Tuesday, March 31, 2009

Buddhism, Hinduism, Karma, Fate and Predestination.

Whatever decision we think we are making is actually being made for us, because the decision is the end result of a thought and we have no control over the arising of the thought.

-Ramesh Balsekar

James: Upon first reading this I agreed with it but now that I've been contemplating upon it for awhile I'm wondering, "Do we really have no control over the arising of the thought? Don't we have control over what we think?"

I realize that karma plays a role in our thought process but this quote seems to confuse karma. It rather seems fatalistic and seems to lean toward teaching predestination and from what I've learned Buddhism doesn't teach fatalism or predestination:
It is quite often the case that we find people misunderstanding the idea of karma. This is particularly true in our daily casual use of the term. We find people saying that one cannot change one’s situation because of one’s karma. In this sense, karma becomes a sort of escape. It becomes similar to predestination or fatalism. This is emphatically not the correct understanding of karma. It is possible that this misunderstanding of karma has come about because of the popular idea that we have about luck and fate. It may be for this reason that our idea of karma has become overlaid in popular thought with the notion of predestination. Karma is not fate or predestination.
James: I'd really enjoy hearing your thoughts on this quote, fate, karma, predestination and how it relates (or not) to Buddhism. Part of this could be a difference between Buddhism and Hinduism as this quote came from a daily Hindu wisdom email. And while I don't know Hinduism as well as Buddhism it was my understanding that Hindus don't believe in predestination either.

~Peace to all beings~

The History of the Buddha's Relic Shrine


The History of the Buddha's Relic Shrine: A Translation of the Sinhala Thupavamsa
Buddhist chronicles have long been had a central place in the study of Buddhism. Scholars, however, have relied almost exclusively on Pali works that were composed by elites for learned audiences, to the neglect of a large number of Buddhist histories written in local languages for popular consumption. The Sinhala Thupavamsa, composed by Parakama Pandita in thirteenth-century Sri Lanka, is an important example of a Buddhist chronicle written in the vernacular Sinhala language. Furthermore, it is among those works that inform public discussion and debate over the place of Buddhism in the Sri Lankan nation state and the role of Buddhist monks in contemporary politics.
In this book Stephen Berkwitz offers the first complete English translation of the Sinhala Thupavamsa. Composed in a literary dialect of Sinhala, it contains a richly descriptive account of how Buddhism spread outside of India, replete with poetic embellishments and interpolations not found in other accounts of those events. Aside from being an important literary work, the Sinhala Thupavamsa. is a text of considerable historical and religious significance.

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Higashi kara (From the East) - Reiko Kimura


Higashi kara (From the East) - Reiko Kimura
This exquisite recording presents five pieces from the repertoire of koto performers in the field known as 'gendai hogaku,' or contemporary music for Japan's traditional instruments. Performers in this field play on the traditional 13-string koto and two of its 20th century variants: the jushichigen ('17 strings', bass koto) and nijugen (literally '20 strings' but now as a rule with 21).

Performers in this field have generally undergone early training in the classical repertoire, but it is very uncommon for them to include pieces from that repertoire in their solo or group recitals. This trend is indicative of a shift in direction, away from the vocal towards the instrumental that is currently shaping the future of new composition for the original and newly-developed versions of Japan's traditional instruments.

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This Tuesday Morning...

... we leave for Europe. As usual these days, when we travel, I will have my laptop with me and will be making entries in The Buddha Diaries as and when time and connectivity allow. I'm assuming it to be almost universal in this day and age. A year ago, I had little trouble getting online in Finland and Russia, so I imagine England and France will provide no obstacles. Still, you never know...

Anyway, I hope my blogging friends will stick with me. My entries may turn out to have more to do with family and friends, since that's the purpose of our visit, but I trust they'll continue to look at everything from my peculiar, quizzical, quasi-Buddhist point of view. I'll look forward to hearing from you when you're moved to comment, but will be visiting online friends less and responding less than usual. Good things to everyone!

Early Morning Buddhist Inspiration - 3/31/2009


Samatha Bhavana Meditation
'Samatha bhavana meditation', the development of mental tranquility with concentration, is accompanied by three benefits; it gives happiness in the present life, a favorable rebirth, and the freedom from mental defilements which is a prerequisite for attainment of insight.
In 'samatha' the mind becomes like a still, clear pool completely free from disturbance and agitation, and ready to mirror on its surface the nature of things as they really are, the aspect of them which is hidden from ordinary knowledge by the restlessness of craving.
It is the peace and fulfillment which is depicted on the features of the Buddha, investing his images with a significance that impresses even those who have no knowledge of what it means.
Such an image of the Buddha can itself be a very suitable object of meditation, and is, in fact, the one that most Buddhists instinctively use.
The very sight of the tranquil image can calm and pacify a mind distraught with worldly hopes and fears. It is the certain and visible assurance of Nibbana.


Monday, March 30, 2009

Two Lions

I dreamed we adopted two lion cubs, very cute, one boy, one girl. We took them in because their previous owner could not keep them, even though our house (not really our house) was not appropriate for the raising of lion cubs. They were very frisky, particularly the old and larger one, the male. When he escaped, we thought to tempt him back with food. Not knowing what to feed a lion, we opened cans of dog food--the only thing we had available. That brought him back. Then we took them upstairs to our living room (not our living room) where we thought they would be safe and could not escape. We had neglected, however, to close several of the sliding window panes that opened straight out to the street, and I had to run from one to the next, trying to close them all before the lions escaped.

