Buddhism by Numbers: 3 Bases of Merit
Buddhism by Numbers: 3 Bases of Merit |
- Buddhism by Numbers: 3 Bases of Merit
- Buddhism by Numbers: 3 True Teachings
- Buddhism by Numbers: 4 Focuses of Mindfulness
- Buddhism by Numbers: 5 Trades to Be Avoided
- Buddhism by Numbers: 5 Subjects for Recollection
- Buddhism by Numbers: 6 Kinds of Reverence
- Buddhism by Numbers: 3 Divine Messengers
- Buddhism by Numbers: 12 Conditions
- Buddhism by Numbers: 32 Parts of the Body
- ‘Zen Has No Morals’
- Dungse Jampal Norbu Namgyel announces teaching schedule
- Personal honesty and Buddhism
- Gandhara Buddhist artifacts caught being smuggled out
- Sri Lankan arrested for idol worship in Saudi Arabia
- Compassion in Action in Southern Italy
- From Matera to Milan
- Teachings in Milan
- Avalokiteshvara Empowerment & Ethics for a Whole World
- Thousands Wish the Dalai Lama a Happy Birthday in Dharamshala
- Celebrate Pema Chödrön’s birthday with this virtual retreat
- Yaks, Buddhism and life
- Buddhism by Numbers: 38 Highest Blessings
| Buddhism by Numbers: 3 Bases of Merit Posted: 10 Jul 2012 07:00 AM PDT Unbeknown to many western Buddhists, as well as teaching about the three trainings of the Noble Eightfold Path, the Buddha taught the three bases of merit, or meritorious action (punna-kiriya-vatthu). The aforementioned three trainings are wisdom (panya), morality (sill), and concentration (samadhi), and are a subdivision of the Path; they are well-known amongst most Buddhists around the world. The Buddha taught these Trainings (exclusively?) to monks and nuns, whereas the bases, sometimes called the training in merit, were aimed specifically at laypeople. The latter teaching of the three bases (of merit) is less well-known, and is the subject of this reflection. The bases are:
Generosity, or giving, is a central element in Buddhist practice. In Buddhist monasteries the world over, you can find multitudes of laypeople donating food, medicines, robes, money, and all manner of things to the monks (bhikkhus). It is believed that by sustaining the bhikkhus with their basic requisites, the layperson will reap good fortune in the future, as well as enable the monks to focus their energies on developing wisdom and sharing it in turn with the laity. (Bhikkhunis, or ordained nuns are a different issue, and a somewhat controversial one. Officially, the order of Buddhi! st nuns died out in countries like Thailand, and there is resistance to its reestablishment, so whether the same merit comes from making offerings to these nuns is debatable. This author takes the view that it is up to each Buddhist to make up their own mind on this issue.) Another way to make merit through giving is to give to the poor and needy. This too not only is seen to produce positive results in the future for the giver, but also help create a more cohesive and content society that's conducive to practicing Buddhism. A third aspect of dana is the gift of Dharma itself. In sharing the Dharma (the Buddhist Teachings), a great deal of merit can be generated, as indicated in the words of the Buddha himself: "The gift of Dharma surpasses all other gifts." (Dhammapada, verse 354) So, if one has developed some understanding of the way things are according to Buddhist practice, it is much to one's merit to share it freely with anyone who shows an interest. Sila is the living of a virtuous life, something often sneered at these days by those too cynical or uninspired to attempt to such an existence. This is a great pity, for even regarding the basic five precepts that every lay Buddhist is encouraged to undertake will produce an ocean of merit. One will become harmless, honest, faithful, truthful, and clear-headed if the five precepts are kept to. They are the precepts to refrain from killing any living creature, stealing, sexual misconduct, lying, and taking intoxicants. Just imagine a society where the majority of people kept these precepts: Peaceful, safe, loving, compassionate and with no or very few drink-drivers! As ! to each individual, he or she can benefit in their own life through establishing a happy and guiltless character. A blameless personality is a sound foundation for the cultivation of the third meritorious base of bhavana, or mental cultivation. Meditation for instance will be much smoother for someone who isn't plagued with self-doubt and guilt. Mindfulness too can be sustained with a mind that's not distracted with questioning thoughts and emotions. Alongside mindfulness and meditation, another important aspect of mental development is the so-called four divine abodes of kindness, compassion, altruistic joy and equanimity. A mind that is calm through meditation, alert through mindfulness, and loving living in the divine abodes, is a mind much more capable of the heights of wisdom that the Buddha taught, as well as a mind creating a positive future life. The emphasis of the training in merit (punna-sikkha) is less on wisdom and the absorptive states of concentration that bhikkhus usually have more time to devote themselves to. Whereas the focus of the bhikkhu's life is supposed to be on the cultivation of meditative states that lead to enlightenment in this very life, the three bases of merit are geared towards creating a wiser, happier future for both the individual and lay society at large. This isn't to say that lay Buddhists shouldn't attempt the deeper meditative states (I myself am a keen meditator), but that this should be done in the context of leading a much more complicated social setting. This is why the training in merit is less stringent and detailed as the three trainings. Which ever one chooses to practice, the benefit! s are ma nifold. So, let us walk on!  
| ||||||||
| Buddhism by Numbers: 3 True Teachings Posted: 10 Jul 2012 06:00 AM PDT Buddhism has many aspects to it, which may appear somewhat bewildering to someone new (or not so new!) to it. Various systems of thought exist to classify the diverse aspects of the Buddha Dhamma, on of which is called saddhamma, or the three 'true teachings.' These three Teachings are as follows: pariyatti, patipatti, and pativedha, or in translation, study, practice, and realization. Buddhist scholars may often view 'the three Ps' from a doctrinal position, seeing them as ways to intellectually understand Buddhist, but Ajahn Sumedho has pointed out a more reflective usage for them. Ajahn Sumedho sees the saddhamma as a means to approach the Four Noble Truths of Buddhist: dukkha (suffering; imperfection), samudaya (origin), nirodha (cessation), and magga (path). Pariyatti is the statement of each truth – which we learn from a teacher or a book, and is on the conceptual level, which consists of memorizing the meaning of the words. If one stops at this level, then one might best be described as a 'Buddhologist,' as opposed to a Buddhist who is living the teachings. As Ajahn Sumedho points out, patipatti is the practice of what one actually does with the teachings. So, in truly understanding dukkha, we come to know it in our lives, feeling it, accepting it as part of one's life. Rather than simply thinking about suffering, patipatti involves being aware of it, recognizing it in each moment of one's experience, seeing the reality of it, not only the theory. This is done through mindfulness and ! meditati on (founded on a solid moral basis), which when focused on the four truths reveal their actuality in the light of wisdom. Pativedha indicates the full realization of the truths as a result of practice. In the case of the First Noble Truth, it means that suffering has been understood; in the case of samudaya, that it has been let go of, according to Ajahn Sumedho. This is because the cause of suffering is desire (tanha), and if desire is let go of, then there's no more dukkha. Nirodha, or the ending of suffering, is to be achieved, which is done through the development of the Noble Eightfold Path (magga). The three true teachings are true in that they involve more than just intellect and faith: they include experience and direct realization of the truths. Ajahn Sumedho emphasizes that this is a reflective form for cultivating awareness of the Dharma (the truth of the way things are). Investigating everyday suffering, the feeling of an underlying unsatisfactory side to life, can lead to the penetration (pativedha) of the Four Noble Truths. You still experience all the ups and downs of living as a human being, but see them through the Dhammacakkhu, the 'wisdom eye' of awareness.  
