Tibetan counties on lockdown, another Tibetan shot dead
Tibetan counties on lockdown, another Tibetan shot dead |
- Tibetan counties on lockdown, another Tibetan shot dead
- Director Ron Fricke to deliver Samsara, the movie
- Enlightenment, Anyone?
- The merry monk of Hangzhou
- A thousand Thai Buddhist monks on a march to bless flood-hit provinces
- Tibetan leader discusses Buddhist self-immolations
- Leonard Cohen: Old Ideas
- Join The Flock #still4amo
- 23rd Nyingma Monlam Chenmo at Bodh Gaya underway
- India: University of Buffalo professor researching Buddhist legal systems
| Tibetan counties on lockdown, another Tibetan shot dead Posted: 27 Jan 2012 09:00 AM PST
In other news emerging out of Tibet, the AFP is reporting this morning that another Tibetan protester has been shot and killed by Chinese forces, this time in Sichuan province. According to the report, "Urgen, a 20-year-old Tibetan, died Thursday in Sichuan's Rangtang county when police fired into a crowd trying to stop them from detaining another man, the US-based International Campaign for Tibet (ICT) and India-based TCHRD said." (Photo by SFT HQ via Flickr using a CC-BY license.) Read More @ SourceMystical Spirit 3 - Hindu, Buddha, Shinto and Beyond 
This posting includes an audio/video/photo media file: Download Now |
| Director Ron Fricke to deliver Samsara, the movie Posted: 27 Jan 2012 08:00 AM PST This is going to be good.
If you're a film buff, you probably recall director Ron Fricke's fantastic, visually stunning outings like Koyaanisqatsi or Baraka. Fricke's newest work is a sequel, of sorts, to the latter. Entitled Samsara, the film is described by the director as a "guided meditation on the cycle of birth death and rebirth." It was shot on 70mm film — one of just a handful of films to be shot in such a loving way over the past forty years — in some 25 countries. Here's the story from the film's website:
The film will premiere at the Santa Barbara International Film Festival this February. I can't wait to see a trailer and hope to be able to share one with you here soon. In the meantime, visit the website for details, and get a taste of what's to come with this trailer for Samsara's predecessor, Baraka: Read More @ Source"F" Is For Forgiveness 
This posting includes an audio/video/photo media file: Download Now |
| Posted: 27 Jan 2012 06:00 AM PST  Enlightenment is to be found right where you are! In Buddhism, there are many sects that all have their own take on exactly what enlightenment is, and the different stages of it. In Pure Land Buddhism, for example, enlightenment is the result of meditating in the Pure Land of Amitabha Buddha. This is achieved after surrendering to Amitabha in this life and being reborn in his heavenly realm in the next, where the conditions are considered more conducive to realizing nirvana. This is not the approach of this author, however, although I would not criticize them for doing so. However, it seems to me that suffering is so prevalent in this life that to postpone enlightenment to some later life would seem to be a bit of a waste of this one, when there are so many other schools of Buddhism that declare enlightenment is possible in this very life. In this article, we will evaluate two such types of the Buddhist path, and look for ourselves to see if such a (non-)thing as enlightenment exists, right here & now. The two forms of Buddhism that have appealed to me the most over the years, and have formed the basis for my practice, are Theravada Buddhism & Zen Buddhism. Theravada is generally considered the oldest extant form of Buddhism, and is found in such places as Sri Lanka, Burma, & Thailand, the latter being my home. Zen is found in China & Japan amongst other countries! , and is one of the newer major forms of the Mahayana branch of Buddhism. There many points of disagreement amongst many - perhaps most - adherents of these traditions, ranging from the nature of a buddha to the role of monks in society. This will not be our current concern, however, for we will attempt to get to the heart of Buddhism with the help of both Theravada & Zen Buddhism. And this heart is, according to the Buddha, our heart, which is enlightenment. But, first, let's take a very brief look at their origins. Theravada Buddhists generally consider their tradition is directly descended from the Buddha and that it continues to reflect his teaching (essentially) as he taught it, and puts much emphasis on empirically-proven truths, as opposed to faith-based religion. The central focus of this teaching are the four noble truths (cattari-airya-saccani). The first truth is dukkha - variously translated as angst, pain, discomfort, unsatisfactoriness, and most commonly, suffering. This blog generally uses the last of these.) The Buddha taught that no matter what we do, it contains some amount of suffering, whether because we don't have what we want, have what we don't want, fear losing what we have, or fear getting what we don't. He considered this the primary reason that we don't enjoy life as much as we