In "real life" last night, we watched the heart-breaking 60 Minutes segment about the poisoning of lions in Kenya, to keep them from killing cattle. The lion population there, it seems, as elsewhere in Africa, is dwindling terribly. It may not be long before there are no lions left in the world, aside from those in captivity. What will we tell our children and our grandchildren, when they read old story-books? That we allowed the eradication, at human hands, of this icon of beauty, power and sovereignty? Shame on us. Shame on all of our human species that we tolerate such treatment of our fellow-beings on this planet.

Early Morning Buddhist Inspiration - 3/30/2009


Anapana Sati Meditation

A universally-applicable methods of cultivating mental concentration is attentiveness on the in-going and out-going breath.
The breath is merely used as a point on which to fix the attention, at the tip of the nostrils. The attention must not wander, even to follow the breath.
In the initial stages it is advisable to mark the respiration by counting, but as soon as it is possible to keep the mind fixed without this artificial aid, it should be discontinued and only used when it is necessary to recall the attention.
A stage is reached when the actual bodily sensation of arising and passing away of the physical elements in the body, is felt.
It is the first direct experience of the suffering which is inherent in all phenomena -- the realization within oneself of the first of the Four Noble Truths, When that is passed there follows the sensation of 'piti', rapturous joy associated with the physical body.
The teacher of 'vipassana', however, is careful never to describe to his pupil beforehand what he is likely to experience, for if he does so, there is a strong possibility that the power of suggestion will produce a false reaction.


In Search of Wabi Sabi with Marcel Theroux


In Search of Wabi Sabi with Marcel Theroux
British novelist Marcel Theroux is fascinated by Wabi Sabi, a theory of Japanese aesthetics in which imperfection and transience are the touchstone of beauty.

The Japanese say that if you can understand Wabi Sabi, you will understand Japan and the Japanese. Yet at the same time they have immense difficulty in explaining the concept themselves, so Marcel travels across Japan, from Tokyo to Kyoto and then on to the mountains of Fukui, trying to unravel the meaning of this baffling concept that is at the heart of what makes the Japanese tick.

It is a challenging, funny and ultimately moving journey that starts under the bright neon lights and craziness of Tokyo and ends in an austere Zen Temple in the snowy foothills of Japan's eastern mountains.

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Sunday, March 29, 2009

Prajnaparamita-Hridaya Sutra Mantra.

I've been looking for a reliable representation of the Heart Sutra's mantra (om gate gate paragate parasamgate bodhi svaha) in either Sanskrit, Pali, Chinese, Japanese, Thai, Vietnamese, Hindi, etc. I have been doing extensive research but haven't found much. I found the version written above in the Siddham script of Sanskrit (At least I think the above script is Siddham).

However, I need a verification of it's validity and accuracy because eventually I want this section of the Heart Sutra tattooed on my forearm and don't want to get the wrong thing tattooed on me. Can anyone verify the Siddham script Sanskrit version or give me a version written in any of those other Asian languages that I mentioned above? I also think I found a version written in Japanese kanji (below)--can anyone confirm it as being the Heart Sutra mantra?The other question I have is that the characters above seem like Chinese and not Japanese but I'm not an expert to say the least. Any help would be greatly appreciated. Bowing...

~Peace to all beings~

Blessing, Revisited

I had another thought this morning, during meditation, about the reticence I described the other day in my entry about blessing. One powerful lesson that was implanted in my youthful mind was that I should not grow "too big for my boots." I learned that modesty and humility were among the highest values, and that pride was not not merely reprehensible, it was sinful. At boarding school, too, this lesson was reinforced by the hard-earned understanding that, unless one had special skills in sportsmanship or intellect, the risk of targeting for scorn or ridicule could be significantly reduced by keeping a low profile.

Reticence, then, was a lesson that I learned well, and that served me in many ways poorly in later life. It served me poorly as a writer. For years I chose to believe that others had far greater skills than I, and this conviction kept me prisoner to what I now see to be a false image of myself. Thinking small is a self-fulling prophesy. Condemning what I judged to be presumptuousness in myself and others, I effectively choked my voice off at the throat and throttled the real, authentic communication that good writing requires.

I know that there are many much younger writers among my readers, and from the wisdom of my own experience I'd like to invite them with these thoughts to embrace grandiosity rather than modesty; that they accept and celebrate their own brilliance without reservation or reticence; that they worry less about the size of their boots than the wonderful sensation of feet on the ground--if only in preparation to take flight. It's from a place of generosity that good things come--including blessings.

Have a great Sunday!

Early Morning Buddhist Inspiration - 3/29/2009


Healing Meditation

Please try this meditation to relax and heal the body mind and soul.

Sit in a comfortable position
Start to imagine that your body is slowly filling with light, starting from the feet and slowly moving upwards
As the light is moving up your body ----- feel that this light is relaxing the muscles and your mind.
Now imagine that any areas of disease or pain in your body is surrounded by a dark shadow which represents the unhealthy area.
I feel the light moving upwards until my entire body is filled with light and every muscle of my body is feeling relaxed.
Now feel that your body of light is radiating the light out from your eyes, the light is shining as if a torch is shinning out from your eyes.
Now feel that you are directing the light towards any area of the body that is giving you pain or discomfort, represented as a shadow on your body.
Feel that you are sending extra light to this area that is in pain or discomfort.
Imagine that the diseased or painful areas have dark shadows surrounding it.
Now feel that you are shinning a loving healing light to the diseased or painful areas so that the darkness is removed.
I radiate my shining light to my body and fill my bodies with this warm healing light.
I now radiate this healing light to the world.
I begin to feel that this healing light is returning me to health and vitality
Perfect health is available to me now.