| ||||||||
| Buddhism by Numbers: 4 Focuses of Mindfulness Posted: 10 Jul 2012 05:00 AM PDT "Bhikkhus, this is the only way for the purification of beings, for overcoming sorrow and lamentation, for the cessation of physical and mental pain, for attainment of the Noble Paths, and for the realization of Nibbana. That is, the four satipatthanas." (The Buddha, in the Mahasatipatthana Sutta) The four foundations, or focuses, of mindfulness are known as cattari satipatthana in Pali, the language of Theravada Buddhism. They are extensively described in two discourses (suttas) of the Buddha in the Tipitaka (Buddhist Scriptures): the Satipatthana Sutta and the Mahasatipatthana Sutta. ( 'Maha' means 'larger' in this context, as it is slightly longer than the other version of the discourse.) The four satipatthanas are:
In exploring the four satipatthanas, we have an experienced guide with us. His name is Ajahn Brahm, and he's been a Buddhist monk for over three decades. He has described himself as a "meditation junkie". He also emphasizes the importance of jhana (meditative absorp! tion) in meditation practice. There are four levels of jhana, as taught by the Buddha, which enable increasing levels of concentration to be developed, which in turn supply what Ajahn Brahm calls the "superpower mindfulness" necessary for such progress. In the two suttas mentioned above, the Buddha began by describing the various aspects of the body that can be used for this practice. Bear in mind that not every meditator is expected to fully develop all of the following reflections, but to use at least one of them in conjunction with the other three types of satipatthana. There are fourteen different bodily functions for contemplation in the two suttas, which are the breath, posture, activity, composition, the four elements, and nine kinds of corpse. Ajahn Brahm has taught that the various contemplations of the body reveal the impersonal nature of the body, that it is subject to natural laws rather than our whims, getting old, sick and eventually dying. Reflecting on the thirty-two parts of the body, for instance, shows the reality of the human form as a collection of various parts, not a person. (For more on this focus of mindfulness, click this link: Buddhism by Numbers: 32 Parts of the Body.) Contemplation of feeling involves reflecting on pleasant, unpleasant, and neutral feelings, whether mental or physical. As Ajahn Brahm has pointed out, qualities such as being bea! utiful, ugly, melodious, unmelodious, etc. aren't inherent in things, but are our feelings towards them. (Otherwise, everyone would agree who is the most beautiful woman in the world, and there would be many disappointed wives around!) Mind contemplation is observing the mind (citta) as it is, without the distractions of the five physical senses. Ajahn Brahm insists that this is to be done after jhana is achieved, so that the deep level of focus required to penetrate the nature of the mind is present. The forest ajahn compares a mind distracted by the physical senses with a fully-clothed person that has every inch of their body covered – if you want to see them as they really are then all their clothes must be removed first! Only then will they be revealed, and only when the mind has let go of physical distractions will it be able to be seen as it is. The fourth satipatthana is that of mind objects. Those taught by the Buddha are the five hindrances, the five aggregates, the six senses, the seven enlightenment factors, and the Four Noble Truths. Other subjects for focusing mindfulness on are thoughts and emotions, according to Ajahn Brahm and other forest ajahns. Using superpower mindfulness gained through jhanic meditation, these various mental phenomena can be viewed as not self (anatta). The five aggregates, for instance, can be seen as forms, feelings, perceptions, mental formations, and consciousness, none of which consist of a self. This is the enlightenment of the Buddha, to see beyond the delusion of self, understanding life as it is, rather than as we interpret it.  
| ||||||||
| Buddhism by Numbers: 5 Trades to Be Avoided Posted: 10 Jul 2012 04:00 AM PDT In the Tipitaka, the Theravada Buddhist scriptures, the Buddha advised laypeople to avoid five specific trades, which if traded in would be unwholesome and create negative karmic results. In short, the Buddha said: "Five trades should be avoided by a disciple: trading in arms, in living beings, in flesh, in intoxicating drinks, and in poison." Looking at these five trades, we can see that there's a theme running through them – the avoidance of harming living beings. This is in line with the first precept of the Buddhist, to refrain from killing living beings. For if one sells weapons, one is assisting those who use those weapons to harm or kill other people and creatures. Similarly, poison is something that can be used to kill both animals and human beings, so in trading in such stuff one might well be helping someone to take life. Reflecting on the trade of flesh, that is meat, it doesn't take much to realize that the animal that the meat came from was killed to be eaten. Trading in flesh encourages others to kill animals, even if we don't slaughter them ourselves; in refraining from selling meat, we take no part in the killing of the animal that it came from. As to selling living beings, we are taking part in their imprisonment. And, as far as we! know, n o creature likes to be incarcerated and kept from its natural habitat. Have you ever seen a lion that plods up and down in its cage, practically bursting to break free and do whatever it is lions do in the wild? Intoxicating drinks, or alcohol to you and me, are referred to in the fifth precept of the Buddhist: "I refrain from the drinking of intoxicating drinks and drugs." So, in selling intoxicants, we are encouraging others to break the fifth precept, and no Buddhist should be egging on others to behave in unwholesome ways. By trading in alcohol or drugs we are effectively saying, "Go on, get out of your head and do some stupid or even wicked things.' And, worse still, we'd be making money from doing so! By implication, then, the following trades are to be avoided if we wish to keep to the spirit of Buddhism; arms trader, barperson, pet seller, butcher (and any job selling cooked or uncooked flesh), and drugs dealer, to name but a few. Taking our beliefs seriously means acting in ways that are consistent with them. In Buddhist communities across the world the five precepts are taken on a daily basis: if they are not be simply empty words, they need to be followed to the letter, erring on the side of caution when it comes to the way we interpret them, including the way we make a living. This is living in the light of Dharma. For more on the five precepts, see Buddhism by! Numbers : 5 Precepts  
| ||||||||
| Buddhism by Numbers: 5 Subjects for Recollection Posted: 10 Jul 2012 03:00 AM PDT The following words in bold are chanted regularly in Theravada Buddhist monasteries, and form the basis for reflection on the nature of being human. The first four subjects for reflection could be said to be pretty much common sense statements, but the fifth subject is directly related to Buddhist understanding of the nature and results of action (karma). Nevertheless, each of them is capable of facilitating the arising of wisdom if contemplated with a peaceful, unemotional mind. Let's take a look at the five subjects in turn, beginning with aging: I am of the nature to age; I have not gone beyond aging. True enough, I can almost hear you say; the appearance of wrinkles around the eyes and grey hairs on the head reveal the ongoing process of aging. We can certainly hide the outer manifestations of getting older, with make-up and cosmetic surgery, but this is simply hiding the truth. Every day we get older, and facing up to this can enable us to deal with it in a mature and intelligent manner. More than this, reflecting on our aging minds and bodies, we can extend this vision to all phenomena around us; other people, other creatures, plants, buildings, the Earth itself. Seeing things this way, we can become more grateful of what we have in this moment, and more appreciative of those we are with, rather than living in constant fantasies of hypothetical futures. I am of the nature to sicken; I have not gone beyond sickness. We can have good health for weeks, months, or even years. But at some point, the body will contract a cold, or something worse, and we will suffer the ill effects