could, and so he sought a way out of suffering. The second noble truth states that the cause of suffering is desire (tanha), or more precisely the clinging (upadana) to desire. Therefore, if we let go of desire, we end (nirodha) suffering; this is the third noble truth, which is widely known as nirvana (see below). But how to realize such a state of being? This is the fourth noble truth, the noble eightfold path (airya-atthangika-magga), which is described a little later. Mahayana Buddhism, from which Zen derived, is made up of many different schools and teachings, and contains doctrines & practices that many scholars consider to be additions to those mentioned above. A few of the differences between these two branches of Buddhism appear above, but there are many more which we won't go into here for two good reasons: lack of space, and their irrelevance to our present concern. As to Mahayana Buddhism itself, it seems that it metamorphosed as it travelled across the orient, developing new and innovative ways to communicate and practice the Buddha's way. One result of this ever-changing branch of Buddhism was Zen, a fusion of Indian Buddhism and Chinese Daoism. Taking the essence of Buddhism, and mixing it with the sagacity of Chinese figures such as Laozi and Zhuangzi, Zen cut through much of Mahayana Buddhism's often complicated doctrines, although retaining its outer forms and sutras. Zen focuses on an immediate experience of the same awakening that the Buddha experienced - called satori in Japanese - and has developed some novel methods to this end, which we'll hopefully have time for below. Despite their different routes out of India, Theravada going south through Sri Lanka and then onto mainland southeast Asia, and Zen, spreading across the far east, these two types of Buddhism have much in common. Apart from the aforementioned possibility of enlightenment in this lifetime, they also share an emphasis on mindfulness and meditation as paths to awakening. The historical Buddha, as opposed to figures like Amitabha mentioned above, is also the central person in both traditions, despite the presence of many other revered beings. Monasticism has retained its importance in Theravada & Zen alike, too, althoug! h there are some important differences here. As to the subject of enlightenment itself, again there are similarities in the two traditions' accounts of what it actually is, but there also exist some differences, as will be seen below. However, the essential explanations contain the same 'flavour,' indicating that they are referring to the same experience. So, according to Theravada and Zen, what exactly is enlightenment, and how are we to achieve, recognize, and sustain it? Below, we will explore these questions, comparing and contrasting the two approaches and experiences of enlightenment, before coming to some necessarily tentative conclusions. In Theravada Buddhism, enlightenment is the main focus of much of the teachings attributed to the Buddha in its scriptures which are known as Tipitika ('Three Collections') in Pali, the language in which they were originally recorded, and as the Pali Canon in English. It is not, however, the only subject that he explains, others being karma & rebirth, welfare & happiness in this life (dittha-dhamma-hitasukha) and welfare & happiness in the next life (samparayika-hitasukha). The latter two aspects of the Buddha's dispensation are part of a traditional threefold division of his teachings, the third being the one that concerns us at present: the supreme goal (paramattha), which is also known as enlightenment or awakening (bodhi), or extinction (nibbana in Pali, nirvana in Sanskrit). We will now take a look at the Theravada view of enlightenment, and see what we can make of it. The Buddha, or to give him his full title Sammasambuddha ('Fully-Self-Awakened-One'), famously awoke to his tru! e nature under the bodhi tree roughly two-and-a-half millennia ago in northern India. But, what was this awakening that triggered the founding of one of the world's greatest ever religions? Well, nirvana & nibbana translate as extinction or 'snuffing out,' which many have taken to mean the extinction of the self or personality, as Buddhism holds that ultimately there is no self. However, this is not quite right, for the Buddha taught that the self never existed in the first place to be extinguished. This is summed up in the teaching on anatta ('not-self') which is found throughout the Pali Canon, along with two other so-called three characteristics of existence (tilakkhana): dukkha (discussed above), and anicca ('impermance'). So, it's not that we have a self that we extinguish, but rather, it is the delusion of a self that is 'snuffed out' upon enlightenment, along with the three poisons that feed it: greed, hatred, & delusion. Nirvana is described as unconditioned (asankhata), which means it is not the product of previous actions (karma), nor does it cause any future results of present actions. Therefore, for the enlightened one, there is no more rebirth