Here our minds meet

Thw World of Buddhism: Unity in Diversity

2011-12-12T13:45:00.000-08:00

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Professor Y. Karunadasa delivered an erudite lecture on the 3rd of November 2011 on the topic ' THE WORLD OF BUDDHISM: UNITY IN DIVERSITY' to mark the occasion of the commemoration of the 112th birth anniversary of Professor G.P. Malalasekara, eminent Buddhist Scholar, in the Auditorium of the All Ceylon Buddhist Congress. The function was organized by the World Fellowship of Buddhists, Sri Lanka Centre. The WFB was founded by Professor Malalasekara in 1950.

Prof. Y. Karunadasa graduated with First Class Honours from the University of Ceylon in 1958 and obtained his Ph.D. from the University of London in 1963. He is a Profesor Emeritus of the University of Kelaniya and a former director of its Postgraduate Institute of Pali and Buddhist Studies. He has served as a Visiting Professor at the University of London's School of Oriental and African Studies, as Numata Chair Professor at the University of Calgary, and as Visiting Professor at the Universtiy of Toronto. Currently he is a Visiting Profesor at the University of Hong Kong.

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THE WORLD OF BUDDHISM: UNITY IN DIVERSITY

The vision that inspired Professor G. P. Malalasekara in establishing

the World Fellowship of Buddhists

Professor Y. Karunadasa

As we all know, during its long history of over 2500 years, Buddhism gave rise to a large number of schools and sub-schools, sects and sub-sects. Today we find them all comprised within three great Buddhist traditions prevailing in three major regions in the continent of Asia: Theravada Buddhism in South Asia, Vajrayana Buddhism in North Asia, and Mahayana Buddhism in East Asia.

It is worth examining why what the Buddha taught gave rise to a wide variety of Buddhist schools and sects? One reason that comes to mind is the clearly expressed idea that the Dhamma, the corpus of the Buddha’s teachings, is a means to an end and not an end unto itself. In his well known discourse on the Parable of the Raft, the Buddha compared his Dhamma to a raft. It is for the purpose of crossing over and not to be grasped as a theory. The Dhamma has only instrumental value. Its value is relative, relative to the realization of the goal.

As an extension to this idea, it also came to be recognized that the Dhamma as a means can be presented in many ways, from many different perspectives. There is no one fixed way of presenting the Dhamma which is valid for all times and climes. The idea behind this is that what is true and therefore what conforms to actuality need not be repeated in the same way as a holy hymn or a sacred mantra. The Dhamma is not something esoteric and mystical. As the Buddha says, the more one elaborates it, the more it shines (vivato virocati).

In connection with this what we need to remember here is that the Dhamma is not actuality as such. Rather, it is a description of actuality. It is a conceptual-theoretical model presented through the symbolic medium of language. There can be many such conceptual-theoretical models depending on the different perspectives one adopts in presenting the Dhamma. However, the validity of each will be determined by its ability to lead us to the goal: from bondage to freedom, from ignorance to wisdom, from our present human predicament to full emancipation.

We find this situation beautifully illustrated in a Chinese Buddhist saying that the Dhamma is like a finger pointing to the moon. This analogy has many implications. One implication is that any finger can be pointed to the moon. What matters is not the finger as such but whether it is properly pointed so that we can see the moon. Another implication is that if we keep on looking only at the finger we will not see the moon. Nor can we see the moon without looking at the finger, either.

We can therefore approach different schools of Buddhist thought as different fingers pointing to the same moon. If we approach them in this manner then we need to identify their common denominator, the most fundamental doctrine that unites them all? This is a matter on which we don’t have to speculate. For the Buddha himself as well as all schools of Buddhist thought identify it as the Buddhist doctrine of the denial of soul/self/ego (anatta).

From its very beginning Buddhism was fully aware that the doctrine of the denial of soul was not shared by any other contemporary religion or philosophy. We find this clearly articulated in an early Buddhist discourse. Here the Buddha refers to four kinds of clinging: clinging to sense-pleasures, clinging to speculative views, clinging to mere rites and rituals in the belief that they lead to liberation, and the clinging to the notion of self. The discourse goes on to say there could be other religious teachers who would recognize only some of the four kinds of clinging, and that at best they might teach the overcoming of the first three forms of clinging. What they cannot teach, because they have not comprehended this for themselves, is the overcoming of clinging to the notion of self, for this, the last type of clinging, is the subtlest and the most elusive of the group. The title given to this discourse is the Shorter Discourse on the Lion’s Roar. Clearly it is intended to show that the Buddha’s declaration of the denial of soul is “bold and thunderous like a veritable lion’s roar in the spiritual domain” (Ven. Bhikkhu Nanamoli).

That the notion of no-self is the most crucial doctrine that separates Buddhism from all other religions came to be recognized in the subsequent schools of Buddhist thought as well. Acarya Yasomitra, a savant of the Sautrantika School of Buddhism (5^th c. C. E.) categorically asserts: “In the whole world there is no other religious teacher who proclaims a doctrine of non-self”. We find this same idea echoed by Acariya Buddhaghosa, the great commentator of Theravada Buddhism when he says: “The knowledge of non-self is the province of none but a Buddha” (Vibhanga Commentary, 5^th c. C. E.).

If there is one doctrine which is unique to Buddhism, it is the doctrine of non-self. If there is a doctrine which is unanimously accepted by all Buddhist schools, whether they come under Theravada, Vajrayana, or Mahayana, it is the doctrine of non-self. If there is a doctrine which, while uniting all schools of Buddhist thought, separates Buddhism from all other religions and philosophies, it is again the doctrine of non-self. The whole world of Buddhist thought is, in fact, a sustained critique of the belief in self, the belief that there is a separate individualized self entity which is impervious to all change.

If we can thus establish the transcendental unity of Buddhism on the basis of the Buddhist doctrine of non-self, we can also establish it on the basis of Buddhism’s final goal as well. When Maha Pajapati Gotami, the foster mother of the Buddha, wanted to know how one could separate the Dhamma from what is not the Dhamma, the Buddha said: Whatever that leads to the cessation of greed (raga), aversion (dosa), and delusion (moha) is the Dhamma, and that whatever that leads away from it is not the Dhamma. The Buddha compares greed, aversion, and delusion to three fires with which the unenlightened living beings are constantly being consumed. In point of fact, the final goal of Buddhism, which is Nibbana, is not some kind of ineffable mystical experience, but to lead a life free from greed, aversion , and delusion.

This, in fact, is the goal common to all schools of Buddhist thought, although it came to be described in different ways and from different perspectives.

What we have observed so far should show why what the Buddha taught gave rise to a wide variety of Buddhist schools and interpretative traditions in the continent of Asia. Another question that arises here is why what the Buddha taught came to be communicated through many Asian languages and dialects. Apart from the well known classical languages such as Pali, Prakrit, Sanskrit, Chinese, Tibetan and Mongolian, in the lost civilization of Central Asia alone Buddhist manuscripts in about twelve indigenous languages have been discovered. The reason for this “multi-lingualism” is that from its very beginning Buddhism did not entertain the notion of a “holy language.” In point of fact, when it was suggested to the Buddha that his teachings should be rendered into the elitist language of Sanskrit, the Buddha did not endorse it and enjoined that each individual could learn the Dhamma in his/her own language (sakaya-nirutti).

From the Buddhist perspective, thus, the Dhamma as well as the language through which it is communicated, are both means to an end, not an end unto itself. The net result of this situation is what we would like to introduce as Buddhist pluralism, a pluralism that we can see whether we examine Buddhism as a religion, as a philosophy, or as a culture.

One area where we can see Buddhist pluralism is in the very idea of the Buddhahood. According to Buddhism there had been a number of Buddhas in the remote past and there will be a number of Buddhas in the distant future. The idea behind this is that Buddhahood is not the monopoly of one individual, but is accessible to all. What is more, the idea of a number of Buddhas ensures continuity of the opportunities for emancipation for all living beings at all times. Buddhism recognizes the immensity of time and the vastness of space and the existence of an countless number of world-systems. Considered in this cosmic context, to speak of one Buddha for all time and space is, to say the least, extremely parochial.

Another area where we can see Buddhist pluralism is in the Buddhist canonical literature (Tripitaka). If a Buddhist were asked, where do we get the teachings of the Buddha, he would say it is in the Buddhist Canon (Tripitaka). Since there are four Buddhist Canons, one in Pali, one in Chinese, and one in Tibetan, and one in Mongolian, he will have to specify to which Buddhist Canon he is referring. If he were to say, for example, it is the Pali Canon, again the reply is not specific enough because the Pali Canon has many volumes containing the teachings of the Buddha. If he is asked to specify one particular volume or book in the Pali Canon which contains all Buddhist teachings in a summary form he will fail to identify such a volume or book. Buddhism could be the only religion with no single canonical work which contains all what the Buddha taught.

Another aspect of Buddhist pluralism we can also see in the Sangha, the fraternity of monks and nuns. The Sangha, as we all know, is the Buddhist monastic organization. It could perhaps be the oldest social organization in the world, having the oldest constitution. If the Buddhist monastic organization exhibits many elements of pluralism the reason for this is that it was not intended to be a pyramid-like organization, a hierarchical organization, where at the top you find a supreme head. It is not centralized. Its principle of organization is not perpendicular and vertical, but horizontal and linear. This allows for diversity within the Sangha organization as we find it in Japan, China, Tibet, Mongolia, Sri Lanka and other Theravada countries.

The best example of what we call Buddhist pluralism we can see in Buddhist culture. What we want to stress here is that when Buddhism was introduced to a particular country it did not level down that country’s cultural diversity in order to develop some kind of mono-culture. The various Buddhist countries in the continent of Asia bear evidence to this. The Buddhist culture in Japan, for example, is different from the Buddhist culture in Thailand, and both from that of Sri Lanka.

What we need to remember here is that Buddhism is not a culture-bound religion. Like a bird that leaves one cage and flies to another, Buddhism can go from one country to another leaving behind its cultural baggage.

If Buddhism did not level down cultural diversity, the main reason for this is that Buddhism’s social philosophy does not unnecessarily interfere with the personal lives of its followers. We never hear of a Buddhist Food, a Buddhist Medicine, a Buddhist Dress, or a Buddhist Marriage, or a Buddhist way of disposing the dead. Why? Because these are things that change from time to time and from country to country. Therefore Buddhism does not superimpose on the individual a rigid and totalitarian social philosophy which is valid for all time.

In concluding this speech we would like to draw your attention to another important aspect of Buddhist thinking. It is that as a religion Buddhism does not say that what is good and noble is confined to the words of the Buddha. In this connection a Mahayana Buddhist book says: “What is said by the Buddha is well-said. What is well-said is said by the Buddha.” The first sentence is clear. What the second sentence means is that if there is anything well-said in any other religion, philosophy, or ideology, that too is said by the Buddha, in the sense that Buddhism endorses all that is good and noble from wherever it comes.

End

Wall Paintings in Kaleniya Temple by Solias Mendis

2011-12-01T13:54:00.000-08:00

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Wall Paintings in Kaleniya Temple by Solias Mendis

The Five Buddhist Precepts

2011-11-29T11:27:00.000-08:00

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Buddhist precepts and Mindfulness Trainings have been circulated by a Sri Lankan Catholic named Kingsley Abraham who is currently studying the Buddhist Teachings.

May he realize the Noble Dhamma and become free of all suffering as soon as possible.

With Metta,
Mahinda

From Kingsley Abraham:

The five precepts (pansil) are a condensed form of Buddhist ethical practice.

They are often compared with the ten commandments of Christianity. However, the precepts are different in two respects:

First, they are to be taken as recommendations, not commandments. This means the individual is encouraged to use his/her own intelligence to apply these rules in the best possible way.

Second, it is the spirit of the precepts -not the text- that counts, hence, the guidelines for ethical conduct must be seen in the larger context of the Eightfold Path.

Here are the five precepts:

I undertake to observe the precept to abstain from ...

1. ...harming living beings.

2. ...taking things not freely given.

3. ...sexual misconduct.

4. ...false speech.

5. ...intoxicating drinks and drugs causing heedlessness.

(The above is from the book The Word of the Buddha, authored by Nyanatolika Maha Thera, The Buddhist Publication Society, 1971)

The Five Mindfulness Trainings -

(By Thich Nhat Hanh Thero, European Institute of Applied Buddhism)

(1) First Training-

Aware of the suffering caused by the destruction of life, I am committed to cultivating compassion and learning ways to protect the lives of people, animals, plants, and minerals. I am determined not to kill, not to let others kill, and not to condone any act of killing in the world, in my thinking, and in my way of life.

(2) Second Training-

Aware of the suffering caused by exploitation, social injustice, stealing, and oppression, I am committed to cultivate loving kindness and learn ways to work for the well-being of people, animals, plants, and minerals. I am committed to practice generosity by sharing my time, energy, and material resources with those who are in real need. I am determined not to steal and not to possess anything that should belong to others. I will respect the property of others, but I will prevent others from profiting from human suffering or the suffering of other species on Earth.

(3) Third Training-

Aware of the suffering caused by sexual misconduct, I am committed to cultivate responsibility and learn ways to protect the safety and integrity of individuals, couples, families, and society. I am determined not to engage in sexual relations without love and a long-term commitment. To preserve the happiness of myself and others, I am determined to respect my commitments and the commitments of others. I will do everything in my power to protect children from sexual abuse and to prevent couples and families from being broken by sexual misconduct.

(4) Fourth Training-

Aware of the suffering caused by unmindful speech and the inability to listen to others, I am committed to cultivate loving speech and deep listening in order to bring joy and happiness to others and relieve others of their suffering. Knowing that words can create happiness or suffering, I am committed to learn to speak truthfully, with words that inspire self-confidence, joy, and hope. I am determined not to spread news that I do not know to be certain and not to criticise or condemn things of which I am not sure. I will refrain from uttering words that can cause division or discord, or that can cause the family or the community to break. I will make all efforts to reconcile and resolve all conflicts, however small.

(5) Fifth Training-

Aware of the suffering caused by unmindful consumption, I am committed to cultivate good health, both physical and mental, for myself, my family, and my society by practising mindful eating, drinking, and consuming. I am committed to ingest only items that preserve peace, well-being, and joy in my body, in my consciousness, and in the collective body and consciousness of my family and society. I am determined not to use alcohol or any other intoxicant or to ingest foods or other items that contain toxins, such as certain TV programs, magazines, books, films, and conversations. I am aware that to damage my body or my consciousness with these poisons is to betray my ancestors, my parents, my society, and future generations. I will work to transform violence, fear, anger, and confusion in myself and in society by practising a diet for myself and for society. I understand that a proper diet is crucial for self-transformation and for the transformation of society.

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UT: Dec 1 & 2 "Toru Funayama Lectures"

2011-11-28T08:10:00.000-08:00

In case you are interested:

The University of Toronto / McMaster University Yehan Numata Buddhist Studies Program

Presents

Tōru Funayama (Kyoto University)

Professor Tōru Funayama has been described as a Buddhological renaissance man because of the breadth of his knowledge about Buddhism in India, Tibet, China and Japan. He has published six books and more than 50 articles or book chapters dealing with Indian philosophy, the linguistic features of texts translated from Sanskrit into Chinese, Chinese biographies of Buddhist monks, lay Buddhist practice in China, and Chinese philosophy in the fifth and sixth centuries. He has taught at various universities in Japan (including Koyasan University, Kyushu University, Otani University, Ryukoku University, University of Tokyo, and Tsukuba University) and abroad (including Harvard, Heidelberg, Leiden, and Stanford).

“Kamalaśīla's View on Yogic Perception and the Bodhisattva Path"

Thursday, December 1, 3-5 pm

University of Toronto Reading Group Session

Department for the Study of Religion (170 St George St.), Room 317

“Mahāyāna Vinaya? Aspirations for the composition of a Vinaya for bodhisattvas in India and China”

Friday, December 2, 4-6 pm

University Hall 122, McMaster University

ABSTRACT: As is clearly evident from Chinese Buddhist catalogs, medieval Chinese Buddhists accepted the view of a "Mahāyāna Vinaya" (dasheng lü). On the other hand, we know that such a vinaya never existed in the history of Indian Buddhism. Is this idea a result of Chinese misunderstanding? Naturally this question is also concerned with Sinification of Buddhism. In this talk, I will attempt to explore the origin and development of this notion with a special focus on the Scripture of Brahma's Net (Fanwang jing). By referring to internal evidence, I want to point out that this well-known apocryphal sutra played a critical role for the establishment of the term dasheng lü in China. Further, I want to verify that basically the same idea, if not entirely identical, is found in the Skt. Bodhisattvabhūmi, the most significant text for bodhisattva precepts in India, in order to claim that early Yogacarins wished to establish a Mahāyāna equivalent of the orthodox Vinaya in India and that such an intention was more emphasized by the composition of the Scripture of Brahma's Net in China.

For reading group materials and questions, please contact frances.garrett@utoronto.ca

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UT: Numata Buddhist Studies Events with Michelle Wang, Nov 10-11

2011-11-02T00:09:00.000-07:00

In case you are interested:

The University of Toronto/McMaster University Numata Buddhist Studies Program

Presents

Michelle Wang, Georgetown University

“Reflections of the Garbhadhātu Maṇḍala at Dunhuang”

Thursday, November 10, 4-6 pm

University Hall 122

McMaster University

ABSTRACT: To date, much of the scholarship on esoteric Buddhist art at Dunhuang has privileged iconographical elements that are associated with the Vajradhātu Maṇḍala. While there are good reasons for this, what I propose to do in my paper is to consider as well iconographical elements that are associated with the Garbhadhātu Maṇḍala, in particular, those that may be observed in mural and portable paintings dating to the Tang Dynasty. One portion of the Mahāvairocana Sūtra exists from the Dunhuang manuscripts. What I propose, however, is not that there is evidence of a full Garbhadhātu Maṇḍala in Dunhuang of the type seen in Heian Japan, but rather selective assemblages of deities that represent the three families of the Garbhadhātu Maṇḍala.

“Changing Conceptions of ‘Maṇḍala’ in Tang China: Ritual and the Role of Images"

University of Toronto Reading Group Session

Friday, November 11, 3-5 pm

East Asian Studies Department, Robarts Library

For reading group materials and questions, please contact

frances.garrett@utoronto.ca or see http://buddhiststudies.chass.utoronto.ca/

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UT: Nov 4: Lecture on “Buddhism Under Pol Pot”

2011-11-01T05:33:00.000-07:00

In case you are interested:

Date: Friday, November 4, 2011

Time: 7:00 – 9:00pm

Location: Arts & Administration Building, Room AA 112 (map)

University of Toronto Scarborough

1265 Military Trail

Scarborough, ON M1C 1A4

The Department of Humanities at the University of Toronto Scarborough, in partnership with Tung Lin Kok Yuen will host a free public lecture by Dr. Ian Harris entitled “Buddhism Under Pol Pot” as part of the Tung Lin Kok Yuen Perspectives on Buddhist Thought and Culture series.

The public lecture given by Dr. Harris will examine a modern experience of Buddhism encountering political conflict. Dr. Harris will look at the struggles of Buddhist monks in the face of a violent and repressive regime in Cambodia in the 1970s. He will consider the regional variations in the Khmer Rouge’s treatment of religion, the number of monks that perished, monastic survivors, the re-establishment of Cambodian Buddhism, and the development of Cambodia’s violent communist movement after the fall of Pol Pot.

Dr. Ian Harris is Professor Emeritus at the University of Cumbria. His current research interests focus on the modern and contemporary history of Cambodia, Buddhism and politics in Southeast Asia, Buddhist environmentalism, and landscape aesthetics. Dr. Harris has held previous visiting professor positions at the University of Oxford, the University of British Columbia, the National University of Singapore, and the Documentary Center of Cambodia in Phnom Penh. His most recent books are Cambodian Buddhism: History and Practice and Buddhism Under Pol Pot.

Admission to the lecture is FREE. To reserve your spot, please contact Arts & Events Programming at aep-rsvp@utsc.utoronto.caor at 416 208 4769. Please note that for those travelling from downtown Toronto, a free shuttle bus will depart from Hart House Circle at 5:30pm and will return once the lecture is over at 9:00pm. To RSVP for the bus, please email aep-rsvp@utsc.utoronto.ca.

For more information on Arts & Events Programming, including a calendar with our upcoming events, please visit our website.

Thank you for taking the time to read this email.

Cheers!

