Buddhism: Population Growth and Buddhist Rebirth

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Population Growth and Buddhist Rebirth Oct 31st 2011, 16:20 The United Nations calculates that the world's human population has reached 7 billion. And at the Guardian, Ed Halliwell� asks a� question -- "Can population growth be reconciled with Buddhist reincarnation?" Mr. Halliwell's answer isn't bad, but I can tell most of the commenters didn't bother to read it. The comments are mostly the standard knee-jerk responses you get from people who have made up their minds that reincarnation (as they, not Buddhism, understand it) is superstitious nonsense; e.g., "Extraordinary claims require extraordinary evidence." Etc., etc. Since rebirth in Buddhism really isn't about the continuation of an individual self, I'd say the answer to the question is "yes." And if you want to know how, stop looking for "extraordinary evidence" and educate yourself as to what Buddhism actually teaches about rebirth. To me, looking for a one-to-one ratio of reborn individuals is like assuming there can be only a fixed number of waves on the ocean. Here's a poem by Uchiyama Roshi that we say at memorial services at my zen center: Water isn't formed by being ladled into a bucket Simply the water of the whole universe has been ladled into a bucket The water does not disappear because it has been scattered over the ground It is only that the water of the whole universe has been emptied into the whole universe Life is not born because a person is born The life of the whole universe has been ladled into the hardened "idea" called "I" Life does not disappear because a person dies Simply, the life of the whole universe has been poured out of this hardened "idea" of "I" back into the universe How many "rebirths" are possible in the life of the whole universe? You tell me; I was never good at arithmetic. Theravadins tend to be more literal about the rebirth thing, so I checked at Access to Insight to see if they had a different perspective. Here's what I found: According to Buddhist cosmology, when a living being [1] passes away he or she is reborn into one of thirty-one distinct "planes" or "realms" of existence, of which the human realm is just one. An increase in the human population simply implies that creatures from other planes are being reborn into the human realm at a rate faster than humans are dying. Likewise, a decline in the human population would imply that humans, upon death, are taking rebirth in other planes (or exiting samsara altogether) at a rate faster than other creatures are taking rebirth as humans. These sorts of population shifts have been occurring for countless eons and in themselves hold little cosmic significance. [1] Except an arahant, a fully-enlightened being. Arahants have escaped the round of rebirths once and for all and, upon death, are not reborn. So there you have it -- it's not an issue in Theravada, either.

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Buddhism: What's Hot Now: Buddhist and Abortion

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Buddhist and Abortion Oct 31st 2011, 10:08 (This is the second part of an essay on Buddhist Views of Abortion. Click "Continued from Page 1" to read the first part.) The Buddhist Approach to Morality Buddhism does not approach morality by handing out absolute rules to be followed in all circumstances. Instead, it provides guidance to help us see how what we do affects ourselves and others. The karma we create with our thoughts, words and actions keeps us subject to cause and effect. Thus, we assume responsibility for our actions and the results of our actions. Even the Precepts are not commandments, but princples, and it is up to us to decide how to apply those principles to our lives. Karma Lekshe Tsomo, a professor of theology and a nun in the Tibetan Buddhist tradition, explains, "There are no moral absolutes in Buddhism and it is recognized that ethical decision-making involves a complex nexus of causes and conditions. 'Buddhism' encompasses a wide spectrum of beliefs and practices, and the canonical scriptures leave room for a range of interpretations. All of these are grounded in a theory of intentionality, and individuals are encouraged to analyze issues carefully for themselves. ... When making moral choices, individuals are advised to examine their motivation--whether aversion, attachment, ignorance, wisdom, or compassion--and to weigh the consequences of their actions in light of the Buddha's teachings." What's Wrong With Moral Absolutes? Our culture places great value on something called "moral clarity." Moral clarity rarely is defined, but I infer it means ignoring the messier aspects of complex moral issues so that one can apply simple, rigid rules to solving them. If you take all facets of an issue into account, you risk not being clear. Moral clarifiers love to rework all ethical problems into simple equations of right and wrong, good and bad. There is an assumption that an issue can have only two sides, and that one side must be entirely right and the other side entirely wrong. Complex issues are simplified and oversimplified and stripped of all ambiguous aspects to make them fit into "right" and "wrong" boxes. To a Buddhist, this is a dishonest and unskillful way to approach morality. In the case of abortion, often people who have taken a side glibly dismiss the concerns of any other side. For example, in much anti-abortion literature women who have abortions are portrayed as selfish or thoughtless, or sometimes just plain evil. The very real problems an unwanted pregnancy might bring to a woman's life are not honestly acknowledged. Moralists sometimes discuss embryos, pregnancy and abortion without mentioning women at all. At the same time, those who favor legal abortion sometimes fail to acknowledge the humanity of the fetus. The Fruits of Absolutism Although Buddhism discourages abortion, we see that criminalizing abortion causes much suffering. The Alan Guttmacher Institute documents that criminalizing abortion does not stop it or even reduce it. Instead, abortion goes underground and is performed in unsafe conditions. In desperation, women submit to unsterile procedures. They drink bleach or turpentine, perforate themselves with sticks and coat hangers, and even jump off roofs. Worldwide, unsafe abortion procedures cause the deaths of about 67,000 women per year, mostly in nations in which abortion is illegal. Those with "moral clarity" can ignore this suffering. A Buddhist cannot. In his book The Mind of Clover: Essays in Zen Buddhist Ethics, Robert Aitken Roshi said (p.17), "The absolute position, when isolated, omits human details completely. Doctrines, including Buddhism, are meant to be used. Beware of them taking life of their own, for then they use us." What About the Baby? My understanding is that an individual is a phenomenon of life in the same way a wave is a phenomenon of ocean. When the wave begins, nothing is added to the ocean; when it ends, nothing is taken away. Robert Aitken Roshi wrote (The Mind of Clover, pp. 21-22), "Sorrow and suffering form the nature of samsara, the flow of life and death, and the decision to prevent birth is made on balance with other elements of suffering. Once the decision is made, there is no blame, but rather acknowledgment that sadness pervades the whole universe, and this bit of life goes with our deepest love." The Buddhist Approach In researching this article I found universal consensus among Buddhist ethicists that the best approach to the abortion issue is to educate people about birth control and encourage them to use contraceptives. Beyond that, as Karma Lekshe Tsomo writes, "In the end, most Buddhists recognize the incongruity that exists between ethical theory and actual practice and, while they do not condone the taking of life, do advocate understanding and compassion toward all living beings, a lovingkindness that is nonjudgmental and respects the right and freedom of human beings to make their own choices."