into this world (or any other), and their state is said to be indescribable upon the body's demise, so it cannot be characterized as existence, nonexistence, both existence and nonexistence, nor neither existence or nonexistence. In other words, it's beyond words! Enlightenment, according to accounts in the Pali Canon and modern masters, is said to be wonderful, free of suffering, happy and peaceful. More than this, it is full of compassion, for when we see that all have their being in the unconditioned, and that their suffering is our suffering, on the level on interdependent beings. A child's hunger is our hunger, a mother's grief our grief, a! nd an an imal's pain our pain, all viewed in the painless 'zone' of awakening. We reach out to all who suffer, helping in whatever way we can, one way being to help them to see beyond their clinging, suffering selves. But, we're getting ahead of ourselves, somewhat; now that we know approximately what enlightenment is, just how do we realize it? According to the Pali Canon, we achieve enlightenment by practicing the noble eightfold path, which briefly made its bow above. This isn't to say that we cannot have glimpses of awakening outside this path, but that if the Buddhist understanding of full enlightenment is to be realized, this is the way to do it. This 'glimpsing' of enlightenment, or partial awakening, is also found in Zen, which we'll check out shortly. Anyway, the eightfold path is named such for its factors which are right view (samma-ditthi), right intention (samma-sankappa), right speech (samma-vaja), right action (samma-kammanta), right livelihood (samma-ajiva), right effort (samma-vayama), right mindfulness (samma-sati), and right concentration (samma-samadhi). Again, lack of room in this article will have to live this particular subject here, apart from to state that nirvana, which is unconditioned, remember, is not the result of this path, but is revealed as this way is practiced, much as the moon is not the result of parting clouds, but shines forth upon their parting. As the eightfold path suggests, awakening is a gradual process (for most of us, at least), and therefore the various aspects of the path combine to assist us in letting go of the fetters that bind us to an unenlightened state of being. The fetters are dealt with in a moment. The path i! tself is grouped into three main trainings: virtue (sila), concentration (samadhi), and wisdom (panna). The first of these includes right speech, action, and livelihood, and governs our interactions with others, reducing harmful acts - or eradicating them altogether if we really perfect this training. The training in concentration includes right effort, mindfulness, and (funnily enough) concentration. This includes the practice of meditation, an important aspect of Buddhism without which enlightenment is nigh on impossible, according to Theravada tradition. In the Pali Canon, all the enlightened people, including the Buddha, are seen to meditate regularly, even after full awakening. Next, we will examine the different kinds of enlightened people, or 'noble persons,' that are found in Theravada Buddhism. There are four stages of noble persons (ariya-puggala) according to the Buddha. These persons are characterized by the fetters (samyojana) that they have let go of. The first kind of noble person is the 'stream-enterer' (sotapanna) is one that has abandoned the fetters of identity-view, doubt, and attachment to rules and rituals. The second kind is the 'once-returner' (sakadagami) that has loosened the bonds of sensual desire and ill-will. These two fetters have completely been abandoned by the 'non-returner' (anagami). The last stage of noble person is the 'worthy-one' (arahant) who has abandoned five further fetters including conceit and ignorance. We can recognize which one of the noble persons we are by the fetters that remain. In truth, there's nothing to be done to sustain the experience of enlightenment, for even if we are not yet an arahant, if we have! already glimpsed the truth as one of the three other kinds of noble being, then we will definitely continue our awakening all the way to nirvana…eventually. However, if we are already on the path, we will surely be inspired by our experiences of freedom from at least some of the fetters to further realizations, and there is a sense in Theravada Buddhism that this process from stream-enterer to arahant is a wholly natural one once it has begun, and all we have to do is get out of the way, so to speak. So much for Theravada Buddhist teachings on enlightenment. Now we turn to Zen Buddhism, and see what it has to say about the nature of awakening and how we realize it. Zen Buddhism purports to be "A special transmission outside of scriptures," and yet the scriptures that it refers to and finds its philosophical origins in are numerous. As a branch of Mahayana Buddhism, the Zen schools refer to a variety of texts from the Tripitaka (the Sanskrit equivalent of the Pali Canon), including the Heart Sutra and Diamond Sutra, Chinese