of being ill. Being aware that we cannot escape being sick for ever, makes it easier to handle when we are actually ill. But, of course, it's not only the body that can be ill, just as it's not only the body that ages. Our minds too are subject to sickness, with such ailments as depression always lurking in the background, ready to pounce when we are at our most vulnerable. I worked in a psychiatric hospital for many years in England and saw many different kinds and levels of mental illness: people from every strata of society falling victim to a variety of mental afflictions, often seemingly occurring out of the blue. It's only a fool that believes that such things can't happen to him: that's why reflecting on such matters is of value. I am of the nature to die; I have not gone beyond dying. Right now, we're alive – at least I presume that you're alive as you read this! It's difficult to imagine being dead, but sure enough, one day we will stop breathing, for whatever reason. No matter what our level of realization, even if we've developed psychic powers, we are still mortal, just as we remain capable of being ill, and of aging. Living in t! he knowl edge of our own mortality, we can make more of each moment, driven on to achieve both worldly and spiritual goals. All that is mine, beloved and pleasing, will become otherwise, will become separated from me. This is a particularly difficult thing for many of us to accept. But that doesn't make it any less true: every one that we know, we will lose, either when we or/and they die, or perhaps beforehand, if we grow apart or fall out with them. Everything that we own, we only own for a short time, in the overall scheme of things. The house you live in, whether you own it or not, will one day no longer be your home, just as with all that you possess. Realizing this, we are better able to deal with the loss of those people and things that we hold dear, and less liable to fall apart when such inevitable events occur. I am the owner of my karma, heir to my karma, born of my karma, related to my karma, abide supported by my karma. Whatever karma I shall do, for good or for ill, of that I will be the heir. Karma, or action, is a cornerstone of Buddhist teaching. It lies at the centre of the Buddhist understanding of cause and effect, in that every action has a reaction, whether in this life or a subsequent one. That we are the owners of our karma means that we are responsi! ble for what we do: if we do some unwholesome thing such as stealing, lying or killing, we will reap the fruits of that action in due coarse. Even if we think that we've got away with it, our bad behavior will catch us up eventually, and what we dished out to others will rebound upon our selves. Our future births, seen moment to moment as well as in our future lives, will be affected by our present actions, and we will have to live with the results of what we have done. We are, indeed, the heirs of our actions. And this fact can be seen right now, if we have the wisdom to gaze into our past karma and see how it has helped shape our present life. These five subjects for contemplation are a real boon in the practice of Buddhism, helping us to focus on important features of our bodies and minds; that they are impermanent, imperfect, and impersonal. Karma and the results of karma can also be seen as an impersonal, natural process of cause and effect. Reflecting on these issues will assist in the cultivation of an understanding that can free us from the bonds of identification with the individual self, and all the problems that accompany it. But in the meantime, we can use these five subjects to lighten the load of living, making this life somewhat more tolerable.  
| ||||||||
| Buddhism by Numbers: 6 Kinds of Reverence Posted: 10 Jul 2012 02:00 AM PDT As a Buddhist, there are six kinds of reverence (garavata) that one should endeavor to develop. These forms of deep respect have practical positive results in the context of Buddhist practice as being a more appreciative person gives rise to positive mind states. Normally, the mind can react to the various phenomena that we encounter in both wholesome and unwholesome ways. This includes such important aspects of Buddhist tradition as the Triple Gem - the Buddha, the Dharma, and the Sangha. Having negative views towards the Awakened One (Buddha), for example, creates negative thoughts and attitudes that arise out of human arrogance and opinions. Being reverent towards the Buddha, on the other hand, helps to create a freer, happier, more loving mind, which is an important tool in Buddhist development. The six kinds of reverence are:
The Master (Satthu) in Buddhism is the Buddha. He is the! Master or Teacher of all Buddhists, as the entire tradition, whether Thai, Japanese, Tibetan or whatever, ultimately derives from the Awakened One's realization of enlightenment and his subsequent teachings. Being reverent towards the Master is an act of recognition that acknowledges the debt of gratitude that Buddhists should have for the man that discovered the way things are and then shared this knowledge with others. All Buddhists should know this: Without him, no us. Reverence for the Dharma, the Buddhist teachings, is another form of appreciative awareness that any Buddhist will develop in time. Cultivating this approach to the Buddha Dharma encourages the realization of such knowledge in us all, for when we are more respectful of the Teachings, we're more likely to put them into practice. And in the end, it's in putting the Teachings of the Buddha into practice that will truly benefit us. The third garavata is reverence for the orders of Buddhist monks and nuns, or Sangha. Although the order of nuns died out in Theravada Buddhism many centuries ago, we can still be grateful to those enlightened nuns, as well as monks, that have taught the Dharma to both Buddhists and non-Buddhists, assisting us to develop wisdom and compassion in our own hearts and minds. Moreover, if we accept the reestablishment of the nun's order as is happening in the world right now, we have the chance to pay respect to these modern female renunciants. The example of enlightened people, ordained or not, is an example to us, and is a source of great inspiration that shows that ordinary human beings realize the Buddhist Path and its fruits, not only spiritual sup! ermen an d superwomen. The training (sikkha) are the rules and guidelines that Buddhists use to further practice. For monks, there are a total of 227 rules that they should (in theory) adhere to. Laypeople have it somewhat easier, with only five basic precepts to keep to, unless they choose to follow eight or even ten precepts of a semi-ascetic. I use the five precepts as a foundation for my practice. In training this person here to behave in ways that are conducive not only to personal development but also to the benefit of society, mindfulness and meditation have a more stable base from which to grow wisdom and compassion. Being reverent towards appamada, heedfulness, is a crucial element in Buddhist practice, as well. In the Dhammapada, probably the most famous piece of Buddhist scripture worldwide, it is said that, "Heedfulness is the path to the Deathless, heedfulness is the path to death." (Dhammapada, verse 21) The Deathless is the ultimate goal of Buddhist practice, also known as nirvana. It is a freedom from all greed, hatred, and delusion, where life is seen as it is, without the interference of the ego that normally distorts our understanding of life. Being heedful of the Buddhist teachings and their application to our lives is so important for Buddhists. Otherwise, we can get caught up in all kinds of worldly and unwholesome activities, losing sight of the Path. Being reverent of hospitality (patisanthara) is the sixth form of reve! rence th at Buddhists are encouraged to cultivate. We can be hospitable to bhikkhus & bhikkhunis, of course, inviting monks & nuns to eat at our home, paying respect to them by giving them a good meal. Being a good host to everyone that comes our way is a fuller way to leave out this particular kind of reverent behavior. Seeing everyone as my guest, to whom I should be a generous host and make them feel comfortable and happy. Sharing the teachings with others is also an important way to be hospitable. Being reverent towards the hospitable acts of others towards ourselves is a positive state of mind as well, for in recognizing the welcoming actions of other people, we make ourselves better people.  
