounds complicated – four truths, three aspects, twelve insights – it is quite simple. It is a tool for us to use to help us understand suffering and non-suffering.” – Ajahn Sumedho

“Shortly after his Awakening, the Buddha delivered his first sermon, in which he laid out the essential framework upon which all his later teachings were based. This framework consists of the Four Noble Truths, four fundamental principles of nature (Dhamma) that emerged from the Buddha’s radically honest and penetrating assessment of the human condition. He taught these truths not as metaphysical theories or as articles of faith, but as categories by which we should frame our direct experience in a way that conduces to Awakening. …  Because of our ignorance (avijja) of these Noble Truths, because of our inexperience in framing the world in their terms, we remain bound to samsara, the wearisome cycle of birth, aging, illness, death, and rebirth. Craving propels this process onward, from one moment to the next and over the course of countless lifetimes, in accordance with kamma (Skt. karma), the universal law of cause and effect. … The Buddha discovered that gaining release from samsara requires assigning to each of the Noble Truths a specific task: the first Noble Truth is to be comprehended; the second, abandoned; the third, realized; the fourth, developed.” – John T. Bullit

“…the fundamental meaning of the first noble truth, is the unsatisfactoriness and radical inadequacy of everything conditioned, owing to the fact that whatever is conditioned is impermanent and ultimately bound to perish. … Itself the product of ignorance, an unawareness of the true nature of things, craving springs up wherever there is the prospect of pleasure and enjoyment, bringing along with it the multitude of mental defilements responsible for so much human misery: greed and ambition, hatred and anger, selfishness and envy, conceit, vanity and pride. … Since suffering arises through craving, with the destruction of craving, suffering too must cease: a relationship as tight and inevitable as logical law.  The state that then supervenes, the goal of all striving for Theravada Buddhism, is nirvana, the unconditioned, the deathless, the imperishable peace beyond the round of birth and death.” – Bhikku Bodhi (An Introduction to the Buddha and His Teachings,  pages 62-64)

Mahayana

Mahayana Buddha at Kamakura by Chaojikazu via Flickr

Mahayana and Theravada teachings largely agree in their interpretation of The Four Noble Truths.  Where they differ is in their use.  While Theravada sees realization of the Truths (in all their simplicity and complication and via various methods of mental cultivation) as fully effective for achieving arhat-ship (the endgame of Theravada practice, amounts to buddha-hood or bodhisattva-hood in Mahayana), Mahayana holds that the Truths and the Path were merely “the first turning of the wheel of Dharma” (Pali: Dhamma).  In other words, the Buddha saved his “highest and best” teaching for later.  One of the most revered Mahayana texts, the Lotus Sutra (Sanskrit: Saddharma Puṇḍarīka Sūtra), states:

In early passages, the Buddha tells the assembly that his earlier teachings were provisional. People were not ready for his highest teaching, he said, and had to be brought to enlightenment by expedient means. But the Lotus represents the final, highest teaching, and supersedes all other teachings.

We suffer, the Buddha says, because the nature of existence is impermanent (when we want permanence) and permeated by self (when no such self exists).  As Bikkhu Bodhi has sad, the nature of things are “conditioned,” that is, the result of causation and therefore subject to change. Rather, all things are interconnected, interdependent, and co-arising.  This is where Mahayana makes the leap from enlightenment (arhat-ship) for oneself to enlightenment for all sentient beings, which is the goal of the bodhisattva.  Seeing as we’re all interconnected, we can’t really get enlightened unless everyone gets enlightened.  So the bodhisattva seeks, and at a certain point attains, enlightenment, but then reenters the stream of rebirth, the world of samsara, to teach other sentient beings until such time as we all achieve enlightenment, i.e. Third Noble Truth: the cessation of suffering.

Now, some Mahayana teachings may even seem to deny the Four Noble Truths, stating that they are not truths at all.  After all, how can suffering be a “truth” or “law” of existence if we have the ability to stop it?  Some Mahayana teachers characterize the four noble truths thus:

1. Suffering is not permanent, but the Buddha is.
2. The origin of suffering is not eternal, but the Buddha is.
3. The cessation of suffering is not unchanging, but the Buddha is.
4. The path to the end of suffering is not peaceful, but the Buddha is.