Saturday, March 28, 2009

Early Morning Buddhist Inspiration - 3/28/2009


"In order to rally people, governments need enemies. They want us to be afraid, to hate, so we will rally behind them. And if they do not have a real enemy, they will invent one in order to mobilize us."


~Thich Nhat Hanh


Friday, March 27, 2009

The Man on Cloud Mountain (1992)


The Man on Cloud Mountain : A Video Documentary on Shodo Harada Roshi

Shodo Harada Roshi was born in 1940 in Nara, Japan. He began his Zen training in 1962 when he entered Shofuku-ji monastery in Kobe, Japan, where he trained under Yamada Mumon Roshi (1900-1988) for twenty years. He was then given dharma transmission (inka) and was subsequently made abbot of Sogenji monastery in Okayama, Japan, where he has taught since 1982.
Harada Roshi (Roshi means "teacher") is heir to the teachings of Rinzai sect Zen Buddhism as passed down in Japan from Hakuin and his successors. Harada Roshi's teaching includes the traditional Rinzai practices of daily sutra chanting, zazen (seated meditation), sanzen (private interviews with the teacher), susokkan (breathing), koan ('past cases') study, samu (work), sesshin (intensive retreats), teisho (lectures by the teacher), and takuhatsu (alms receiving). While the outward appearance of this type of training may seem rigorous and spartan to some, it is important to note that Harada's teaching is formed by deep compassion and permeated by the simple and direct Mahayana doctrine that all beings are endowed with the clear, pure Original Buddha Mind. The purpose of our training is to realize this mind in ourselves and in all other beings.

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Help!

The Spring is sprung
The grass is riz,
I wonder where
the birdies is.

Could somebody please help me? I've got this silly little rhyme running around inside my brain, and I've forgotten the second half. The poor old gray stuff won't let it go until the cycle is complete, and it's driving me up the wall. I know it has to do with the "sky," and I'm pretty sure there's a "why" in there somewhere, but I just can't put it all together.

Funny, though, that familiar need to complete a thought or memory, sometimes the snatch of a song. It's an itch that insists on being scratched, and it keeps on itching until you find the answer--or until the brain gets tired of this particular game it invented for itself.

The Buddhist thing would be to note its presence and then let it go. But the brain's a tough old bird, and the letting go is easier said than done.

So much for the morning's meditation, then. Oh, wait. Another line: "The birdie's on the wing." Okay, here I go:

Some say
the bird is on the wing.
But that's absurd.
I always heard
the wing is on the bird.

Phew! What a relief! (But I was way off about the "sky" and "why." Go figure.)

Early Morning Buddhist Inspiration - 3/27/2009


"Life can be found only in the present moment. The past is gone, the future is not yet here, and if we do not go back to ourselves in the present moment, we cannot be in touch with life."


~Thich Nhat Hanh


Contributions to the Cultural History of Early Tibet


Contributions to the Cultural History of Early Tibet
The study of the rise and institutions of the Tibetan empire of the seventh to ninth centuries, and of the continuing development of Tibetan civilization during the obscure period that followed, have aroused growing interest among scholars of Inner Asia in recent decades. The six contributions presented here represent refinements in substance and method characterizing current work in this area. A chapter by Brandon Dotson provides a new perspective on law and divination under the empire, while the post-imperial international relations of the Tsong kha kingdom are analyzed by Bianca Horlemann. In “The History of the Cycle of Birth and Death”, Yoshiro Imaeda’s investigation of a Dunhuang narrative appears in a revised edition, in English for the first time. The problem of oral transmission in relation to the Tibetan Dunhuang texts is then taken up in the contribution of Sam van Schaik. In the final section, Matthew Kapstein and Carmen Meinert consider aspects of Chinese Buddhism in their relation to religious developments in Tibet.

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Zen and the Brain: Toward an Understanding of Meditation and Consciousness


Zen and the Brain: Toward an Understanding of Meditation and Consciousness
Aldous Huxley called humankind's basic trend toward spiritual growth the "perennial philosophy." According to James Austin, the trend implies a "perennial psychophysiology"--for awakening, or enlightenment, occurs only because the human brain undergoes substantial changes. What are the peak experiences of enlightenment? How could they profoundly enhance, and yet simplify, the workings of the brain? Zen and the Brain summarizes the latest evidence.

The book uses Zen Buddhism as the opening wedge for an extraordinarily wide-ranging exploration of consciousness. In order to understand the brain mechanisms that produce Zen states, one needs some understanding of the anatomy, physiology, and chemistry of the brain. Austin, a neuroscientist and Zen practitioner, interweaves his teachings of the brain with his teachings/personal narrative of Zen. The science, which contains the latest relevant developments in brain research, is both inclusive and rigorous; the Zen sections are clear and evocative. Along the way, Austin covers such topics as similar states in other disciplines and religions, sleep and dreams, mental illness, consciousness-altering drugs, and the social consequences of advanced stages of enlightenment.