The AEP Team

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2011-12 Numata Buddhist Studies Lecture Series

2011-10-31T05:01:00.000-07:00

In case you are interested:

FALL 2011

MICHELLE WANG (Georgetown University)

LECTURE: “Reflections of the Garbhadhātu Maṇḍala at Dunhuang”

Thursday, November 10, 4-6 pm, McMaster, University Hall 122

READING GROUP: “Changing Conceptions of ‘Maṇḍala’ in Tang China: Ritual, Image-Making, and the Limits of Visual Representation"

Friday, November 11, 3-5 pm, U of T, East Asian Studies Department, Robarts Library

TORU FUNAYAMA (Kyoto University)

READING GROUP: “Kamalaśīla's View on Yogic Perception and the Bodhisattva Path”

Thursday, December 1, 3-5 pm, U of T, Jackman Humanities Building, Room 317

LECTURE:
"Mahāyāna Vinaya? Aspirations for the Composition of a Vinaya for bodhisattvas in India and China"

Friday, December 2, 4-6, McMaster, University Hall 122

UPCOMING IN WINTER/SPRING 2012

LARA BRAITSTEIN (McGill University)

LECTURE: Thursday, January 26, 4-6, McMaster, University Hall 122

READING GROUP: Friday, January 27, 3-5, U of T, Jackman Humanities Building, Room 318

PIERCE SALGUERO (Penn State University, Abington College)

READING GROUP: Thursday, March 1, McMaster, University Hall 122

LECTURE: Friday, March 2, U of T, Jackman Humanities Building, Room 318

COLLETT COX (University of Washington)

LECTURE: Thursday, March 22, McMaster, University Hall 122

READING GROUP: Friday, March 23, U of T, Jackman Humanities Building, Room 318

JOHANNES BRONKHORST (University of Lausanne)

READING GROUP (Co-hosted by the Hindu Studies Colloquium): Greater Magadha and Buddhism in the Shadow of Brahmanism

Tuesday, March 27, U of T

CHRISTINA SCHERRER-SCHAUB (University of Lausanne)

READING GROUP: Thursday, April 5, 4-6, McMaster, University Hall 122

LECTURE: Friday, April 6, 3-5, U of T

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Thich Nhat Hanh: Suffering in Ourselves, Suffering in Other: Question and Answer Session

2011-07-28T10:38:00.000-07:00

Dear Friends,

Thich Nhat Hanh offered very good answers to questions, which you may be of interest.

The episode is called "Suffering in Ourselves, Suffering in Other: Question and Answer Session" and may be viewed at

http://blip.tv/pvom/suffering-in-ourselves-suffering-in-other-question-and-answer-session-5412902

With Metta,
Cecilia

The link plays a video which needs the Flash Player from Adobe.

Search for that and install the appropriate version for your computer.

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Burke Lecture: Buddhism in a Global Age of Technology

2011-04-19T14:53:00.000-07:00

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Lewis Lancaster on Buddhist philosophy, perception and cognitive neuroscience

Dear Piyal,

Appreciate your sharing this useful narrative of the aspects of the Buddha Dhamma which is only now being investigated by modern day scientists.

The URL given by you covers only a segment of the talk given by Prof. Emeritus Lewis Lancaster at the Berkeley University.

I am sharing it with other Buddhist friends who I am sure would be just as grateful as myself.

The URL for the entire 50 plus minutes talk is as follows:

http://www.youtube.com/watch?v=cX2f6QHkU-I&feature=related

With warm regards,
Mahinda

P.S. The shorter version, i.e. 10 minute talk could be accessed by clicking the following:

http://www.youtube.com/watch?v=rTBzU_HvwpM&feature=youtube_gdata_player

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Youtube: 2012 - A Message of Hope

2011-04-13T08:49:00.000-07:00

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2012 - A Message of Hope

http://www.youtube.com/watch?v=r_YOG3jMlV4

21 December 2012 seems to be a significant date worldwide. Many meditations will be performed at this date. So if anything, write down this date, and join the meditating masses on this date! This is a date that is now being seen as one critical for the survival of humanity and it will be the dominant thoughts or vibrations at this time that will determine our future. There are other dates also that are said to be significant. We suggest meditating on all of them! To be on the safe side… ;)

According to quantum physics our thoughts are always beaming out into the “quantum field”, that is “the world”, and we are always influencing both our self, each other, the nature and even the weather (!) by what and how we think and feel. Coming together on one day and conciously thinking positive thoughts and “beaming love” out in the world will make a huge difference. Or simply just calm your mind and find your inner peace and bliss. And the more people doing it, the better the effect. This is a worldwide meditation creating positive energetic waves of Love surrounding the planet.

We recommend that you form a group to meditate with. Invite them into your home, or do the meditation on some other suitable place, like in a church, a mosque, a classroom or maybe outside! If you for some reason can’t form a group, or be with your group, you can do the meditation by your self, wherever you are.

Just know that the more people meditating at the same time, the better it is. This will make a “tidal meditation wave” that flows across the planet from time zone to time zone, influencing both the meditating and the non-meditating, creating a world of joy and happiness, peace, health and prosperity.

We get more of what we focus on. So don’t focus on what you don’t want. Accept everything that is here in this world, even the “bad” things, love it, cherish it for giving you a contrast, and pick what you want more of, and keep that focus. Beware that everything has to be loved to both stay here and to go away. What you resist, persists. What you love, you release.

There is no time left to be complacent. The world is changing now. Not tomorrow. Be part of the change for good. The love. Not the fear. Let go your attachment to the old world and embrace the new.

YouTube - Speech By S N Goenka in U.N. Peace Summit ( Part 1 & 2)

2011-04-01T18:51:00.001-07:00

Dear friends,

I would like to share this speech with you all.

http://www.youtube.com/watch?v=5ak5K4M3X2c

Charmaine
With Metta

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Dear Charmaine,

Thank you for kindly sharing this wonderful talk delivered by Mr. S.N. Goenka who provides training in the practice of Vipassana Meditation as taught by the Buddha at his centres numbering around 120 located all over the world.

May you be well and happy.

With boundless metta,

Mahinda & Mali

P.S. We were able to access the second part of his talk at the conclusion of part one of the same video.

Synopsis of February 27, 2011 Living Chan Retreat

2011-03-01T14:38:00.000-08:00

Synopsis of February 27, 2011 Living Chan Retreat:

Memory affects how we perceive things. But actually there is no self (subject) in the memory. We feel pains/emotions (object) through our senses and through the working of the Five Skandhas (or Five Aggregates of Form, Sensation, Perception, Violation and Consciousness). I (the subject) can sense and think (because I have the ability to do so), but the sensation or thought (the object) does not contain "I" (it has no ability).

However, most people are fooled by our emotions/senses and are adversely affected by them. Mistakenly, we perceive our sensation and thought to contain "I" (the subject). With this incorrect view, our mind is distorted and leads us into wrongful actions or behaviours.

If we can understand that when "I" feel the pain, there is no subject in the pain, we can more readily understand the situation/pain and take the proper actions/reactions, instead of being carried away by the situation/pain.

When the mind is not settled, we will be easily carried away by our emotions.

With relaxation, it is easier to settle the mind and stay focused, so we can be in control of instead of being controlled by our emotions.

The method: firstly, understand the correct view about "I", secondly, stay calm and focused through relaxation. Then our mind will be more settled.

How to apply the method into daily life?

* Try to be aware of our thoughts and sensation at all times, know what we are doing or thinking, stay alert.
* Stay calm and relaxed using the 90% body 10% external awareness.
* Self reflection - try to change our perception (what we can control) instead of changing the external attributes (what we may not be able to control).
* Do not be tangled up by the past memories or the future anxiety, stay in the present.
* Stabilize the mind with practice of meditation or direct contemplation.

When we are good at stabilizing the mind then we can handle both the daily grind and unexpected situations with ease.

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Zero Limits

2011-02-02T21:21:00.001-08:00

An email from Ling:

Dear friends,

Wish all of us have a great leap on the path to Buddhahood in the new year of Rabbit, 2011.

I'd like to share the book of "Zero Limits" (零極限) attached for your convenience. Please do not re-forward the attached copy to others due to unclear copyright but can refer your friends to go visit the following website to download if so desired:
1. http://www.konghi.org/
2. click 图书
3. click 深入零极限

Honestly speaking, reading the translated copy in Chinese is not as clear as its original book in English. Nevertheless it is still worth reading from my personal view. At least, I get to see a living Arhat (Dr. Hew Len) in my lifetime. Dr. Hew Len emphasizes "Clean" which has been translated into "歸零".

To me,
"歸零" = "銷歸自性" (就是「朝朝暮暮在逢春」) in Buddhist term, also
"歸零" = "此是普賢行, 此是普賢境" in 華嚴 term ,
實屬知易行難之事. But Dr Hew Len has been practicing it, which is so amazing to me!!!!

If interested, you can watch "Interview of Dr Hew Len" on youtube. Be patient to view thru the clips in the hope you may find something inspired:
Dr Hew Len, ho'oponopono (1/9 - 9/9)
http://www.youtube.com/watch?v=OL972JihAmg&playnext=1&list=PL9D9F3A6E131A2249

Best of Wishes,
Ling

--

A New Year’s message from Swami Satyanand

2011-01-06T11:11:00.000-08:00

A New Year’s message to my fellow Brothers and Sisters

My new year’s message to all of you is “Love all and keep total faith in God”. This has done wonders for me when this beautiful Ashram was created; why it cannot do for you?

The blessings of the Lord will transform our lives, but remember that the plant of love will not survive without the water of patience. Just as by lifting one flower of a garland, the whole garland is uplifted, so by lifting the flower of love the whole garland of virtues will come to us. Such blessings are the product of surrender.

See everyone as the manifestation of God and an extension of yourself. Then you will understand that each person is a fellow soul rather than a body or a mind. If we cannot love the person whom we see how can we love God, whom we cannot see? Love and surrender is only found in the heart. Usually someone is considered to be dead if he has stopped breathing. But if someone has no love in his heart, even if he is still breathing he is one of the living dead.

Love is a divine quality that pervades everything. Remember that if you spend your time judging other people, you will have no time to love them. Only love can take us to God. Devotion to God is a cure for, and a release from, the disease of samsara. Only when body and mind are purified we will come to know His presence.

God is All, and everything exists in God. But just as ghee is hidden in milk, so also is God hidden in the universe. Similarly, just as the microbes in our body cannot see us, so it is that we who are wrapped in the cosmic body of God cannot see Him. He will remain a mystery until we search Him out in a spirit of devotion and surrender. Even the highest stage of Samadhi is attained through devotion to God.

Ghee is obtained by transforming milk into yogurt, churning it, taking out butter and finally heating the butter to obtain the ghee. Similarly, we can come to know God and experience the Divine presence through the transformation and purification through the disciplines of Yoga.

The Existence of God is authenticated by the ancient Sages, who were
scientists as well as Yogis. An authentic scripture known as the Yoga
Sutras was written in ages past by Sage Patanjali. He describes God in
this way: “God is a special kind of Being, untouched by ignorance and afflictions, and not subject to Karmas, Samskaras (subtle desires) or the Karmic results of actions.”

According to Vedanta Philosophy, God is the supreme ruler of the universe: He is the Creator, Sustainer and Dissolver. He is Brahman. God, the underlying and ultimate Reality, is immortal, immutable, omniscient, and omnipresent. God is both within and without, infinitely present and instantly everywhere. He dwells in the atom and yet He is the abode of all creation. He is the seed of whole universe and the store-house of all knowledge. He is the source of all knowledge and is without beginning or end. God within creation is the individual Soul known as Atman or Purusha. God is the True Self that exists within us all.

Then how should we pray such God? The singular representation of God is the sound OM. It is the backbone of the practice of Yog and the Symbol of cosmic energy. Words and ideas are inseparable. You cannot have the idea of God without the word which expresses God. In the Rig Veda it is said: “In the beginning was Brahman, with whom was the word; and the Word was truly the supreme Brahman.” Similarly, it is said in the Gospel of John the Apostle: “In the beginning was the Word, and the Word was with God, and the Word was God.”

Here it may be understood that all believers,regardless of religion, are worshiping the same God, the same Divine Source, whether He be called Supreme Being, Ishvara, Allah, Ultimate Reality, Supreme Truth, or give it any other name.

Albert Einstein said: “Everyone who is seriously involved in the pursuit of science, becomes convinced that a Spirit is manifest in the laws of the universe- a Spirit vastly superior to that of man and One in the face of which we, with our modest powers, must feel humble.”

The modern mystic Pierre Teilhard de Chardin said: “Neither in its impetus nor in its achievements can science go to its limits without becoming tinged with mysticism and charged with faith.”

My Guru Swami Rajarshi Muni has seen God and conversed with God. He described this sublime event in this way:

“I experience an extraordinary thrill in my body, mind and heart every time I recall these Divine events. Whenever I have the desire to cast some light upon them I find myself unable to describe them appropriately. Proper expression fails me; I am unable to find the right words, and whatever I am able to express remains comparatively unclear.

“Under the sheer force of emotion neither my thoughts nor my expression can create an adequate representation of these experiences. It may just be that they were different from normal worldly events. It is not impossible, but it is certainly very difficult, to completely and satisfactorily describe divine events.

“All I have to say here is this: my eyes have seen, and intently beheld, both the gross and the subtle luminous forms of Lord Lakulish. I have heard his loving words and my heart was drowned in a vast ocean of feeling. I have seen his smile and was thrilled with joy. I have peered into his compassionate eyes and seen vast tides and waves of love.

“I have no recollection now whether my heart ceased to beat at all, or if it beat with a new and unknown quickness in those exciting moments. But, yes, on both occasions, when bowing at his holy feet to pay my respects with faith and devotion, I experienced the touch of his hand upon my head. His divine touch has blessed my life. With that touch, the purpose of my life has been served. I have experienced his divine power, unfathomable peace, and divine inspiration through these two events, and new life has been poured into my sadhana.”

With authentications such as these, never be in doubt about the existence of God. I have not seen God but I do feel the presence of God here in this Ashram.

Never forget to love Him; see Him in every being and serve Him by serving others.

Never waste time in making judgments because life is short and time of death is uncertain. Learn to love every human being, for we are all manifestations of the Divine and the very children of God.

Our life is a boundary-mark whence one may take an upward or downward path. Our present time is the most precious time, wherein each of us must make our decision for lasting good or lasting ill.

Let us forget the past, and start afresh in this remarkable new year with a commitment that will bring us closer to God and remind us of our oneness with
the community of man. Let us together make this vow: “I will think thrice before hurting anyone.”

God bless you, love to all,

Jai Bhagwan

Satyanand

Youtube: It Takes Two to Tango: The Human Future and the Future of Buddhism

2010-12-05T22:17:00.000-08:00

Dear friends:

This talk is very good for the general public...

"It Takes Two to Tango: The Human Future and the Future of Buddhism"

http://www.youtube.com/watch?v=PVKC5FuGjsI

It provides a similar idea to " Time to end war against the earth - by Dr. Vandana Shiva (November 4, 2010. Sidney)" , but at a different angle.

As a Buddhist, we all know very well that Buddhism is the way to salvation. The question is: "How? and How much are we willing to do?"

We need more people to spread this kind of messages around.

Thanks Mahinda for forwarding the youtube.
Thanks Tony for Dr. Shiva's article.

Regards
Lung Zhi

---

A must listen talk by Bhikku Bodhi (former US Professor of Philosophy) who later ordained as a Buddhist Monk and served the Buddhist Publication Society of Kandy,Sri Lanka as its Editor and Editor cum President for over adecade. The venerable monk now resides in New York and serves the people globally.

With Metta,

Mahinda Gunasekera

----- Original Message -----

Sent: Monday, November 29, 2010 11:07 PM

Subject: FW: Bhikkhu Bodhi at google hq

Dear Special People,

Bhikku Bodhi is of course one of our most erudite Buddhist speakers and was the editor of the Buddhist Publication Society for many years. He is always worth listening to. This talk is one hour long.

"It Takes Two to Tango: The Human Future and the Future of Buddhism"

http://www.youtube.com/watch?v=PVKC5FuGjsI

with metta,

Olande Ananda Thera
Pagoda Meditation Centre
49/2, 1st Cross Street
Pagoda Road
NUGEGODA
Sri Lanka - 10250

Tel: +94-11-2812397

----------------------------------------------------------------

Time to end war against the earth - by Dr. Vandana Shiva (November 4, 2010. Sidney)

When we think of wars in our times, our minds turn to Iraq and Afghanistan. But the bigger war is the war against the planet. This war has its roots in an economy that fails to respect ecological and ethical limits - limits to inequality, limits to injustice, limits to greed and economic concentration.

A handful of corporations and of powerful countries seeks to control the earth's resources and transform the planet into a supermarket in which everything is for sale. They want to sell our water, genes, cells, organs, knowledge, cultures and future.

The continuing wars in Afghanistan, Iraq and onwards are not only about "blood for oil". As they unfold, we will see that they are about blood for food, blood for genes and biodiversity and blood for water.

The war mentality underlying military-industrial agriculture is evident from the names of Monsanto's herbicides - ''Round-Up'', ''Machete'', ''Lasso''. American Home Products, which has merged with Monsanto, gives its herbicides similarly aggressive names, including ''Pentagon'' and ''Squadron''.This is the language of war. Sustainability is based on peace with the earth.

The war against the earth begins in the mind. Violent thoughts shape violent actions. Violent categories construct violent tools. And nowhere is this more vivid than in the metaphors and methods on which industrial, agricultural and food production is based. Factories that produced poisons and explosives to kill people during wars were transformed into factories producing agri-chemicals after the wars.

The year 1984 woke me up to the fact that something was terribly wrong with the way food was produced. With the violence in Punjab and the disaster in Bhopal, agriculture looked like war. That is when I wrote The Violence of the Green Revolution and why I started Navdanya as a movement for an agriculture free of poisons and toxics.

Pesticides, which started as war chemicals, have failed to control pests. Genetic engineering was supposed to provide an alternative to toxic chemicals. Instead, it has led to increased use of pesticides and herbicides and unleashed a war against farmers.

The high-cost feeds and high-cost chemicals are trapping farmers in debt - and the debt trap is pushing farmers to suicide. According to official data, more than 200,000 Indian farmers have committed suicide in India since 1997.

Making peace with the earth was always an ethical and ecological imperative. It has now become a survival imperative for our species.

Violence to the soil, to biodiversity, to water, to atmosphere, to farms and farmers produces a warlike food system that is unable to feed people. One billion people are hungry. Two billion suffer food-related diseases - obesity, diabetes, hypertension and cancers.

There are three levels of violence involved in non-sustainable development. The first is the violence against the earth, which is expressed as the ecological crisis. The second is the violence against people, which is expressed as poverty, destitution and displacement. The third is the violence of war and conflict, as the powerful reach for the resources that lie in other communities and countries for their limitless appetites.

When every aspect of life is commercialised, living becomes more costly, and people are poor, even if they earn more than a dollar a day. On the other hand, people can be affluent in material terms, even without the money economy, if they have access to land, their soils are fertile, their rivers flow clean, their cultures are rich and carry traditions of producing beautiful homes and clothing and delicious food, and there is social cohesion, solidarity and spirit of community.

The elevation of the domain of the market, and money as man-made capital, to the position of the highest organising principle for societies and the only measure of our well-being has led to the undermining of the processes that maintain and sustain life in nature and society.

The richer we get, the poorer we become ecologically and culturally. The growth of affluence, measured in money, is leading to a growth in poverty at the material, cultural, ecological and spiritual levels.

The real currency of life is life itself and this view raises questions: how do we look at ourselves in this world? What are humans for? And are we merely a money-making and resource-guzzling machine? Or do we have a higher purpose, a higher end?

I believe that ''earth democracy'' enables us to envision and create living democracies based on the intrinsic worth of all species, all peoples, all cultures - a just and equal sharing of this earth's vital resources, and sharing the decisions about the use of the earth's resources.

Earth democracy protects the ecological processes that maintain life and the fundamental human rights that are the basis of the right to life, including the right to water, food, health, education, jobs and livelihoods.

We have to make a choice. Will we obey the market laws of corporate greed or Gaia's laws for maintenance of the earth's ecosystems and the diversity of its beings?

People's need for food and water can be met only if nature's capacity to provide food and water is protected. Dead soils and dead rivers cannot give food and water.

Defending the rights of Mother Earth is therefore the most important human rights and social justice struggle. It is the broadest peace movement of our times.

Dr Vandana Shiva is an Indian physicist, environmentalist and recipient of the 2010 Sydney Peace Prize. This is an edited version of her speech at the Sydney Opera House last night.

Passport to Prana

2010-11-03T11:41:00.000-07:00

Sharing the following information with you from Woman.ca website:

Try out yoga at a fraction of the cost with Passport to Prana.

Passport to Prana was founded in 2005 as a way to let everyone enjoy the benefits of yoga without digging deep into their wallet. Each passport is priced between $20 to $30 and is a fraction of the cost of a regular drop-in yoga class.