| ||||||||
| Buddhism by Numbers: 3 Divine Messengers Posted: 10 Jul 2012 01:00 AM PDT There are three things that are sure to come to everyone, no matter who we are. Barack Obama, Lady Gaga, David Beckham, & the Queen of England despite their fame and wealth are just as subject to them as the rest of us. What are these three unavoidable facts of life? Old age, sickness, and death. Buddhism calls these three aspects of existence the three divine messengers, or devaduta. They're not called divine because they come from a god, or a heavenly realm, and nor are they literally angelic beings. They're called divine because they can help us to understand the nature of our lives, inspiring us to develop a wisdom that can free us from their grasp. Seeing a man or woman eighty, ninety or a hundred years old, frail, forgetful, wrinkled and toothless, is to see ourselves. Maybe not as we are right now, but certainly as we will be if we live long enough. Aching limbs, a balding scalp and blotched skin are our lot if we're to become old fogies, and every time that we see such a person, we can know that old age has us in our sights. Observing people afflicted with illness, bed-ridden and out of sorts, we can know that even if we haven't experienced being seriously ill as yet, our bodies are still prone to sickness. And so are our minds, for not only do terrible illnesses like aids and cancer exist, waiting to strike us down, but also there are diseases of the mind, such as! depress ion and schizophrenia. So, even if we avoid the pain of our bodies becoming crippled with sickness, our minds remain vulnerable to some pretty awful afflictions. (I can attest to this as I worked in a psychiatric hospital in the UK for twelve years.) The third divine messenger is death. Now, as you're reading these words, I'll presume that you haven't kicked the bucket just yet – but as with everyone else in the history of the human race, it's wise to remember that this is one race that nobody can win. We're all destined to fall short of the finishing line and breathe our last at some point in the future. It's not only those unfortunates in Iraq, Afghanistan, and various other far-flung places featured in the daily news bulletins that will die. Nor is it only distant relatives or associates that are mortal: you and I get nearer our deaths with each breath that we take. So, what are we to make of these three divine messengers, these harbingers of the nastier side of life? Cry, tear out our hair, or go crazy, perhaps? Well, no. Buddhism encourages us to reflect on them, allying them to ourselves and then using the realization of just how vulnerable we are as these physical and mental creatures called human beings. When we explore the implications of the devaduta, we can develop a sense of urgency in our endeavors to cultivate more compassionate and wise mind states. To awaken to the way things are (the Dharma), and let go of our selfish, not to say impermanent illusory selves and seek a deeper understanding that culminates in the realization of nirvana, the deathless.  
| ||||||||
| Buddhism by Numbers: 12 Conditions Posted: 10 Jul 2012 12:00 AM PDT In the above equation of causality, the Lord Buddha revealed that everything has a cause or condition (paccaya), without which it never comes into being; it is from this rather simple concept that the more intricate teaching of dependent arising. Dependent arising (paticca-samuppada) is central to Buddhism, being referred to on numerous occasions by the Blessed One and his senior disciples throughout the Tipitaka (Buddhist Scriptures). Before discussing Dependent Arising, here's a brief listing of the twelve conditions (paccaya) that comprise this important doctrine: Avijja: ignorance Sankhara: karma-formations Vinnana: consciousness Nama-rupa: mind & matter Salayatana: six bases Phassa: impression Vedana: feeling Tanha: craving Upadana: clinging Bhava: becoming Jati: ! � � rebirth Jara-marana: old age & death The formula of dependent arising is describes the process whereby the twelve conditions link up to explain existence and how dukkha (suffering) comes about. Paticca-samuppada begins with a past life involving avijja (ignorance) of the nature of suffering, its cause, its ending, and the Path leading to its ending. This is a condition for volitional acts, whether conscious or unconscious, which in turn condition consciousness (vinnana), 'coloring' it. This consciousness conditions nama-rupa (mind and body) at the beginning of one's present life. On nama-rupa is founded salayatana, or the six sense-bases, which include the mind as well as the eyes, ears, nose, mouth, and body (the sense of touch). Conditioned by salayatana is phassa (sense impression), upon which is dependent vedana (feeling) which conditions tanha, or desire. Tanha is a condition for upadana (clinging), which as a condition as a condition for bhava (becoming). Bhava conditions the following jati, or birth, which then conditions jara-marana (aging and death), or to give it its full title, jara-maranam-soka-parideva-dukkha-domanassupayasa – decay and death, sorrow, lamentation, suffering, grief and despair.) Important to note is the! place o f avijja (ignorance) in the chain of conditions, and the position of dukkha (suffering) in the twelfth condition amidst all that decay, sorrow and grief, etc. This life has been conditioned by ignorance in the last one, and the ultimate result is suffering, which will be carried over into the next existence – unless nirvana is realized. Nirvana means 'snuffing-out' and is the extinction of ignorance, along with greed and hatred. The essential element of this ignorance is not knowing the fact of anatta, or not-self; because we take ourselves to be permanent selves or souls, we suffer. Let go of the delusion of selfhood and there's no one to suffer! This is the positive equivalent of dependent arising as shown above, with the ending of ignorance preceding the cessation of sankharas, all the way to the ending of suffering. The Way to the ending of suffering is called Ariya Atthangika Magga in Pali, or the Noble Eightfold Path, which is centered on the development of morality, concentration and wisdom, and includes the method of meditation at its heart (Click here for more on the Path). Possessing a serene mind reflecting on the nature of things, the realization of not-self can arise, and the belief that there is a permanent separate self is relinquished, along with all the suffering associated with it. It should be noted that dependent arising is also said to be occur moment by moment, not just over three lifetimes. This means that with a well-directed mind it can be witnessed and understood in this life, and that enlightenment (bodhi) or nirvan! a ca n be realized in this present existence also. Let's hope that through our earnest endeavors we my all observe and understand paticca-samuppada sooner than later!  
| ||||||||
| Buddhism by Numbers: 32 Parts of the Body Posted: 09 Jul 2012 11:00 PM PDT "This, which is my body, from the soles of the feet up, and down from the crown of the head, is a sealed bag of skin filled with unattractive things. In this body there are: Hair of the head, hair of the body, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, membranes, spleen, lungs, bowels, entrails, undigested food, excrement, bile, phlegm, pus, blood, sweat, fat, tears, grease, spittle, mucus, oil of the joints, urine, and the brain. This, then, which is my body, from the soles of the feet up, and down from the crown of the head, is a sealed bag of skin filled with unattractive things." "The Reflection on the Thirty-Two Parts" is a commonly recited chant used in the forest tradition of Thai Buddhism. It is one of the asubha-kammatthana ('unbeautiful practices'), used to reflect on the nature of the body, realizing that it is more than meets the eye. Now, looking at a photo, or someone else's form, the thirty-two parts can be easily observed, but to realize that one's own body is made up of these various unattractive elements is quite a step. Most of us spend a lot of time on pruning ourselves, making our bodies look more attractive by hiding its unpleasant aspects – but they are there, lurking beneath the façade of beauty that we carefully cultivate. This reflection is also useful if we have the tendency to indulge in sexual fantasies or obsessions, as seeing the truth that the person one desires is made up of these less than appealing things can release one from the grip of an overbearing sexuality. For, when carefully contemplated and absorbed, the thirty-two parts confirm the old adage that beauty is only skin deep.  
| ||||||||
| Posted: 09 Jul 2012 10:00 PM PDT An academic paper by Christopher Hamacher presented on 7 July 2012 at the International Cultic Studies Association's annual conference in Montreal, Canada has been uploaded to The Zen Site. It covers the cases of Eido T. Shimano in the USA, … Continue reading →  Read More @ Source 
| ||||||||
| Dungse Jampal Norbu Namgyel announces teaching schedule Posted: 09 Jul 2012 09:00 PM PDT
According to the Mangala Shri Bhuti website, "Jampal's anecdotal style and first-hand curiosity about how Buddhism relates to actual experience imbue his teaching with a fresh perspective, and reveal a natural wisdom and humor." You can find his complete schedule here. Read More @ Source
| ||||||||
| Posted: 09 Jul 2012 08:00 PM PDT by Richard Gilliver, The Buddhist Channel, Jul 10, 2012London, UK -- We all, in our day to day living, have those moments where we are confronted with that 'inner voice'. Sometimes it is working for our wellbeing, at other times it is trying to persuade us to do something we know, deep down, we shouldn't really be contemplating.