In these sentences, Buddha may be exchanged with buddha-nature, that is, the inherent or potential enlightenment within all sentient beings.  The Mahayana are consistently more optimistic on a person’s ability to attain buddha-hood, often in a single lifetime, than the Theravadans.  Scholars speculate that the Mahayana trend to stress buddha-hood for all contributed to its popularity. 

Here is what some notable Mahayana teachers have to say on the issue:

“After realizing complete, perfect awakening (samyak sambodhi), the Buddha had to find words to share his insight.  He already had the water, but he had to discover jars like the Four Noble Truths and the Nobel Eightfold Path to hold it. … The First Noble Truth is suffering (dukkha).  The root meaning of the Chinese character for suffering is ‘bitter.’  Happiness is sweat; suffering is bitter.  We all suffer to some extent. … The Second Noble Truth is the origin, roots, nature, creation, or arising (samudaya) of suffering. After we touch our suffering, we need to look deeply into it to see how it came to be. …  The Third Noble Truth is the cessation (nirodha) of creating suffering by refraining from doing the things that make us suffer.  This is good news!  The Buddha did not deny the existence of suffering, but he also did not deny the existence of joy and happiness. … The Fourth Noble Truth is the path (marga) that leads to refraining from doing the things that cause us to suffer.  This is the path we need the most.”  – Thich Nhat Hanh, The Heart of Buddha’s Teachings, p. 9-11

“It is important to understand that an intellectual grasp of the four noble truths is not considered sufficient; following the Buddhist path requires great effort on the part of the individual, leading to a realization of the truths for oneself.  This realization requires the practice of meditation and is associated with Buddhist monastic practice rather than lay Buddhism.  Although Mahayana Buddhism accepts the four noble truths as the basic teachings of the Buddha, they are not generally a primary topic of Mahayana teaching, nor are they typically the focus of Mahayana meditative practices.  While lay followers of Theravada Buddhism are familiar with the four noble truths, most Mahayana Buddhists are not.” – Helen Josephine Baroni, The Illustrated Encyclopedia of Zen Buddhism, p. 98

Vajrayana

Vajrayana Buddha in Lhasa, Tibet, by Jowo Sakyamuni via Flickr

Vajrayana recognizes The Four Noble Truths as the first teaching of the Buddha.  The Vajrayana characterizes itself as a “swift path” (the word “Vajrayana” is sometimes translated as “lightning vehicle”).  “This swiftness of the Vajrayana path does not derive from a profound philosophical outlook, but because of the practice of most profound and sophisticated meditative methods,” according to the Institute of Tibetan Classics. Vajrayana, sometimes called Tantra, Tantric Buddhism, or Esoteric Buddhism, holds the same Bodhisattva ideal as the Mahayana, however, it takes skillful means (upaya) to an unprecedented level through complex ritual,  various esoteric forms of yoga and meditation, and the recognition of both relative and ultimate truth.  Even The Four Noble Truths are subject to understanding via the Two Truths (relative and ultimate).

Suffering is a relative truth.  Nirvana (the cessation of suffering and state of enlightenment) is the ultimate truth.  Ignorance is a relative truth.  Buddha-nature is the ultimate truth.  The Vajrayana therefore is a path by which one must cultivate one’s apprehension of the ultimate truth.  One becomes a buddha by being a buddha.  For this, Vajrayana employs a multitude of techniques including (but by no means limited to) Dzogchen, ngondro, deity meditation, mandalas, and Mahamudra.