So how does it work? Passport to Prana entitles you to attend one yoga class in each studio within the city that you buy your passport in. For example, for $30 Torontonians can attend 70 different yoga classes (one at each of the participating yoga studios in the GTA). If yoga is not your thing, you can also donate a $30 or $20 card to a women’s shelter or to a single parent support group. This way you can pass on the benefits of yoga to a person who is need of some spiritual healing.

Sadly there is a limit of one passport per person per city per promotional year, but that doesn't mean that you can’t buy a bunch of passports for your friends and family! Passport to Prana is available in Vancouver, Montreal, Toronto, Ottawa, Calgary, Edmonton, Victoria and Winnipeg.

For more information and to purchase a passport, please go to www.passporttoprana.com

From U of T: call for proposals for RPS Graduate Fellows Workshop

2010-10-25T14:53:00.000-07:00

Sharing the following information with you:

We are pleased to announce this call for proposals for RPS Graduate Fellows Workshop. Please note the call for proposals has been updates as of October 25th.

Graduate Fellows Workshop - Religion and Human Security

March 2011

Call for Proposals – Updated October 25th Deadline: December 17, 2010

The University of Toronto Religion in the Public Sphere Initiative, housed at the Centre for the Study of Religion, invites proposals for the 2011 University of Toronto Graduate Fellows Workshop on the theme of Religion and Human Security.

Current debates on religion's role in the public sphere have framed religion’s relationship to human security as confrontational. This Fellows Workshop, in response, seeks to encourage critical reflection on the themes of religion and human security in a post-9/11 world by examining the contention that religion is not simply a threat to which security forces, government policies and public debate should react or respond. Rather, religion is deeply bound to the practice and construction of security, to the very idea of what it means to be secure, immune from threat, sound, holy or saved. The Workshop seeks contributions from across the social science and humanities disciplines which might problematize in a new way the intersection of religion and security thus broadly understood.

Applications are welcome from advanced graduate students from all faculties, centres, and institutes within the University of Toronto. Students should be working on dissertation research related to religion and security, very broadly conceived, and have a minimum of one chapter completed.

Fellows will meet twice in the winter term of 2011: once in a preparatory workshop, and once at a one-day workshop in March, 2011, where each Fellow will present a research paper and have the chance to invite a scholar to respond to his or her work. The Graduate Fellows will also attend the Religion in the Public Sphere Public Forum on the topic of Food and Religion.

For more information about RPS see www.rps.chass.utoronto.ca, or contact Prof. Frances Garrett at religion.publicsphere@utoronto.ca.

Religion in the Public Sphere:
More Details: www.rps.chass.utoronto.ca

From U of T: call for proposals for RPS Graduate Fellows Workshop

2010-10-17T16:11:00.000-07:00

We are pleased to announce this call for proposals for RPS Graduate Fellows Workshop

Eligibility: Applications are welcome from advanced graduate students from all facilities, centres, and institutes within the University of Toronto. Students should be working on dissertation research related to the role of religion in public life, broadly conceived, and have a minimum of one chapter completed.

Submissions: Due by December 17, 2010

About: Fellows will meet twice in the winter term of 2011: once in a preparatory workshop, and once at a one-day workshop in March, 2011, where each Fellow will present a research paper and have the chance to invite a scholar to respond to his or her work. The Graduate Fellows will also attend the Religion in the Public Sphere Public Forum on the topic of Food and Religion, featuring Parama Roy Associate Professor of English at the University of California at Davis, Nigel Savage, founder of Hazon, and Yasir Syeed, co-founder of Green Zabiya.

More Details: www.rps.chass.utoronto.ca

Invitation for Spiritual Week with LIFE Mission

2010-07-15T19:22:00.000-07:00

Dear Fellow Brothers & Sisters:

World is one family and so I hereby invite all my family members to your Ashram for spiritual week - 18th to 25th of July.

Though God is everywhere, we will violate his power of omnipresence by installing a Murty (statue) of Radha-Krishna in the Temple, as we cannot connect with God without form.
In order to connect with Him, love Him and serve Him, we are installing the Murty. The service will be in the form of practice, which God has instructed through spiritual lineage.

You will have spiritual discourses with Tapasvis, Bhagvat Katha, Bhajan and Sugam Sangheet with Chicago area's well-known artists, Padmini Rao and Hitesh Master, and Yoga everyday, creating a dynamic spiritual atmosphere.

You will feel the presence of God.

Come and enjoy the holistic, nutritious food and nature walk at beautiful Resort in 13 acres of Garden of God.

Do not miss this rare opportunity.

Yours,
Satyanand

+++++++++++++++++++++++++++++++++++
LIFE MISSION USA
8136 NC Hwy 119 South
Mebane, NC 27302
Tel: 336-421-0690
E-mail: lifemissionusa@gmail.com
Web: http://www.lifemissionusa.org
+++++++++++++++++++++++++++++++++++

--

Buddhistdoor - Online Buddha Bathing

2010-05-20T10:09:00.000-07:00

Happy Vesak Celebration!

Please click onto the following link:

http://www.buddhistdoor.com/bathing/index-eng.html

--

Life Mission U.S.A. Opening Ceremony - May 15 - 16th

2010-04-20T09:46:00.000-07:00

Life Mission U.S.A.
Opening Ceremony - May 15 - 16th
Lakulish Yoga & Health Retreat
Mebane, North Carolina

Fellow Brothers and Sisters:

I cordially invite you to attend the opening ceremony of the Lakulish Yoga and Health Retreat on May 15th - 16th, 2010.

This ashram has been established to provide helpful benefits for all - physical, mental, emotional and spiritual. All these benefits can be achieved through the natural remedies of yoga therapy, ayurveda, naturopathy and diet.

I cannot overemphasize the importance of this facility to your family and to yourself. Please come and establish a connection with this, your new ashram, on this very auspicious day.

Jai Bhagwan

Swami Satyanand

Phone: 336-421-0690
http://www.lifemissionusa.com
lifemissionusa@gmail.com
8136 NC Highway 119 South Mebane,North Carolina 27302

--

The Meditation Shop

2010-04-03T12:36:00.000-07:00

I just discovered another good Toronto Meditation Cushion Site:

www.naturest.com.

For your meditation needs in Toronto:

Snow Lion - The Meditation Shop

Address: 708 Pape Ave., Toronto, M4K 3S7
(Across from Pape subway)

Telephone: 416-461-1611

Website: http://www.snowlioncanada.com

Manager: Theodore Tsaousidis

Store Hours:
Monday CLOSED
Tues - Wed 11:00am - 6:00pm
Thurs - Fri 11:00am - 7:00pm
Saturday 11:00am - 6:00pm
Sunday CLOSED

--

Reading materials

2010-02-16T23:53:00.000-08:00

Come across the following books that I am planning to read:

The Gheranda Samhita - translated by James Mallinson

The Shiva Samhita - translated by James Mallinson

The Hatha Yoga Pradipika by Svatmarama and translated by Brian Dana Akers

The Bhagavad Gita (Classics of Indian Spirituality) - Eknath Easwaran

I am reading few others books on Hatha Yoga Pradipika, Raja Yoga, Rajadhiraja Yoga. I find these readings give me lots of insight and help me a great deal with my present practice.

Wish that I have time to share my learning with you.

With Metta
Lung Zhi

--

Spiritual Study: Participants needed for survey

2009-11-10T07:03:00.000-08:00

Dear All:

Below is a genuine U of T student referred to me by Chris Ng of BEFC. See if you can help by completing the survey or forwarding this email to potential participants.

"Hi,

I am a University of Toronto student enrolled in the Buddhism, Psychology and Mental Health program. I am conducting an online study on beliefs, personality, religion, and spirituality in order to develop a psychometric measure that will help further our understanding of how certain spiritual beliefs and practices can promote health and well-being (e.g., understanding the Buddhist notion of karma or the practice of mindfulness meditation and how they relate to our health). I need over 1000 people to complete this survey and was hoping you could help me by filling it out. At the end of the survey you can choose to receive a free personality report and enter the draw to win a $100 gift certificate for Amazon.com. The following link will take you directly to the survey and will provide you with further details about it: http://jbplab.net/survey . Thank you so much for your help!

Sincerely,
Megan Walberg

P.S. If you know of anyone who may be willing to complete this survey, please feel free to pass this link (http://jbplab.net/survey) on to them. Thanks!"

Regards,
Olivia Tsang
President of HYBCO

*Huayen Buddhist Community of Ontario*
http://www.huayenontario.org/
http://www.huayen.org/
http://www.huayenworld.org/

--

PS. The deadline for the survey is beginning of December 2009.

Hello, I have a few questions

2009-09-02T11:37:00.000-07:00

Hello,

My name is Denise and I am a student at the University of Phoenix; I am currently studying world religions and I am interested in learning more about your religion. Additionally, If you do not mind, may I ask you a few questions about your religion for my world religions class? If you wish not to answer my questions, I will understand; If you do not mind answering my questions, please answer the questions below:

1. Explain to me your religion and beliefs?
2. Do you believe in any other supreme being or gods, in addition to Buddha?
3. Does your religion contain any scriptures? If so, explain to me of what is contained in it?
4. Can you explain to me of where your religion originated?
5. Can you explain to me of how your religion came to be and who is its creator?
6. In your faith, what do you believe happens after death?
7. In your faith, are there consequences for your actions?
8. Do you do any specific rituals or sacred practices?
9. Do you have any special, religious holidays for your faith?
10. Explain what you do in your place of worship?

Thank you so much for your time!

Sincerely,
Denise

-----------------

Dear Denise:

I will try my best to answer your questions

Huayen Buddhist Community of Ontario is a Buddhist Organization who practices and advocates the Buddhist religion,especially the Huayen school (or branch) of Buddhism.

As Buddhist, we believe in the followings:

1. All sentient beings (human and non-human) have the potential and ability to be Buddha, the Enlightened One.

2. Every thing happens due to innumerable causes, "causation and condition" is an essential law of Nature in this Realm.

3. We are all inter-related and inter-depended. Together we are ONE. (One in Many and Many in One).

As Buddhist, we believe there are many forms of beings, being human is only one of the forms. There are many gods who exist in another realms, their abilities and potentials are different from human but not necessarily more supreme than human. Or put it in another words, we do not believe in one God, who is the Almighty.

There are too many Scriptures in Buddhism, it takes anyone more than one's life time just to read them once. The most basic types of Scriptures are categorized into Sutra, Precept & Discourse. They describes the Law of Nature, the Way to Enlightenment, and the Path to accomplish Complete Perfection.

Buddhism originated in India. After Buddha Sakyamuni, who was an Indian Prince- Gautama, became Enlightened, he showed us the way how we can be enlightened too. His teachings we call "Dharma" or Buddhism.

If you like to find out the story of Buddha, please go to wikipedia.org. There is no creator to this world, it exists due to Causation and Dependant-conditioning.

Buddhist believes in re-incarnation, there are innumerable lives before and after this life, in many forms and realms.

Buddhists believe in consequences, not one action one consequence, but innumerable actions lead to a single result and this result subsequent leads to many consequences. As said before: interrelationship and interdependence.

There are many rituals or scared practices in Buddhism, but they are not the true essence of Buddhism, one can practice Buddhism with or without rituals.

There are many religious holidays in Buddhism, the most noticeable one is the Vesak Season or Wesak Day (Buddha's Birthday)

Buddhists do not worship, we praise, respect and follow Buddha's footstep. In our place of Practice, we usually meditate, chant, recite Sutra, do repentance, do prostrations or have Dharma discourses.

1. How has Buddhism shaped your life?
Personally, Buddhism elevates my quality of life tremendously as it gives me insights to the value and meaning of life as well as the TRUTH of life.

2. What are the challenges, if any, to practicing Buddhism?
There are too many challenges,mainly:
1. to be SELFLESS
2. to understand how the mind works
3. to realize the true nature of things
4. to transform and fully utilize one's ability and potential. (which is beyond speech and thinking)

Hope these answers are of use to you.

Good luck with your study.

Yours in the Dharma
Olivia Tsang

Borobodur

2009-07-28T13:04:00.000-07:00

From Tony Prince:

Dear friends,

Recently I noticed on the Buddhist Channel website

http://www.buddhistchannel.tv/

an item about a visit to Borobodur (婆羅浮屠) in Java by a group of Buddhist monks from a number of different countries, including Taiwan. (You can see the article on this page:

http://www.buddhistchannel.tv/index.php?id=58,8385,0,0,1,0.

If you're not familiar with Borobodur, it is perhaps the largest Buddhist monument in the world, a kind of gigantic stone mandala consisting of four walled galleries, roughly rectangular in shape, with three circular terraces above them. The walls of the galleries are covered with beautiful relief sculptures, and there are 72 stupas on the terraces, with a single, large stupa in the very centre. Everywhere there are buddha-images and figures from traditional Indian and Buddhist mythology. The idea is that the pilgrim will circumambulate the galleries, symbolically ascending level by level until the terrace of Enlightenment has been reached. If you'd like to know more, there is a brief introduction to Borobodur in Chinese on the following page:

http://indonesia.go2c.info/java/borobudur.htm

The Chinese Wikipedia also has a more comprehensive article at:

http://zh.wikipedia.org/wiki/婆羅浮屠

The reason I'm writing to you about all this, however, is because Borobodur is also a Huayen monument. The sculptures in the lowest gallery illustrate scenes from the Jatakas (本生說), stories of the Buddha's previous lives, but the three higher galleries are devoted mainly to the story of Sudhana and his quest for complete Enlightenment (善才童子五十三參). There are said to be altogether 420 panels of sculpture devoted to the "入法界品". So a visit to Borobodur is also a Huayen pilgrimage, and in ascending the monument one is symbolically following in the footsteps of Sudhana (善才童子) himself.

Considering all this, and in view of Ven. Hai Yun's current status as an official holder of the Huayen lineage, it occurred to me that it would be appropriate if Heshang himself could lead a group to Borobodur at some time. This would be a way of spiritually reclaiming this wonderful monument for Huayen and would also help to establish Huayen's claim to be a genuinely universal teaching.

Thank you.

Yours in the Dharma,
Tony 合十

--

What Does It Mean To Be Enlightened?

2009-06-14T18:16:00.000-07:00

Gunasekera forwarded me the following from Ven. Bhikkhu Bodhi:
Would like to share with you...

What Does It Mean To Be Enlightened?

By Venerable Bhikkhu Bodhi

In a conversation with an aged brahmin, the Buddha once explained concisely what is meant by a Buddha, an enlightened one:

“What has to be known, that I have known;
What has to be abandoned, that I have abandoned;
What has to be developed, that I have developed;
Therefore, O brahmin, I am a Buddha.”

These are not only three characteristics of a Buddha; they are also the three objectives we aim at in following the Buddha’s teaching. We follow the Dhamma to fully know what should be known; to abandon what should be abandoned; and to develop what should be developed. These are the goals of the Buddhist path and the three accomplishments that mark the attainment of enlightenment.

What does it mean to say that our task is “to know that which should be known”? What we have to know, what we have to understand, is that which is closest to ourselves, what we usually refer to as our self. What we usually refer to as our self is this complex of body and mind. For most of us, from the time we are born right up to the time of our death, our minds are oriented outwardly, engaged in a tireless quest for pleasure and sensual gratification, for the enhancement of our self, for the confirmation of our sense of ego-identity. Very few people stop and turn around to consider the question, “What is it that I call my self? What is it that I refer to as my self?” And yet, if you reflect for just a moment, you will see that this is the most important question we can ask.

So our task in following the Buddha’s teaching is to investigate, to examine, that which we refer to as “I,” as “my self,” as “what I am.” We usually take these terms to refer to some kind of persisting entity, an ego, a substantial self possessing a real identity, but what the Buddha asks us to do is to see what we find when we look for the referents of the terms, “I,” “me,” and “my self.” When we look, when we investigate, what we find are just components of bodily and mental experience, which the Buddha has classified into five aggregates: physical form, feeling, perception, volitional formations, and consciousness. These are called the “five aggregates of clinging” because they are the things that we ordinarily cling to as, “This is mine, this is what I am, this is my true self.” Our task in following the Buddha’s teaching is to understand the true nature of these five aggregates. We thereby come to know that which constitutes our identity. From birth, through adulthood, through old age, to death — this whole process of life is just a procession of the five aggregates.

The second project the Buddha’s teaching sets for us is “to abandon that which should be abandoned.” What should be abandoned are the defilements. The Buddha uses the word kilesas as an umbrella term that includes all the mental states that cause suffering and unhappiness in our lives. The unwholesome mental states are called kilesas. The word can be translated afflictions because they bring suffering. It can also be translated defilements because they defile and corrupt the mind. The Buddha has analyzed the nature of the defilements and has beautifully explained how they can all be traced to the three “root defilements” of greed, hatred, and delusion. Our task in following the Buddha’s teaching, in practicing the Dhamma, is to overcome, to eliminate, to abandon the defilements of greed and hatred that give rise to many other branch defilements. But greed and hatred spring ultimately from delusion or ignorance. And thus to eliminate all the defilements, we have to eliminate ignorance.

Ignorance is what covers up the five aggregates, that which should be known. Thus the way to overcome ignorance is through the first task — “knowing that which should be known.” When we know that which should be known, ignorance falls away — and then greed, hatred, and all the other defilements fall away. It isn’t possible, however, to accomplish this merely by having the desire to do so. We can’t expect simply to think, “I want to know that which should be known,” and immediately it is known. That’s why the whole practice of Buddhism is a process of walking a path. The great gift that the Buddha offers the world is not simply a profound philosophy, not simply a very penetrating psychology, but a practical, systematic, step-by-step path that we can cultivate in sequence.

To cultivate the path means to “develop that which should be developed.” That is the third project the Buddha speaks of in his four-line verse: “That which should be developed, that I have developed.” So what the Buddha has developed is what we have to develop. The path is structured in such a way that it proceeds not suddenly, not abruptly, but in a gradual step-by-step manner to help us climb the ladder to the ultimate freedom of enlightenment. One has to begin by keeping the coarser _expression of the defilements under control. One does this by observing the precepts, the Five Precepts or the Eight Precepts. These control the coarser expressions of the defilements, the way the defilements break out or erupt in the form of unwholesome actions.

We next have to cultivate concentration. When we try to collect the mind, we gain insight into the workings of our own minds. By understanding the workings of our own minds, we’re gradually changing the shape of the mind. First, we are beginning to scrape away the soil in which the unwholesome roots have been lodged. The process isn’t a quick or easy one, but requires gradual, persistent, and dedicated effort. As one practices consistently, the mind will eventually settle into firm concentration. It acquires the skills needed to remain consistently settled upon an object, without wavering, and this provides the opportunity for wisdom to arise.

Wisdom is the third quality that needs to be developed. Wisdom comes through examination, through investigation. When one has developed a strongly concentrated mind, one uses that mind to investigate the five aggregates. As one investigates, one directly sees into their real nature, into “the true characteristics of phenomena.” Generally, one first sees the arising and falling away of the five aggregates. That is, one sees their impermanence. One sees that because they’re impermanent, they’re unsatisfactory. There’s nothing worth clinging to in them. And because they’re impermanent and unsatisfactory, one cannot identify with any of them as a truly existing self. This is the empty or self-less nature of the five aggregates. This marks the arising of true insight wisdom.

With insight-wisdom, one cuts deeper and deeper into the root of ignorance until one comes to fully understand the nature of the five aggregates. When one does so, one can then say that one has “known that which should be known.” And by fully knowing that which should be known, the defilements “that should be abandoned have been abandoned,” and the path “that should be developed has been developed.” One then realizes that which should be realized, the extinction of suffering right here and now. And, in the Buddha’s own words, that is the mark of an Enlightened One.
--

The Fivefold Spiritual Renaissance Campaign

2009-03-04T15:31:00.000-08:00

Sharing the following note with you:

The Fivefold Spiritual Renaissance Campaign
A Proposition for Living in the 21st Century
-by Master Sheng Yen of Dharma Drum Mountain

A Formula for Uplifting Our Character

Cultivate a Peaceful Mind - by reducing desires and knowing contentment.
Cultivate a Peaceful Body - by being diligent and thrifty.
Cultivate a Peaceful Mind - by mutual love, respect, and assistance.
Cultivate a Peaceful Mind - by working with sincere dedication.

A Formula for Calming the Mind

Our needs are few.
Our wants are many.
Pursue only what we can and should acquire.
Never purse what we can't and should not acquire.

A Formula for Resolving the Difficulties of Life

Face It - Face the difficulty squarely.
Accept It - Accept the reality of the difficulty.
Deal with It - Deal with the difficulty with wisdom and compassion.
Let It Go - Take the results in peace and move on.