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Buddhism: What's Hot Now: Origins of the Pali Canon

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Origins of the Pali Canon Oct 31st 2011, 10:08 More than two millennia ago the oldest scriptures of Buddhism were gathered into a mighty collection. The collection was called (in Sanskrit) "Tripitaka," or (in Pali) "Tipitaka," which means "three baskets," because it is organized into three major sections. It also is called the "Pali Canon" because it is preserved in a language called Pali, which is a variation of Sanskrit. The Tripitaka is the doctrinal foundation of Theravada Buddhism, and the sutras preserved in the Tripitaka are acknowledged by (I believe) all schools of Buddhism to be those of the historical Buddha. The collection is so vast that, it is said, it would fill thousands of pages and several volumes if translated into English and published. The sutra section alone, I'm told, contains more than 10,000 separate texts. The Tripitaka was not, however, written during the life of the Buddha, in the late 5th century BCE, but in the 1st century BCE. The texts were kept alive through the years, according to legend, by being memorized and chanted by generations of monks. This is a matter that must be accepted on faith, as there is little historical corroboration of the origins of the texts. Here is the story generally accepted by Buddhists about how the Tripitaka originated: The First Buddhist Council About three months after the death of the historical Buddha, ca. 480 BCE, 500 of his disciples gathered in Rajagaha, in what is now northeast India. This gathering came to be called the First Buddhist Council. The purpose of the Council was to review the Buddha's teachings and take steps to preserve them. The Council was convened by Mahakasyapa, an outstanding student of the Buddha who became leader of the sangha after the Buddha's death. Mahakasyapa had heard a monk remark that the death of the Buddha meant monks could abandon the rules of discipline and do as they liked. So, the Council's first order of business was to review the rules of discipline for monks and nuns. A venerable monk named Upali was acknowledged to have the most complete knowledge of the Buddha's rules of monastic conduct. Upali presented all of the Buddha's rules of monastic discipline to the assembly, and his understanding was questioned and discussed by the 500 monks. The assembled monks eventually agreed that Upali's recitation of the rules was correct, and the rules as Upali remembered them were adopted by the Council. Then Mahakasyapa called on Ananda, a cousin of the Buddha who had been the Buddha's closest companion. Ananda was famous for his prodigious memory. Ananda recited all of the Buddha's sermons from memory, a feat that surely took several days. (Ananda began all of his recitations with the words "Thus I have heard," and so all Buddhist sutras begin with those words.) The Council agreed that Ananda's recitation was accurate, and the collection of sutras Ananda recited was adopted by the Council. Two of Three Baskets It was from the presentations of Upali and Ananda at the First Buddhist Council that the first two sections, or "baskets," came into being: The Vinaya-pitaka, "Basket of Discipline." This section is attributed to the recitation of Upali. It is a collection of texts concerning the rules of discipline and conduct for monks and nuns. The Vinaya-pitaka not only lists rules but also explains the circumstances that caused the Buddha to make many of the rules. These stories show us much about how the original sangha lived. The Sutra-pitaka,"Basket of Sutras." This section is attributed to the recitation of Ananda. It contains thousands of sermons and discourses -- sutras (Sanskrit) or suttas (Pali) -- attributed to the Buddha and a few of his disciples. This "basket" is further subdivided into five nikayas, or "collections," although the names of the collections are not terribly helpful for understanding what's in them -- the "long collection," the "middle-length collection," the "grouped collection," etc. Some of the nikayas are further divided into vaggas, or "divisions." Although Ananda is said to have recited all of the Buddha's sermons, some parts of the Khuddaka Nikaya -- "collection of little texts" -- were not incorporated into the canon until the Third Buddhist Council. The Third Buddhist Council According to some accounts, the Third Buddhist Council was convened about 250 BCE to clarify Buddhist doctrine and stop the spread of heresies. (Other accounts preserved in some schools record an entirely different Third Buddhist Council.) It was at this council that the entire Pali Canon version of the Tripitaka was recited and adopted in final form, including the third basket. Which is ... The Abhidharma-pitaka, "Basket of Special Teachings." This section, also called the Abhidhamma-pitaka, contains commentaries and analyses of the sutras. The Abhidharma-pitaka explores the psychological and spiritual phenomena described in the sutras and provides a theoretical foundation for understanding them. Where did the Abhidharma-pitaka come from? According to legend, the Buddha spent the first few days after his enlightenment formulating the contents of the third basket. Seven years later he preached the teachings of the third section to devas (gods). The only human who heard these teachings was his disciple Shariputra, who passed the teachings on to other monks. These teachings were preserved by chanting and memory, as were the sutras and the rules of discipline. Note that the Pali Canon Abdhidharma is not the only version. There is an entirely different Abhidharma that was originally written in Sanskrit, and there are fragments of even more versions in other languages. Also, there are hints in the historical record that there were other pitakas beyond the three in the Pali Canon that have been lost. Please continue to the next part to find out how the Tripitaka came to be written.