Daoist texts such as the Dao De Jing and Zhuangzi, and the records of many Zen masters like the Record of Huang Po, and the Record of Linji. Added to these are works by Japanese, Korean, and Vietnamese Zen masters, including Dogen's immense Shobogenzo. So, although the "transmission" may take place "outside of scriptures," words have, and continue, to exert a profound influence over the lives of Zen Buddhists. Nonetheless, all these texts contain the subject of enlightenment as the most important subject, and declare that it is realizable in this very lifetime. As already mentioned, Zen is the product of Indian Buddhism and Chinese Daoism. Indeed, in the early Zen texts, the Chinese word '! Dao' is often found to indicate nirvana, as later the word Zen itself would come to indicate. Etymologically speaking, the original Chinese term for Zen is Chan (or Channa in its long form), which derives from the Sankrit word dhyana (jhana in Pali), which means absorption or 'meditative state.' Zen (long form zenna) is the Japanese version of the Chinese. So, Zen both indicates meditation and enlightenment, which sits well with the Zen Buddhist teaching that to do zazen ('sitting meditation') is to experience nirvana. It's not that nirvana is the result of zazen, but that it is zazen, and vice versa. This is because Zen Buddhism teaches us that enlightenment is already present and that zazen enables us to see true nature (kensho in Jappanese). Kensho, then, indicates a person's initial glimpses or experiences of enlightenment. Another term for which is shogo in Japanese; daigo ('great enlightenment') describes a deeper, permanent experience of nirvana. This, in turn, is a contraction of daigo-tettei, which literally translates as 'great -enlightenment-that-reaches-to-the-ground,' which is a colorful way as saying 'complete enlightenment.' The more common word for dig is satori, which is usually translated as 'understanding.' Sometimes, as in the writings of many Zennists, satori is used as a general term indicating all types of awakening, bit dig and shoji. The problem here, is that someone might presume that an initial enlightenment experience is actually a complete one, as the same word can be used for both. This vagueness is found in many aspects of Zen Buddhist language, in contrast to the more methodical Theravada lexicons, and is a double-edged sword. When Zen Buddhists describe enlightenment, then, they tend to be vaguer than their Theravada counterparts, which also leads to a similar situation with regards to those that rate said to have realized it. The four noble persons of the Theravada tradition are not found in Zen, with the exception of the arahant, and that in a usually negative context. The ideal Buddhist in zen, and Mahayana Buddhism in general, is the bodhisattva, a word reserved for someone on their way to becoming a buddha, as with the historical Buddha prior to his enlightenment. A bodhisattva in the Mahayana sense of the term is someone that puts off full enlightenment so that they will be reborn again and again until all other sentient beings are enlightened also. This ideal is promoted above that of the arahant (or arhat in Sanskrit), and is a bone of contention for many Theravada and Mahayana Buddhists. For this writer, they mere labels, or concepts of what we might be, and both can will short of our true nature if clung to, for enlightenment is the ending of clinging. Anyway, let's return to the subject of satori, or enlightenment, for that is the focus of this article. In Zen, satori is often referred to as the realization of emptiness (sunyata in Sanskrit, ku in Japanese), which is an extension of the understanding of not-self (anatta) found in the Pali canon. All things are empty of self, and to see this completely is to be awakened to the truth. This may sound somewhat pessimistic or negative upon first hearing, and if it is only a concept or belief, it may remain so. However, those that have claimed to realize satori have described it as a great freedom from suffering and unhappiness. There is no longer the delusion of anyone 'at home' to suffer, so one lives in this world without any angst or regrets. When seen this way, satori seems! anythin g but pessimistic or negative; quite the contrary! The way to achieve enlightenment in Zen is not that different to that found in the Pali Canon, with an emphasis on meditation and living a virtuous life. The eightfold path is also there, although often not highlighted as much, and a long training is usually required for a deep-set awakening to be achieved. The role of the Zen master is paramount, with the aforementioned transmission taking place between such a master and his pupil. It is not enlightenment that is transmitted, however, for this is impossible; rather, it is recognition that is bestowed by the master, and a 'transmission' of authority within the tradition to teach others in Zen. Because of this close relationship, Zen masters have been noted to resort to 'shock tactics' such as shouting or even mild physical