Prominent Vajrayana teachers have this to say on the subject:

“When the great universal teacher Shakyamuni Buddha first spoke about the Dharma in the noble land of India, he taught the four noble truths: the truths of suffering, the cause of suffering, the cessation of suffering and the path to the cessation of suffering. … We experience many different types of suffering. All are included in three categories: the suffering of suffering, the suffering of change and all-pervasive suffering. … Now, desiring liberation from the first two categories of suffering is not the principal motivation for seeking liberation; the Buddha taught that the root of the three sufferings is the third: all-pervasive suffering. … This third, all-pervasive, suffering is under the control of karma and the disturbing mind … of previous lives: anger and attachment arise simply because we have these present aggregates. The aggregate of compounding phenomena is like an enabler for us to generate karma and these disturbing minds… Even if you take your own life, this life, you will have to take another body that will again be the basis of suffering. If you really want to get rid of all your suffering, all the difficulties you experience in your life, you have to get rid of the fundamental cause that gives rise to the aggregates that are the basis of all suffering. Killing yourself isn’t going to solve your problems.” – The Dalai Lama

“If the Buddha had taught his disciples principally by demonstrating his miraculous abilities and various powers, it would not have been the best way to establish them on the path of liberation. The best way to bring them to that wisdom and liberation was to point out the very truth of things; to point out the way things really are. So this is what he did: He showed the truth through the four noble truths and the two truths (relative and absolute truth). By seeing the way things really are, the students learned how to eliminate their mistakes and their delusions. Eliminating one’s mistakes and delusions automatically destroys the causes of one’s suffering and hardships. This allows one to progressively reach the state of liberation and great wisdom. That is why the four noble truths and the two truths are the essence of the first teachings of the Buddha.” – Thrangu Rinpoche

The Solitary Buddhist Summary

So what does all of this BOIL (I'm from South Louisiana, we BOIL everything) down to?

1. Life sucks.
2. Life sucks because we want stuff, more stuff, it's never the right stuff.
3. Life doesn’t have to suck.
4. There’s a Path to free us from the suckiness of life.

Basically, pain is a factor of living.  You stub your toe, you slam your hand in a car door, you get old, sick, and you die.  We all do it.  The suffering bit, that’s optional.  You curse at the coffee table you stubbed your toe on.  You yell at the spouse who closed the car door too quickly.  You hate fate or God or life when you get old and sick.  We all fear death.  We don’t have to curse, get angry, hate, or fear.  All we have to do is stop wanting the coffee table to have magically been elsewhere, our spouse to have been a little more attentive, stop not wanting to age or get sick, and not to die.

First of all, what’s done is done.  We can still work for a better future, but there’s no use getting pissed about the past or stressing about the future.  Ask your spouse to be more careful when closing the car door, but don’t spread the suffering around in such a way that they get mad at you for being mad at them for what was clearly an accident.  And there’s no use getting upset about things we can’t change.  We’re all gonna die. Sure, we can work to be healthy, do everything right, and try to live a good long life (or get hit by a bus tomorrow).  But we can't avoid the fact we all go through some form of suffering and eventually die.

So you don’t want to suffer? Who does? The path for that (The Eightfold Path) is one of right view and thinking, right speech, action, and livelihood, and right diligence/effort, mindfulness, and concentration.  Basically, do good not only for your own sake, but for others as well, because we’re all in this together.  Doing good will make you feel good and helping others will make you feel your own problems less.  It works.  I’ve tried it.

Now, there’s one last conundrum. How do you stop suffering if wanting leads to suffering but you want to stop suffering and if you didn’t want to stop suffering you wouldn’t be trying to stop wanting?  Well, the Buddhists have a saying: You only need a boat to cross an ocean.  After you get to the other side, you leave the boat behind.  So that one kind of desire, the desire to end suffering, can be useful.  

May all beings have happiness and the cause of happiness.

May they be free of suffering and the cause of suffering. 

Importance of Sangha?

Importance of Sangha?

The Sangha is the spiritual community made up of both monastic and lay followers striving to live in accordance with Buddhist principles. Members of the sangha share the joys and challenges of living a spiritual life, encouraging and supporting one another in their endeavors. 

Connecting with a Sangha I am told is an important aspect of Buddhism. But different sects have different belief structures and follow different leaders. The internet of course is flooded with information, and not all of it correct I am sure. The truth is it can all be a bit much when trying to establish a daily practice. I am collecting information about various sects to help me in my practice and hopefully yours.  In the end one does not need to belong to any one sect or only one sect.