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Buddhism: Danny Fisher Interviews Stephen Batchelor

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Danny Fisher Interviews Stephen Batchelor Oct 30th 2011, 17:12 In the interview at Shambhala SunSpace, the Reverend Danny discusses New Atheism with Stephen Batchelor. Batchelor is author of a book titled Confession of a Buddhist Atheist that I don't recommend reading. In the interview, Batchelor did get one thing mostly right -- "The problem with emphasizing the word 'atheist' is that it paradoxically keeps one in thrall to the language of theism." Yes, although I'm not sure I see a true "paradox' there. The word atheism only has meaning in terms of theism, and vice versa. I don't think either word has a useful function within Buddhism. I'll come back to this in a bit. Then Batchelor says, Buddhists can nonetheless learn from the new (and old) atheists to be more alert to the subtle (and less subtle) ways in which theistic ideas have often infiltrated Buddhist teachings under different guises. I have noticed how terms such as the "Unconditioned," the "Deathless," and even "Buddhanature" are often interpreted in a quasi-theistic way.� I agree that many Buddhist doctrines are interpreted in a quasi-theistic way. I realize I've done that in the past (and I've probably done this in some of my older articles on this site), and my teachers have pointed this out to me and warned me to be careful. It's very common, for example, for Mahayana students learning about absolute and relative reality to create a of holy/mundane, true/false duality out of absolute and conventional. If you keep practicing and are working with a teacher, however, you get beyond that. And it's also the case that throughout Buddhist history there have been many attempts at inserting some concept of permanent self or a cosmic judge-god into Buddhist teaching. If you dig very deeply into the philosophical history of Buddhism you find many repeated attempts at throwing a disguise over God or a permanent self and sneaking them in through the kitchen, so to speak. However, it's also the case that many generations of scholars and teachers threw them out again. We don't need new (or old) atheists to help us with that; thanks much. I want to go back to the theism/atheism issue. Batchelor says, The Buddha was certainly an atheist in the literal sense, i.e. there is no need to speak of God (or any of His surrogates, e.g. Truth) to understand or practice the Dharma, but he has no need to rant against the Deity. �On the few occasions in the suttas where he does address the question of God, he simply makes fun of the idea and moves on. �I consider him to be an ironic atheist. I think Batchelor's description of the historical Buddha as an "ironic atheist" was meant in the Socratic sense of "ironic," or at least I hope so. But is "truth" necessarily a surrogate for "God"? The Buddha taught there was something to be realized or understood; ignorance is the chief of the Three Poisons. Yes, you can make Truth into a quasi-God, but it isn't necessarily that. It's certainly the case that the historical Buddha's teaching leaves no room for the existence of an omnipotent creator/judge god such as found in the Abrahamic religions. But the Theravada monk and scholar Nyanaponika Thera argued that "atheism" is too narrow a concept also. "Buddhism has sometimes been called an atheistic teaching, either in an approving sense by freethinkers and rationalists, or in a derogatory sense by people of theistic persuasion. Only in one way can Buddhism be described as atheistic, namely, in so far as it denies the existence of an eternal, omnipotent God or godhead who is the creator and ordainer of the world. The word "atheism," however, like the word "godless," frequently carries a number of disparaging overtones or implications, which in no way apply to the Buddha's teaching. "Those who use the word "atheism" often associate it with a materialistic doctrine that knows nothing higher than this world of the senses and the slight happiness it can bestow. Buddhism is nothing of that sort. In this respect it agrees with the teachings of other religions, that true lasting happiness cannot be found in this world; nor, the Buddha adds, can it be found on any higher plane of existence, conceived as a heavenly or divine world, since all planes of existence are impermanent and thus incapable of giving lasting bliss. The spiritual values advocated by Buddhism are directed, not towards a new life in some higher world, but towards a state utterly transcending the world, namely, Nibbana. In making this statement, however, we must point out that Buddhist spiritual values do not draw an absolute separation between the beyond and the here and now. They have firm roots in the world itself for they aim at the highest realization in this present existence. Along with such spiritual aspirations, Buddhism encourages earnest endeavor to make this world a better place to live in." I bring in a Theravada perspective here because in his Confession book Batchelor was making much of what the historical Buddha might or might not have taught, and the Theravadins take that very seriously also. But Batchelor has a rather arbitrary (he denies that, of course) system of tossing out whatever he finds in the Pali scriptures he doesn't want to agree with. I don't think it's honest to site the Buddha's teaching on God but ignore or somehow marginalize his teaching on enlightenment and Nirvana. You don't have to believe it, but you can't say he didn't teach it. I also think that Batchelor's continuing struggles to fit atheism into Buddhism suggests he's the one stuck in a God box.