A Formula for Getting Along with Others

Feel Grateful - for events that help us grow.
Feel Thankful - for chances to hone ourselves.
Reform Ourselves - through the Dharma.
Inspire Others - through exemplary behavior.

A Formula for Increasing Blessings

Recognize Blessings - Knowing contentment ensures happiness.
Cherish Blessings - Treasure what we have with gratitude and seek to repay kindness received.
Nurture Blessings - Blessings diminish with lavish living but grow with selfless giving.
Sow the Seeds of Blessings - Serve and contribute broadly so all may receive blessings.

Website of Dharma Drum Mountain - http://www.ddm.org.tw/

--

The Way to the Truth...

2009-02-23T09:59:00.000-08:00

Steve posted the following:

"Here's the question:
If you choose one belief system over another, WHY?
Is your choice closer to the "truth" of how the universe operates?
If "yes", how does one know? "

Mingte asked for my opinion.

My understanding for the Truth (for now) is that Truth is universal and eternal. Regardless of whether anybody or mind can perceive the Truth, it is forever there. Thus one's belief has no significance to the Truth.

Truth is absolute and sustainable through all places, times and even dimensions. What are the Truth? The ways the law of causes and effects, the law of Dependant Originations, the Four Noble Truths etc...operate. How the five aggregates work, how the mind works, how the universe operates, how GOD works. The five aggregates, the minds, the universe and GOD all have no real substance, and are empty in nature. Yet the WAYS they operate are the Truths. Thus there is the saying that "the Way is the Truth".

How can the Truth be perceived? Two important prerequisites are contemplation and manifestation. Truth is not something to talk about, to argue over, or believe in. Truth is an absolute for us to realize. In order to perceive the Truth, one's mind needs to be pure and clear. In order to have a pure and clear mind, one needs to have concentration or in Buddhist term, "in Samadhi".

So there is no easy way out. If one is interested in finding out the Truth, starts practising the Right Way, develops the Right Concentration, purifies one's Mind into a "Pure Land", recognize and realize the Truth, then finally manifests the Truth.

This is my understanding of the Truth for now...

--

Huayen Reading Materials in English

2008-12-16T01:46:00.000-08:00

Thanks Dr Tony Prince for providing me with the following information:

Tom Cleary (Entry into the Realm of Reality: the Guide) consisting of extracts from the wonderful commentary on the Sutra by Li Tungxuan .

Garma C.C. Chang's "The Buddhist Teaching of Totality: The Philosophy of Hwa Yen Buddhism" (1971).

Francis Cook's "Hua-Yen Buddhism: The Jewel Net of Indra " (1977) . Cook, who died recently, was a Zen practitioner and he based the book on his PhD thesis.

D.T.Suzuki's third series of "Essays in Zen Buddhism" contains some information about the Avatamsaka Sutra.

Robert Buswell's detailed study of the Korean master Chinul, "The Korean Approach to Zen", includes a lot of quotations from Li Tungxuan, who had a profound influence on Chinul and on Korean Buddhism generally.

Robert Gimello and Peter Gregory's "Studies in Ch'an and Hua-yen" contains some essays on Huayen, as the title indicates.

S.B. Park's "Buddhist Faith and Sudden Enlightenment" draws on Huayen material.

There is also acomparison of Whitehead's philosophy and Huayen in Steve Odin's "Process Metaphysics and Hua-yen Buddhism".

**************
Lung Zhi added:

Venerable Haiyun Jimeng's "The Dawn of Enlightenment: The Opening Passage of Avatamsaka Sutra with a Commentary"

Cheng Chien Bhikshu's "Manifestation of the Tathagata: Buddhahood According to the Avatamsaka Sutra"

Thomas Cleary's "The Flower Ornament Scripture: A Translation of The Avatamsaka Sutra"

Thomas Cleary's "Entry Into the Inconceivable: An Introduction to Hua-Yen Buddhism"

Hsuan Hua's "The Vows of Samantabhadra"

***************

If any of you knows of more English Huayen materials, kindly let me know.

Thank you in advance.

--

First hand answer

2008-11-21T01:35:00.000-08:00

HeShang's (Venerable Haiyun Jimeng) classification:

The Enlightened: The one who is able to describe the references or experience first hand.

The ideologist: one who researches on the first hand references and converts it into second hand resources.

The philosopher: one who researches on the second hand references and converts it into third hand resources.

The scholar: one who researches on the third hand references and converts it into forth hand resources.

The specialist or craftsman: one who researches on the forth hand references and converts it into fifth hand resources.

See how HeShang has his own first hand answer to most of the things...

Essence, Manifestation and Function

2008-11-20T12:46:00.000-08:00

Here are some questions raised by my friend:

1."Why is there something instead of nothing?"
2."If all IS "nothing", what is the point of it all?"
3."If the mind is no-thing (and we get some kind of "enlightenment"), what is the purpose. "We" now know how the universe IS (in some sense of "knowing"), but what then?
4."If the universe is constantly expanding, into WHAT is it expanding?"

Based on these questions, I like to suggest that we need to understand the three aspects of all phenomena : the Essence, the Manifestation (form/appearance) and the Function(usage/application/purpose).

The Essence of all phenomena is emptiness (or nothingness) as it has no substance and inconceivable.

Manifestation takes place due to dependent originations (causes and factors). When the causes and factors disappear, manifestation no longer or cannot take place.

Function takes place in many dimensions and aspects, like the Net of Indra, all inter-related and inter-dependent.

This is the over-simplified version of the answer. A deep and detail explanation will required hours of discussion.

Wish that this will arouse some of the readers to study more about Huayen.

Try to use more of the sensation aspect and less of the rational thinking aspect of our ability, a different realm will appear to you.

Develop our own mode of thinking

2008-11-18T13:10:00.000-08:00

I was with Master Haiyun for a week in Ann Arbor, his reply to many existential questions raised by us:

Illusive Life consists of three elements:
1) Memory
2) Logical Reasoning
3) Pre-determinate Goal/Objective

Authentic Life consists of three elements:
1) Faith
2) Quest for Existential/Ultimate Truth
3) Wisdom

Authentic Life is attained through:
1) Quest for Existential/Ultimate Truth (Raising existential doubts)
2) Searching, Scrutinizing, and Re-assurance (Groping)
3) Resolving the difficulties or problems right in front of you at present (daily life issues)

Master Haiyun suggested that we should write down all (existential) questions in a journal on a regular basis.

We should keep on raising questions in our mind; having them written down in the journal without asking anyone for the answers. We keep on asking, searching, transcending and rectifying. By the time we have 4000-5000 questions, we should be able to have answers for the first 1000 questions ourselves. The answers to these existential questions should be self-reflective, arise from our heart, grown with our nature. Answers provided by others through words are ineffective. Only through self-examining and self-assurance, we can evoke the wholesome intrinsic nature (Factors of Life) within us.

Questions are fragmentary. The true answer lies in having developed one’s own “Mode of Thinking”. Master Haiyun wants to teach us the method of how to develop our own mode of thinking. However as an individual, we have to research and construct on our own. The deeper the intensity of the questions and the higher the frequency of the questions lead to more advanced attainments.

Keeps on raising the questions, having faith and wisdom will developed.

Recorded by Lung Zhi

Meditation on Loving-kindness

2008-11-02T13:21:00.000-08:00

Gunasekera forwarded me the following from Ken and Visakha Kawasaki:
Would like to share with you...

Meditation on Loving-kindness

May my mind be filled with the thought of loving-kindness.
May I be generous.
May I be gentle.
May I be relaxed.
May I be happy and peaceful.
May I be healthy.
May my heart become soft.
May my words be pleasing to others.
May I be a source of peace and happiness.
May I be free from fear, tension, anxiety, worry, and restlessness.

May the minds of my teachers be filled with the thought of loving-kindness.
May they be generous.
May they be gentle.
May they be relaxed.
May they be happy and peaceful.
May they be healthy.
May their hearts become soft.
May their words be pleasing to others.
May they be free from fear, tension, anxiety, worry, and restlessness.

May the minds of my parents and dear ones be filled with the thought of loving-kindness.
May they be generous.
May they be gentle.
May they be relaxed.
May they be happy and peaceful.
May they be healthy.
May their hearts become soft.
May their words be pleasing to others.
May they be free from fear, tension, anxiety, worry, and restlessness.

May the minds of all strangers be filled with the thought of loving-kindness.
May they be generous.
May they be gentle.
May they be relaxed.
May they be happy and peaceful.
May they be healthy.
May their hearts become soft.
May their words be pleasing to others.
May they be free from fear, tension, anxiety, worry, and restlessness.

May the minds of all unfriendly persons be filled with the thought of loving-kindness.
May they be generous.
May they be gentle.
May they be relaxed.
May they be happy and peaceful.
May they be healthy.
May their hearts become soft.
May their words be pleasing to others.
May they be free from fear, tension, anxiety, worry, and restlessness.

May the minds of all living beings be filled with the thought of loving-kindness.
May they be generous.
May they be gentle.
May they be relaxed.
May they be happy and peaceful.
May they be healthy.
May their hearts become soft.
May their words be pleasing to others.
May they be free from fear, tension, anxiety, worry, and restlessness.

May my mind be free of greed, anger, aversion, hatred, jealousy, and fear.
May the thought of loving-kindness embrace me and envelope me.
May every cell, every drop of blood, every atom, and every molecule of my entire body and mind be charged with the thought of friendliness.
May my body be relaxed.
May my mind be relaxed.
May my body and mind be filled with the thought of loving-kindness.
May the peace and tranquillity of loving-kindness pervade my entire body and mind.

May the minds of everyone in this room be free from greed, anger, hatred, jealousy, and fear.
May these thoughts of loving-kindness embrace them and envelope them.
May the peace and tranquillity of loving-kindness pervade their entire bodies and minds.
May the minds of everyone in this building be free from greed, . . .
May the minds of everyone in this street be free from greed, . . .
May the minds of everyone in this city be free from greed, . . .
May the minds of everyone in this region be free from greed, . . .
May the minds of everyone in this nation be free from greed, . . .
May the minds of everyone on this continent be free from greed, . . .
May the minds of everyone in this universe be free from greed, anger, hatred, jealousy, and fear.
May these thoughts of loving-kindness embrace them and envelope them.
May the peace and tranquillity of loving-kindness pervade their entire bodies and minds.

May every being touched by these thoughts of loving-kindness be free from greed, anger, hatred, jealousy, and fear.
May they be happy-hearted.
May they be free from worries and troubles.
May all beings in all directions throughout the universe be happy.
May they have good fortune.
May they be prosperous.
May they have good friends
May they be filled with loving-kindness, abundant, exalted, and measureless
May they be free from enmity affliction, and anxiety.
May they live happily.

May all those who are imprisoned legally or illegally, all who are in police custody anywhere in the world waiting trials meet with peace and happiness.
May they be free from greed, anger, hatred, jealousy, and fear.May these thoughts of loving-kindness embrace them and envelope them.
May all who are in hospitals suffering from sickness meet with peace and happiness.
May they be free from pain, afflictions, depression, disappointment, dissatisfaction, anxiety, and fear.
May these thoughts of loving-kindness embrace them and envelope them.
May the peace and tranquillity of loving-kindness pervade their bodies and minds.
May all mothers who are in pain in delivering babies meet with peace and happiness.
May they be free from pain, afflictions, depression, disappointment, dissatisfaction, anxiety, and fear.
May these thoughts of loving-kindness embrace them and envelope them.
May the peace and tranquillity of loving-kindness pervade their entire bodies and minds.

May all parents taking care of their children meet with peace and happiness.
May they be free from pain, afflictions, depression, disappointment, dissatisfaction, anxiety, and fear.
May these thoughts of loving-kindness embrace them and envelope them.
May the peace and tranquillity of loving-kindness pervade their entire bodies and minds.
May all children abused by adults in any way meet with peace and happiness.
May they be free from pain, afflictions, depression, disappointment, dissatisfaction, anxiety, and fear.
May these thoughts of loving-kindness embrace them and envelope them.
May the peace and tranquillity of loving-kindness pervade their entire bodies and minds.

May all rulers be gentle, kind, generous, compassionate, and considerate
May they have the best understanding of the oppressed, the underprivileged, the discriminated, and the poverty-stricken.
May their hearts melt at the suffering of these unfortunate citizens.
May they be free from pain, afflictions, depression, disappointment, dissatisfaction, anxiety, and fear.
May these thoughts of loving-kindness embrace them and envelope them.
May the peace and tranquillity of loving-kindness pervade their entire bodies and minds.
May the oppressed, the underprivileged, the discriminated, and the poverty-stricken meet with peace and happiness.
May they be free from pain, afflictions, depression, disappointment, dissatisfaction, anxiety, and fear.
May these thoughts of loving-kindness embrace them and envelope them.
May the peace and tranquillity of loving-kindness pervade their entire bodies and minds.

May all beings in all directions, all around the universe be happy.
May they have good fortune.
May they be prosperous.May they be famous.
May they have good friends.After death may they be reborn in a happy destination.
May they be reborn in the heavens.

SADHU! SADHU!! SADHU!!!

Please visit our websites

Buddhist Relief Mission: < http://www.brelief.org/ <http://www.brelief.org/> >
Relief Notes: < http://home.earthlink.net/~brelief <http://home.earthlink.net/~brelief> >
Sri Lanka reports: < http://www.brelief.org/reports/

Jayamangala Gatha video: www.youtube.com/watch?v=LXa5mw97b-I

Serenity as a Factor of Awakening

2008-09-30T02:30:00.000-07:00

Week of July 17, 2005 – Serenity as a Factor of Awakening

The fourth factor in the Seven Factors of Awakening is Serenity. Like the Rapture factor, Serenity is not mentioned explicitly anywhere else in the 37 Aids to Enlightenment.

Serenity, also known as Pliancy or Elimination, denotes:
1) Elimination of pressure, tension and strain on the body so that it stays light, flexible and at ease.
2) Removal of anxiety, stress, oppression and impurities in the mind so it is free and at ease
3) Elimination of all worries and deception, attaining tranquility
4) The light and blissful bodily feeling that accompanies deep states of meditation; also, the continuing after-effect of this condition
5) The mental function of making the person flexible and adaptable, and the mind skillful in handling affairs

In the vertical mode of thinking, after one has practiced discrimination in the teaching, performed persistence and experienced rapture, serenity is the natural effect that occurs. Serenity is a good indicator of whether one is practicing correctly or making progress on the Bodhi Path.

In the lateral mode of thinking, the Five Faculties of Conviction, Persistence, Mindfulness, Concentration and Discernment lead to the application of or correlate to the Serenity factor of awakening. Thus one can attain Serenity either through the practice of the previous three factors of awakening or the five faculties.

We have been investigating and observing the correlation of & interdependence between mind and body in our meditation class. Our bodily conditions affect our mind, and likewise, our mental states affect our health. Rapture increases energy level, which in turns reduces desires and greed; hence the body is less attached to clinging (pressure) and more contented and at ease. When the body is relaxed and at ease, it reverts to its optimum state of health, which is light and flexible. Rapture also diminishes hatred and anger, which helps make the mind tranquil and contented. When the mind is tranquil, it is much more sharp and skillful. Thus it is very important to stay relaxed and joyful (contented).

I would like to digress from the topic a little bit and mention the significance of appreciation. When we are grateful, we will be joyful, gratified and contented; we fill ourselves with positive emotions, which in turn promotes our energy level. However, if we are not grateful, we may overcome ourselves with prejudice, grievances and disappointments, which will easily lead to all kinds of negative emotions and drain our energy tremendously. So, be more appreciative always!

There are two kinds of liberation: “liberation through wisdom” and “liberation through body (mind/heart).” Serenity belongs to the liberation through body. With Serenity, the body and mind gradually undergo the stages and transformations into liberation, whereas the liberation through wisdom does not require the body (mind/heart) to undergo any changes.

A sound mind is a prerequisite to a healthy body; body and mind are two sides of the same coin. Be less attached, relax your body and open up your mind!

Joy as a Factor of Awakening

2008-09-23T02:28:00.000-07:00

Week of July 10, 2005 – Rapture (Joy) as a Factor of Awakening

The third factor in the Seven Factors of Awakening is Rapture. Unlike other factors, Rapture is not mentioned explicitly anywhere else in the 37 Aids to Enlightenment.

Rapture, also known as joy, denotes:
1) Rejoicing in the truth
2) Happiness that arises when the mind receives the true dharma - the feeling of delight and contentment in dharma
3) The pleasure that is derived through the discrimination of the mental (sixth) consciousness
4) The mental factor that belongs to the group of mental formations and is reflected in physical sensations

In the vertical mode of thinking, after one has first discriminated, investigated and evaluated various methods of practice and, finally, chosen the correct method that fits best, then, second, put in the proper effort or endeavor that is necessary to the application of the practice in order to advance, rapture is the natural outcome that follows.

In the horizontal mode of thinking,
1) The Four Bases of Mindfulness lead to the application of or correlate to the first factor of “Discrimination on the teaching”
2) The Four Efforts lead to the application of or correlate to the Persistence factor of awakening
3) The Four Bases of Miraculous Power lead to the application of or correlate to the Rapture factor of awakening
4) The Five Faculties lead to the application of or correlate to the Serenity factor of awakening
5) The Five Strengths lead to the application of or correlate to the Mindfulness factor of awakening
6) The Seven Factors of Awakening lead to the application of or correlate to the Concentration factor of awakening
7) The Noble Eightfold Path leads to the application of or correlates to the Equanimity factor of awakening

As mentioned in the last email, once we derive joy from our practice, or in Buddhist terms, “realize the Joy in the Dharma”, this joy will become a driving force and provide tremendous zeal and energy to enable us to overcome all obstacles and difficulties. When Rapture arises, it increases our energy level and thus reduces desire, removes hatred and anger, strengthens concentration and brings in tranquility, which helps us to prevail over ignorance.

This Rapture is not attained through an external stimulus but is derived internally through our practices and understanding/realization of the Dharma. Rapture is experienced during the first and second levels of Jhana. There are various levels and kinds of rapture.

According to the Satipaṭṭhāna Sutta, "Whenever in him who is steadfast in energy arises super-sensuous rapture, he knows well that he has attained and developed the Rapture factor of enlightenment."

Once you have attained and developed the Rapture factor of awaking, this joy will reside in you at all times, the four elements in your body will have been transformed and the three poisons of desire, hatred and ignorance within you will have lessened. Thus Rapture is a very good indicator of whether you are practicing on the right path as well as providing you with tremendous zeal and energy to further advance in your practice.

Let’s develop the Rapture factor of awakening by helping each other in our practice and sharing our joy in hearing the Huayen Dharma!

Persistence as a Factor of Awakening

2008-09-16T02:24:00.000-07:00

Week of July 10, 2005 – Persistence as a Factor of Awakening

The third factor in the Seven Factors of Awakening is Persistence. Persistence or effort is present in all seven sets of the 37 Aids to Enlightenment either implicitly or explicitly; it is a very important and vital element.

The Seven Sets of the 37 Aids to Enlightenment:
1) The Four Bases Of Mindfulness – (implicit)
2) The Four Efforts – (explicit)
3) The Four Bases of Miraculous Power – third base (explicit)
4) The Five Faculties – second faculty (explicit)
5) The Five Strength – second strength (explicit)
6) The Seven Factors of Awakening – second factor (explicit)
7) The Noble Eightfold Path – sixth path (explicit)

Persistence, also known as perseverance or effort, denotes:
1) Making effort at practice
2) Zeal or non-retreating progress
3) Practicing the true teaching restlessly
4) Strenuous and sustained effort to overcome laziness
5) Strength of character and the persistent effort for the well-being of others
6) Right endeavor to attain concentration

In the absence of sustained efforts in practicing Insight Meditation, craving slips in and the meditator comes under its influence. Right effort or persistence is required to overcome laziness and deviation from concentration.

After one has discriminated, investigated and evaluated various methods of practice and, finally, chosen the correct method that fits best, proper effort or endeavor is necessary to the application of the practice in order to advance. The factor of Discrimination on the teaching requires the practitioner to make prudent and proper subjective judgments; likewise, the factor of Persistence requires one to put in prudent and proper personal effort.

Persistent effort is necessary for all practice in order to progress and advance. Thus in the beginning of all our practices, we may need to deliberately put in time and effort. However, after a while, persistence should become part of our nature and we should not have difficulties in pursuing our practice. If one still has to struggle to put in an effort after a lengthy period of practicing, something is wrong or incorrect; one should evaluate the situation thoroughly.

Once we derive joy from our practice, or in Buddhist terms, “realize the Joy in the Dharma”, this joy will become a driving force and provide tremendous zeal and energy to enable us to overcome all obstacles and difficulties. Joy is the next factor of Awakening, which we will talk about in our next email.