Introduction  to Buddhist Sects

Many people think of Buddhism as one religion with one set of beliefs.  But just as Christianity is divided into various churches and sects with a major division of Catholic and Protestant and smaller sects of Lutheran, Methodist, Baptist, etc.. Buddhism is also divided into sects with many different beliefs and practices.  Buddhism has major groupings of  Hinayana or Theravada, Mahayana and Vajrayana.  "Yana" means vehicle.  So each of these is a vehicle to help us along the path toward enlightenment.

Within each of these major groupings there are numerous other groupings such as Zen, Shin, Nichiren, Tibetan, etc. And within these are more groupings such as within Zen are Soto Zen, Rinzai Zen, Chizen-ji, just to name a few.  Although we have common teachings that most groups follow, each has their own interpretations, spiritual leaders, and methods of practice. 

Final Thoughts

My interest are in the Beliefs and Daily Practices of Buddhism. 
Which do you observe and take part in as part of your Buddhist practice?
Is it important as people say to "belong" to a Sangha?
               Of course if I did I wouldn't be asking the internet these questions would I?
           
But I guess that makes you my Sangha. Maybe the best teacher is the one who just listens, leaving you to contemplate and figure things out on your own.

5 Ways to Embrace the Idea of Impermanence

5 Ways to Embrace the Idea of Impermanence

1) Reduce expectations

   Many of us have high expectations for our family, our business, our marriage…and we expect this to remain constant and last forever. But nothing lasts forever. Of course, you can have expectations with how you want things to turn out, but you can’t attach yourself to these results.

When you set reasonable expectations, and don’t demand a particular outcome, you’re better able to react to change and develop a more healthy response to loss, disappointment and pain.

2) Acknowledge change

    Cultivate the awareness that can happen quickly and at any time. Learning to develop this mindset allows to let things happen when it unfolds instead of approaching change from a place of denial and resistance.

3) Practice acceptance

     Many of us try to desperately prevent change from happening because we fear the unknown. Instead of resisting, allow change to unfold. A lot of the time, this attitude will make life easier to deal with.

     For example, by refusing to accept a negative emotion like anxiety, we actually make it worse because we’re fighting against it. Circumstances will not always turn out the way you want and that’s okay. Embracing the situation can help you deal with it far more effectively.

4) Learn from experience

   If you embrace change, you will start finding lessons in it. Trying to keep everything fixed means we’re not really changing and therefore we’re not really growing. Life is constant growth in many different ways. Change and different experiences can be your greatest teacher, but only if you give yourself permission to learn from it.

5) Embrace the wisdom

    Not only you grow as a person when you embrace change, but more inner peace will come into your life. Instead of fighting against the principles of the universe, you’re flowing it which will bring my calmness and joy. And when life shakes you up with twists and turns, you’ll realize that changes can’t break you. When we accept change, and learn from it, change is no longer our enemy. It becomes our teacher.

How can you use impermanence in your everyday life?

According to Buddhism, our suffering arises from attachment to desires. These desires can vary from material objects, sensual pleasures or even your relationships. The reason desiring causes suffering is because attachments are transient and loss is inevitable.

If the only constant in the universe is change, then by attaching yourself to something, you are trying to control and make something fixed. Suffering will follow because you are going against the constant flux of the universe.

So what can you do instead?

Embrace the idea of change! By accepting the idea of impermanence, it helps us appreciate everything we are experiencing in the present moment: our relationships, mood, body, health, the weather.

We must savor the moments we enjoy because they won’t last forever. Likewise, when we’re experiencing something that’s negative, we know that it also won’t last forever.

The Four Stages of Enlightenment

Are you curious how Buddhism may be relevant to your daily life? Buddhist philosophy has become much more popular all around the world in the past few decades.

But you don’t need to be a Buddhist to benefit from the framework of thinking it offers. You simply have to have an open mind and the desire to learn.

Without any of the fluff and obscurity, this article shares with you the four stages of enlightenment according to Buddhist scripture.

Want to know the best part?

If you’re reading this and already are engaging in some simple mindfulness practices, you are probably already on your way to achieving enlightenment.

The Four Stages of Enlightenment

The Buddha recognized four distinct levels of realization, each one characterized by a deep experience of selflessness, followed by certain changes in outlook.

The experience usually involved intensive meditation and follows study of the four basic truths of Buddhism.