We have a great advantage over many traditions in Buddhism in that we are given clear instruction on how to authenticate the practice we are given. We are not, the Buddha said, just to accept the word of the teachers of Dhamma, but we are to cross reference those instructions with both the community and the scriptures. However the fact is that the maturing of our practice remains with our own personal effort, and if that effort is to be directed correctly it requires that we recognise the subtle tactics of that inner voice that seeks to send us down the wrong path.
As I was thinking about this the Chappana Sutta came to mind in which the Buddha gives a similar image of a man obsessed with sense pleasures being like someone who catches six animals of varying kinds and tethers them together. Inevitably the strongest animal manages to drag the others to where it wills and the others have no choice, in their exhaustion, but to follow. The Buddha then explains how the trained mind is like having six animals tied to a post (the post being a metaphor for mindfulness), where none of the animals have the ability to pull the others to their desired point. It is the 'post' in this Sutta that gives us the stability to be the policeman and the thief and having the personal honesty to bring the thief to justice. If we can look at Mara in the same way, using that stable focus as our inner policeman, and our personal honesty as the power of justice it sheds a new light on how he works. In the texts Mara's power is in his deception and his subtlety, and furthermore his power is diminished by recognising him. Of course there are different views as to 'who' or 'what' Mara is, whether Mara is an aspect of the internal or an independent being is somewhat down to interpretation, but regardless the fact remains that his power lies in getting us to deceive ourselves. It is with the power of personal honesty when faced with that inner voice that we can recognise the deception, overcome the subtleties, and reach the highest goal the Buddha set out for us. Read More @ Source
| ||||||||
| Gandhara Buddhist artifacts caught being smuggled out Posted: 09 Jul 2012 07:00 PM PDT by Walter Jayawardhana, The Buddhist Channel, Jul 10, 2012Punjab, India -- Buddhist artifacts worth millions believed to be from the first century AD Gandhara School of Art were caught while they were in the process of being smuggled out of Pakistan to the adjacent Punjab province in India by smugglers. The preliminary inquiries have revealed the collection is not a part of any museum collection and the police think the destination of Sialkot is also curious as it is not a preferred route of the smugglers. The largest artifact in the collection is a 1,000-kg Bodhisattva. Mostly in the grey stone typical of Gandhara work, the collection also includes tablets and depictions from the Jataka stories. Some of the pieces have been damaged because of the rough handling of the cargo by the policemen. A report said: "Since the collection is not part of any museum, Pakistani archaeologists are working under the premise that these artefacts were dug up from Swat - where the Gandhara form of sculpture flourished - when the Taliban overran the picturesque valley before they were pushed out in 2009. According to the government of Khyber-Pukhtoonkhwa, there are still about 400 Buddhist sites in the Swat Valley alone. Given the ideology of the Taliban, many of these sites came under attack during their regime." 
| ||||||||
| Sri Lankan arrested for idol worship in Saudi Arabia Posted: 09 Jul 2012 06:00 PM PDT Ceylon Today, Jul 6, 2012
Riyadh, Saudi Arabia -- A Sri Lankan youth employed as a domestic aid has been arrested in Saudi Arabia for worshiping a statue of the Buddha, which is considered an offence according to Shariah law.
The organisation states that information has been received regarding a plan that is underway to behead a Sri Lankan youth employed in domestic service in Saudi Arabia. Although a complaint has been lodged at the Foreign Employment Bureau, Battaramulla, under complaint no: CN/158/1205, so far no action has been taken. While the youth is a Buddhist, the charge levelled against him is that he paid obeisance to the Buddha at the house where he was employed. The Bodu Bala Senaa organisation further said those employed in Muslim countries are prevented from practicing their religious faiths, and if found to do so are punished severely. Recently a Sri Lankan woman was arrested for gazing at a child at a shopping complex, where she was accused of witchcraft, on the grounds that she had a black cord around her wrist. However, the organisation accused the Foreign Employment Bureau officials of not educating the Sri Lankan workers travelling to Saudi Arabia regarding the laws in those countries pertaining to religious rights. Therefore, many of our migrant workers in Saudi Arabia face these situations due to their ignorance of the prevailing laws of those countries. On prior occasions too many Sri Lankan female domestic workers were forced to embrace Islam, and wear the traditional attire, while so far four Sri Lankan youth have been beheaded in that country. Read More @ Source
| ||||||||
| Compassion in Action in Southern Italy Posted: 09 Jul 2012 05:00 PM PDT Matera, Italy, 25 June 2012 - His Holiness the Dalai Lama is in Matera at the invitation of his friend and fellow Nobel Peace Laureate, Betty Williams, to support her work here to create a City of Peace, a place where refugees from war, hunger or social, economic, or political upheaval can be rehabilitated. Today, she escorted His Holiness to two of the sites where the work is going on. At the first, new buildings are under way and His Holiness said prayers for the success of the project. From there they drove to the Baronale Palace, Scanzano Jonico where they were welcomed by the Mayor and the President of the Region and took their seats on a stage overlooking the town square under the burning sun. In her speech, Betty Williams looked forward to the day when people understand that non-violence is a weapon of the strong. She expressed her appreciation of Aung San Suu Kyi's saying that war can be unlearned. She said it is time to listen to what children tell us and learn from them.
His Holiness began his address with his customary greeting, "Brothers and sisters, we are all the same, none of us wants problems, we all want to live a peaceful life. And although that is what we want, we human beings tend to create a lot of problems for ourselves. Then, when we encounter those problems, anger develops and overwhelms our mind, which leads to violence. A good way to counter this and to work for a more peaceful world is to develop concern for others. If we do that, our anger, jealousy and other destructive emotions will naturally weaken and diminish. "Like anyone else, I too have the potential for violence; I too have anger in me. However, I try to recall that anger is a destructive emotion. I remind myself that scientists now say that anger is bad for our health; it eats into our immune system. So, anger destroys our peace of mind and our physical health. We shouldn't welcome it or think of it as natural or as a friend" He explained that we need to understand how destructive emotions affect us and constructive emotions can help us, so that we can maintain our peace of mind. "People in every part of the world are fed up with violence; increasingly people are looking for ways to create peace. Start a project like this and people support it spontaneously."
"Instead of this land being used as a dump for nuclear waste, it is being transformed into a city of peace. What a wonderful idea? In this part of Italy and in this part of the world, this project will be like a seed of peace. We need to plant such seeds elsewhere. This is the beginning of a way to create a happier world, something that cannot be done by passing a UN resolution, but by ordinary people becoming involved, by bringing up children to be peaceful, and equipped for peace. Our need is to eliminate anger, not in some future life, but here and now in this very life. Let us try to build a more peaceful world."
"How good it is to see so many people from different backgrounds here together, smiling! A smile is a mode of expression unique to human beings, a sign of trust and affection that is the basis of friendship. I really enjoy this sign of warmth and hope - wonderful!" were His Holiness's opening words. "Here in the courtyard of this old monastery," he continued, "I remain a Buddhist monk. Since the 70s I have made it my practice to promote inter-religious harmony through pilgrimage to different places of worship. And today I've had the opportunity to stop and pray before the images of Jesus and Mary that remind us of God's love. I've been very moved."