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Buddhism: What's Hot Now: Big Buddhas: The Monywa Buddha

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Big Buddhas: The Monywa Buddha Oct 30th 2011, 10:08 A reclining buddha, a frequent theme in Buddhist art, signifies the Buddha's parinirvana -- his death and entry into nirvana. The reclining buddha of Monywa is hollow, and people can walk inside its 300-foot length and view 9,000 small images of the Buddha and his disciples. The Monywa Buddha's status as the largest reclining buddha may soon end. Currently a stone reclining buddha is being carved in east China’s Jiangxi Province. This new buddha in China will be 1,365 feet (416 meters) long.

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Buddhism: What's Hot Now: The Wheel of Life: The Realm of Hungry Ghosts

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The Wheel of Life: The Realm of Hungry Ghosts Oct 30th 2011, 10:08 Hungry Ghosts (Pretas) are pitable things. They are wasted creatures with huge, empty stomachs. Their necks are too thin to allow food to pass. So, they are constantly hungry. Greed and jealousy lead to rebirth as a Hungry Ghost. The Hungry Ghost Realm often, but not always, is depicted between the Asura Realm and the Hell Realm. It is thought the karma of their lives was not quite bad enough for a rebirth in the Hell Realm but not good enough for the Asura Realm. Psychologically, Hungry Ghosts are associated with addictions, compulsions and obsessions. People who have everything but always want more may be Hungry Ghosts.

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Buddhism: Steve Jobs's Buddhism

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Steve Jobs's Buddhism Oct 29th 2011, 15:59 I'm a bit late discussing the passing of Steve Jobs, but I just found an article online that discusses Jobs's relationship with Buddhism, written by someone who actually seems to know something. Steve Silberman, the author, writes with the perspective of someone with intimate acquaintance with Zen. According to Silberman, in the 1970s Jobs was a "serious, diligent practitioner" who sat sesshin several times at Tassajara, a Soto Zen monastery in California. He was a student of Kobun Chino Otogawa (1938-2002), who also conducted Jobs's wedding in 1991. Of Walter Isaacson's new biography of Steve Jobs, Silberman says Isaacson does a good job showing that Zen to Jobs "was more than just a lotus-scented footnote to a brilliant Silicon Valley career." However, Isaacson's portrayal of Kobun Roshi is "clownish," Silverman says. Describing Jobs's wedding ceremony, for example, Isaacson says Kobun Roshi "shook a stick, struck a gong, lit incense, and chanted in a mumbling manner that most guests found incomprehensible." Well, yes, and that would be called "Japanese," Mr. Isaacson. Silberman wonders how Isaacson would feel if someone described Jewish liturgy as "incomprehensible wailing." I think I'll skip the biography. Good journey, Steve Jobs.

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Buddhism: Most Popular Articles: Bodhidharma

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Bodhidharma Oct 29th 2011, 10:34 First Patriarch of Ch'an (Zen) Buddhism: Although little is known about the life of Bodhidharma, as the founder of Ch'an (Zen) Buddhism his influence permeates the culture of Asia and now the West. The story of his life has been preserved in legend. Early Life: Bodhidharma was a monk from India who studied with Prajnadhara. Some time after completing his studies he left India for China. "I Know Not": Bodhidharma was invited to visit the Emperor Wu of Liang, who was a great patron of Buddhism. The Emperor had built many monasteries, and he asked Bodhidharma what merit his generosity had earned. "No merit," said Bodhidharma. Startled, the Emperor asked Bodhidharma the supreme truth of the Dharma. "Vast emptiness; nothing holy," replied Bodhidharma. Finally, the Emperor asked, "Who are you?" "I know not," said Bodhidharma. To the Shaolin Temple: Bodhidharma traveled north to the Shaolin Temple. For nine years he sat in meditation in a cave near the temple. According to legend, at one point he was frustrated by his own drowsiness and so ripped off his eyelids. Hui-k'o: Hui-k'o, who would be the Second Patriarch of Ch'an, stood in the snow outside the cave. To show Bodhidharma his sincerity to learn the Dharma, Hui-k'o cut off his arm and said, "Your disciple's mind has no peace as yet. Master, please, put it to rest." Bodhidharma said, "Bring me your mind, and I will put it to rest." Hui-k'o said, "I have searched for my mind, but I cannot find it." Bodhidharma said, "I have completely put it to rest for you." No Coming, No Going: Some legends say Bodhidharma returned to India before his death. Others say he lived to be 150 and was buried in the mountains of Honan, China. Some time later a pilgrim encountered Bodhidharma walking back to India, wearing only one sandal. When his grave was opened it was empty, save for one sandal.