We have discussed Persistence in various aspects in the different sets of the 37 Aids. Notice how persistence plays different roles and positions in each set – their interdependence and correlation – that is Discrimination on the teaching!

Learning Buddhism is so much fun, you just have to be persistent enough to “realize the Joy in the Dharma.”

Keep on practicing and develop the Persistent Factor of Awakening!

Discrimination on the teaching as a Factor of Awakening

2008-09-09T02:21:00.000-07:00

Week of June 12, 2005 – Discrimination on the teaching

The sixth set (twenty-third to twenty-ninth aids) of The 37 Aids to Enlightenment is the Seven Factors of Awakening or The Seven characteristics of Bodhi. The seven factors are:
1) Discrimination on the teaching or method of practice – also known as Analysis of qualities, Choosing the correct method.
2) Persistence – also known as Perseverance, Making effort at practice.
3) Rapture – also known as Joy, Rejoicing in the truth.
4) Serenity – also known as Attainment of pliancy or tranquility.
5) Mindfulness
6) Concentration
7) Equanimity – also known as Renunciation

The seven factors of awakening are very important tools for the cultivation of Buddhism. No matter which method of practice one chooses, these seven characteristics should be present. The first factor in the Mahayana tradition is the Discrimination on the teaching, whereas in the Theravada tradition, it is Mindfulness.

Discrimination on the teaching denotes:
1) Analysis of Dharma
2) Discrimination between true and false
3) Investigation of various methods of practice
4) Correctly evaluating the teaching
5) Choosing the correct method for oneself

All of the previous aids: The Four Bases of Mindfulness, The Four Right Efforts, The Four Bases of Miraculous Powers, The Five Faculties and The Five Strengths indicate to the practitioners what can be done or should be done. Whereas the Discrimination on the teaching points out that the practitioners should fully understand the Dharma, discriminate, investigate and evaluate various methods of practice and, finally, choose the correct method that fits them best. This factor requires the practitioner to make a prudent and proper subjective judgment.

If one has cultivated all of the previous aids, or at least the Four Right Efforts, The Five Faculties and The Five Strengths, one should have a good grasp of the fundamentals of Buddhist practice. With the Discrimination on the teaching, one should thoroughly differentiate the various Schools of Buddhist teachings, find out the essence of each teaching and choose a teaching that fits one best. Eventually, every Buddhist School of teachings can lead one to the attainment of Anuttara-Samyak-Sambodhi, providing they are genuine Buddhist teachings. The issue is that one must be able to take hold of the essence of that School and be very clear on the know-how of the teaching of that School.

Chanting of the mantra is a tool; one can practice Ch’an, Pure Land, Tantric or Discipline while chanting. If one focuses the mind on the chanting with no wandering thoughts, one is practicing Ch’an. If one’s mind is on the Buddha (enlightenment) while chanting, so that onethat one is aware of the sound, the listening, the ability to observe while chanting, one is practicing the Pure Land school of teaching. If one’s focus is on the know-how of the sounds, the bodily changes, or the contemplation of the mantra syllables, one is practicing Tantric. And if one’s focus is on persistence, duration, sitting position and the physical aspects of the chanting, one is practicing Discipline. Thus one must understand the essence (know-how) of the method of teaching one is practicing to be able to get the most out of it.

Buddhism is very rational and requires understanding with an investigating mind. Buddhist teaching helps to develop understanding of the bodily and mental phenomena. In the Satipaṭṭhāna Sutta it is stated that 'Whenever endowed with mindfulness, he wisely investigates, examines and ponders over the Law; he knows well that he has attained and is developing the dharmavicaya factor of enlightenment'.

Investigate your method of practice and develop the Discrimination Factor of Awakening!

The Faculty and Strength of Wisdom

2008-09-02T02:19:00.000-07:00

Week of June 5, 2005 – The Faculty and Strength of Wisdom

The faculty and strength of wisdom is the fifth set of Faculties and Strengths. They are the elementary result of all practices and cultivation, and the fundamental essence for liberation and enlightenment. The faculty and strength of wisdom is imperative for the attainment of Supreme Universal Perfect Wisdom (Anuttara-Samyak-Sambodhi).

May I divert a little bit and clarify the differences between: Mindfulness, Concentration, Contemplation, Wisdom and the Supreme Universal Perfect Wisdom?

Mindfulness involves concentration (shamatha/samatha) and contemplation (vipassana/vipasyana).

Concentration entails meditation, absorption, abstraction: it is the physical aspect of mindfulness.

Concentration tends to lean more toward the liberation of the body. According to the Complete Enlightenment Sutra, there are three types of concentration: namely Shamatha (emphasizes concentration), Samadhi (emphasizes wisdom) and Jhana (emphasizes equally concentration and wisdom). For the meditation class in Mississauga, the Hua Yen Ch’an that we are learning is Jhana.

Contemplation entails discernment, discrimination: it is the mental aspect of mindfulness. Contemplation tends to lean more toward the liberation of the mind.

Wisdom (Prajna) here refers to understanding, insight, and intelligence. It consists of concentration and contemplation. It is the principal means of attaining Supreme Universal Perfect Wisdom (Anuttara-Samyak-Sambodhi), through its revelation of the reality of all things.

Supreme Universal Perfect Wisdom (Anuttara-Samyak-Sambodhi) is the wisdom of Buddhahood. It is an attribute of every Buddha, a defining characteristic of all Buddhas.

Many literatures and learners use these terms interchangeably without differentiating among them, which I find rather confusing. I hope I have provided some useful clarification here.

The faculty and strength of wisdom is related in particular to the following Aids of Enlightenment:
1) The Miraculous Power of Wisdom.
2) Analysis of Qualities as a Factor of Awakening – discrimination of true & false
3) Equanimity as a Factor of Awakening – detachment of all thoughts from external things
4) Right View of the Eightfold Path – free from common delusion
5) Right Aspiration of the Eightfold Path – right thought and purpose

In the beginning stage, we may cultivate the faculty of wisdom by practicing “The Five-fold Procedures for Quieting the Mind” and “The Four Bases of Mindfulness”. These practices help us to develop and strengthen our faculty of conviction, persistence, mindfulness and concentration, which in turn lead to developing and strengthening our faculty of wisdom.

Wisdom can also be cultivated through contemplation and the raising of existential doubts. The basic stages of contemplation are:

The rising of awareness- aware of the ability to be aware, the object of awareness, and the relationship/interaction between the two.
The focusing of attention – ability to focus your attention on your awareness for a period of time. The ability to be aware, the object of awareness, and the relationship/interaction between them becoming “one”.
Perceiving – ability to perceive reality or matters as such. For example, to be able to perceive that the five aggregates are “empty”, and thereby to transcend all suffering, as is stated in the Heart Sutra.

The strength of wisdom is particularly important for the transformation of the consciousness element of the Five Aggregates. The Five Aggregates (or Five Skandhas) are the five components of an intelligent being, especially a human being. The Five Aggregates are: 1) Matter (Rupa); 2) Feeling (Vedana); 3) Perception (Sanjna); 4) Volition, (Samskara); 5) Consciousness (Vijnana).

Consciousness is the mental faculty in regard to perception and cognition, discriminative of affairs and things. It is associated with the faculty or nature of the mind. Of the Five Aggregates, Consciousness is not as easy to transform as Perception and Feeling. The strength of wisdom assists one to transform the consciousness element of the Five Aggregates into Mirror-Like Primordial Awareness (The Wisdom of Neutral Perception).

Mind leads the world and wisdom leads the mind!

Cultivate your faculty of Wisdom and your will be on the Bodhi Path to Enlightenment.

The Faculty and Strength of Concentration

2008-08-26T02:17:00.000-07:00

Week of May 29, 2005 – The Faculty and Strength of Concentration

The faculty and strength of concentration is the fourth set of Faculties and Strengths. They are the basic foundation for all practices and cultivation, especially for the attainment of Wisdom. The faculty and strength of concentration is vital for our cultivation in order for us to advance.

This faculty and strength of concentration is different from the Third Base of Miraculous Powers: the miraculous power of concentration. The miraculous power is a natural by-product of and a yardstick of our cultivation, whereas the faculty of concentration is a natural ability within us that can be cultivated into the strength of concentration.

It is related in particular to the following Aids of Enlightenment:
1) The Four Bases of Miraculous Power: Desire, Effort, Concentration, and Wisdom.
2) Rapture as a Factor of Awakening – rejoicing in the truth
3) Serenity as a Factor of Awakening – attainment of pliancy
4) Concentration as a Factor of Awakening
5) Equanimity as a Factor of Awakening – detachment of all thoughts from external things
6) Right Concentration of the Eightfold Path.

In the beginning stage, we cultivate the faculty of concentration by practicing “The Five-fold Procedures for Quieting the Mind” and “The Four Bases of Mindfulness”. These practices help us to develop and strengthen our faculty of concentration. Concentration (Shamatha/Samatha) and Contemplation/Discernment (Vipassana/Vipasyana) are the two wings that are required for the attainment of Wisdom (Prajna).

There are basically two kinds of concentration: Shamatha and Samadhi.

Shamatha means concentration, calmness, and tranquility. As defined in the Hua Yen Glossary: the purpose of Shamatha meditation is to attain deep concentration by focusing the mind on a single object. The result of Shamatha meditation is a state of happiness achieved through the attainment of some kind of deep concentration such as absorption (dhyana) or access concentration (upacara-samadhi), but by itself it does not enable us to rightly understand mental and physical phenomena as they really are. A Shamatha meditator usually takes some specific physical object, symbol or mental image as the object of meditation.

Samadhi refers to deep concentration of mind, which, in turn, gives rise to insight wisdom (Prajna). It is the application of concentration and insight in daily life; applied meditation.

Generally speaking, the strength of Shamatha can be developed through meditation and physical practices; for example sitting meditation, walking meditation, writing out of the Sutra. The strength of Samadhi is developed through contemplation, raising of existential doubts, being wholeheartedly and skillfully mindful. “The Chapter on Purifying Practice in the Hua Yen Sutra” is a good starting point for the learning of Samadhi.

The strength of concentration is particularly important for the transformation of the matter elements of the Five Aggregates. The Five Aggregates (or Five Skandhas) are the five components of an intelligent being, especially a human being. The Five Aggregates are: 1) Matter (Rupa); 2) Feeling (Vedana); 3) Perception (Sanjna); 4) Volition, (Samskara); 5) Consciousness (Vijnana).

Matter or materiality is the physical form related to the five organs of sense. The four great essentials - earth element, water element, fire element and wind element – are the primary material elements. Of the Five Aggregates, matter is not as easy to transform as Perception and Feeling. The strength of concentration assists one to transform the matter element of the Five Aggregates into Primordial Awareness of Dharmadhatu (Dharmadhatu Wisdom).

In the physical aspect, concentration helps us to transform the four elements of our body. This transformation is essential for the attainment of the Jhanas (Mental absorption). In the mental aspect, concentration facilitates contemplation; both, in turn, lead to the attainment of Wisdom.

Cultivate your faculty of Concentration and keep on Practicing!

The Faculty and Strength of Mindfulness

2008-08-19T02:14:00.000-07:00

Week of May 22, 2005 – The Faculty and Strength of Mindfulness

The faculty and strength of mindfulness is the third set of Faculties and Strengths. They are the core of all practices and cultivation. Their importance and magnitude cannot be over emphasized.

The faculty and strength of mindfulness balances and coordinates all other faculties and strengths. Mindfulness is essential at all times in order to balance faith with wisdom, effort with concentration, and concentration with wisdom. It is related in particular to the following Aids of Enlightenment:
1) The Four Bases of Mindfulness (The Four Frames of Reference): Contemplation on the Body, Feelings, Mind and Dharma.
2) The Third Miraculous Power of Intense Concentration (Intent)
3) Mindfulness as a Factor of Awakening
4) Right Mindfulness of the Eightfold Path.

In the beginning stage, we cultivate the faculty of mindfulness by practicing “The Four Bases of Mindfulness”. We contemplate the body, then the feelings, then the mind and then the dharma. As we progress, our contemplation moves from the physical, to the emotional, to the mental and, finally, to the abstract. Our mindfulness increases in terms of our awareness of our ability, quality, intensity and diversity. The faculties and strengths of Faith and Persistence help to build up the faculty and strength of Mindfulness. The faculty of strength of Mindfulness, in turn, facilitates the cultivation of the faculties and strengths of Concentration and Discernment.

Generally speaking, the strength of persistence can be developed through:
(i) Physical attributes
(i.e. reciting of the mantras, prostrations, sitting)
-being mindful of what one is doing, the act, the body, and the physical world.
(ii) Abstract and mental attributes
(i.e. the counting of the breathing, the Four Right Efforts, the Six Paramitas, the Four Great Vows)
- being mindful of one’s thought, one’s mental stages, one’s feelings.
(iii) Internal attributes
(i.e. raising awareness, realizing one’s natural ability, understanding all
phenomena, attaining concentration, compassion to all)
- being mindful of one’s motivation, transformation and realization.

Mindfulness in the physical attributes is easy to start with. One can, without difficulty, count how many mantras one has recited, how many prostrations one has performed. They are of a physical substance that we can take hold of or grasp onto. Difficulties ensue with the mindfulness of the mental and abstract attributes. They require much more concentration and skillfulness. Where does one’s intake of breathing start or end? How long is one’s concentration span? Can one be aware of the rise and falling of one’s thoughts? How often is one mindful? Can one be mindful in every moment? Mindfulness associated with internal attributes (attributes of the Dharma Life) is something we set our goals on and try to conquer. Is one mindful of one’s motivation? Is one aware of one’s Dharma Life?

With the strength of mindfulness, one can lessen or discard the external attributes that affect one’s feeling/perception/mind. With a strong mind, one can influence or re-organize the Causes and Effects that dominate one’s life. For example, if someone slanders you, instead of developing hatred and seeking revenge, you are thankful that this person is setting an example for you not to follow. You realize how slander can cause harm and determine not to make the same mistake. So a negative reaction is being transformed into a positive reaction. Causes and effects have been transformed.

The strength of mindfulness is particularly important for the transformation of the perception elements of the Five Aggregates. The Five Aggregates (or Five Skandhas) are the five components of an intelligent being, especially a human being. The Five Aggregates are: 1) Matter (Rupa); 2) Feeling (Vedana); 3) Perception (Sanjna); 4) Volition, (Samskara); 5) Consciousness (Vijnana).

Perception or conception is the functioning of the mind in distinguishing appearance. It refers to images that surface in the mind – the symbolic function. The strength of mindfulness assists one to transform the perception element of the Five Aggregates into Discriminating Primordial Awareness. As is stated in the Ahbiddrama, the Aggregate of Perception and the Aggregate of Feeling both involve only one Mental Factor, the mental factor of perception and the mental factor of feeling respectively. Therefore it is less difficult to transform the aggregate of perception and the aggregate of feeling than the other three aggregates. “Mind leads the World.”

The key to Hua Yen Ch’an is:

Focus the mind on a single point

Let your thoughts settle, free from disturbances

If the mind wanders,

Bring it back to the object of your attention

Cultivate your faculty of Mindfulness and keep on Practicing!

The Faculty and Strength of Persistence (Effort)

2008-08-12T02:07:00.000-07:00

Week of May 15, 2005 – The Faculty and Strength of Persistence (Effort)

The faculty and strength of persistence (effort, devotion) is the second set of Faculties and Strengths. Once a practitioner has cultivated the faculty of faith and realized the strength of faith to some degree, the faculty and strength of persistence can easily be attained.

This faculty and strength of persistence is different from the Second Base of Miraculous Powers: the miraculous power of persistence. The miraculous power is a natural by-product of and a yardstick of our cultivation, whereas the faculty of persistence is a natural ability within us that can be cultivated into the strength of persistence.

Once again, this faculty and strength is the result of all our previous practices and the driving force for all future practices. It is related in particular to the following Aids of Enlightenment:
1) The Four Right Efforts (Exertions) of Guarding, Abandoning, Developing and Maintaining
2) The Miraculous Power of Persistence
3) Persistence as a Factor of Awakening
4) Right Effort of the Eightfold Path.

In the beginning stage, we cultivate the faculty of persistence by devoting time and effort to our practices. As we progress, the quality of devotion takes precedent over the quantity of activity. Persistence does not amount to “busyness.” How often or how long we practice is less important than “How” we practice – the motivation and the process of our practices. How intensely do we raise and hold onto our existential doubts? How passionate are we in searching for the Truth of Life? How serious are we in the pursuit of Enlightenment?

Generally speaking, the strength of persistence can be developed through:
(i) Physical attributes
(i.e. reciting of the mantras, prostrations, sittings)
(ii) Abstract and mental attributes
(i.e. the Four Right Efforts, the Six Paramitas, the Four Great Vows)
(iii) Internal attributes
(i.e. being mindful, raising awareness, realizing one’s natural ability, understanding all
phenomena, attaining concentration, compassion to all)

Persistence that is aroused from the physical attributes is the most vulnerable to quitting or giving up since it requires physical efforts, and is very susceptible to external factors (health, time, and environment). Persistence that is aroused from the abstract and spiritual is easier to hold on to as it is less rigid, yet it, too, is vulnerable as it requires one to behave or react in certain ways (to do good deeds, to keep the precepts). Persistence that is aroused from internal attributes (attributes of the Dharma Life) is permanent and eternal as it becomes part of your nature. Once you develop persistence internally, that persistence is a natural ability; you do not need any external attributes (this is the faculty of persistence transformed into strength of persistence through realization). The incredible thing about persistence is that it will provide you with an enormous and bottomless source of power or Life Energy. This driving force or Life Energy is essential for Enlightenment.

The strength of persistence is particularly important for the transformation of the Volition elements of the Five Aggregates. The Five Aggregates (or Five Skandhas) are the five components of an intelligent being, especially a human being. The Five Aggregates are: 1) Form (Rupa); 2) Sensation (Vedana); 3) Perception (Sanjna); 4) Volition, (Samskara); 5) Consciousness (Vijnana).

Volition is the functioning of the mind in its processes regarding impulses (i.e. likes and dislikes, good and evil). Volition is will, intention, or the mental function that accounts for craving; it is the power of formation potential. With persistence, one will not be so easily affected by impulses, habitual tendencies, and personal biases. With the strength of persistence (devotion), one will be able to transform volition into pure motivation. The strength of persistence provides a pure motivation that runs through all accomplishment. The strength of persistence is a vital driving force for individual liberation, for the deliverance of all sentient beings and for the attainment of Supreme and Perfect Enlightenment (Anuttara Samyak Sambodhi).

Cultivate your faculty of Persistence and keep on Practicing!

The Faculty and Strength of Conviction (Faith)

2008-08-05T01:00:00.000-07:00

Week of May 8, 2005 – The Faculty and Strength of Conviction (Faith)

The Fourth and Fifth Sets of The 37 Aids to Enlightenment are: The Five Faculties and The Five Strengths.

The Five Faculties (Roots of Goodness) are:
1) The faculty of conviction (faith)
2) The faculty of persistence (effort)
3) The faculty of mindfulness
4) The faculty of concentration
5) The faculty of discernment (wisdom)

The Five Strengths (Powers) are:
1) The strength of conviction (faith)
2) The strength of persistence (effort)
3) The strength of mindfulness
4) The strength of concentration
5) The strength of discernment (wisdom)

The five faculties and the five strengths are like the two sides of a coin. When you cultivate the faculties you attain the corresponding strengths. This week we will explore the faculty and strength of conviction (faith).

Any practitioner who has cultivated The Four Frames of Mindfulness, The Four Right Exertions and The Four Bases of Miraculous Power to a certain degree, should start to work on the faculty and strength of faith. The faculty and strength of faith is the result of all previous practices and it is also the driving force for all future practices.

Generally speaking, faith can be aroused through:
(i) External physical stimulus (i.e. persons, mantras, objects)
(ii) Abstract and spiritual stimulus (i.e. gods, spirits, bodhisattvas)
(iii) Internal stimulus (i.e. realization, recapturing one’s natural ability)

Faith that is aroused from the external physical stimulus is the most vulnerable since it is subject to impermanence (i.e., people and objects are inconstant and subject to change). Faith that is aroused from the abstract and spiritual is easier to hold on to as it is all in the mind, yet it, too, is vulnerable as there are no physical counterparts (i.e., not tangible or verifiable). Faith that is aroused from internal stimulus is permanent and non-removable as nothing or no one can take it away from you. Once you realize how to generate faith internally, that faith is a natural ability, you do not need any external stimulus (this is faith transformed into certainty through realization). The wonderful thing about faith is that it can provide you with an enormous and bottomless source of power or Life Energy.