violence to inspire awakening in their disciples; something that would never take place in the Theravada tradition. Zen Buddhism has also developed the koan as a method to stimulate satori in its followers. This is a phrase or short story normally from the records of the Zen masters that is used to create a condition of mind whence all discursive thought is transcended and the Zennist breaks through into a spontaneous realization their true nature. A famous example of a koan is "Show me your face before your parents were born." (We'll return to this 'original face' a little later.) Alternatively, there is the practice of shikatanza ('nothing-but-precisely-sitting'), when the aspirant sits without any particular focus of meditation, but simply rests in their 'buddha-nature' (a Mahayana term meaning nirvana). These, and other unique methods have been developed in Zen Buddhism to as! sist its practitioners to achieve satori, which continues to be of primary importance in this unique sect to the modern day. So, in this article, both Theravada and Zen Buddhism are shown to have enlightenment at their very heart, even up to modern times. Sure, if one travels to Thailand, traditionally a Theravada Buddhist nation, monks and laity will be seen to be engaged in rituals, festivals, superstitions, and much else not directly concerned with awakening; in Japan, also, Zen priests are often concerned with performing rituals such as funeral rites, and lay Zennists are not all striving to see true nature, let alone actually seeing it. But, on the other hand, seek out a forest monastery in Thailand, or a Zen mountain monastery, and enlightened folk are waiting to instruct you. Moreover, in small groups and centers across both countries - and beyond - enlightenment is waiting to be pointed put…if you want it, that is. Which brings us to the final part of this article, and by far the most important: seeing the original face. This isn't solely to be read about, however; you need t follow the instructions to benefit from them. So, please play along and see what happens. Point at what's in front of you. It may well include a computer screen, a wall, a window, or a million other things. But, whatever's there, please point now. Notice the colours, shapes, sizes, and dimensions of what's there. Recognize the sheer opacity of it all. (If your seeing window, noticing the solidity of what's behind it.) Now point at your body, again taking the time to note the colours, shapes, sizes, and dimensions present, as well as its opaqueness. Now, the next part of this exercise, please be ! totally honest. Point at where your face is. What do you see? Does it have colours, shapes, size, and dimensions? Is it opaque…or transparent? Is there a person's face where your looking from now, or a spaciousness that's lacking in any features to call your own? Is what you see there the 'original face' of Zen Buddhism, and the unconditioned of Theravada Buddhism? Is, indeed, a thing, or rather a no-thing free of features or conditioning? If your answers to these queries is an empirical yes, then congratulations, for surely you've just awakened to your true nature, and are now on the way to enlightenment. Now, there may be many objections to the above exercise. However, how many of them are based on our ideas of what enlightenment is, or must be? How many of them come from the feeling that this can't be it? How many are born of fear or attachments to who we believe we are? But, ideas, feelings, fears, and beliefs cannot be allowed to obscure what's as plain as the nose on this original face, can they? And, yes, there may be a vague blob of a nose detectable in your view, but does it negate the emptiness that lies behind it? Furthermore, what is in this emptiness if not your face? Well, isn't it the face or faces of whoever may be present with you in this present moment? Or, it's the myriad things of this universe that occur in your facelessness, your capacity. Ideas also arise here, as do feelings and attachments, but they are unable to affect this central emptiness, which remains peaceful and without suffering. Enlightenment, anyone? *All major terms in italics can be looked up in A Buddhist Glossary; just click the link beneath the banner! at the top of this page.  
|
| Posted: 27 Jan 2012 02:00 AM PST by Wu Yong, China Daily, Jan 27, 2012Hangzhou, China -- The 18 life-size murals encircling the Ji Gong Hall of Lingyin Temple in Hangzhou make a pictorial narration of the life of the legendary monk Ji Gong. Provided to China Daily
Eighteen huge life-size murals depicting the life of the legendary monk Ji Gong (1130-1209) debuted at Lingyin Temple in Hangzhou, Zhejiang province, in November. Delicately painted on the walls of Ji Gong Hall in the temple, the 18-meter-high and 50-meter-long murals display 18 stories about Ji, a Robin Hood-like living Buddha, anecdotes about whom can be heard in every corner of the city. Unlike the heavy paint and thick colors in Western frescoes, the Ji murals are more like a Chinese water-and-ink painting.