A local priest offered spontaneous words of thanks and appreciation for what is being achieved and the benefits it is bringing to the community. The local authority provided a forestry department helicopter to take His Holiness back to Matera quickly in the summer heat. Early tomorrow morning he will leave for Milan where he is due to visit Ghe Pel Ling and give a talk to university students.  Read More @ Source 
| ||||||||
| Posted: 09 Jul 2012 04:00 PM PDT Milan, Italy, 26 June 2012 - Betty Williams, with her sister, daughter and grand-daughter, were ready to bid His Holiness farewell as he made an early departure from Matera this morning. Leaving behind the hot, dry land of the south, with its acres of olive and citrus trees, and heading for the greener, but also more industrialized north of Italy he flew to Milan. On arrival he drove directly to City Hall for a meeting with the Mayor of Milan Giuliani Pisapia, followed by an opportunity to address members of the City Council in the Council Chamber. He acknowledged those who spoke before him and greeted the Council: "Respected Mayor and President of the Council, brothers and sisters - I prefer brothers and sisters because while official ranks and titles only last a few years we remain brothers and sisters from birth until death. Thank you for the kind words with which you've welcomed me here. "I've heard that people who are experiencing problems, particularly economic problems, are very gloomy about the future. I think that's a wrong approach. I believe that many of the changes that took place in the twentieth century give us grounds for hope." He clarified that we are all fundamentally the same. Mentally, emotionally and physically we are the same. He went on to say, "I am nothing special, just a human being like you, with the same potential to be good or bad. However, when anger develops I use my intelligence to disarm it. If I let it grow, it solves nothing, but spoils my physical and mental well-being. Understanding the advantages and drawbacks of particular emotions and applying our intelligence, we can transform our minds. Spreading awareness that the source of real happiness lies within ourselves is my life's first commitment. My second commitment is to foster understanding and respect among our various religious traditions."
"While that's true, now it's time for lunch!" In the afternoon, His Holiness drove to the Dal Verme Theatre, a facility made available by the municipality, to address about 1500 university students. After making the point that as human beings we are all mentally, emotionally and physically the same, and that we all want to live a happy life free from problems, His Holiness said,
Likewise, towards the end of the twentieth century, many scientists began to appreciate the importance of the mind. They began to recognise the role the mind has in our physical and mental well-being. Although our modern world has tended to look to materialist goals for satisfaction, there is a growing appreciation of the need to pay greater attention to our inner values, within the context of secular ethics. His Holiness appealed to those who are young today, those who genuinely belong to the twenty-first century, and who will shape its development, to engage in making it a century of peace. He said this will require cultivating a much greater concern for others' welfare, while acknowledging the oneness of humanity, cultivating respect for others' rights, while approaching problems and conflicts of interest in the spirit of dialogue.
While answering questions from the students in the audience His Holiness warned that young people often have a well-developed sense of good human qualities, but as they grow up these qualities become dulled and diminished as they develop greed, suspicion and distrust of others in the rough and tumble of adult life. We have to change this by nurturing and strengthening our natural good qualities from an early age. He also warned against thinking that individuals cannot make a difference, citing the example of Gandhi's launching his non-violent struggle for freedom in India. He began by himself and gradually attracted followers, who grew into a mass movement that changed the character of the twentieth century. Tomorrow, His Holiness will remain in Milan where he will be giving an explanation of Je Tsongkhapa's Three Principal Aspects of the Path. Read More @ Source 
| ||||||||
| Posted: 09 Jul 2012 03:00 PM PDT June 27th 2012 Milan, Italy, 27 June, 2012 - Here in Milan, the commercial and fashion capital of Italy, His Holiness today gave an explanation of Je Tsongkhapa's small text, Three Principal Aspects of the Path with its succinct summation of the Buddhist path to enlightenment.
Before leaving for the teaching venue he gave a brief interview to Italian broadcaster TG1. Asked how the international community can help Tibet in the current circumstances, His Holiness drew attention to the number of Chinese intellectuals and retired officials who have expressed concern and are critical of Chinese policy in Tibet. Internationally there is interest in Tibet's ecology and the damage that is being done, concern about the survival of Tibet's culture of peace and compassion and growing interest in Tibetan Buddhist as one of the most complete presentations of the Buddha's teachings. At a government level there is a need to consider economic relations with China, but just as Chinese people are showing concern about Tibet, international support is very helpful. To a question about what the world needs, His Holiness responded, "We need to pay greater attention to inner values. Of course we need material development, but we need to understand that by itself it doesn't bring peace of mind. This can only be developed within the mind."
In keeping with his efforts to promote inter-religious harmony, on his way to the Mediolanum Forum, His Holiness made a short pilgrimage to the Milan Cathedral where he was welcomed by Monsignor Luigi Manganini and Monsignor Giordano Ronchi. He paid his respects and spent a moment in silent prayer. As His Holiness appeared on the stage at the Mediolanum Forum a cheer went up from the 8000 people waiting to hear him. He responded, "I am very happy to be here with you. As I always say, as human beings we are all the same. We have this marvellous intelligence, which sometimes creates problems for us, but when influenced by warm-heartedness can be very constructive. In this context we need to appreciate the value of having moral principles. We all have the potential for good and bad, but from birth are equipped to develop a warm heart by the affection we receive from our mothers."
After lunch His Holiness attended a meeting with the Press at which he said how happy he is to interact with them. Recognising the important role of the media, he told them he wanted to inform them about his two prime commitments: to spread awareness of the sources of genuine human happiness and the promotion of inter-religious harmony and understanding. He said that regardless of whether we are religious believers or non-believers we all have the same potential for good or bad which a greater awareness of inner values and secular ethics can temper. Wherever he goes he tries to generate awareness of this and he feels the media have a responsibility in this regard too. He also reiterated his sense that the media should have a long nose to sniff out what's going on and to report what they discover to the public. Back in the teaching hall, he turned to the short text by Je Tsongkhapa a great scholar and adept who wrote it as a letter in response to a request for spiritual guidance from one of his close disciples Ngawang Drakpa from Gyalrong. The text belongs to the Stages of the Path tradition that lays out the stages of Buddhist path to enlightenment. The three principal aspects that it deals with are the determination to be free, the altruistic awakening mind and the wisdom that realizes emptiness of intrinsic existence. This last point has to do with the Buddhist contention that things do not exist independently and of their own accord, but due to other factors. Combining a sense of altruism with this understanding can have the effect of loosening the hold of our apparently natural tendency towards self-centredness.
"When you have the opportunity, for example, early in the morning when the mind is clear, think about what you have heard and read here. Think about the difference between appearance and reality. My own experience is that when I wake at about 3.30 in the morning, I remember the Buddha and think about his teachings on altruism and emptiness. Then I dedicate the actions of my body, speech and mind to accomplishing the welfare of others - Christians and Muslims can apply the same procedure to their own faith. This contributes to my sense of inner peace." Tomorrow, early in the morning His Holiness will bestow an Avalokiteshvara empowerment; in the afternoon he will give a public talk on Ethics for a Whole World. In the evening he will embark on his journey back to India.   Read More @ Source 
| ||||||||
| Avalokiteshvara Empowerment & Ethics for a Whole World Posted: 09 Jul 2012 02:00 PM PDT Milan, Italy, 28 June 2012 - His Holiness left his hotel early to have time to undertake the preparatory rituals for the Avalokiteshvara empowerment he was giving this morning. By the time he was ready most people had taken their seats in the stadium that was filled to its 10,000 capacity. His Holiness began by explaining that there are four classes of Buddhist tantra and that this empowerment of Avalokiteshvara, the Bodhisattva of Compassion, belongs to the class of Action Tantra. All four classes of tantra involve visualising yourself as a deity and the recitation of mantra and so forth. This is a specific method that combines the practices of calm abiding and special insight. Tantrayana is sometimes referred to as Secret Mantra. It is secret because it is fit for those who have developed the awakening mind of bodhichitta, while mantra literally means mind protector. We all have the potential to attain Buddhahood and visualising ourselves as deities, our speech as mantra and our minds as Dharmakaya is a way of fulfilling it. In this practice we are trying to transform our ordinary experience into a transcendental experience. His Holiness remarked that he received this empowerment from Tadrag Rinpoche and his Senior Tutor Ling Rinpoche and that last night he dreamt of Ling Rinpoche.