The strength of faith is particularly important for the transformation of the Sensation elements of the Five Aggregates. The Five Aggregates (or Five Skandhas) are the five components of an intelligent being, especially a human being. The Five Aggregates are: 1) Form (Rupa); 2) Sensation (Vedana); 3) Perception (Sanjna); 4) Volition, (Samskara); 5) Consciousness (Vijnana).
Sensation is the functioning of the mind in connection with affairs or things. With faith, one will not be so easily affected by the ups and downs of daily events; faith provides a constant thread that runs through all experience. One can even transform the negative sensations that are aroused from depressing or harmful experiences into positive and productive attitudes. It is with internal faith that one can ascertain that “Every action is Samantabhadra’s Manifestation and every vision is Samantabhadra’s Revelation.” The strength of faith is magnificent, but one will have to cultivate and realize it to taste its sweetness. As stated in the Hua Yen Sutra (The Avatamsaka Sutra): Faith is the basis of the Path, the mother of virtues,Nourishing and growing all the sources of goodness.

Cultivate your Faith and Understanding and, above all, keep on Practicing!

The Fourth Base of Miraculous Powers: Contemplation

2008-07-29T01:00:00.000-07:00

Week of April 23, 2005 – The Fourth Base of Miraculous Powers: Contemplation

The Fourth Base of Miraculous Powers is intense contemplation; this is the twelfth aid (of the third set) to enlightenment.

The Four Bases of Mindfulness train us on “how to” and “what to” contemplate. The Four Right Efforts guide our actions and efforts so as to increase our resources for the Bodhi path. These eight aids are the preliminaries for the Four Miraculous Powers. The previous three bases of miraculous powers: desire, vigorous effort and concentration are the foundation for the fourth base. Unless one has a very wholesome root (sharp perception and is very resourceful Bodhiwise) one cannot realize this power of contemplation instantaneously without the gradual development of the first three powers.

Any practitioner, Buddhists and non-Buddhists alike can attain the first three miraculous powers. It is the miraculous power of contemplation that is unique to Buddhism. What is this power? It is the ability to truly understand oneself, to detach from clinging to one’s SELF, to see one’s own nature and to realize one’s ability to contemplate. Defining this power thus, one has attained Arhatship (the perfected disciple; one who has completed the discipline required to attain liberation; a "worthy one" or "pure one;" a person whose mind is free of defilement.) Real cultivation of Buddhism starts from this point onwards. This is the mental aspect of this power.

Of the physical aspect, after one sees one’s own nature or is liberated, one finds the marvelous source of Life Energy or liveliness. This source provides tremendous or bottomless energy or liveliness. One’s heart is filled with Joy and Zest. One is in harmony and has entered the realm of the Pure Land. We can be in the realm of the Pure Land in this lifetime and in this world, we do not need to wait till death to be reborn into the Pure Land.

Maintain your Faith and Understanding and, above all, keep on Practicing!

The Third Base of Miraculous Powers: Concentration

2008-07-22T01:00:00.000-07:00

Week of April 17, 2005 – The Third Base of Miraculous Powers: Concentration

Mindfulness consists of two magnitudes:
(i ) Shamatha or Samatha -- stillness of mind, concentration on a single object.
(ii)Vipasyana -- discernment; also, insight, correct perception or view.

The Third Base of Miraculous Powers is intense concentration; this is the eleventh aid (of the third set) to enlightenment. The third base of miraculous powers concerns itself with the Shamatha (concentration) aspect of Mindfulness and the fourth base concerns itself with the Vipasyana (discernment) aspect.

Regardless of the methods of practice a practitioner cultivates, all practices lead to the attainment of concentration. There are two aspects to concentration: the physical and the mental.

In the physical aspect, the body undergoes various changes as a result of concentration. There are eighty stages and the process is very personal. The four elements (earth, water, fire, wind) within one’s body transform or improve through concentration. Since birth, these four elements undergo growth, prosperity and deterioration. With Shamatha, these elements regenerate and may be able to slow down the deterioration process or even completely transcend the body from the Desire realm to the Form realm. This transformation of the four elements is essential for attainment of the First Jhana (Mental absorption).

In the mental aspect, concentration enables one to gain control over thoughts and to live in the moment. Human beings usually react or respond to theexternal stimulius by relying on habitual tendencies (which have a lot to do with the Karma) or learned perception. With Shamatha, one is will be able to perceive how our minds function, how thoughts arise and diminish; we may lengthen increase our reaction time, and thus be able to have better controls over our reactionsbehaviour. One is aware and in control of one’s response instead of letting habitual tendencies or learned perception takeing over the situations.

If one is familiar with the Dharmalaksana sect, which holds that all is mind in its ultimate nature; one will understand how the eight consciousnesses work. The first Five consciousnesses are the Eye, Ear, Nose, Tongue, and Body Vijnanas, the sixth consciousness is the Mind Vijnanas, the Seventh consciousness is the Manah Vijnanas and the Eighth consciousness is the Alaya Vijnanas. Through practice and Shamatha, practitioners are in their waysable to transcend the Eight Vijnanas to the Four Wisdoms.

Only when the mind is atpresentthat one cancan one truly live in the moment, or, putting it in other words, only when one is able to attain Shamatha, one isis one able to live in the moment. That is something only youone knows. YouOne cannot explain it to others or put in into words.
How long have you been practicing? Can you sense that your concentration level has beenis improving? Are you better off physically and mentally? If not, you may not be on the right path! You may need to change or adjust your practice, or you may simply not be aware of the changes that have taken place.

Have courage and faith, and, above all, practice diligently.

The Second Base of Miraculous Powers: Persistence

2008-07-15T10:52:00.000-07:00

Week of April 10, 2005 – The Second Base of Miraculous Powers: Persistence

The Second Base of Miraculous Powers is persistence or vigorous effort; this is the tenth aid (of the third set) to enlightenment.

Psychology 101: Human beings, in general, live first to satisfy the basic necessities for survival (i.e. food, shelter, health). Next, they live in response to the external environment and habitual tendencies (i.e. sports, hobbies, interests). Thereafter, time and effort may be devoted to satisfy spiritual needs.

In the beginning of our practice we have to consciously put in time and effort. When we first start meditation or perform daily liturgy, a lot of our energy or effort will be consumed, and we may feel tired or exhausted after practice. After a period of continuous cultivation, if we can find the right key and practice correctly, we should be able to generate energy from the practice instead of expending it

All of our wandering thoughts, emotional instabilities, worries, anxiety and stress drain our energy. With concentration, we are able to settle down or slow down our thoughts and our bodily functions: thus we can conserve our energy naturally. So, if we have been cultivating for a while and we are still losing rather than gaining energy, or we are not able to persist in our practice, it is an indication that we are not getting the key points or practicing correctly.

The miraculous power of persistence serves both as an indicator as well as the driving force in the pursuit of the Truth. There are at least three dimensions to it, one is the continuation and consistency of regular practice (e.g. doing it on a daily basis for ten years, twenty years), the other is the increase in the length of the practice (e.g. from 20 minutes to 2 hours, 20 hours), the third is the application to other practices (e.g. have vigorous efforts in other aspects of our lives as well). Many practitioners assume they have realized the joy of Dharma/practice. Nevertheless if they cannot keep on cultivating, the joy that they realize is just a short term sensation. When we have actually realized the Joy, this Joy will entice us to further practice.

Rewards play an important role in where we put our effort. Some people cultivate or do good deeds so that they will reborn in better places after death, or have a better future life. Some people do good deeds and expect immediate good results/consequences. But for someone who lives in the moment, the act itself is rewarding enough; the subsequent karma is secondary although still substantial.

We need to put vigorous effort into our practice, and, consequently, rightful practice generates persistence and power. So which is the chicken and which is the egg? Here is another example of living in the moment as well as of simultaneous cause and effect.

The First Base of Miraculous Powers: Desire

2008-07-05T20:49:00.000-07:00

Week of April 3, 2005 – The First Base of Miraculous Powers: Desire

Following the Four Right Efforts (Four Right Exertions/Four Correct Endeavors) are the Four Bases of Miraculous Powers; these are the nine to twelve aids (third sets) to enlightenment.

In the Theravada tradition, the Four Bases of Miraculous Powers are:

Base of power endowed with concentration founded on desire and the fabrications of exertion.
Base of power endowed with concentration founded on persistence and the fabrications of exertion.
Base of power endowed with concentration founded on intent and the fabrications of exertion.
Base of power endowed with concentration founded on discrimination and the fabrications of exertion.

In the Mahayana tradition, the Four Bases of Miraculous Powers are:

Desire Power - the strong aspiration to gain excellent meditation.
Effort Power - vigorous effort to gain excellent meditation.
Concentration Power- intense concentration, the gaining of control over thought.
Wisdom Power- intense contemplation and the good function of analytical meditation.

After we have diligently practiced contemplation based on the Fourfold Stages of Mindfulness, and we have put them into action and incorporated them into our daily lives following the guidelines of the Four Right Efforts, the natural and rightful consequences are the Four Bases of Miraculous Powers. These four miraculous powers are the changes that occur to a practitioner resulting from practicing concentration. They are the byproducts of cultivation.

The most noticeable and physical change is the diminishing of earthly desires; for example, food, sleep and sex. The body undergoes physical change; it becomes less confined by the external environment, as well as much more flexible in physical reaction. This does not mean that one will lose interest in external attributes, just that the craving or desire for them is low or non-existent. One still sleeps, eats and makes love if one chooses to, but it is more by choice and less by necessity. One does not practice to attain this power, yet this power provides us with a good yardstick to measure our progression along the Bodhi Path.

While the desire for physical needs decreases, the desire for spiritual or intellectual satisfaction increases. The aspiration to find out the meaning of our existence, the Truth of life, the boundless power of our mind and the possibility of traveling within different dimensions becomes strong. The vast compassion and wisdom within us ignites; we become much more willing to accept challenges and to take on responsibilities.

We meditate so as to transform and surpass our worldly desires, yet our desire for excellent meditation grants us the driving force to continue; which is the cause and which is the effect? Cause and effect happen simultaneously, we do not have to wait until later to taste the result, if we know how to live in the moment.

Cultivation is a matter of effort; we must work and act on it continuously and whole-heartedly. Acquiring pure knowledge without putting it into action may do us more harm than good. So again, keep on practicing and enjoy doing it!

The Four Right Efforts

2008-07-01T12:42:00.000-07:00

Week of March 28, 2005 – The Four Right Efforts

Following the Four Bases of Mindfulness are the Four Right Efforts (Four Right Exertions/Four Correct Endeavors); these are the fifth to eight aids to enlightenment.

The four right efforts are:

Effort not to initiate evils not yet arisen - Guarding.
Effort to eliminate evils already arisen - Abandoning.
Effort to initiate virtues not yet arisen - Developing.
Effort to consolidate, increase, and not deteriorate virtue already arisen - Maintaining.

In On buddhanet.net (www.buddhnet.net), under “The Wings to Awakening: The Four Right Exertions”, it is very well-written as follows:

The four activities included in this set show how effort can be applied to developing skillful qualities in the mind. The basic formula runs as follows:

There is the case where a monk generates desire, endeavors, arouses persistence, upholds and exerts his intent:
1. for the sake of the non-arising of evil, unskillful qualities that have not yet arisen...
2. for the sake of the abandoning of evil, unskillful qualities that have arisen...
3. for the sake of the arising of skillful qualities that have not yet arisen...(and)
4. for the maintenance, non-confusion, increase, plenitude, development, and culmination of skillful qualities that have arisen.

These four aspects of effort are also termed guarding, abandoning, developing, and maintaining. All four play a necessary role in bringing the mind to Awakening, although in some cases they are simply four sides to a single process. The abandoning of unskillful mental qualities can frequently be accomplished simply by focusing on the development of skillful ones, such as mindfulness. The same principle can also act in reverse: in the skillful eradication of unskillful qualities, the skillfulness of the eradication is in and of itself the development of mindful discernment. As we will see when we deal with the seven factors of Awakening, the act of nourishing a factor of Awakening can in some cases simultaneously starve a hindrance, while the conscious starving of a hindrance can foster a factor of Awakening. Ultimately, though, right exertion requires more than simply abstaining from what is unskillful, for it must apply the basic factors of skillfulness-mindfulness and discernment-to gain an understanding of how even skillfulness can be transcended.

Perhaps the most important point in developing right exertion is to realize that the effort to abandon unskillful qualities and to develop skillful qualities must be skillful itself. Unskillful efforts at eradicating unskillful states, even if well intended, can many times exacerbate problems instead of solving them. Treating hatred with hatred, for instance, is less effective than treating it with the kind of understanding developed in the second stage of frames-of-reference meditation, which sees into causes and effects, and learns how to manipulate causes properly so as to get the desired effects. For this reason, the basic formula for right exertion includes, both implicitly and explicitly, other factors of the path to ensure that the effort is skillfully applied. Three of the qualities that activate the mind in these exertions-desire, persistence, and intent-are also members of the bases of power, where they function as dominant factors in the attainment of concentration. The ability to discriminate between skillful and unskillful qualities, implicit in all of these exertions, requires a certain level of mindfulness and discernment. The skillful qualities that are mentioned most prominently as worthy of development are the seven factors of Awakening, which include mindfulness, analysis of mental qualities, and the factors of jhana, all of which must be reinvested in the process of right exertion to bring it to higher levels of finesse.

After we have an idea of or have started to practice contemplation, how do we apply it in dealing with our daily lives? This is where the four right efforts come in. The basic inspiration is very simple to understand:, perform wholesome acts, avoid non-wholesome acts. Most people will not challenge such an assertion. The difficult issue here is how to determine which/what is evil or virtuous, wholesome or unwholesome.

Haiyun HeShang used the following standard: any action that increases our Life Energy (potential capacity) is virtuous or wholesome and any action that diminishes our Life Energy (potential capacity) is evil or unnon-wholesome. Thus it goes beyond the appearance of the action; it goes to the essence. Take the example of Giving. Generosity is basically virtuous, yet if one gives out of the greed for fame, to show off or to despiste others; the act will diminish one’s Life Energy, for it pushes one towards greediness and ignorance.

When it comes to action, our motivation is very important. If we are able to start with a pure motivation while initiating an action, and half way through completion the accomplishment turns out to be unwholesome, we can still follow the four right efforts to guard, abandon, develop and maintain wholesome actions.

We need to be proficient in contemplating our mind to perceive our motivation, without prejudice. We must have a good understanding of the Dharma to distinguish between appearance and essence. Everything is interrelated. Learning Buddhism is so much fun!

Contemplation on Dharma

2008-06-24T14:25:00.000-07:00

Week of March 21, 2005 – Contemplation on Dharma

In the Mahasatipatthana Sutra, Contemplation on Dharma is subdivided into the following five sections:
1) Section on Hindrances
2) Section on Aggregates
3) Section on Sense Bases
4) Section on Enlightenment Factors
5) Section on Noble Truths

In the Theravada tradition, the fourth base of Mindfulness is - Contemplation on Dharma.

In the Mahayana tradition, the fourth base is elaborated as – Mindfulness of all Phenomena or Objects of Consciousness.

On the Buddhist website, www.buddhanet.net, Dharma is defined as: The Universal Truth; The Teachings and the inner practice of the Teachings of Buddha; Essential quality and factual reality.

As I have classified in my previous weekly email:

On the Functional level - Dharma is Buddha Sakyamuni’s teachings.
On the Attributes level - Dharma is the Appearance (Attributes) of the Truth: the nature of reality.
On the Essence Level - Dharma is what is to be realized: the reality.

Only through a solid foundation on the contemplation of the body, feelings and mind, will we be able to contemplate the Dharma. In the beginning, by understanding Buddha Sakyamuni’s teachings, we can have a good foundation of what Dharma is. Yet we must go deeper and realize Dharma on our own.

What is Dharma and how do we realize it? Just keep on practicing whatever method you are using - reciting of the mantras, reciting of the Buddha’s name, Tantric, Chan, Pure Land…, be good at it, gain the insight and know-how of the method, use your heart, raise the existential doubt; realization will come somehow, someday!

Contemplation on the Mind

2008-06-18T16:48:00.000-07:00

Week of March 13, 2005 – Contemplation on the Mind

It is written in the Mahasatipatthana Sutra:

And how, bhikkhus, does a bhikkhu dwell perceiving again and again the mind (citta) as just the mind (not mine, not I, not self but just a phenomenon)?

Here (in this teaching), bhikkhus, when a mind with greed (raga) arises, a bhikkhu knows, "This is a mind with greed"; or when a mind without greed arises, he knows, "This is a mind without greed"; when a mind with anger (dosa) " arises, he knows, "This is a mind with anger"; or when a mind without anger arises, he knows, "This is a mind without anger"; when a mind with delusion (moha) arises, he knows, "This is a mind with delusion"; or when a mind without delusion arises, he knows, "This is a mind without delusion"; or when a lazy, slothful mind (samkhittacitta) arises, he knows, "This is a lazy, slothful mind"; or when a distracted mind (vikkhittacitta) arises, he knows, "This is a distracted mind"; or when a developed mind (mahagattacitta) arises, he knows, "This is a developed mind"; or when an undeveloped mind (amahagattacitta) arises, he knows, "This is an undeveloped mind"; or when an inferior mind (sauttaracitta) arises, he knows, "This is an inferior mind"; or when a superior mind (anuttaracitta) arises, he knows, "This is a superior mind"; or when a concentrated mind (samahitacitta) arises, he knows, "This is a concentrated mind"; or when an unconcentrated mind (asamahitacitta) arises, he knows, "This is an unconcentrated mind''; or when a mind temporarily free from defilements (vimutticitta) arises, he knows, "This is a mind temporarily free from defilements"; or when a mind not free from defilements (avimutticitta) arises, he knows, "This is a mind not free from defilements".

Thus he dwells perceiving again and again the mind as just the mind (not mine, not I, not self but just a phenomenon) in himself; or he dwells perceiving again and again the mind as just the mind in others; or he dwells perceiving again and again the mind as just the mind in both himself and in others. He dwells perceiving again and again the cause and the actual appearing of the mind; or he dwells perceiving again and again the cause and the actual dissolution of the mind; or he dwells perceiving again and again both the actual appearing and dissolution of the mind with their causes. To summarize, he is firmly mindful of the fact that only the mind exists (not a soul, self or I). That mindfulness is just for gaining insight (vipassana) and mindfulness progressively. Being detached from craving and wrong views he dwells without clinging to anything in the world. Thus, bhikkhus, in this way a bhikkhu dwells perceiving again and again the mind as just the mind.

In summary, when we practice, we should perceive the mind (not mine, not I, not self but just a phenomenon) in ourselves and others; we should perceive the actually appearing and dissolution of the mind and itswith their causes.

Following the contemplation onf the body (form) and feelings (mental) is the contemplation on the mind.

In the Theravada tradition, the third base of Mindfulness is - Contemplation on the Mind (as the Mind).

In the Mahayana tradition, the third base is elaborated as - Contemplation on Mind as Impermanent or Mindfulness of the States of Consciousness.

The mind works very mysteriously and marvelously. When we are not aware the mind works on its own and is being affected by the external factors, the body and the feeling. However, when we are mindful wecan be are in control of our thoughts. We can influence the course of events or /happenings by being mindful.

It is written in the Song of Enlightenment:

If we regard criticism as merit,
The critics will become reliable friends.
Do not hate those who slander you,
How else can you manifest the unborn power of compassion?

Whether yourY critics or your friends, your enemies or your lovers, it is all in the mind. In the mind is contained all phenomenaon. When we think positively, we generate positive energy and fill our surroundings with positivity. Likewise when we think negatively, we generate negative energy and fill our surroundings with negativity. The way we think, our perception, our mind affects our feelings and emotions, which in turns affects our actions and creates a continuous course of happenings. If we can revolutionize our outlook/perception, we can easily transform our course of actions.

Ch’an is the training of the mind - training the mind to observe, to understand and to transform itself. Remember the two aspects of contemplation – knowing and understanding. We begin with knowing our mind, then we try to understand our mind, and finally, we use wisdom and compassion to handle our mind, which in turns generates wisdom and compassion in our lives.

Keep on practicing, there areis no limits as to the vastness and aptitude of your mind!

Contemplation on Feeling

2008-06-15T09:03:00.000-07:00

Week of Dec 5, 2004 – Contemplation on Feeling

It is written in the Mahasatipatthana Sutra:

And how, bhikkhus, does a bhikkhu dwell perceiving again and again that feelings are just feelings (not mine, not I, not self but just as phenomena)?

Here (in this teaching), bhikkhus, while experiencing a pleasant feeling a bhikkhu knows, "I am experiencing a pleasant feeling"; or while experiencing an unpleasant feeling he knows, "I am experiencing an unpleasant feeling"; or while experiencing a feeling that is neither pleasant nor unpleasant, he knows, "I am experiencing a feeling that is neither pleasant nor unpleasant.''