If you’re regularly meditating and practicing mindfulness, you’re probably already undertaking many of the practices that is advocated by Buddhism.

Here are the four stages of enlightenment.

Stream-enterer (Sotapanna)

When you become a Stream-enterer, you let go of the belief that you’re really a separate self living inside your head and looking through your eyes. This illusion is eliminated, and when you look within you can’t find a self anywhere.

Stream-enterers have also let go of attachment to rites and rituals and doubts about the teachings.

Once-returner (Sakadagami)

Once-returners have entered a stage where their “no-self” is completely integrated, and they experience a significant reduction in attachment and aversion and the suffering that accompanies these states of mind.

They are much more detached. For example, occasional irritation and preference replace hatred and greed, which no longer have any hold over the once-returner.

Non-returner (Anāgāmi)

The Non-returners are free from feelings of sensual desire and ill will towards others. They are seen to be partially enlightened and on the way to complete enlightenment.

They experience significant levels of compassion as they have lost the sense of separation between themselves and others.

Arahant

The fourth stage is free from having any craving for prosperity in the material world, doesn’t crave existence in the ideal world (which is heaven), doesn’t experience conceit, never feels restlessness and isn’t subject to ignorance.

At this stage, the person is experiencing ultimate nirvana. The feeling has been compared to falling into the depths of a cloud and disappearing. The circumstances of life no longer stir even the slightest craving or dissatisfaction.

Here are some articles I wanted to share with you that may help advance you on your path to enlightenment.

Stages in the bodhisattvas journey

Mindfulness practices for beginners

Buddhist teachings where to start

Tips For Rural Buddhist Practice

I want to share a great article with you from Buddha Weekly

Empowering the rural buddhist tips for remote practice.

Top 10 Buddhist Books for Children

Top 10 Buddhist Books For Children – And The Benefits Of Buddhism For Children

Buddhist books for children are a great way to introduce Buddha's teachings.

Starting to teach a child about Buddhism at a young age can be very beneficial.

The benefits of Buddhist books for children

Buddhism can teach children to think for themselves, teach them about empathy and compassion. Which is needed since we, as a society, have failed in teaching these values to our children.

Serious flaws in our education system result in basic skills not being learned. Society cries out for change, and attempts are made, but are we making any progress?

Also parenting and human interaction could be improved upon. Centuries of the principle that humans are innately evil, of penance, of shame and guilt induction, of duty and obligations are hard to shake off. We imprint bad habits on our children and start cycles all over again. The suffering does not end.

Buddhist stories can help shift towards a more healthy, less violent culture. Maybe you do not realize our culture is completely permeated with violence (a striking example is our language).

Some more benefits:

• Buddhism can help develop compassion in a culture where violence is made enjoyable. Just think about the majority of movies and children’s cartoons in which the hero kills or beats someone up.

• A developed introspective look helps banish neuroticism and superstition. If you are able to feel what’s going on inside and outside, you are better capable of empathy.

•  Empathy breaks down hierarchic structures and, more importantly, imagination requires empathy.

In his book The Empathic Civilization bestselling author Jeremy Rifkin points out that global empathy is essential in being able to cope with the great challenges of our time. A drastic change in human consciousness, are needed. Empathy will be needed for our survival as a species.

“Imagination is more important than knowledge. For knowledge is limited to all we now know and understand, while imagination embraces the entire world, and all there ever will be to know and understand.” –Albert Einstein

Buddhism can be fun too

Enlightenment doesn’t require sitting under a tree for days. Nor does it call for being taught about or believing in Buddhism.

Just by amusing yourself and your child with the often both entertaining and meaningful Buddhist stories you may give them an edge in becoming generous, compassionate, virtuous, responsible, and self-reflecting beings.

These books may provide them with tools for learning what is really important in life and equip them with some basic skills needed to find happiness.

The top 10 books on Buddhism for children

This list contains the most popular, highest rated, best selling books. It also explains why these books are so great.

Through these books children will learn the basics of Buddhism. The beautiful colorful illustrations, and vivid metaphors will also teach children about relaxation, happiness, breathing, and even meditation.