"The empowerment is complete, now, if possible serve others and if you find you can't do that, at least refrain from harming them. Follow your teacher, whoever you consider him to be; the teaching is concerned with being of benefit to others." Following lunch, His Holiness gave another television interview. Asked to comment about the series of self-immolations that have lately taken place in Tibet, he said that due to the politically sensitive nature of the issue he prefers to keep silent. "However, these sad events are evidently not taking place because the concerned individuals have family problems. The Chinese authorities must investigate what the cause is, what's wrong to provoke such desperate acts. After former premier Hu Yaobang, who was a good Communist, visited Lhasa in 1980 he publicly apologised for what had happened in Tibet and promised to reduce the Han population. As Deng Xiaoping recommended, the Chinese authorities should seek truth from facts. "When Hu Jintao became President and made known his aim to ensure harmony in society, I supported it. But the right method for achieving that is to create trust, whereas they think they can achieve it through force, which is illogical. The use of force contradicts any efforts to create trust. The Tibetan spirit will never be cowed down by the use of force. It is rooted in Buddhism, a tradition that is more than 2500 years old, whose image in the world is on the rise. Communism, on the other hand is! barely 200 years old and its image is on the wane, while totalitarianism is completely out of date."
Meeting a gathering of Mongolians and Tibetans resident in Europe he extolled the value of the Tibetan Buddhist culture both peoples share and encouraged them to continue their efforts to preserve it. Addressing the Tibetans in particular he explained how recent changes in his own political status and that of the institution of Dalai Lamas are not because he is downhearted, but for the good of the Tibetan people among whom he has wished to see democracy flourish since he was young. At the beginning of the afternoon's public talk speeches were made in His Holiness's honour by the Mayor of Assago, the Municipality in which the teachings were taking place, and the President of the Province of Milan, at the conclusion of which he was presented with the key of Assago. He responded,
"If we remember that at a fundamental level we are the same, that we all have a right to a happy life, we can understand that there is no difference between us. In this twenty-first century, when we live in such a globalized and interdependent world, our old notions of them and us are no longer relevant. We need instead to think of a great us. The Hawaiians have a marvellous saying 'Your blood is my blood, your bone is my bone' meaning that your pain in my pain and your joy is my joy. What this means is that if we must be selfish, it's much better to be wisely selfish rather than foolishly selfish. In order to derive the maximum benefit the wise thing is take care of others."
"Whatever you do, take a realistic view and think of the long term interests of humanity. Thank you." Before His Holiness left, the organizers of events in Milan made a financial report in the interests of transparency. They announced that of the 10,000 seats available, 1000 had been made available free of charge to monks and nuns and to the needy. Income from ticket sales and donations amounted to €628,000 while expenses for the rental of the venue and facilities cost €465,000, leaving a balance of €163,000. This will be divided as follows, 40% to be given to the Dalai Lama Trust, 30% to be given to Ghe Phel Ling to support future teaching programmes, and 30% to be given to two other Ghe Phel Ling charitable projects: one supporting young Tibetans studies in India and another dedicated to rehabilitation of prisoners in Milan. Tonight, His Holiness will board a flight back to India Read More @ Source 
| ||||||||
| Thousands Wish the Dalai Lama a Happy Birthday in Dharamshala Posted: 09 Jul 2012 01:00 PM PDT Dharamsala, HP, India, 6 July 2012 (phayul.com) - Thousands of Tibetans, Indians, Chinese, and foreign tourists filled the courtyard of the Tsug-la Khang, the main temple in Dharamsala today to wish His Holiness the Dalai Lama on his 77th birthday.
The Dalai Lama was welcomed at the official function by Gyalwang Karmapa Rinpoche, the Tibetan Supreme Justice Commissioners, Kalon Tripa Dr Lobsang Sangay, Speaker Penpa Tsering and a host of Tibetan officials. Kishan Kapoor, local member of the Legislative Assembly and Industries Minister of the state of Himachal Pradesh led a battery of Indian dignitaries to receive His Holiness. Speaking on behalf of Tibetans inside and outside Tibet and the Central Tibetan Administration, Kalon Tripa Dr Lobsang Sangay, in his official statement, offered His Holiness "deepest reverence, prayers, and warmest wishes."
The Kashag, in its statement, called on Tibetans and supporters worldwide to organise a global solidarity vigil for Tibet on August 8, coinciding with the one-year anniversary of the new Kashag. "This international vigil will remember those Tibetans who have given up their lives for Tibet and show solidarity with every Tibetan in Tibet who continues to suffer oppression under Chinese rule," Dr Sangay said. Kalon Tripa further announced that a long-life offering will be also presented to His Holiness on behalf of the Tibetan people and administration during the four-day Special General Meeting to be held from September 25 to 28 in Dharamsala. The Tibetan Parliament-in-Exile in its statement noted that the situation inside Tibet has been "deteriorating from bad to worse" with the "intimidation and violent repression" of the Tibetan people on a "war footing." "As a result, the situation in Tibet today is so extremely serious that a state of de facto martial law prevails there," Speaker Penpa Tsering said. "To sum up, the Chinese government is implementing in Tibet a policy of racial contempt, racial discrimination, and racial obliteration against the Tibetan people in a manner which is all too obvious and blatant to warrant any doubt." Representing the people of Himachal Pradesh and his government, Kishan Kapoor wished the Dalai Lama a long life and thanked him for making the Indian state his second home. "It is because of your blessings that Dharamsala and Himachal Pradesh has found a unique place in history and I pray that you, Your Holiness, live for thousands of years," the minister said.
The 77-year-old Tibetan leader who last year devolved all his political authorities to the elected leadership noted that he personally didn't consider celebrating birthdays important. "For me, every day is a new day, and every day is an opportunity to benefit others. Read More @ Source 
| ||||||||
| Celebrate Pema Chödrön’s birthday with this virtual retreat Posted: 09 Jul 2012 12:00 PM PDT
Pema is spending almost the entire year in solitary meditation, and this virtual retreat—scheduled for her 76th birthday—is a special opportunity for fans and students to connect with and honor her by way of practice. Created by the Pema Chödrön Foundation, the retreat will explore the theme of Practicing Peace, by way of an exclusive Pema teaching specially filmed for the occasion. More on the retreat after the jump. The Pema Chödrön Foundation explains: "She's invited all of you to take half of that day (or longer) as a retreat. You could do this alone at home, or gather with friends to share in this experience. Pema filmed a teaching just for this occasion, with advice, encouragement and meditation instruction. To have her friends and students, from around the globe, 'practicing peace' on her birthday would be a wonderful offering to Pema. More information about registering for the retreat is available here, or on the Foundation's Facebook page. There's no cost to doing this, though donations are welcome and will support a project that is dear to Pema's heart, the building of a retreat center for the threatened Tsoknyi Gebchak Ling lineage of Tibetan nuns. Read More @ Source
| ||||||||
| Posted: 09 Jul 2012 11:00 AM PDT by HARSHINI VAKKALANKA, The Hindu, July 9, 2012
Thubten Jinpa talks about the arduous trek across the Himalayas with 108 yaks and the film that came out of it The Himalayas, India -- Thubten Jinpa and their crew of 22 (herders and porters) could have taken the route across the valley to save the yaks, but that would be life threatening for the bovines.