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Thursday, March 26, 2009

The Day the Universe Changed (1985)


For the most part this series has nothing to do with Buddhism. However it is a fascinating series that shows how our technology and our mind sets have come into present form. James Burke was truly ahead of the pack with his observations on our world.

The Day the Universe Changed (1985)

The series' primary focus is on the effect of advances in science and technology on western philosophy. The title comes from the philosophical idea that the universe essentially only exists as you perceive it; therefore, if you change your perception of the universe, you have changed the universe itself. To illustrate this idea, James Burke tells the various stories of important scientific discoveries and technological advances and how they fundamentally altered how western civilization perceives the world. The series runs in roughly chronological order, from around the beginning of the Middle Ages to the present.

Full Series

The Day The Universe Changed: "Worlds Without End", 5 of 5 YouTube Clip

The Day The Universe Changed: "Worlds Without End", 4 of 5 YouTube Clip

Early Morning Buddhist Inspiration - 3/26/2009


"People usually consider walking on water or in thin air a miracle. But I think the real miracle is not to walk either on water or in thin air, but to walk on earth. Every day we are engaged in a miracle which we don't even recognize: a blue sky, white clouds, green leaves, the black, curious eyes of a child -- our own two eyes. All is a miracle."


~Thich Nhat Hanh


Wednesday, March 25, 2009

Born Again Buddhists - Discovery Channel

Born Again Buddhists - Discovery Channel

Believing that highly-evolved lamas choose to be reborn to lead the rest of us to nirvana, children born at auspicious times are carefully watched for signs of being a reincarnate and are usually identified at a young age by their past-life recall. These people are called tulkus/ reincarnated lamas - the most famous being the Dalai Lama. In the last remaining Himalayan kingdom of Bhutan, reincarnation is a very much a way of life. But things have taken a curious turn in recent years. It seems more and more children are claiming to be reincarnates - a situation so worrying, the Bhutanese government has stepped in to oversee the ancient process of identifying reincarnates. Born Again Buddhists unravels the mysteries of this centuries-old Himalayan belief.

Video is in FLV format and contains the commercial breaks as when it originally aired. If you need a video player which handles flash video format, you can use VLC or GOM Player. Both are freeware.

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Various Talks On Being A Monastic










Various Talks On Being A Monastic

Various Buddhist and ecumenical teachers of many lineages discuss what it takes to be a monastic.

These teachers are:
Ajahn Sudanto
Dr. Ananda
W.P. Guruge
Ericka Bryant

Father Alexei Smith
Rev Eko LIttle

Rev Sandra Yarlott
Roshi Wendy Nakao
Venerable Pannyavaro
Venerable Tenzin Kacho

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The Hotel on the Roof of the World: Five Years in Tibet


The Hotel on the Roof of the World: Five Years in Tibet
Fawlty Towers meets The Shining in this absorbing tale of business (mis)management. Keen to unravel the mysteries of the East, Alec Le Sueur moves to the Tibetan capital of Lhasa to become the marketing manager for a major hotel chain. But what seems like a dream job soon turns into a nightmare as events conspire against him. Rats plague the hotel and infest the air-vents.

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Contexts And Dialogue: Yogacara Buddhism And Modern Psychology on the Subliminal Mind


Contexts And Dialogue: Yogacara Buddhism And Modern Psychology on the Subliminal Mind

Are there Buddhist conceptions of the unconscious? If so, are they more Freudian, Jungian, or something else? If not, can Buddhist conceptions be reconciled with the Freudian, Jungian, or other models? These are some of the questions that have motivated modern scholarship to approach alayavijnana, the storehouse consciousness, formulated in Yogâcâra Buddhism as a subliminal reservoir of tendencies, habits, and future possibilities.
Tao Jiang argues convincingly that such questions are inherently problematic because they frame their interpretations of the Buddhist notion largely in terms of responses to modern psychology. He proposes that, if we are to understand alayavijnana properly and compare it with the unconscious responsibly, we need to change the way the questions are posed so that alayavijnana and the unconscious can first be understood within their own contexts and then recontextualized within a dialogical setting. In so doing, certain paradigmatic assumptions embedded in the original frameworks of Buddhist and modern psychological theories are exposed. Jiang brings together Xuan Zang’s alayavijnana and Freud’s and Jung’s unconscious to focus on what the differences are in the thematic concerns of the three theories, why such differences exist in terms of their objectives, and how their methods of theorization contribute to these differences.
Contexts and Dialogue puts forth a fascinating, erudite, and carefully argued presentation of the subliminal mind. It proposes a new paradigm in comparative philosophy that examines the what, why, and how in navigating the similarities and differences of philosophical systems through contextualization and recontextualization.

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Bad Citrus Karma

I know, it's a bit tacky to be abusing that wonderful word "karma" for a seemingly trivial purpose, but it does seem like a bad year for our modest citrus crops...

Remember, I wrote some two weeks ago about the fate of the little lemon tree, on the street side of our house. We returned from a weekend away to find that its entire crop had been lopped off the tree--not picked, mind you, but hacked away, heedless of the shape of the tree, with shears. It felt like a violation.

Now, this Sunday, we returned late afternoon to discover that the kumquat tree on the balcony behind the house had suffered a similar fate. When we left on Friday, it had been blessed with a generous crop of fruit, all ripening nicely, ready to be plucked. We had in fact already picked a few--you can't pick too many at one time, unless you're planning to make kumquat marmalade--to add to our fruit salads and dinner salads. Now, Sunday, there were two little kumquats left on the branches. The rest had disappeared.