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Buddhism: What's Hot Now: Avalokiteshvara

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Avalokiteshvara Oct 29th 2011, 10:07 Avalokiteshvara, the Bodhisattva of Infinite Compassion, may be the most well known and beloved of the iconic bodhisattvas. Throughout all schools of Mahayana Buddhism, Avalokiteshvara is venerated as the ideal of karuna. Karuna is the activity of compassion in the world and the willingness to bear the pain of others. Avalokiteshvara is the earthly manifestation of Amitabha Buddha, who represents mercy and wisdom. The bodhisattva is said to appear anywhere to help all beings in danger and distress. The Bodhisattva's Name The Sanskrit name "Avalokiteshvara" is interpreted many ways -- "The One Who Hears the Cries of the World"; "The Lord Who Looks Down"; "The Lord Who Looks in Every Direction." The bodhisattva goes by many other names. In Indochina and Thailand he is Lokesvara, "The Lord of the World." In Tibet he is Chenrezig, also spelled Spyan-ras gzigs, "With a Pitying Look." In China the bodhisattva takes a female form and is called Guanyin (also spelled Quanyin, Kwan Yin, Kuanyin or Kwun Yum), "Hearing the Sounds of the World." In Japan, Guanyin is Kannon or Kanzeon; in Korea, Gwan-eum; in Vietnam, Quan Am. One can find many more variations of those names. The Bodhisattva's Gender Most scholars say that until the time of the early Sung Dynasty (960-1126) the bodhisattva was portrayed in art as male. From the 12th century on, however, in much of Asia Avalokiteshvara took the form of a mother-goddess of mercy. Exactly how this happened is not clear. (Here's an utterly unsupported and probably off-the-wall speculation: The rise of the veneration of mother goddess Guanyin happened at the same time -- 12th and 13th centuries -- that the cult of the Virgin Mary was gaining popularity in Europe. Was there some cultural cross-pollination the historians don't know about? Or some other factor that made mother goddesses particularly appealing during that time?) Sometimes the bodhisattva is pictured with features of both genders. This is symbolic of the bodhisattva's transcendence of dualities, such as male-female gender distinctions. Further, the Lotus Sutra says that the bodhisattva can manifest in whatever form is best suited for the situation. The Bodhisattva's Appearance There are more than 30 iconographic representations of Avalokiteshvara in Buddhist art. These are distinguished by the number of heads and arms the bodhisattva displays, the bodhisattva's body position, and by what is carried in the bodhisattva's hands. There is often a small figure of Amitabha gracing the bodhisattva's head. He may hold a lotus, mala beads, or a vase of nectar. He may be standing, in meditation, or seated in a "royal ease" pose. The bodhisattva often has multiple heads and arms, which symbolize his limitless capacity to perceive suffering and to help all beings. According to legend, when Avalokiteshvara first heard the suffering of the world his head burst from pain. Amitabha, his teacher, took the pieces of his head and remade eleven heads in its place. Then Amitabha gave Avalokiteshvara a thousand arms with which to ease all suffering. The Bodhisattva Is Us You may look for the bodhisattva in the form of a white-robed woman, or an angel, or an unseen spirit. However, Zen teacher John Daido Loori said, "Avalokiteshvara Bodhisattva is the Hearer of the Cries of the World. And one of the characteristics of Avalokiteshvara is that she manifests herself in accord with the circumstances. So she always presents herself in a form that's appropriate to what's going on. In the Bowery, she manifests as a bum. Tonight, in barrooms across the country, she'll manifest as a drunk. Or as a motorist on the highway, or as a fireman, or a physician. Always responding in accord with the circumstances, in a form appropriate to the circumstances. How is that? "Every time there's a stranded vehicle on the side of the road and a motorist stops to help Avalokiteshvara Bodhisattva has manifested herself. Those characteristics of wisdom and compassion are the characteristics of all beings. All Buddhas. We all have that potential. It's just a matter of awakening it. You awaken it by realizing there's no separation between self and other." Do not think of the bodhisattva as a being separate from yourself. When we see and hear the suffering of others and respond to that suffering, we are the heads and arms of the bodhisattva.

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Buddhism: What's Hot Now: When Is Buddha's Birthday?