The quiet colors and the vague scent of mud, combining with mineral pigments, convey a sense of peace and tranquility. Together, the 18 murals encircling the hall make a pictorial narration of monk Ji's life story. The first mural shows Li Maochun, Ji's father, praying for a child. His wish was realized - a gift for his philanthropic acts. When Ji, whose name was Li Xiuyuan before converting to Buddhism, was born, the statue of an arhat fell to the ground - widely believed to be a sign that Ji was an incarnation of Taming Dragon Arhat, one of the 18 legendary Buddhist arhats. At a young age, Ji was fond of researching Buddhist scripture. At 18, he became a monk at Lingyin Temple against the wishes of his family, starting his life as a legendary living Buddha. Rebelling against traditional Buddhist customs, Ji loved drinking and eating meat. All his life he roamed the streets of Hangzhou, punishing bullies and helping the unprivileged with his magic powers. The merry monk of Hangzhou The murals on the wall depict mythical stories from his life. Ji had predicted that a hill would fly and settle down in front of the Lingyin Temple premises, but people thought it was a fantasy of the "mad monk". On the day the peak was expected to fly in, a wedding was due to take place on the very same spot. Ji kidnapped the bride, which made the villagers chase after him, thus vacating the spot and eventually helped them avoid the disaster. This is the mythical story behind the origin of the Peak Flying-from-Afar. A fire destroyed the main hall of the Jingci Temple, even as Ji slept in the premises. The abbot urged him to acquire large pieces of wood to restore the hall, but he slept through the crisis for three days, induced by a drunken stupor. Shaken back to consciousness, Ji shouted: "The wood is here, take it from the well!" Large pieces of wood kept falling off the temple well until there was enough to rebuild the hall. The Shenmu Well, or "Legend Wood Well", located in Jingci Temple, is associated with this mythology. The last mural is about Ji's parinirvana and return to Heaven as the Taming Dragon Arhat. It took Lin Haizhong, a professor at the China Academy of Art, and his students more than two years to restore the work. "While there are manuscripts to provide clues to the restoration of most traditional Chinese murals, in this case we are creating completely new murals," Lin said. According to historical records, a prototype of Ji lived in the Southern Song Dynasty (1127-1279), when Hangzhou was the capital city. They restored the city's landscape to the way it looked 800 years ago, in deference to Ji's life and work. The Southern Song Dynasty was one of the most prosperous and advanced economies in ancient times, due to vigorous trade along the Grand Canal. The emperors steadfastly believed in Buddhism and Taoism, leading to the construction of numerous temples along the Qiantang River and West Lake of the city. Over time, the magnificent palaces, exquisite buildings and solemn temples were mostly destroyed in blasts during wars. Genuine Song Dynasty constructions have left no traces at all along the West Lake. Lin and his students devoted much of their time researching the panorama of the city and urban life at that time. They have closely studied the features of a large number of round silk fans, preserved in the Palace Museum and those in Shanghai and Shenyang. The silk fans from the Southern Song Dynasty depict scenes from daily lives of ordinary urban people. In August 2010, a group of restorers spent half a month traveling to Japan to study ancient architecture in Kyoto and Nara, where buildings from the Tang (AD 618-907) and Song (960-1279) dynasties are well-preserved. A close observation reveals that Hangzhou's scenic spots such as the Lingyin Temple, Liuhe Tower, Leifeng Tower and even the West Lake figure in the murals, although they look slightly different from their current images. Many people picture Ji wearing a broken monk's cap and torn cassock, holding a broken fan. Some of his behavior was considered eccentric and even mad, but he spoke with humor and was kind-hearted. Most of all, he was deeply loved by the common people. To draw a vivid image of the monk, Lin and his students went through various versions of Ji's stories and the resources in Lingyin Temple. Finally they decided to depict him as a ragged, jocular and kind monk, in keeping with the mythology about him. The humid climate poses a threat to the murals. Lin said that in the next decade the murals will have to be watched closely to arrest the paint from chipping off and necessary repairs will be made. Read More @ Source
|
| A thousand Thai Buddhist monks on a march to bless flood-hit provinces Posted: 27 Jan 2012 01:00 AM PST by Weena Kowitwanij, Asia News, Jan 26, 2012
Bangkok, Thailand -- More than a thousand Buddhist monks trekked across six provinces, going from temple to temple, to bring peace and harmony to the areas most affected by last year's floods, the worst in 50 years. Government estimates put the death toll at over 800 people and the damages at US$ 40 billion. Venerable Phrathepyanmahamunee, abbot at the Dhammakaya Temple and president of the Dhammakaya Foundation, is behind the initiative.