Buddhism made accessible and enjoyable for children. This book covers a broad range of Buddha's basic teachings. It includes 20, both short and long, stories about how to be wise and thoughtful. These stories are modern retellings of ancient Buddhist tales.

They have shown to be entertaining for children and adult parents alike. In fact they contain wonderful lessons for grown-ups as well. So beware, as a parent or grandparent you might learn something new and educational along the way.

Buddha at Bedtime

#1 Buddha at Bedtime 

Buddha at Bedtime offers an introduction to basic meditation and relaxation techniques, and demonstrates how to discuss the stories with your child. Furthermore there’s an overview of The Four Noble Truths, The Eightfold Path, and The Five Precepts.Recommended for children of ages 4-10.

Buddha at Bedtime: Tales of Love and Wisdom for You to Read with Your Child to Enchant, Enlighten and Inspire by Dharmachari Nagaraja.

#2 The Three Questions

Based on the short story by Russian author Leo Tolstoy, 

The Three Questions

The Three Questions is such a book that’s highly valued by both children and parents as well. This story concerns a king who wants to find the answers to what he considers the three most important questions in life.

Jon J Muth’s The Three Questions teaches children about compassion and living in the moment. The beautiful water-colored illustrations and the charming narrating style make this one of the best Buddhist books for children.

Focused on children aged 5 to 9 but readers from all ages might be able to satisfy their basic spiritual needs with it too.

This author’s children’s books have received numerous awards.

“The Three Questions is quietly life-changing” according to The New York Times Book Review. Here’s the praiseful NY Times article.

”The Three Questions” presents a world of moral consequence and choice, where questions of right and wrong must be puzzled out and where each person’s actions really do make a difference. Young and old readers alike will take heart from that.”

#3 Peaceful Piggy Meditation

Peaceful Piggy Meditation

Simple meditation techniques for children. Peaceful
Piggy Meditation is a great book in itself but is also very useful as a tool to help restless, hyperactive children find some inner peace.

This book deserves to be in the top 10 because it is one of the few children’s books on Buddhism that explains and teaches age-appropriate meditation techniques.

Despite it’s core topic being meditation the book has a down-to-earth, modern narrative style (e.g. there are video-game playing pigs). Reading this book at bedtime might help create an oasis of calmness and relaxation in a childs (and their parents) life.

“The book guides children through the reasons why meditation is necessary, and believe me when I say it is the best book on the market for doing so (I looked around extensively). Especially good is the “mind-in-a-jar” experiment at the end of the book which gives a concrete, hands-on demonstration of why meditation is necessary.” Amazon reviewer

Peaceful Piggy Meditation (Albert Whitman Prairie Books)

#4 Zen Ties

Zen Ties

Probably the best child book on Zen. Zen Ties is another book of the hand of author and illustrator Jon Muth. In this particular book, Muth has done a great job in making Zen ideas and practices accessible to children.     

Themes of this book are; non-judgment, acceptance, friendship, forgiveness, connections, and community.
This is another example of a book written for children that is capable of teaching adults some valuable life lessons too.

“He lovingly distills the wisdom of ancient Zen teachings into the most touching and practical stories about the things we all come up against in life and frequently do not, despite our best intentions, know how to handle.”

#5 Each Breath a Smile

Each Breath a Smile

Great book on mindful breathing and a wonderful

children's book written by Sister Thuc Nghiem (Susan Swan), a grandmother, former teacher, and a nun in the tradition of Thich Nhat Hanh.

Each Breath a Smile shows children how to relax and enjoy happiness through mindful breathing. This way they learn about Buddhism and how breathing the right way can help them experience calmness and joyfulness.

For preschool-aged children.

Each Breath a Smile by Sister Susan. Plum Blossom Books.

#6 I Once Was a Monkey: Stories Buddha Told

I Once Was a Monkey

An introduction to Buddhism for children. Another example of a book that does a great job at offering children an introduction to Buddhism. The key themes of this book are; trust, telling the truth, friendship and kindness

I Once Was a Monkey: consists of short stories addressing universal values. These stories are based on jakatas.

Jakatas are tales that Buddha told. They are based on the experiences, and lessons that Buddha learned through his past lives as different animals. Buddha has been a monkey, dove, lion, jackal, and dove.