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When Is Buddha's Birthday? Oct 28th 2011, 10:08 On what day is Buddha's Birthday? That's simple. Just calculate the first full moon day of the sixth month of the Buddhist lunar calendar, which would be the fourth month of the Chinese calendar, except in years in which there's an extra full moon, and then Buddha's birthday falls in the seventh month. Well, except where it starts a week earlier. And in Tibet it's usually a month later. Oh, and in Japan, Buddha's Birthday always is April 8. Or, you could follow the guide below. For more about how Buddha's birthday is celebrated, see "Buddha's Birthday." Buddha's Birthday in Japan rabbitonigiriinusa / flickr.com, Creative Commons License In Japan, Buddha's birthday is called Hanamatsuri, or “Flower Festival." On this day people bring fresh flowers to temples in remembrance of the Buddha's birth in a grove of blossoming trees. In Japan, Buddha's birthday is observed every year on April 8. For more about Buddhism in Japan, see "Buddhism in Japan: A Brief History." Buddha's Birthday in Korea Chung Sung-Jun/Getty Images In South Korea, Buddha's birthday is a gala week-long celebration that ends on the first full moon day of the lunar month Vesakha, which usually falls in May. This full moon day is the most commonly observed date for Buddha's birthday. Here are upcoming dates for the celebration in South Korea: 2009: May 2-May 8 2010: May 15-May 21 2011: May 4-May 10 Throughout Korea, city streets and temples are decorated with lanterns. At Jogyesa Temple in Seoul, the first day begins with religious ceremonies, followed by a street fair near the temple. In the evening a gala lantern parade stretches for miles through the heart of Seoul. Buddha's Birthday in Southeast Asia Paula Bronstein/Getty Images Theravada is the dominant form of Buddhism in Sri Lanka, Thailand, Cambodia, Burma (Myanmar) and Laos. Theravadins combine observance of Buddha's birth, enlightenment and death into one holiday, called Vesak, Visakha, or Wesak, and sometimes Buddha Day. Vesak Puja is the most holy day of the year for Theravada Buddhists, marked by visits to temples, candlelight processions and observance of Uposatha Precepts. 2009: May 8 2010: May 21 2011: May 10 For more about this holiday see "Vesak Puja." Buddha's Birthday in Tibet China Photos/Getty Images Saga Dawa is the entire fourth month of the Tibetan calendar, which usually begins in May and ends in June. The seventh day of Saga Dawa is the date of the historical Buddha's birth for Tibetans. However, the Buddha's birth, enlightenment and entry into Nirvana at his death are observed together on the 15th day of Saga Dawa, called Saga Dawa Duchen. This is the single most important holiday for Tibetan Buddhism, usually observed with pilgrimages and other visits to temples and shrines. In 2009, Saga Dawa Duchen falls on June 7. In 2010, Saga Dawa Duchen falls on May 27. See also "Tibetan Buddhism: An Introduction." Buddha's Birthday in China and Elsewhere © Kaikai | Dreamstime.com In most of China and most other parts of Asia, Buddha's Birthday coincides with the dates for Vesak Puja, in Southeast Asia (see above). However, most Mahayana Buddhists celebrate the day as Buddha's birthday alone, and observe the Buddha enlightenment and parinirvana on other days.

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Buddhism: What's Hot Now: Buddhist Holidays

Buddhism: What's Hot Now These articles that had the largest increase in popularity over the last week // via fulltextrssfeed.com

Buddhist Holidays Oct 28th 2011, 10:08 Hungry ghost festivals traditionally are held in China on the 15th day of the 7th lunar month. Hungry ghosts are insatiably hungry creatures born into a miserable existence because of their greed. According to Chinese folklore, the unhappy dead walk among the living throughout the month and must be placated with food, incense, fake paper money, and even cars and homes, also paper and burned as offerings. This is also a traditional time to honor the memories of departed loved ones, unhappy or not. The man in the photograph is placing a floating candle on Shichahai Lake in Beijing, China, to pay respects to deceased ancestors.

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Buddhism: What's Hot Now: Twelve Links