Some 1,127 monks undertook the march, named Thudong Dhammachai or 'Walking to win through Dhamma or Buddha's teachings' in Thai, in order to act as living witnesses to Buddhist values and build harmony between the various groups in society, shaken by the extent of the disaster. The journey began on 2 January at the Dhammakaya Temple and ended yesterday, after a trek of 365 km across six provinces, Pathumthani, Ayudhaya, Supanburi, Nakhon Pathom, Nonthaburi and Bangkok, where they touch all the main monasteries.
Natural disasters occurred at the time of the Buddha, said Dhammakaya Temple spokesman Phra Sanitwong Buddhiwangso. When an outbreak of cholera hit the city of Paisalee for example, residents invited the Buddha and 500 of his followers to come so that their presence and prayers could bless them. For this reason, monks walked across many provinces to "restore the spirit and mind of the faithful" and "bring grace to the nation". The most significant moment in the Thudong Dhammachai march came when participants reached Buddhamondhon Temple, one of the most important centres of modern Buddhist, classified as a world heritage site by UNESCO. Inside, an imposing 16-metre statue of the Buddha stands surrounded by representations of his life. In a nearby temple, the entire Buddhist canon is engraved on 1,418 marble steles. A few months ago, floods covered the area, requiring a major cleanup of the temple itself and its surrounding land at a cost of almost US$ 13 million because the "underground electrical system was completely destroyed." Read More @ Source金剛經( part 1of 3 ) Chinese Buddhist Music Jin Gang Jing.wmv 
This posting includes an audio/video/photo media file: Download Now |
| Tibetan leader discusses Buddhist self-immolations Posted: 27 Jan 2012 12:00 AM PST Religion News Service, January 26, 2012
DHARMSALA, India -- At least three Tibetan Buddhist monks drank gasoline and set themselves ablaze in January, bringing the count of self-immolations to 15 since March 2011.
The U.S. State Department has raised concerns over the self-immolations. However, Beijing, which regards Tibet as part of China, alleges that Tibetan exiles are encouraging the monastic community to take this extreme step, disregarding the Buddhist principle of non-violence. Sangay, a former scholar from Harvard Law School and the political successor of the Dalai Lama, spoke about religious restrictions and self-immolation in Tibet. Q: Why are monks and nuns self-immolating in Tibet?