While experiencing a pleasant feeling associated with sense pleasures, he knows, "I am experiencing a pleasant feeling associated with sense pleasures"; or while experiencing a pleasant feeling not associated with sense pleasures, he knows, "I am experiencing a pleasant feeling not associated with sense pleasures.''

While experiencing an unpleasant feeling associated with sense pleasures, he knows, "I am experiencing an unpleasant feeling associated with sense pleasures"; or while experiencing an unpleasant feeling not associated with sense pleasures, he knows, ''I am experiencing an unpleasant feeling not associated with sense pleasures.''

While experiencing a feeling, that is neither pleasant nor unpleasant that is associated with sense pleasures, he knows, "I am experiencing a feeling that is neither pleasant nor unpleasant that is associated with sense pleasures"; or while experiencing a feeling that is neither pleasant nor unpleasant that is not associated with sense pleasures, he knows, "I am experiencing a feeling that is neither pleasant nor unpleasant that is not associated with sense pleasures.''

Thus he dwells perceiving again and again feelings as just feelings (not mine, not I, not self, but just as phenomena) in himself; or he dwells perceiving again and again feelings as just feelings in others; or he dwells perceiving again and again feelings as just feelings in both himself and in others. He dwells perceiving again and again the cause and the actual appearing of feelings; or he dwells perceiving again and again the cause and the actual dissolution of feelings; or he dwells perceiving again and again both the actual appearing and dissolution of feelings with their causes. To summarize, he is firmly mindful of the fact that only feelings exists (not a soul, a self or I). That mindfulness is just for gaining insight (vipassana) and mindfulness progressively. Being detached from craving and wrong views he dwells without clinging to anything in the world. Thus, bhikkhus, in this way a bhikkhu dwells perceiving again and again feelings as just feelings.

In summary, feelings are basically divided into pleasant, unpleasant and neither pleasant nor unpleasant. These feelings are associated with sense pleasures, or not associated with sense pleasures. Feelings are not mine, not I, not self, but just phenomena in oneself, in others, or in both oneself and others. One dwells perceiving the cause and the actual appearance of feelings; the cause and the actual dissolution of feelings; both the actual appearance and dissolution of feelings with their causes. Only feelings exist (not a soul, a self or I).

The five Skandhas are: form, feeling (sensation), perception (conception), volition (impulse) and consciousness. These are the five components, aggregates or compositional elements of our existence. Form, being material, represents the substance, which constitutes all matter; the remainder, being mental, are restricted to the functions of mind.

Following the contemplation of the body (form) is the contemplation of feelings (mental).

In the Theravada tradition, the second base of Mindfulness is - Contemplation on Feeling (as Feeling).

In the Mahayana tradition, the second base is elaborated as - Contemplation on Feeling as Suffering.

Now that we have contemplated the body, we move on to the contemplation of feelings and sensation; we start working more on the mind. We need to diligently perceive feelings with clear understanding and mindfulness. When a pleasant feeling arises are we aware of its cause or are we being carried away? When an unpleasant feeling arises are we aware of its cause or are we so uptight that our body and mental health are being adversely affected? Be aware how external factors can influence your sensation, which in turn affects your feelings, which in turn impinges on your body and mind.

Some practitioners isolate themselves from sensual contacts or external factors so as to avoid feelings and sensation. Others suppress their feelings. A better way to handle feelings is to clearly understand their cause, be mindful of their appearance and dissolution, express them honestly and stop there. Do not let your feelings disturb your body or mind. External factors may not be manageable, our feelings occur naturally, but our reaction to those feelings should be under our total control. If we allow our feelings to be in control of our lives, we will do things that please us, avoid or hate things that displease us and be totally misguided by ignorance and greed. If we are not mindful of our feelings, we permit external attributes to run our lives; if we are mindful of our feelings, our lives are more under our own control.

There are two aspects of contemplation – knowing and understanding. We begin with knowing our feelings, then try to understand our feelings, and finally, we use wisdom and compassion to handle our feelings.

In our meditation, we feel (feeling) our nostrils (body-form), we feel (feeling) the air (substance-form) coming in and out, we count (contemplation-mind) the breaths; the whole process in totality is the Dharma. Isn’t it simple?

Contemplation on the Body

2008-06-14T08:41:00.000-07:00

Week of Nov 28, 2004 – Contemplation on the Body

It is written in the Mahasatipatthana Sutra:

Then the Bhagava said:

Bhikkhus, this is the one and the only way for the purification (of the minds) 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 (only way) is the four satipatthanas .

What are these four? Here (in this teaching), bhikkhus, a bhikkhu (i.e. a disciple) dwells perceiving again and again the body just the body (not mine, not I, not self, but just a phenomenon) with diligence, clear understanding, and mindfulness, thus keeping away covetousness and mental pain in the world; he dwells perceiving again and again feelings as just feelings (not mine, not I, not self but just as phenomena) with diligence, clear understanding, and mindfulness, thus keeping away covetousness and mental pain in the world; he dwells perceiving again and again the mind as just the mind (not mine, not I, not self but just a phenomenon) with diligence, clear understanding, and mindfulness, thus keeping away covetousness and mental pain in the world; he dwells perceiving again and again dhammas as just dhammas (not mine, not I, not self but just as phenomena) with diligence, clear understanding, and mindfulness, thus keeping away covetousness and mental pain in the world.

It is emphasized here that body, feeling, mind and dharmas should be perceived again and again with diligence, clear understanding, and mindfulness, thus keeping away covetousness and mental pain in the world. So much suffering occurs due to the wrongful perceptions of the body, feelings, mind and dharmas. Thus the first of the 37 Aids begins with the contemplation of the body.

In the Theravada tradition, the first base of Mindfulness is - Contemplation on the Body (as Body).

In the Mahayana tradition, the first base is elaborated as - Contemplation on the Body as Impure.

In the Mahasatipatthana Sutra, Contemplation on the Body is further divided into six sections. They are:

1) Section on In and Out Breathing
2) Section on Postures
3) Section on Clear Understanding
4) Section on Contemplation of Impurities
5) Section on Contemplation of Elements
6) Section on Nine Stages of Corpses

One way of practice is to follow these six sections and to learn them one by one. Another way of practice is to diligently perceive the body with clear understanding and mindfulness. All of us have lived with our body all of our lives. How much do we know about our body? Understand its needs? Listen to its calls? Are able to realize its full potential? The body is something physical that you own and if you cannot treat it with understanding and consideration, how will you be able to influence or control things that are more external and out of your control like your family and your career? Be good and gentle to your body; it is your best companion that has carried you through all your ups and downs, supported you all along and sustained all of your happiness and sorrow. Unfortunately, however, most of us either abuse our body with stress and overwork or spoil our body with non-essential greed and desires.

Are you eating according to what your body needs? Or you are eating because the food is too tempting, it is dinnertime, or you are depressed? Are you sleeping according to what your body needs, or just because it is bedtime, the doctors or specialists said we need to sleep so much a day, or are you simply lazy? Do you listen to your body? Can you distinguish between what is essential and what is self-indulgence? Do you know the full ability of your body? Are you able to contemplate the four elements that make up your body? Are you truly thankful for your body, or are you taking your body for granted till it becomes sick or death arrives? Investigate!

As always, we start with something that is physical and close – our body – and work our way up. In our meditation we isolate most of the variables and put ourselves in a quiet, steady state so that we can put our concentration and energy into clearly understanding our body, then our feelings, then our mind, and finally the dharma; in other words, into clearly understanding our existence, our five skandhas, our lives and the Truth.

Do not suppose that meditation is so simple that it is about just sitting and breathing. On the other hand, meditation is as simple as just sitting and breathing? Do not use your brain to think of the answers to all these questions. Use your life to realize the answers instead! Joyful meditation!

The Four Bases of Mindfulness

2008-06-10T18:11:00.000-07:00

Week of Nov 21, 2004 – The Four Bases of Mindfulness

The Four Bases of Mindfulness are the first four aids of The Thirty-Seven Aids to Enlightenment. These Four Bases of Mindfulness, also known as the Fourfold Stages of Mindfulness or Meditation, are:
1. Mindfulness of the Body
2. Mindfulness of Feelings, Sensations
3. Mindfulness of States of Consciousness;
4. Mindfulness of all Phenomena or Objects of Consciousness.

In the Theravada tradition, they are more fundamental as follows:
1. Contemplation on the Body (as Body);
2. Contemplation on all Feelings and Sensation (as Feelings);
3. Contemplation on the Mind (as Mind);
4. Contemplation on Dharma (as Dharma).

In the Mahayana tradition, these four bases are elaborated as:
1. Contemplation on the Body as impure;
2. Contemplation on Feelings as suffering;
3. Contemplation on the Mind as impermanent;
4. Contemplation on all Dharma as dependent, without self-entity.

The Five-fold Procedures for Quieting the Mind basically provide us training on concentration whereas the Fourfold Stage of Mindfulness launch us into training on contemplation. Concentration (Shamatha) and Contemplation (Vipassana) are the two wings that are needed for the attainment of Wisdom (Prajna).

The Theravadan view of the Four Bases of Mindfulness is very well acknowledged in the Mahasatipatthana Sutra. You can view this Sutra at http://www.buddhanet.net/e-learning/mahasati.htm

I highly recommend you read this Sutra thoroughly. It is not too long and it is extremely helpful.

These Four Bases of Mindfulness guide us from the contemplation on the body, feelings, and mind to contemplation on the dharma. Body is a physical location that nobody has trouble pinpointing. Feelings are more abstract and sensitivity is a matter of degree. Mind is more abstract still, conceptually, and harder to take hold of. Finally, dharma is something more intangible and not easy to recognize, let alone realize. Thus these Four Bases lead us to work from the contingent to the unspeakable, and offer us a step-by-step gradual process to extend our efforts. These four bases of mindfulness can be practiced one by one or all together when you are familiar with them.

This fourfold method, or objectivity of thought, is also intended for stimulating the mind in ethical wisdom. It consists of contemplating the body as impure and utterly filthy; sensation or consciousness as always resulting in suffering; mind as impermanent (merely one sensation after another); things in general as being dependent and without a nature of their own. This ethical wisdom is a very helpful guideline while we are learning on the Bodhi Path. This wisdom enables us to be rid of unhealthy/unnecessary desires and greed, and to understand and realize impermanence and emptiness.

See how meticulous and refined Buddhist learning is! This is only the beginning of the Thirty-seven Aids. Let’s build a solid foundation in the learning of the Four Bases of Mindfulness, put our effort, time and heart into this learning. We are on the gateway to the spectacular and brilliant path of Wisdom. Cultivate this mindfulness and the rewards will be immeasurable!

Five-fold Procedures for Quieting the Mind

2008-06-09T13:12:00.000-07:00

Week of Nov 14, 2004 – Five-fold Procedures for Quieting the Mind

The Five-fold Procedures for Quieting the Mind, also known as The Five Contemplations for Settling (“stilling" or "stabilizing") the Mind are the five methods used to stop the five faults or defilements arising from the mind. These five faults or defilements are: greed, hatred, ignorance, unsettledness or restlessness and karmic disturbance.

These five-fold procedures are:

Contemplation on the impurity of the body to stop greediness arising from the mind;
Contemplation on compassion to stop hatred arising from the mind;
Contemplation on dependent origination to stop ignorance arising from the mind;
Contemplation on the counting of breath to stop restlessness arising from the mind;
Contemplation on Buddha to stop karmic disturbance arising from the mind.

Some versions of these five-fold procedures substitute “Contemplation on Realms” in place of “Contemplation on Buddha” to stop selfishness arising from the mind. Another version puts breathing last, and there are many other minor differences.

A thorough practitioner should learn or understand all five procedures, but should pick one, in particular, to work on. In our meditation class we work on the counting of the breath, also known as Anapana, exhalation and inhalation.

Breathing is a very ordinary yet marvelous thing. Without breath, the physical body can no longer function and one may die – so one’s physical life is very much dependent on breathing. However, one’s Dharma Life is everlasting and is not dependent on breathing the way one’s physical life is. In some ways, breathing is the fine connection between the physical life and the dharma life. We are still breathing therefore our physical lives still exist. Can you sense your physical existence through your breath? Can you sense your dharma existence through your breath too? Observing breathing can give you much insight into your body, mind and lives. Control over your breathing enables you to overcome many difficulties arising from your body and mind. Wind is one of the four elements that make up our physical body. What is the relationship between this wind element and our breathing? Investigate!!!

Respiration is a voluntary as well as an involuntary system. Digestion and circulation are totally involuntary systems for most people, whereas the movement of our limbs and eyes are generally under the voluntary system. Respiration is something that we can control voluntarily or leave it to work on its own. Thus it can be compared to the working of the mind. Our mind can be totally under our control or it can work on its own without our noticing of it.

Sense, observe and contemplate on breathing, it will lead you back to your True Nature. Do not ask “HOW” Raise the existential doubt and experience it!

Why practice?

2008-06-08T19:53:00.000-07:00

Week of Nov 7, 2004 – Why practice?

In the external world, our well-being is determined by the assets that we possess. However, in the internal or mental world, our worthiness is defined by our “Life Quality” – a term used by Master Hai Yun HeShang. High Life Quality indicates superior quality in character, personality, wisdom and manifestations. Low Life Quality is dominated by greed, hatred and ignorance. Buddhahood is the attainment of highest Life Quality.

To improve our Life Quality, one needs “Life Energy” – the resources. The Thirty-seven Aids to Enlightenment show us the ways to accumulate these resources. They are: The Four Bases of Mindfulness, The Four Right Efforts, the Four Occult Powers, The Five Roots of Goodness, the Five Powers, the Seven Factors of Enlightenment, and the Eightfold Noble Path.

The Four Bases of Mindfulness are:

1. Mindfulness of the Body — breath, postures, parts;
2. Mindfulness of Feelings, Sensations — pleasant, unpleasant and neutral;
3. Mindfulness of States of Consciousness;
4. Mindfulness of all Phenomena or Objects of Consciousness.

This fourfold stage of mindfulness, thought, or meditation follows the Five-fold Procedures for Quieting the Mind, also known as The Five Contemplations for Settling (“stilling" or "stabilizing") the Mind. These Five-fold procedures are:

Contemplation on the impurity of the body;
Contemplation on compassion;
Contemplation on dependant originality;
Contemplation on the counting of breath;
Contemplation on Buddha.

What we have been working on in the meditation class is the counting of breath, one of the Five-fold Procedures for Quieting the Mind. It is the first entry level but a very important footstep. Without this basic practice, our foundation will not be solid. When we master the technique of the counting of breaths well, moving on to the fourfold stage of mindfulness will be smooth sailing. Thus, the counting of breath helps us to attain concentration as well as give us training on contemplation and mindfulness.

In our meditation class, we sense, observe, contemplate and then look for the ability to do all these actions.

See how we move from physical to abstract, from external to internal, from the worldly to natural. Do not feel that you are just sitting here and counting from 1 to 10, actually you are establishing your foundation for accumulating Life Energy and preparing yourself for the Buddha Path.

Give yourself a pat on the back for doing a marvelous job. Be appreciative that you have this opportunity to do something so meaningful for your Life. Thank all sentient beings from the past, present and future and from the ten directions for directly or indirectly providing you with this opportunity!

May we transfer our merits back to all sentient beings from past, present and future, from the ten directions!

The Triple Jewel

2008-06-05T12:26:00.000-07:00

Week of Oct 31, 2004 – The Triple Jewel

On Oct 24, some of you took refuge in the Three Jewels with HeShang. We know the Three Jewels are Buddha, Dharma and Sangha.

On the Functional level:
1. The Buddha — Buddha Sakyamuni, the teacher
2. The Dharma — Buddha Sakyamuni’s teachings, the teaching
3. The Sangha — Buddha Sakyamuni’s disciples who preach his teachings, the taught

On the Attributes level:
1. The Buddha —The Body (Essence) of the Truth. The self awakened one.
2. The Dharma — The Appearance (Attributes) of the Truth. The nature of reality.
3. The Sangha — The Purpose (Function) of the Truth. The Awakened Community.

On the Essence level:
1. The Buddha — The capability of self-awakening. The original nature of the Heart.
2. The Dharma — What is to be realized. The reality.
3. The Sangha — The realization. Any harmonious assembly. All Beings.

The Buddha, the Dharma and the Sangha are the Three Refuges in which Buddhists put their trust and reliance. Taking refuge is an important rite affirming or re-affirming one’s faith in Buddha, Dharma and Sangha. It is a kind of Buddhist confirmation and is open to different levels of interpretation.

Ven. S. Dhammika of buddhanet.net wrote:

"A refuge is a place where people go when they are distressed or when they need safety and security. There are many types of refuges. When people are unhappy, they take refuge with their friends, when they are worried and frightened, they may take refuge in false hopes and beliefs. As they approach death, they might take refuge in the belief in an eternal heaven. But, as the Buddha says, none of these are true refuges because they do not give comfort and security based on reality.

Taking Refuge in the Buddha is a confident acceptance of the fact that one can become fully enlightened and perfected just as the Buddha was. Taking Refuge in the Dhamma means understanding the Four Noble Truths and basing one's life on the Noble Eightfold Path. Taking Refuge in the Sangha means looking for support, inspiration and guidance from all who walk the Noble Eightfold Path. Doing this one becomes a Buddhist and thus takes the first step on the path towards Nirvana."

Congratulations to those that have taken Refuge in the Triple Jewel. May your Bodhicitta never deteriorate. Keep on practicing!

The Three Doors of Liberation

2008-06-03T20:22:00.000-07:00

Week of Oct 24, 2004 – The Three Doors of Liberation

We know the three aspects of the Truth are Body (Essence), Appearance (Attributes) and Purpose (Function), but how does it tie in with our practice?

For the preliminary practice, the three bases are Understanding, Practice and Vows. The Body is Understanding, the Appearance is Practice and the Purpose is Vows.

But for the actual practice, the Body is Emptiness, the Appearance is Signlessness and the Purpose is Aimlessness.

Emptiness, Signlessness and Aimlessness are the three doors of liberation.

Emptiness... - the path between existence and non-existence
- all things are devoid of a self

Signlessness… - looking beyond how objects appear
- there are no objects to be perceived by the sense-organs

Aimlessness… - no purpose other than this moment
- no wish of any kind whatsoever remains in the practitioner’s mind, for he no longer needs to strive for anything

Liberation is possible only through these three realizations. Thus, we should practice with the Understanding of Emptiness, do Practice diligently with Signlessness in mind and have a great Vow with Aimlessness as the ultimate goal.

These are the skeletons of Buddhism Practice. I hope this outline will give you the basic idea to start on the long journey of searching out your own Path. Again, keep on practicing!

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The Three Aspects of the Truth

2008-06-02T17:14:00.000-07:00

Week of Oct 17, 2004 – The Three Aspects of the Truth

A very important set of ideas or phenomena in the Hua Yen teaching is the understanding of the three aspects of the Truth. The three aspects are:

1) Body – Essence, Substance, True Nature, Dharma Body, Wisdom Truth Body.
Dharmakaya Body ( represented by the Buddha Vairocana)

2) Appearance – Forms, Qualities, Attributes, Manifestation.
Sambhogakaya Body (for example: Buddha Ahshobya, Buddha Ratnasambhava, Buddha Amitabha, Buddha Amogasiddhi and …)

3) Purpose – Function, Functional Action, Usage.
Nirmanakaya Body (for example: Buddha Sakyamuni in this Samsara World,
Buddha Maitreya in the future)

The Body is the essence of the Truth; it is the aspect that is associated with Emptiness. How is the Body, empty in nature, being used? By having an appearance and carrying out activities. The purpose of Life is a matter of Fundamental or Essential Nature, but only through an appropriate media (manifestation) can this Nature be demonstrated. This is where Appearance comes in; Appearance is necessary to illustrate (transmit) this Essential Nature.

Everything has these three aspects. Take a table for example. The Body of a table is unspeakable and is empty in Nature; but its appearance allows it to be named “table”, and it serves certain functions that justify it being called “table”.

In our meditation practice, the mind is the Body, the physical body is the Appearance and the breathing is the Purpose. Or another way to classify it is: the mind is the Body, the breathing is the Appearance and the physical body is the Purpose. The classification is not as important as noticing the inter-relationship and inter-dependency of the three. Are they three or are they one? For an ordinary being, these three aspects are separate and independent. When your mind, your breathing and your physical body become One, you are on the path of Enlightenment! Do not analyze the three aspects; realize them through your practice.

For us beginners in practice, these three aspects are difficult to grasp or comprehend. Just be aware of these aspects for now, with more practice, you will realize them. Again, keep on practicing!