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Twelve Links Oct 27th 2011, 10:08 The Buddha said there are twelve links (nidanas) in the "chain" of Dependent Origination. Dependent Origination is the Buddhist teaching on how things come to be, are, and cease to be. According to this teaching, no beings or phenomena exist independently of other beings and phenomena. The Twelve Links show us how Dependent Origination "works." Please note that there is no first link. The "numbering" could begin anywhere. Although they are described in a linear way, in fact each link connects to all the other links. 1. Ignorance (Avidya) Avidya means lack of light or lack of understanding. In Buddhism, "ignorance" usually refers to ignorance of the Four Noble Truths, in particular that life is dukkha (unsatisfactory; stressful). Ignorance also refers to ignorance of anatman, a teaching that there is no "self" in the sense of a permanent, integral, autonomous being within an individual existence. What we think of as our self, our personality and ego, are temporary creations of the skandhas. The twelve links are illustrated in the outer ring of the Bhavachakra (Wheel of Life). Ignorance is depicted as a blind man or woman. Ignorance conditions the next link in the chain, volitional action. 2. Volitional Formation (Samskara) Ignorance links to samskara, which can be translated volitional action, formation, impulse, motivation, or karma formation. Out of ignorance come thoughts, words and actions that sew the seeds of karma. Samskara are the impulses that come before action, and action creates karma. In the outer ring of the Bhavachakra (Wheel of Life), samskara usually is illustrated as potters making pots. Volitional formation conditions the next link, consciousness. 3. Consciousness (Vijnana) Vijnana usually is translated to mean "consciousness." In Buddhist teaching there are many kinds of vijnana. Very generally, vijnana is what happens when one of the six faculties (eye, ear, nose, tongue, body, mind) reacts to or becomes aware of one of the six external phenomena (visible form, sound, smell, taste, touch, and ideas and thoughts). The third link includes all kinds of vijnana. In the outer ring of the Bhavachakra (Wheel of Life), vijnana is represented by a monkey. A monkey leaps thoughtlessly from one thing to another, easily tempted and distracted by sensations. Monkey energy pulls us away from ourselves and away from the dharma. Vijnana conditions the next link, name and form. 4. Name and Form (Nama-rupa) Nama-rupa is name and form, corporeality and mentality, the joining of the five skandhas into an individual existence. With name and form also come sensory perception. In the outer ring of the Bhavachakra (Wheel of Life), nama-rupa is represented by people in a boat, traveling through samsara. Nama-rupa works together with the next link, faculties and objects, to condition other links. 5. Faculties and Objects (Shadayatana) The Vijnana, or consciousness, link described above involves the the six faculties or sense organs (eye, ear, nose, tongue, body, mind) and six corresponding external phenomena, or objects (visible form, sound, smell, taste, touch, and ideas and thoughts). The faculties and their corresponding objects are the shadayatana. Of course, the sense organs do not exist separately from the previous link, physical form. If you reflect on the links, you see that each link connects to every other link. The Bhavachakra (Wheel of Life) illustrates shadayatana as a house with six windows. Shadayatana relates directly to the next link, which is the contact between faculties and objects. 6. Contact (Sparsha) Sparsha is contact with environment, or the contact with the faculties and object discussed of Shadayatana. The Wheel of Life illustrates sparsha with an embracing couple. The contact of faculties and objects leads to the experience of sensation, which is the next link. 7. Sensation (Vedana) Vedana is the recognition and experience of sensations. These experiences are pleasurable or painful, which leads to desire and aversion. The Wheel of Life illustrates vedana with an arrow piercing an eye to represent sense data piercing the senses. Sensation conditions the next link, craving. 8. Craving (Trishna) The Second Noble Truth teaches that trishna -- thirst, desire or craving -- is the cause of stress or suffering (dukkha). If we are not mindful, we are perpetually being jerked around by desire for what we want and aversion of what we don't want. In this state we heedlessly create karma, which keeps us entangled in the cycle of rebirth. The Wheel of Life illustrates trishna with a man drinking beer, usually surrounded with empty bottles. Desire and aversion conditions the next link, clinging. 9. Clinging or Grasping (Upadana) Upadana is a grasping and clinging mind. We cling to sensual pleasures, mistaken views, external forms and appearances. Most of all, we cling to ego and a sense of an individual self, a sense reinforced moment-to-moment by our cravings and aversions. Upadana also represents clinging to a womb and the beginning of rebirth. The Wheel of Life illustrates Upadana by picturing a monkey, or sometimes a person, reaching for a fruit. Upadana conditions the next link, becoming. 10. Becoming (Bhava) Bhava is new becoming, set in motion by the other links. The Wheel of Life illustrates bhava by picturing a couple making love or a woman in an advanced state of pregnancy. Becoming conditions the next link, birth. 11. Birth (Jati) The cycle of rebirth naturally includes birth. In the Wheel of Life, a woman in childbirth illustrates jati. Birth inevitably leads to old age and death. 12. Old Age and Death (Jara-maranam) The chain comes to old age and death, or the dissolution of what came to be. The karma of one life sets in motion another life, rooted in ignorance (avidya). A circle is closed. In the Wheel of Life, Jara-maranam is illustrated with a corpse. The Four Noble Truths teach us that release from the cycle of samsara is possible. In the resolution of ignorance, volitional formations, craving and grasping there is liberation from birth and death and the peace of nirvana.

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Buddhism: What's Hot Now: Buddhist and Abortion

Buddhism: What's Hot Now These articles that had the largest increase in popularity over the last week // via fulltextrssfeed.com