Well, our balcony is built high above the ground. The only access to it is through the glass doors from the living room--unless you want to shimmy up twenty feet or more of cold steel column from the garden, access to which also requires a key to open the sturdy gate that blocks the long side stairway. Besides, unlike the lemon tree, the branches themselves were left intact. Clearly, this was not the work of human vandals.

The solution to the mystery soon became apparent. Rats. They are common denizens of the hills around us, not frequently seen, in our experience, but present everywhere. They had left their nasty little turds on the balcony around the base of the big pot in which the kumquat tree is planted. And they had made off with literally dozens of the precious fruit that we had been looking forward to enjoying.

We have been blaming the local squirrels for the loss of other fruit on the balcony. Now they're off the hook. I offer them my apologies for the aspersions and imprecations I seem have mis-cast in their direction. Our fellow creatures need to survive, I guess, as we do. At least this four-footed kind had the decency to respect the integrity of the tree from which they stole, unlike their human counterparts. Still, I do resent their thieving habits, and am wondering how to protect the remaining lemons from their predatory habits...

Any ideas, out there?

Early Morning Buddhist Inspiration - 3/25/2009


"The most precious gift we can offer others is our presence. When mindfulness embraces those we love, they will bloom like flowers."


~Thich Nhat Hanh


Touching the Eternal - Eckhart Tolle


Touching the Eternal - Eckhart Tolle
Through the centuries countless people from around the world have been coming to India, thirsty in their search for truth. Considered to be the birthplace of spirituality, India has produced more great mystics and spiritual teachers than any other country. What more fitting place for Eckhart to speak of the eternal Now? It is here on the banks of the holy Ganga, amidst the snow-capped Himalayas and the tremendous beauty of scarlet sunsets that a group of determined souls from around the globe met to sit together in silence. With Eckhart’s guidance, the rigors of living in India served as teachers pointing to the release of attachment to form and to seeing deeper into the inner. Join them in this transformational experience and allow yourself to be guided through words and stillness into the state of presence. This is the surrendered state of consciousness in which the very limitations of form become an opening into the divine. During this seven day retreat Eckhart speaks with humble authenticity, wisdom and humor on a wide range of subjects.

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Tuesday, March 24, 2009

Nagarjuna's Madhymaka: A Philosophical Introduction


Nagarjuna's Madhymaka: A Philosophical Introduction
The Indian philosopher Acarya Nagarjuna the founder of the Madhyamaka (Middle Path) school of Mahayana Buddhism and arguably the most influential Buddhist thinker after Buddha himself. Indeed, in the Tibetan and East Asian traditions, Nagarjuna is often referred to as the "second Buddha."
This book presents a survey of the whole of Nagarjuna's philosophy based on his key philosophical writings. His primary contribution to Buddhist thought lies in the further development of the concept of sunyata or "emptiness." For Nagarjuna, all phenomena are without any svabhava, literally "own-nature" or "self-nature," and thus without any underlying substance. Particular emphasis is put on discussing Nagarjuna's thinking as philosophy. The present discussion shows how his thoughts on metaphysics, epistemology, the self, language, and truth present a unified theory of reality with considerable systematic appeal.
Jan Westerhoff offers a systematic account of Nagarjuna's philosophical position. He reads Nagarjuna in his own philosophical context, but he does not hesitate to show that the issues of Indian and Tibetan Buddhist philosophy have at least family resemblances to issues in European philosophy. This fascinating and much-needed analysis of one of India's most important philosophers is sure to interest and enlighten students of Buddhism and the European tradition alike.


Blessing

I was confronted with an interesting question, last Friday afternoon, in the class to which I had been invited as a guest speaker. It had to do with blessing. Students in the class had been asked to read my memoir, “While I Am Not Afraid”, and the question arose from a scene in the book in which I asked for a blessing from my father on his deathbed.

As I watched my father in what the family thought to be the last hours of his life (he fooled us all, living on for more than a week after this moment,) I recalled the days when I was a small child, and he the rector of a parish in the diocese of St. Albans, just north of London. Too young to partake in the eucharist--not yet, then, “confirmed”--I was always led to the altar rail by my mother and would receive, each Sunday, a blessing as my father distributed the communion wafers and the wine. He would lay a gentle hand on my head and say a quick prayer before passing on to the next communicant. I could think of no better way to bring our relationship to closure. Since he was by this time too weak to move his hand, I had to take it myself and lay it on my forehead, and to say for him the words that came back to me then--but which I have since forgotten.

It was a moving and a memorable moment, and the student was curious to know what that blessing meant to me. The truth is that, as an unbeliver, I was for much of my life somewhat embarrassed by the notion of blessing. It seemed to me to suggest a call to a spiritual authority in which I did not believe, a paternal, not to say paternalistic act of faith that my skeptical mind found impossible to accept. It is only in very recent years that I have found in myself the wish--and I might even say the power--to bless, though without recourse to a "higher power" for the authority to do so.

It has come about perhaps in part as a simple function of age, because in the work I do in The ManKind Project, younger men have asked it of me. At first I was as embarrassed by their requests as by the act itself. Who was I, of all people, to offer blessings? What right did I have to give them? By whose authority? But I found myself, despite those hesitations, responding to the requests, finding simple words that somehow felt right for me without suggesting in any way that they came from anywhere but my own heart. (I was also embarrassed, for most of my adult years, by the very word "heart," but that's another—if related—story.)