Those who give up worldly life to join a monastery see their fellow monks as their world, their family. When they see their associates being expelled because they refused to denounce His Holiness the Dalai Lama or to stamp on his photograph, hopelessness sinks in. When they think their sufferings are not being noted, they take such a desperate step. Q: Does Buddhism allow self-immolation? A: It's a complex issue. One could refer to Jataka tales, which concern the previous births of the Buddha. In one story, the Buddha, in a previous incarnation, gives up his body to feed a starving tigress and her four cubs. Some other stories also talk about self-sacrifice by the Buddha. Although suicide is violent and prohibited in Buddhism, some Buddhists believe it depends on the motivation. If you do it out of hatred and anger, then it is negative. But if you do it for a pure cause ... it's such a complex theological issue. You can't go either way or have a definitive answer. But the action is tragic, so painful. Q: Do you discourage monks setting themselves ablaze? A: My stand on self-immolation is the same as that of the Dalai Lama, who has always discouraged drastic actions by Tibetans. He does not even endorse hunger strikes. Q: Can you stop the wave of self-immolations? A: I am expected to do something about it, but it has been challenging, difficult and painful. As a human being, it is so difficult to hear someone dying for a cause. And as a Buddhist, it is even more painful. I went to the United States and Europe to get statements of support so that I could send a message of hope to Tibet. I tried my best to get everything I did covered by the Tibetan media. And during my visit - almost until the last leg of my trip - self-immolations stopped. I thought I was able to pass on the message of hope. But when I was in London, I heard there was one more self-immolation. That dampened my mood. I canceled all my appointments for that morning. Q: Do you see a solution to the Tibet-China conflict in sight? A: I do believe so. That's why I have left Harvard to be in India to lead the movement. The Tibetan struggle has to go on. Had I not moved to India, where I am living on about $ 300 a month, my life would have been normal and boring. One Buddhist lesson I have learned is that one who is born has to die. That means what you do is what you leave behind. If you live for yourself, you won't make much difference. I, as a Buddhist, as a Tibetan, want to live for a cause greater than myself and my life. Read More @ SourceHE Yongzin Rinpoche's 80th Birthday 
This posting includes an audio/video/photo media file: Download Now |
| Posted: 26 Jan 2012 06:00 PM PST Listen here - http://www.npr.org/2012/01/22/145340430/first-listen-leonard-cohen-old-ideas Read More @ SourceKung Fu Hustle: Buddhist Palm HD 
This posting includes an audio/video/photo media file: Download Now |
| Posted: 26 Jan 2012 03:00 PM PST  They approached as if I were one of them....  but no. What ever your feelings about sheep and farming and the wool industry do Join The Flock. I've downloaded the kit and instructions, now all I have to do is get on and make my first sheep! Ah, collective effort. Still with others. Read More @ Source
|
| 23rd Nyingma Monlam Chenmo at Bodh Gaya underway Posted: 26 Jan 2012 01:00 PM PST  Stupa at Bodh Gaya Since 1989, the first ten days of the twelfth month on the Tibetan calendar have marked Nyingma Monlam Chenmo (Prayer for World Peace), a gathering of Nyingma practitioners held at Bodh Gaya to pray for world peace. The tenth day is Guru Padmasambhava day and Tsog (Prasad or Symbolic Meal), which concludes the Monlam with devotions to Guru Padmasambhava. The 23rd annual gathering this year is being held from January 24 through February 02, 2012. For more information on the event, visit the Nyingma Monlam Chenmo website: http://www.nyingma-monlam.org/ (Photo by Man Bartlett via Flickr using a CC-BY license.) Read More @ Source
|
| India: University of Buffalo professor researching Buddhist legal systems Posted: 26 Jan 2012 12:00 PM PST
In a piece from the UB Reporter, French explained, "The result of this project will be a book that will provide a more nuanced understanding of legal ideas during the Buddha's life, his approach to monastic and secular legal problems, the central texts that present his legal theories and the legal policies of the first Buddhist empire in India." She continued, "This will set a foundation for a new subdiscipline and add Buddhist to the world's major legal traditions." Professor French's biography can be found here at the University of Buffalo's website. You can also read this 2004 piece from the UB Reporter on French and her work. Read More @ Source
|
Murals depicting the life story of a somewhat eccentric but immensely-adorable ascetic who lived in the Southern Song Dynasty now adorn the walls of the famed Lingyin Temple. Wu Yong reports.
<< A delegation of Buddhist monks treks across six provinces to restore "peace and harmony" to flood-hit regions. Along a journey of more than 360 km, they touch the main temples. As the Buddha did in the past, the monks want to heal wounds and bring grace to the nation.
Lobsang Sangay, the prime minister of the Tibetan government -in-exile, attributes the deaths to restrictions being imposed by the Chinese government on traditional Tibetan practices.
University of Buffalo Professor Rebecca French, an expert in Tibetan law, is | You are subscribed to email updates from BuddhaRocks ☸ Buddhist To stop receiving these emails, you may unsubscribe now. | Email delivery powered by Google |
| Google Inc., 20 West Kinzie, Chicago IL USA 60610 | |