So instead they chose to take 108 yaks through the mountains crossing over at around 18,000 feet, to reach their destination, the Rolwaling valley, where the animals were safely deposited with villagers. Jinpa decided to film their journey, resulting in the documentary 108 Yaks: A Journey Of Love And Freedom "We didn't plan on doing a film. This was a task given to me by Lama Zopa Rinpoche. Since the nature of the journey is unique we thought we would capture it and share with people what animal liberation means," explains Jinpa, a disciple of Lama Zopa Rinpoche, the spiritual director of the Foundation for the preservation of the Mahayana Tradition (FPMT) of Buddhism.
"The nomads in Nepal were selling the yaks because of the lack of manpower to look after them. We did some research and found out where they were sold. But simply buying them was not enough, we had to find a safe place for them to be looked after," he points out. The act of freeing the animals falls under the category of animal liberation, a traditional practise in Tibetan Buddhism. "Animal liberation is our dharma, it can be instrumental in achieving enlightenment," he emphasizes. The practise, according to him, epitomises perfection of giving or generosity, one of the six perfections of the Mahayana tradition which includes morality, patience, perseverance, concentration and wisdom. "Saving a life or giving new life to a sentient being, is the best form of charity. We also believe that all sentient beings are kind and when they are in trouble, it is our duty to pay back their kindness." Taking such a large group of yaks across the treacherous, uninhabited lands at such high altitudes is something few would venture to do. And what gave him faith to put his lives and so many lives at risk was the courage that has come from years of study. "The more I learn, the more I connect to the teachings. Now I am able to understand the principles and put them into practise. So whenever a conflict arises, I am able to discern the methods that I can apply to deal with it. I have grown deeper in my faith, my connection and my commitment to continue the practises." He believes that the essence of Buddhism lies in offering a means for liberation from bondage and mental conflicts. "All negativity arises from the mind, from having a wrong perspective about life. Suffering is in the mind. One becomes free when one understands this." Having always nurtured a passion for photography and filmmaking, this is the Jinpa's first attempt to channelize his interest. "I wanted to use this opportunity of the journey to share our ideas with people. I had a lot of help from my friends in the media in Europe and Singapore. And I will continue doing this if there are any good propositions in the future and if there are benefits in doing so." Such a long journey The film 108 Yaks: A Journey Of Love And Freedom that captures the journey of a group of men along with unprecedented number of yaks across the Himalayas exudes a simplicity and innocence that belies the dangerous, therefore more appreciable, nature of its undertaking. Setting off from Jiri, one of the starting points for treks to Mt.Everest, a group of 22 porters and herders led by Thubten Jinpa sets off for Dhudkunda where they buy 108 yaks that were to be sold to traders for meat. They then begin an arduous trek to the well tucked-away Rolwaling valley crossing narrow mountain paths facing steep cliffs and sometimes freezing rivers across 5000 m heights. Herding yaks through the narrow paths is not easy. Plus the men have to move at speed of the yaks. Jinpa is worried they might slip and so he chants every morning and evening, praying for the protection of the humans and yaks. The group faces its share of obstacles along the way with changing mountain paths, and rough trails. At one point they find their only train washed away by the rain. Taking the viewer across pristine mountain vistas, 108 Yaks… is a demonstration of the profound commitment that comes from a space of innocence and love. The movie also demonstrates the Buddhist principle of tackling misery at its root cause, where animal liberation is not just about ensuring its survival with food and shelter. Death is a certainty for every living being, so what matters is to ensure that life itself is wholesome not just physically but mentally, emotionally and spiritually as well. "One has to find a way to treat the life state that caused the being to be born as an animal. It is not possible to save all the animals, but benefiting one animal is better than doing nothing," said Jinpa in a talk at the Choe Khor Sum Ling (CKSL) centre, where the film was screened. "The only way to do that is through healing words or mantras and healing objects. Just as your pet registers its name after sometime, all animals sustain the imprints of words or images in their consciousness." CKSL is a Tibetan Buddhist meditation and study centre set up by Lama Zopa Rinpoche under the guidance of the Dalai Lama. Read More @ Source
| ||||||||
| Buddhism by Numbers: 38 Highest Blessings Posted: 09 Jul 2012 10:00 AM PDT Ajahn Sumedho has said that he is deeply grateful for so many blessings that he has had in the forty-odd years of his monastic life, including great teachers, the generosity of many laypeople, living with the forest Sangha, and having the opportunity to practice the Dharma. Regarding such blessings, in the Maha Mangala Sutta, the Lord Buddha lists the thirty-eight highest blessings for a Buddhist. We can use this sutta as something to reflect on, realizing how fortunate we are to have those blessings that we do, and contemplate how we can gain those blessings that we do not. Here are the highest blessings, first in Pali, and then in translation: Bala-asevana – not to associate with fools Panditasevcana – to associate with the wise Pujaneyyapuja – honoring those who are honorable Patirupadesavasa – living in a suitable region for safe practice Pubbekatapunnata – having done meritorious deeds Attasammapanidhi – right self-guidance Bahusacca – Extensive learning Sippa – knowledge of the arts and sciences Vinaya – to be highly restrained by a moral code Subhasitavaca – to be well-spoken Matapitu-upatthana – to support one's parents Puttasangaha – to cherish one's children Darasangaha – to cherish one's wife (or partner) Anakulakammanta – to make one's livelihood wholesomely Dana – to be generous, charitable Dhammacariya – to behave in line with the Dharma Natakasangaha – to cherish one's family Anavajjakamma – to act blamelessly Papavirati – abstinence from evil Majjapanasannama – abstinence from intoxicants Appamada – heedfulness in the Dharma Garava – to be respectful Nivata – to be humble Santutthi – contentment with what one has Katannuta- gratitude Dhammassavana – the opportunity to hear the Dharma Khanti – patience; forbearance Sovacassata – easily corrected Samana-dassana – to see monks and nuns Dhammasakaccha – the opportunity to discuss the Dharma Tapa – self-restraint; austerities Brahmacariya – to live the holy life Ariyasacca-dassana – to see the Noble Truths Nibbana-sacchikiriya – to realize nirvana Akampitacitta – having a mind unshaken by worldly events Asokacitta – having a mind free from sorrow Virajacitta – having an undefiled mind Khemacitta – having a secure mind The Maha Mangala Sutta concludes with the following utterance of the Buddha: "Those who live following this path Know victory wherever they go, And every place for them is safe. These are the highest blessings."  
|
It strikes me just how many times I hear people mention this little voice, sometimes by the person with a tough decision to make, or maybe the person giving up a bad habit, it always seems that this internal communicator has an opinion on the matter. Just how much more then does this voice influence us when we are practicing, whether that is in our formal meditation or in our cultivating the ethics taught by the Buddha.
Pema Chödrön's "virtual retreat" is coming up this Saturday, July 14, and there's still time to register to access an exclusive teaching from her.
<< Thubten Jinpa believes the essence of Buddhism lies in offering a means for liberation from mental conflicts. Photo: Murali Kumar K.| 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 | |