So the student's question went to the heart--there I go again!--of something I had struggled with for many years, and I found myself formulating an answer to in the light of what I have learned from the Buddhist teachings: the kind of blessing I can believe in comes out of compassion. It's not that I have earned any right to bless, by means of my superiority to other beings; it's rather a heart-to-heart exchange, what I described to the class as an "I see you" moment, an act of recognition and oneness. Our culture tends, I think, to associate blessing with a hierarchical sense that the blesser has some special gift or qualification which he or she imparts upon the blessee from that superior place. I have come to see it otherwise, perhaps more humbly, as more of an expression of compassion and goodwill. As I told the student, I can receive wonderful blessings from the least expected quarters.

The act of blessing, then, for me, is no more than the conscious opening of the heart to another being at some special moment, accompanied, perhaps--though by no means necessarily--with words of recognition and appreciation. To return to my father's blessing on his deathbed: what I needed in that moment, quite simply, was to know that I was seen and acknowledged. The fact that he was approaching the God that he believed in lent a special gravity to the gift, but the meaning of the blessing did not require me to share in his belief, but rather to accept it from his very human heart.

I googled “Buddhist” and “Blessing”, and came up with this poem/chant…

Just as the soft rains fill the streams,
pour into the rivers and join together in the oceans,
so may the power of every moment of your goodness
flow forth to awaken and heal all beings,
Those here now, those gone before, those yet to come.

By the power of every moment of your goodness
May your heart's wishes be soon fulfilled
as completely shining as the bright full moon,
as magically as by a wish-fulfilling gem.

By the power of every moment of your goodness
May all dangers be averted and all disease be gone.
May no obstacle come across your way.
May you enjoy fulfillment and long life.

For all in whose heart dwells respect,
who follow the wisdom and compassion, of the Way,
May your life prosper in the four blessings
of old age, beauty, happiness and strength…

…which speaks not of God but of the goodness of the human heart. Which is, perhaps more elegantly put, exactly what I’m trying to talk about.  I don't know who to thank or acknowledge for this poem, but may whoever posted it enjoy those same blessings he or she has offered those of us who read it.

Early Morning Buddhist Inspiration - 3/24/2009


"Because of your smile, you make life more beautiful."


~Thich Nhat Hanh


Monday, March 23, 2009

Meditator's Atlas: A Roadmap to the Inner World



Meditator's Atlas: A Roadmap to the Inner World
The Meditator's Atlas truly is a comprehensive and trustworthy "roadmap of the inner world" for anyone who meditates. What makes this book unique is the way Flickstein uses two classic Buddhist texts - the Path of Purification, and the Four Foundations of Mindfulness-to help readers make clear sense out of the new, fascinating, and often challenging states that one may encounter on the long journey to enlightenment. Readers will come away from this book with their own insights clarified and with a helpful sense of what lies ahead. The Meditator's Atlas will also appeal to "spiritual sightseers" - those who just want to enjoy a guided tour of the compelling inner territory of meditation.

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Buddha in the Crown: Avalokitesvara in the Buddhist Traditions of Sri Lanka

Buddha in the Crown: Avalokitesvara in the Buddhist Traditions of Sri Lanka
Historical, anthropological, and philosophical in approach, Buddha in the Crown is a case study in religious and cultural change. It examines the various ways in which Avalokitesvara, the most well known and proliferated bodhisattva of Mahayana Buddhism throughout south, southeast, and east Asia, was assimilated into the transforming religious culture of Sri Lanka, one of the most pluralistic in Asia. Exploring the expressions of the bodhisattva's cult in Sanskrit and Sinhala literature, in iconography, epigraphy, ritual, symbol, and myth, the author develops a provocative thesis regarding the dynamics of religious change. Interdisciplinary in scope, addressing a wide variety of issues relating to Buddhist thought and practice, and providing new and original information on the rich cultural history of Sri Lanka, this book will interest students of Buddhism and South Asia.

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urning for the Buddha: Self-Immolation in Chinese Buddhism


Burning for the Buddha: Self-Immolation in Chinese Buddhism
Burning for the Buddha: Self-Immolation in Chinese Buddhism is the first book-length study of the theory and practice of "abandoning the body"(self-immolation) in Chinese Buddhism. Although largely ignored by conventional scholarship, the acts of self-immolators (which included not only burning the body, but also being devoured by wild animals, drowning oneself, and self-mummification, among others) form an enduring part of the religious tradition and provide a new perspective on the multifarious dimensions of Buddhist practice in China from the early medieval period to the present time. This book examines the hagiographical accounts of all those who made offerings of their own bodies and places them in historical, social, cultural, and doctrinal context.

Rather than privilege the doctrinal and exegetical interpretations of the tradition, which assume the central importance of the mind and its cultivation, James Benn focuses on the ways in which the heroic ideals of the bodhisattva present in scriptural materials such as the Lotus Sutra played out in the realm of religious practice on the ground. His investigation leads him beyond traditional boundaries between Buddhist studies and sinology and draws on a wide range of canonical, historical, and polemical sources, many of them translated and analyzed for the first time in any language. Focusing on an aspect of religious practice that was seen as both extreme and heroic, Benn brings to the surface a number of deep and unresolved tensions within the religion itself and reveals some hitherto unsuspected aspects of the constantly shifting negotiations between the Buddhist community and the state.