Buddhist and Abortion Oct 27th 2011, 10:08 The U.S. has struggled with the issue of abortion for many years without coming to consensus. We need a fresh perspective, and I believe the Buddhist view of the abortion issue may provide one. Buddhism does consider abortion to be the taking of a human life. At the same time, Buddhists generally are reluctant to intervene in a woman's personal decision to terminate a pregnancy. Buddhism may discourage abortion, but it also discourages imposing rigid moral absolutes. This may seem contradictory. In our culture, many think that if something is morally wrong it ought to be banned. However, the Buddhist view is that the rigid following of rules is not what makes us moral. Further, imposing authoritative rules often creates a new set of moral wrongs. What About Rights? First, the Buddhist view of abortion does not include a concept of rights, either a "right to life" or a "right to one's own body." In part this is because Buddhism is a very old religion, and the concept of human rights is relatively recent. However, approaching abortion as merely a "rights" issue doesn't seem to be getting us anywhere. "Rights" are defined by the Stanford Encyclopedia of Philosophy as "entitlements (not) to perform certain actions or be in certain states, or entitlements that others (not) perform certain actions or be in certain states." In this argument, a right becomes a trump card that, when played, wins the hand and shuts down all further consideration of the issue. However, activists both for and against legal abortion believe their trump card beats the other side's trump card. So nothing is settled. When Does Life Begin? I'm going to address this question with a personal observation that is not necessarily Buddhist but is not, I think, contradictory to Buddhism. My understanding is that life doesn’t "begin." Scientists tell us that life got to this planet, somehow, about 4 billion years ago, and since then life has expressed itself in diverse forms beyond counting. But no one has observed it "beginning." We living beings are manifestations of an unbroken process that has been going on for 4 billion years, give or take. To me, "When does life begin?" is a nonsensical question. And if you understand yourself as a culmination of a 4-billion-year-old process, then is conception really more significant that the moment your grandfather met your grandmother? Is any one moment in those 4 billion years really separable from all the other moments and couplings and cell divisions going back to the first macromolecules to life's beginning, assuming life had a beginning? You might ask, What about the individual soul? One of the most basic, most essential, and most difficult teachings of Buddhism is anatman or anatta -- no soul. Buddhism teaches that our physical bodies are not possessed of an intrinsic self, and our persistent sense of ourselves as separate from the rest of the universe is a delusion. Please understand that this is not a nihilistic teaching. The Buddha taught that if we can see through the delusion of the small, individual self, we realize a boundless "self" that is not subject to birth and death. What Is the Self? Our judgments on issues depend heavily on how we conceptualize them. In western culture, we understand individuals to be autonomous units. Most religions teach that these autonomous units are invested with a soul. I've already mentioned the doctrine of anatman. According to this doctrine, what we think of as our "self" is a temporary creation of the skandhas. The skandhas are attributes -- form, senses, cognition, discrimination, consciousness -- that come together to create a distinctive, living being. As there is no soul to transmigrate from one body to another, there is no "reincarnation" in the usual sense of the word. "Rebirth" occurs when the karma created by a past life carries over to another life. Most schools of Buddhism teach that conception is the beginning of the process of rebirth and does, therefore, mark the beginning of a human being's life. The First Precept The First Precept of Buddhism often is translated "I undertake to refrain from destroying life." Some schools of Buddhism make a distinction between animal and plant life, and some do not. Although human life is most important, the Precept cautions us to refrain from taking life in any of its countless manifestations. That said, there is no question that terminating a pregnancy is an extremely serious matter. Abortion is considered to be taking a human life and is strongly discouraged in Buddhist teachings. However, I do not believe any school of Buddhism absolutely forbids it. Buddhism teaches us not to impose our views on others and to have compassion for those facing difficult situations. Although some predominantly Buddhist countries, such as Thailand, place legal restrictions on abortion, many Buddhists do not think the state should intervene in matters of conscience. In the next section, we look at what's wrong with moral absolutes.

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Buddhism: What's Hot Now: Buddhism Body Art Project: Dharma Wheel

Buddhism: What's Hot Now These articles that had the largest increase in popularity over the last week // via fulltextrssfeed.com

Buddhism Body Art Project: Dharma Wheel Oct 27th 2011, 10:08 The Buddhism Body Art Project is a gallery of Buddhist-themed tattoos sent in by readers and others. The Dharma Wheel, also called the dharma-chakra or dhamma chakka, is one of the most well-known symbols of Buddhism. Owner: Jacqui Panek. Studio: Armory Studio, MA The Dharma Wheel, one of the Eight Auspicious Symbols, also is one of the most recognized symbols of Buddhism. The Wheel has eight spokes, representing the Eightfold Path. According to tradition, the Dharma Wheel was first turned when the Buddha delivered his first sermon after his enlightenment.

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Buddhism: Sometimes There Are No Shoulds

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Sometimes There Are No Shoulds Oct 26th 2011, 14:12 This is following up the last post, which is on end-of-life decisions. The comments have been wonderfully thoughtful and underscore the fact that these can be very difficult decisions. Human civilization really has sailed into uncharted waters here, and lists of rules from the Iron Age are little help. Instead, we are challenged to look deeply into each situation and be guided by compassion, not by clinging or commandments. I think most people know this, on some level. Some religious institutions are not keeping up, however, as we saw in the Terri Schiavo episode. People whose entire understanding of morality is centered on following a list of external rules can't deal with situations that don't fit the rules. Several ministers, mostly evangelicals, told television audiences that Ms. Schiavo was alert and responsive and didn't want to die, none of which was true. Did they themselves realize they were lying (and breaking a commandment), or were they seeing only what they wanted to see? I cannot say. Probably some of both. Religions that stress shoulds and should nots may be stressed to the breaking point in these new, uncharted waters. Sometimes, there are no shoulds. But saying there are no shoulds isn't the same as saying there are no standards, so do whatever feels good. In the Kalama Sutta, the Buddha didn't just say that we should decide for ourselves what is true (Thanissaro Bhikkhu translation):. "Of course you are uncertain, Kalamas. Of course you are in doubt. When there are reasons for doubt, uncertainty is born. So in this case, Kalamas, don't go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, 'This contemplative is our teacher.' When you know for yourselves that, 'These qualities are unskillful; these qualities are blameworthy; these qualities are criticized by the wise; these qualities, when adopted and carried out, lead to harm & to suffering' -- then you should abandon them." By the same token, "When you know for yourselves that, 'These qualities are skillful; these qualities are blameless; these qualities are praised by the wise; these qualities, when adopted & carried out, lead to welfare and to happiness' -- then you should enter & remain in them." There is karma, of course, and the influence of the three poisons to consider. It's not easy. But sometimes there are no shoulds.

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