P.S.
The full name of Hua Yen Sutra is Mahavalpulya Buddhavatamsaka Sutra.

Maha – Body, realm of Buddhahood
Val – Appearance, Dharmadhutu, the all-inclusive Dharma Realm
Pulya – Purpose, Realization
Mahavalpulya: the realization

Buddha – Enlightenment
Vatamsaka – Path
Buddhavatamsaka – path leading to enlightenment, the capacity to develop realization

Sutra – the record of the process
When the realization and the capacity to develop realization are brought together, then only can the realization of enlightenment occur.

Manjusri’s teaching: Raising of Existential Doubts

2008-05-30T10:06:00.000-07:00

Week of Oct 3, 2004 – Manjusri’s teaching: Raising of Existential Doubts (Or the Quest for Existential Truth)

The raising of existential Doubts is the third key to the attainment of Wisdom. The raising of existential Doubts is one of the most essential tools to enlightenment. This is particularly so in Ch’an practice. This Doubt should be one that questions the true meaning of life. It is formed by continuously asking oneself the same question; it is not some kind of disbelief that one wants to clarify but a doubt that one wants to verify (clarification involves intellectual understanding, whereas verification involves personal experience). For example:

Why do I need to learn Buddhism?
What is the purpose of Buddhism?
Buddhism learning can lead to enlightenment, but how?
How can recitation of the Sutra and Buddha’s names or Meditation lead to enlightenment?
Are there any other Ways to achieve enlightenment?

Through this mode of questioning one forms an uncertainty within one’s mind, and, from the roots of this uncertainty, always on one’s mind, develops doubts. Raising of existential Doubts will give rise to the attainment of Wisdom. The tighter and the more securely one holds onto this doubt, the sooner or easier it is for the attainment of Wisdom.

These Doubts have to be raised on your own and cannot be given to you by another person, since this concerns the matter of your Life. Other people’s Doubts are only good as references. The formation of Doubts happens through actual practice and experience, not through any logical thinking.

After the formation of the Doubts, one should search for the answer not by thinking but through experiencing. Somehow, someday and at the right place and time the answer will reveal itself. Even then, one should not take the answer for granted, but keep on verifying it until the answer is certain. Finally, one will need to let go of the answer and move beyond or surpass it.

So the process of the raising of existential Doubts is:

a) experiencing
b) verifying
c) surpassing

The raising of existential Doubts is not something to discuss but something to experiment with on your own. Like meditation, no matter how knowledgeable you are on the subject, you have to practice to taste the results. So again, keep on practicing!

Manjusri’s teaching: Mindfulness

2008-05-29T16:57:00.000-07:00

Week of Sept 26, 2004 – Manjusri’s teaching: Mindfulness

Mindfulness is the second key to the attainment of Wisdom. As faith is the core for all BuddhistpracticeBuddhist practice, mindfulness is the key to all Buddhist practices and Dharma Doors. No matter which Buddhist practice a person undertakes, mindfulness must be present for any realization to occur. Mindfulness consists of three elements:

1) Awareness
2) Skillfulness
3) Wholeheartedness

How does one develop mindfulness?

1) By increasing awareness – by– by being aware of what one is doing at all times. During meditation, although one’s focusone’s focus is on the counting of the breath, yet one should be aware of the length of the breathing, the rising and falling offalling of one’s wandering thoughts, and the changes taking place in one’s body, e.g., hot, cold, tense, etc.... One does not consciously think about those things yet we have to bring our awareness to them. That is not a beginner’s stage; one has to learn how to apply awareness through practice, practice and more practice. Awareness requires a lot of life energy, and life energy is accumulated with the performance of good merits. See how everything is interrelated?

2) By increasing skillfulness – be skillful in what one is doing. During meditation, how should one sit so that one can sit longer, has less body pain, attains better concentration etc…? A teacher can only tell you what to do. You have to search and find out how to do it well and do it skillfully on your own. That again requires practice, practice and more practice. Awareness and skillfulness are inseparable; the difference is just in terms of emphasis.

3) By putting one’s heart into what one is doing. During meditation, if you heart is not in it ,it, you will not advance much. It is rather difficult to explain. An easier example is the transfer of merits. If your heart is not in it while you are saying the transfer phrases, there is little merit or power in the transfer. When you put you heart into what you are doing, there is life energy emanating from your actions.

For our meditation practice, the key to mindfulness is simply:

Focus your mind on one object,
Let your mind be at peace and undisturbed,
If your mind is carried away by your wandering thoughts,
Bring your mind back to the original focused object.

What is life energy and owhow does one accumulate it, will be the topic of another Dharma talk.

All these categorizations are just man-made peripheries. Do not take my word for it; explore what mindfulness is all about on you own! Keep on and practice, practice and practice!

Manjusri’s teaching: Increasing awareness.

2008-05-27T13:20:00.000-07:00

Week of Sept 19, 2004 – Manjusri’s teaching: Increasing awareness.

Manjusri is the teacher of seven Buddhas. His distinct virtue is Wisdom. There are two parts to this wisdom: the conceptual aspect and the applied aspect.

The conceptual aspect includes the understanding of the doctrines/concepts/basics of Buddhism. For example: The Four Noble Truths, The Thirty-seven Aids to Enlightenment, The Twelve Dependent Originations, The Six Paramitas and so on. A good practitioner should have a solid grasp of this knowledge and understand it thoroughly. Through reading or studying good Buddhism Books, Sutras and/or encyclopedias, one may be able to gain insight into this aspect. However, one needs the guidance of a good teacher to understand the essence/fundamental nature of these concepts.

The applied aspect is the realization of Emptiness. Realization comes from practice and not from knowledge. How does one gain Wisdom? The keys to the attainment of Wisdom are:

1) Increasing awareness
2) Being wholeheartedly and skillfully mindful
3) Raising of existential doubts

In the Avatamsaka (Huayen) Sutra, Manjusri taught us how to increase our awareness by means of 141 vows. One has to study the sutra to discover the details of the vows. The 141 vows cover the time we wake up in the morning to the time we wake up the next day; for every incident that we encounter we make a positive vow.

For example:

When lowering the feet and resting,

we should wish that all beings attain liberation of mind, resting at peace, undisturbed.
When raising the legs,

we should wish that all beings leave the sea of birth and death and fulfill all good qualities.
Seeing happy people,

we should wish that all beings be always peaceful and happy, gladly supporting the Buddhas.
Seeing people suffer,

we should wish that all beings attain fundamental knowledge and eliminate all misery.

By following this mode of practice, we break our habitual reaction and raise our awareness. Instead of being upset or feeling sorry (habitual reaction) from seeing people suffer, we make a positive wish. Thus we become more aware of our encounter and our response. Gradually we will be able to react according to what should be done under the circumstance instead of out of our biased emotions. Every encounter we have we will bring out the positiveness within ourselves. Also our positive wishes give out positive energy. When we are constantly giving out positive energy, we surround ourselves and our environment with this energy, which is much needed always.

You can do this practice anywhere anytime; it is called Manjusri’s Samadhi Dharma Door. It is the application of concentration and insight in daily life – the applied meditation. This practice is also the preliminary for our actual practice as this Dharma door brings us tremendous merits and resources for enlightenment.

The pyramid of practice

2008-05-26T16:16:00.000-07:00

Week of Sept 12, 2004 – The pyramid of practice

The road to enlightenment can be compared to a pyramid. At the base of the pyramid are three aspects:

(A) Understanding – Right view, perception; Manjusri’s virtue; Mind; Internal

(B) Actual practice – Realization; Practitioner, Body; Media

(C) Vows – Motivation; Samantabhadra’s virtue; Breathing; External

At the bottom of the pyramid are three vertices. They are very distinct and distant from each other, yet they are on the same plane. When one’s practice advances upwards, (as we move from the base to the apex of the pyramid) gradually, the three aspects will come closer and closer to each other and finally become one (apex). When one’s body, breathing and mind are unified into one, when one completely attains all the virtues of Manjusri and Samantabhadra, one attains the Buddhahood of Vairocana.

The three aspects are the basic foundation of our practice. We must have a solid foundation for the pyramid to be well built. All three aspects are vital and must be present for our practice to be sound.

Without actual practice and vows, Buddhism is just a philosophy, plain knowledge.

Without understanding and vows, one may attain supernatural power but not enlightenment.

Without understanding and practice, one’s practice may easily degenerate into a cult movement.

There are so many religious groups in this New Age, and almost all of them are a hybrid form of the combinations of the three aspects. Only when all three aspects are completely present, is there True Buddhism.

What is inside this pyramid?

At the core of the pyramid is FAITH. Faith binds everything together!

Faith is the basis of the Path, the mother of virtues, Nourishing and growing all goodness.

Manjusri and Samantabhadra

2008-05-23T18:24:00.000-07:00

Week of Sept 05, 2004 – Manjusri and Samantabhadra

In the Hua Yen School of Buddhism, the two most important Bodhisattvas are Manjusri and Samantabhadra. The two represent two different sets of virtues/ Buddha’s nature that complement each other; they are the two sides of the Buddha Vairocana - Buddha of Great Illumination. When the virtues of Manjusri and Samantabhadra are completely attained, one attains the Buddhahood of Vairocana.

Manjusri represents:

Wisdom

Preliminaries of practice

Internal abilities to attain realization

Manjusri’s teaching emphasizes:

Understanding - rational

Feeling and sensing – without thinking

Double Denying – not good not bad

Mindfulness – perceiving and observing “Be mindful at each instance”

Samantabhadra represents:

Practices/ deeds/ great vows

Aftermath of practice

External Dharmadhatu (ultimate truth of phenomena) factors to be realized

Samantabhadra’s teaching emphasizes:

Practicing - experience

Existence – experience the existence

Double Establishing – is good and is bad

Confirmation - “Every action is Samantabhadra’s Manifestation a and every vision is Samantabhadra’s Revelation.”

I will further explain how our meditation is related to or guided by Manjusri and Samantabhadra’s teachings in the coming articles.

We should be very grateful that we have a chance to hear and learn about the Hua Yen School of Buddhism as well as Manjusri and Samantabhadra’s teachings. You have cumulated immeasurable merits and virtues in your past lives for you to come across these great Dharma teachings, do treasure this opportunity.

Transfer of Merits

2008-05-22T10:03:00.000-07:00

Week of August 29, 2004 – Transfer of Merits

Transfer of Merits is the last as well as one of the most important processes of every single practice. These transfers are meant to accomplish three objectives:

1) Detachment of Self – the merits that we accumulate from the practice are transferred out. We practice not only for the benefit of ourselves but for others as well.

2) The positive energy that we have accumulated from the practice is passed on and spreaded out so that there is more positive energy in the surrounding environment.

3) The act of transfer has merits too. There is a multiplying and domino effect in the transfer.

Our fundamental wish is for the enlightenment of all sentient beings, so that is our ultimate transfer. In addition to that transfer, if we have particular wishes, we may transfer the merits to those specifically, e.g., for the health of our loved ones or for our kids to do well in school. Thus we may do a particular transfer then a general/universal transfer.

The wording that we use after our meditation class is:

We pray:
For the flourishing of Buddha Dharma,
For peace in the world,
For the joy and contentment of all people,
For the freedom and ease of body and mind.
May sentient beings depart from suffering.
May the vows of the donors be fulfilled.

Another widely used wording of transfer from the Avatamsaka Sutra:

The supreme and endless blessings from Samantabhadra's deeds,
I now universally transfer.
May every living being, drowning and adrift,
Soon return to the Land of Limitless Light!

Vows

2008-05-21T09:46:00.000-07:00

Week of August 22, 2004 – Vows

The three preliminaries for Practice are: Repentance, Appreciation, and Vows.

Vows are directly related to our motivation for practice.

Very generally speaking, there are three types of motivation for practice:

a) For Individual Enlightenment – usually one practices the Four Noble Truths:
1. Suffering,
2. the Cause of Suffering,
3. the Cessation of Suffering and
4. the Path Leading to the Cessation of Suffering (the Eightfold Path).

b) For helping others to Enlightenment – usually one practices the Six Pramitas:
1. Dana-paramita (charity)
2. Shila-paramita (discipline)
3. Kshanti-paramita (forbearance)
4. Virya-paramita (zeal)
5. Dhyana-paramita (concentration)
6. Prajna-paramita (wisdom)

c) For the attainment of Anuttara-Samyak-Sambodhi (Supreme and Perfect Enlightenment) -
usually one practices Samantabhadra’s Ten Great Vows

Samantabhadra Bodhisattva’s Ten Great Vows:

The first, to worship and respect all Buddhas.
The second, to praise the Tathagatas.
The third, to cultivate the giving of offerings.
The fourth, to repent all karmic obstructions.
The fifth, to rejoice in the merits of others.
The sixth, to request the turning of the Dharma wheel.
The seventh, to request that the Buddhas dwell in the world.
The eighth, to always follow the Buddhas in study.
The ninth, to always harmonize with living beings.
The tenth, to transfer all merits to all others.
All Buddhas of the past, present and future in all quarters.
All Bodhisattva Mahasattvas. Maha Prajna Paramita.

Depending on one’s motivation for practice, one takes different vows.

The Four Great vows:
I vow to deliver innumerable sentient beings.
I vow to cut off endless vexations.
I vow to master limitless approaches to Dharma.
I vow to attain Supreme Buddhahood.

May the beings in the four forms of birth and the nine states of dwelling all come into the unlimited Hua-Yen Worlds.
May the beings in the eight difficult conditions wanting to hear the Dharma and the beings in the three unhappy realms all enter the unbounded Buddha-body.

The Four Immeasurables:

May all beings have happiness and the causes of happiness; this is boundless loving-kindness (Matta).
May all beings be free of sorrow and the causes of sorrow; this is boundless compassion (Karuna).
May all beings never be separated from that altruistic joy which is from taking part in all virtuous acts; this is boundless sympathetic joy (Mudita).
May all beings transcend the duality of right and wrong, attachment and hatred; and rest in infinite equanimity.

For an enthusiastic practitioner, a daily practice should include:

1) The recitation of the Three Refuges.
2) The recitation of the Repentance.
3) The recitation of one’s vows.
4) The main practice – meditation, writing or recitation of the sutra, recitation of the mantras or Buddha’s names… etc.
5) The Transfer of the Merit.

In the lengthy and challenging course of practice, one will encounter many difficulties and tests. Our Vow is the driving force that gives us the strength and courage to overcome all obstacles. Our Vows ignite the Love of Life within us and provide us with warmth and comfort when we are feeling doubt and despair on our journey towards enlightenment!

If one’s motivation for practice is out of selfishness, one will not have great vows and will not progress much on the Bodhi Path. We may have selfish motivation in the beginning of the practice, but along the way our attitude and motivation will improve and advance since our minds will broaden. Great vows enhance boundless minds and boundless minds augment great vows. See how the two are interrelated and supplement each other. That is the Hua Yen way of perceiving, that is how we should observe and practice!

Appreciation

2008-05-20T20:35:00.000-07:00

Week of August 15, 2004 - Appreciation

The three preliminaries for Practice are: Repentance, Appreciation, and Vows.

Appreciation helps us to achieve three goals:

a) Appreciation is positive thinking and positive thinking attracts positive energy.
b) Appreciation helps to open up our minds and broaden our horizon.
c) Appreciation helps us to break down our selfishness, or the clinging to the idea of one’s SELF.

How do we show our appreciation?

We start externally, addressing our spiritual being and gradually move inwards:
a) Be thankful for the Triple Gem – Buddha, Dharma & Sangha
b) Be grateful for your teachers, especially our Master Venerable Hai Yun HeShang who taught us to see the Truth.
c) Be thankful for your parents, without them we would not be here.
d) Appreciate your own life. Feel the wonder and glory of your existence.

Then we move outwards addressing our physical being from the immediate to far beyond:
f) Appreciate your family; especially your spouse who has gone through so much with you. Be thankful to your children who have taught you so much.
g) Appreciate your relatives and friends.
h) Appreciate your work and colleagues.
i) Appreciate your society/country and government.
j) Appreciate the Earth…the galaxy… the universe
Think of all the goodness that anyone has ever done for you

In the beginning you may need to consciously direct your appreciation; intentionally and mindfully. As your practice deepens and your awareness increases, your Buddha’s nature will reveal itself; appreciation will flow naturally from your heart. You will appreciate absolutely everything - living and non-living, existent and non-existent. You and the universe are one.

Repentance

2008-05-19T09:52:00.000-07:00

Week of August 8, 2004 - Repentance

The three preliminaries for Practice are: Repentance, Appreciation, and Vows.

Repentance is not just feeling sorry about your behavior or making a confession. It consists of two parts:
a) The discovery of one’s shortcomings, wrongful actions, or harms done to one’s self or others
b) and the determination of actions to be taken to improve or redeem the wrongful acts.

It is difficult to find out one’s own faults, more difficult to admit them, and extremely difficult to rise above them. Yet it is through this ongoing process of self-examination and improvement that one grows mentally and spiritually.

Meditation helps to increase one’s awareness and mindfulness so one can repent well, and repentance helps to purify one’s mind and actions which are the preliminaries for Practice (meditation is one method of Practice). The two are interrelated and influence each other.

One should repent often, give a thoughtful examination of one’s daily actions and look for ways to improve them. Without repentance, one cannot progress very far on the Bodhi Path.

All the evil karma that I created in bygone days
Resulted from greed, hatred and ignorance since time without beginning
Arising out of body, speech and mind
For all these karma I now remorsefully repent.

The Avatamsaka Sutra

Realization

2008-05-18T09:36:00.000-07:00

Week of August 1, 2004 - Realization

After we have faith, and we begin to understand and practice, what is next?

Realization. Realization is not the understanding or accumulating of external knowledge. It is the internalizing of this understanding, where what one comprehends becomes a part of one’s nature.

There are two levels of realization:

First is the experience of realization - it is just a foretaste of the true attainment to come.

Second is the attainment of realization – where realization becomes a part of one’s nature and will never vanish.

Take concentration (dhyana) for example:
After we start practicing meditation for a while, we experience some kind of absorption and are able to focus much better; this is the flavor of concentration.
For Buddha, every single moment was a moment of concentration, no matter the activity.

Take kindness (compassion) for example:
We are taught by our parents and teachers to be kind to others. We perform acts of kindness with a motivation - to be nice, because it is the right things to do, because if we are nice to others they will be nice to us in return. We are interacting with the external environment in the way we have been taught.

If we have truly realized kindness, we will be kind for no reason, but simply because it is just a part of our nature. Kindness will flow from your pure heart and you will expect absolutely nothing in return.

There are two things that death cannot take away from us. One is our karma and the other is the realization that we have attained.

So keep on having faith, expand your understanding, continue your practice, and realization will come to you. For faith, understanding and practice we have to expend our whole effort. For realization we just have to wait, we cannot rush it; it will come somehow sooner or later if we keep on practicing on the correct path.

Let’s be “Friends” and help each other on the Bodhi path!

Faith,Understanding & Practice

2008-05-17T19:56:00.000-07:00

Week of July 25, 2004

Two weeks ago, we talked about faith.

Faith in Buddhism is something that comes from within, believing that:

1) All sentient beings have Buddha nature;
2) I, myself, also have Buddha nature and will attain Buddhahood someday if I start to and keep on practicing;
3) All sentient beings can attain Buddhahood someday.

This faith means believing in yourself and believing in the Buddha nature within you, not on any external entity or outside force.

Last week we talked about understanding.

Understanding is to know what and how we are doing. What is Buddha nature? How do we realize it? How do we ascertain that doing what we are doing will lead us to the Bodhi path? Why do we meditate? How will meditation lead to enlightenment? There are numerous questions one may ask. It is through this mode of questioning and investigating that we develop wisdom.

Without the urgent desire to question and find the answers, what we understand is just knowledge. But through this mode of training (Hua Yen training) and the quest for the Truth, our understanding is internalized and becomes a part of us, not just external, intellectual knowledge.

This week we talked about practice.

There are two aspects of practice:

1) The technical aspect – the actual training through meditation, recitation of Buddha’s names, copying of the sutra, reciting mantras etc.
2) The application – the skills/concentration/mindfulness that we develop from the technical aspect and applied to daily life.

Take meditation as an example:

Sitting with the Vairocana’s seven position meditation posture will lead to the improvement of bodily health which in turn leads to better concentration.

The counting of the breaths trains our observation and awareness, which also in turn leads to better concentration.

The two together lead us to better physical and mental health so we can further develop our concentration and finally wisdom.

But the mindfulness or awareness that we develop has to be applied in our daily lives. We need to talk, walk, eat, think and even sleep with awareness or mindfulness. This awareness has to become part of us again. We need to awaken to the awareness of our own Buddha nature that has been with us all along but has been hidden from our view. To do that successfully we need faith, understanding and practice.