Self-immolation in Chinese Buddhism was controversial, and Burning for the Buddha gives weight to the criticism and defense of the practice both within the Buddhist tradition and without. It places self-immolation in the context of Chinese Mahayana thought and explores its multiple religious, social, and historical roles. These new perspectives on an important mode of Buddhist practice as it was experienced and recorded in traditional China contribute to not only the study of Buddhism, but also the study of religion and the body.

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Buddhism in the Krishna River Valley of Andhra


Buddhism in the Krishna River Valley of Andhra
Despite popular and scholarly perceptions of Magadha in northeastern India (modern Bihar) as the center of Indian Buddhism, the essays in this volume collectively make a strong case that the Buddhism of the Krishna River Valley in southeastern India (modern Andhra Pradesh) likewise played a pivotal role in the rise and development of the religion, and profoundly impacted subsequent Buddhist traditions, not only in India and the Indian subcontinent but throughout Southeast and East Asia as well. We are particularly interested in this theme, not only because one of us is originally from Andhra, grew up in the shadow of many of its famous archaeological sites and had an opportunity to study them as a part of pursuing academic degrees, but also because Buddhism in this region has been largely neglected within the scholarship to date. The impetus for this volume also stems from conversations between the editors about the present revival in interest about Buddhism now taking place in Andhra Pradesh among archaeologists, historians, politicians, and the general public. During our conversations, we also realized how a number of our own friends from various disciplines in the scholarly community, archaeologists, art historians, epigraphists, historians of religion, and philosophers, shared interests with us in the significance of Buddhism in the Krishna River Valley. We invited some of these colleagues to participate in panels at the meetings of Association for Asian.

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We all Make Mistakes.

We all make mistakes from time to time. Life is about learning to make our mistakes less often. To realize this goal, we have a policy in our monastery that monks are allowed to make mistakes. When the monks are not afraid to make mistakes, they don’t make so many.

–Ajahn Brahm, from Opening the Door of Your Heart (Lothian Books)

James: (I am not a teacher and the following are my thoughts and mine alone). I have often found that perfectionism is a common obstacle to many people. Striving for perfection is in my view another form of desire because we refuse to accept that we are already perfect as all has Buddha nature. Perfectionism asserts that mistakes are negative and signs of failure.

In reality we can not make progress without making mistakes. If we adjust our lives so that we won't make many mistakes then we greatly hinder our chances and opportunities to peel away the layers of karma to reveal the perfect jewel of enlightenment. Not to mention loosing out on a lot of the joys of life out of a fear of making mistakes. But guess what?--everyone makes mistakes and suffers pain.

Even Buddha suffered aches and pains after his enlightenment. He understand that, "Enlightened people do not cease to experience the pain of existence. They only stop creating illusions that amplify that pain and cause new suffering." However, If we compare ourselves say to advanced students or the great teachers then we will come up feeling inadequate and get discouraged to where it would be easy to give up the Dharma thinking we will never become who they are.

The key I think is to set modest goals and realize that the middle-path isn't a short-cut or express lane but rather a journey that will most likely take many, many, many lives to fulfill. There is no reason to be discouraged by this, however, because instead it takes the pressure off of feeling like we have to realize enlightenment in this life, which often brings frustration, low self-esteem and discouragement. Of course we should strive to do our best and live the Dharma as best we can but mistakes will happen and that is simply apart of the journey. Step by step, moment by moment, enlightenment unveils itself.

When we refuse to accept imperfection then we set ourselves up for disappointment and suffering. On the contrary when we accept that things don't have to be perfect to be good or beneficial then we can stop worrying so much and enjoy being perfect in our imperfections!! I think that is one of the reasons why the teaching on the present moment is so important because it is keeping goals realistic. Thus the teaching of "before enlightenment I chopped wood and carried water and after enlightenment I chopped wood and carried water."

Before enlightenment perhaps we chopped wood and carried water with a constant thought stream of self-judgments such as: "I should be chopping wood faster," or "Look at how much water is splashing over the side of the bucket, I must be worthless at this job." Little perhaps do we realize that like a famous story goes--the water splashing over the side of the bucket could be watering flowers down below, flowers that we did not notice because our focus was on trying to be perfect.

After enlightenment chopping wood and carrying water is perfection already expressed because the focus is no longer on doing the task perfectly but on simply doing and fully experiencing the task itself as it unfolds.

~Peace to all beings~

Unsettled

We leave for Europe in a week and a day, and I find that I'm already experiencing that feeling of dislocation that overtakes me every time I go away. It may be a function of age, but it seems to kick in earlier each time. Perhaps the roots grow deeper as we age, harder to pull up from the familiar ground. My head reminds me sagely that everything is in flux, but my heart and body resist the discomforts of change. More and more, when the time to leave approaches, I want to stay at home. Impractical, in our case, because our grandchildren live in England, as does my sister and her family, and the only way we can get to see them on a regular basis is to get on a plane and fly there.

This morning I woke early, filled with a gnawing anxiety. Its focus was not the coming journey, though. Instead, the anxiety was deflected into a different source: earthquakes--particularly the much-anticipated Big One. We are not prepared, as we know we should be. It's a foolishness I keep reminding myself to correct, and this morning I lay in bed thinking of those things we need: water, packaged foods, a new first aid kit (the last one we bought must be twenty years old by now,) sterno cooking equipment, gloves and tools... I promised myself the long-postponed trip to the Target store, or Costco.