#7 Anh’s Anger

Anh's Anger

Anh’s Anger The author of this book is Thich Nhat Hanh , one of the most renowned Buddhist authors, Zen master, and Buddhist teachers. His typical sensitive and caring approach make this book about anger a true gem.

It teaches both children and parents about the value of acknowledging and resolving complex emotions such as anger.

“A really simple and yet profound story of a grandfather teaching a young boy how to sit with the difficult emotion of anger. A lesson not just for children but grown ups as well.”

#8 A Pebble for Your Pocket

A Pebble for Your Pocket

Another children's book by Thich Nat Hahn. It covers core topics like living in the now, awareness, and spirituality in general.

A Pebble for Your Pocket isn’t a picture book, so it’s probably best suitable for 8-12 year olds and children that read independently.

“A Pebble for Your Pocket is a gem from a true spiritual master.” Parenting with Spirit magazine

#9 Parrot and the Fig Tree

The Parrot and The Fig Tree

The Jataka Tales are a group of folk stories that
originated in India, each of which relays an ethical teaching. Animals and magical beings, representing Buddha’s former lives, play an essential role in these tales.

The tale of Parrot and the Fig Tree introduces seasons, the interdependency of all beings, and the value of loyalty.

A parrot refuses to abandon his good friend, a fig tree, even during winter when the tree has no figs, and eventually even when it is destroyed by a storm. For his loyalty to the tree, the parrot is rewarded by the god Shakra, with the rebirth of the tree.

#10 Magic of Patience (A Jataka Tale)

The Magic of Patience

Buffalo persists in being kind and patient with the
mischievous Monkey, despite all his annoying tricks.

Core topic of this book is how to show patience, instead of anger, and how this behavior can yield goodwill and harmony.

*Includes coloring pages.

Buddhist stories can open the hearts and minds of people but don't take my word for it. If you investigate it as the Buddha said you should you’ll know it’s true.

Buddhism, offering its insightful look into human nature and motivations and all life around us is a great way for your child or grandchild to inspire them to read and think deeper, search further, and explore their own as well as feelings of other living beings on our planet.

Golden Lotus

Stages in the Bodhisattvaâs Journey

Stages in the Bodhisattvas Journey

This is a link to an article I found on the stages in a Bodhisattvas Journey as described in the Avatarsaka Sutra. No matter where you are on your path in Buddhism or life, this writer did a great job in his explanation of one of many Sutras that at times can be very overwhelming for the beginner like myself and the knowledgeable Buddhist as well.

Stages in the Bodhisattvaâs Journey



I hope this information, helps you move a little farther on your path as it has mine.



The Self Proclaimed Solitary Buddhist

The Self Proclaimed Solitary Buddhist

I am the "Self Proclaimed Solitary Buddhist" follow me on my journey as I navigate this thing called life. I have no known Buddhist communities near me or like minded people in my mostly Catholic family. But that is not going to stop me from doing what I feel is right and what I need to be doing.

My intentions are to post several times per month if not weekly on my progress on my Buddhist practice and thoughts. Any input from Blog readers will be appreciated and will be taken as constructive criticism.

In my continued postings I'll discuss a little more about myself and the path I have chosen as a Buddhist and the knowledge I seek. 

The Buddha Gave Relationship Advice?

Dhammapada for the 21st Century

Who knew the Buddha was giving relationship advice so many years ago?

Of course the Buddha at the time was talking to monk's, in reference to them all getting along. In my opinion, I think it would apply to FRIENDS and RELATIONSHIPS today. 

Please leave a comment after reading, let me know if you found this useful. Thanks!

Dhammapada Verse 328-330

Friends on the road again.

Verse 328 - If one finds a thoughtful friend who is honest, reliable, and dependable. One should remain friends with that person joyfully and mindfully overcoming all obstacles.

  

Verse 329 - If one can not find a thoughtful, honest, and reliable friend one should continue your virtuous life alone until you do.....  (note: of course you still have the Buddha, the Dharma, and the Sangha. So you are not totally alone. Just saying.) 

Good friends are hard to come by but are worth it

Verse 330 - It is better to face life alone, because there is no friendship with a person who lacks good judgement.