Meantime, I have been thinking this past weekend about blessings. I plan to post some thoughts in The Buddha Diaries tomorrow. Unless the Big One strikes before tomorrow comes...

Early Morning Buddhist Inspiration - 3/23/2009


"Breath is the bridge which connects life to consciousness, which unites your body to your thoughts."


~Thich Nhat Hanh


Sunday, March 22, 2009

Saturday, March 21, 2009

I Will Not...

(with apologies to John Baldessari...)

I will not get anywhere near my computer this weekend
I will not get anywhere near my computer this weekend
I will not get anywhere near my computer this weekend
I will not get anywhere near my computer this weekend
I will not get anywhere near my computer this weekend
I will not get anywhere near my computer this weekend
I will not get anywhere near my computer this weekend
I will not get anywhere near my computer this weekend
I will not get anywhere near my computer this weekend
I will not get anywhere near my computer this weekend
I will not get anywhere near my computer this weekend
I will not get anywhere near my computer this weekend
I will not get anywhere near my computer this weekend
I will not get anywhere near my computer this weekend
I will not get anywhere near my computer this weekend...

... except that I already did...

Early Morning Buddhist Inspiration - 3/21/2009


"Hope is important because it can make the present moment less difficult to bear. If we believe that tomorrow will be better, we can bear a hardship today."


~Thich Nhat Hanh


Friday, March 20, 2009

The Lotus Unleashed: The Buddhist Peace Movement in South Vietnam, 1964-1966 - Robert J. Topmiller

The Lotus Unleashed: The Buddhist Peace Movement in South Vietnam, 1964-1966 - Robert J. Topmiller

During the Vietnam war, Vietnamese peace activists made extraordinary sacrifices, including self-immolation - to try to end the fighting. This is the first study in English of this vitally important mass movement.

Topmiller examines the Buddhist objections to the war that ultimately led to the Buddhist Crisis of 1966. In one of the first in-depth discussions of an indigenous South Vietnamese peace movement, Topmiller explores the Buddhist led agitation aimed at installing a civilian government through free elections as part of a larger effort to end the fighting in South Vietnam. Based on extensive research and interviews with many participants, the Lotus Unleashed highlights the intense importance of Buddhist efforts, making clear the impact of Vietnamese internal politics on U.S. decision making and the missed opportunities for peace caused by Washington's indifference toward South Vietnamese opinions on the war.

"Tells the story of how the Buddhist inspired Struggle Movement sought to challenge the legitimacy of the government of south Vietnam in the middle years of the 1960s." Contemporary Buddhism.

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The Mantram Handbook: A Practical Guide to Choosing Your Mantram and Calming Your Mind - Eknath Easwaran

The Mantram Handbook: A Practical Guide to Choosing Your Mantram and Calming Your Mind - Eknath Easwaran

The mantram, or mantra, is a short, powerful, spiritual formula from the world’s great traditions, repeated silently in the mind, anytime, anywhere. Examples of mantrams are Rama, Rama, used by Gandhi, or My God and My All, repeated by St. Francis of Assisi, or Om Mane Padme Hum. Easwaran taught the use of the mantram for over forty years as part of his passage meditation program. He explains how the mantram works, and gives practical guidelines for using it to focus our thoughts and access deeper resources of strength, patience, and love. The mantram can help us replenish our energy, release creativity, and heal old conflicts. These resonant phrases work equally well for parents with young children, colleagues at work, couples in a relationship, in illness or depression, and even at the time of death. And Easwaran shows how repetition of the mantram can open the door to a life that is increasingly meaningful and fulfilling.

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Leaving on a Jet Plane

I'm sorry that I haven't been writing lately. I have been getting ready for a big trip to Indiana and Chicago to visit family. I'll be back in about a week with some new posts. I hope you are all doing well and I'll miss you!!

Oh and Michael? The one who put their name into the hat for the Zen enso t-shirt? You won the contest awhile back but haven't heard from you. If you don't reply to this post by the time I get back I'll have to give it to someone else. So I'll leave you with a quote to chew on:


Listen to the cicadas in treetops near the

waterfall;
See how last night's rains have washed away
all grime.
Needless to say my hut is as empty as can
be,
But I can offer you a window full of the most

intoxicating air !

-Ryokan, Zen monk of Japan

James: O.k., I'm off. Be well in your practice.

I bow to you all....

~Peace to all beings~

Zen Sex: The Way of Making Love


Zen Sex: The Way of Making Love
Zen philosophy teaches that everything from washing dishes to sitting at the computer offers an opportunity to experience the essence of life and attain true wisdom and enlightenment. Zen Sex shows how this philosophy applies no less in the bedroom that in the meditation hall. In the first book to bring together Zen and sex, readers are guided through 'The Seven Ways of the Mind', 'The Seven Ways of the Body', and 'The Seven Ways of the Spirit'. Zen stories and simple steps show both men and women how to create loving relationships, and easy-to-do practices will enable lovers to enhance their sexual and spiritual lives. Philip Roshio Sudo reminds our sex-obsessed age how love-making can become a means to experience the sacredness of life and one another, and how 'Zen Sex is the best sex you can possibly have'.

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Early Morning Buddhist Inspiration - 3/20/2009


"When you begin to touch your heart or let your heart be touched, you begin to discover that it's bottomless, that it doesn't have any resolution, that this heart is huge, vast, and limitless. You begin to discover how much warmth and gentleness is there, as well as how much space."


~Pema Chodron