Buddhism: Old Friends

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Old Friends Mar 31st 2012, 21:58 I've been writing about the Two Truths doctrine, and while I was writing I found myself visiting old friends. In this case, the old friends are some of the very first texts and chants I encountered as a Zen student. You may enjoy some of these, too. First is the Sandokai, or the Identity of Relative and Absolute. This is a short text by the Chinese Chan master Shitou Xiqian (700-790)). There's a version of the Sandokai text on this page, after the Heart Sutra. This is part of the daily liturgy in many Soto Zen monasteries and Zen centers. Chanting the Sandokai exemplifies the Zen approach to learning doctrine. As I researched the Two Truths I ran into many commentaries that presented enormously detailed analyses to explain the Truths. Not so much in Zen. We sit, we chant. And sometimes we get dharma talks. Here is a video of the late Shunryu Suzuki explaining a part of the Sandokai -- very simple, very direct. Another old friend is the Xinxin Ming (Hsin Hsin Ming) by Chan patriarch Seng-ts'an (d. 606 CE). Xinxin Ming is sometimes translated "mind of absolute trust" or "faith mind." There's a nice version on this Metta Refuge page (scroll down a bit). The Xinxin Ming is about nonduality but includes this bit -- At the moment of profound insight, you transcend both appearance and emptiness. Nice reminder. Now compare the Xinxin Ming to the Wishing Prayer for the Attainment of the Ultimate Mahamudra by His Holiness the Third Karmapa (1284-1339). Someone sent me this text when I was a new Zen student, and I was very moved by it. I also recognized that the Karmapa was talking about the same stuff my Zen teacher kept going on about. In going back to these texts now, it struck me how much these two great masters, from two different schools and separated by time and geography, were pointing to the same dharma. Let the academics prattle on about all the "Buddhisms." There is one dharma. And finally there is the Heart Sutra, which I believe was the first sutra I ever read and the first liturgy I ever chanted. It's still teaching me.

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Buddhism: What's Hot Now: The Five Niyamas

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The Five Niyamas Mar 31st 2012, 11:04 The Buddha's teachings on karma differ from those of other religions of Asia. Many people believed -- and still believe -- that everything about their present life was caused by actions in the past. In this view, everything that happens to us happened because of something we did in the past. But the Buddha disagreed. He taught there are five types of factors at work in the cosmos that cause things to happen, called the Five Niyamas. Karma is only one of these factors. Present circumstances are the result of countless factors that are always in flux. There is no single cause that makes everything to be the way it is. 1. Utu Niyama Utu Niyama is the natural law of non-living matter. This natural law orders the change of seasons and phenomena related to climate and the weather. It explains the nature of heat and fire, soil and gasses, water and wind. Most natural disasters such as floods and earthquakes would be governed by Utu Niyama. Put into modern terms, Utu Niyama would correlate with what we think of as physics, chemistry, geology, and several sciences of inorganic phenomena. The most important point to understand about Utu Niyama is that the matter it governs is not part of the law of karma and is not overridden by karma. So, from a Buddhist perspective, natural disasters such as earthquakes are not caused by karma. 2. Bija Niyama Bija Niyama is the law of living matter, what we would think of as biology. The Pali word bija means "seed," and so Bija Niyama governs the nature of germs and seeds and the attributes of sprouts, leaves, flowers, fruits, and plant life generally. Some modern scholars suggest that laws of genetics that apply to all life, plant and animal, would come under the heading of Bija Niyama. 3. Kamma Niyama Kamma, or karma in Sanskrit, is the law of moral causation. All of our volitional thoughts, words and deeds create an energy that brings about effects, and that process is called karma. The important point here is that Kamma Niyama is a kind of natural law, like gravity, that operates without having to be directed by a divine intelligence. In Buddhism, karma is not a cosmic criminal justice system, and no supernatural force or God is directing it to reward the good and punish the wicked. Karma is, rather, a natural tendency for skillful (kushala) actions to create beneficial effects, and unskillful (akushala) actions to create harmful or painful effects. 4. Dhamma Niyama The Pali word dhamma, or dharma in Sanskrit, has several meanings. It often is used to refer to the teachings of the Buddha. But it also is used to mean something like "manifestation of reality" or the nature of existence. One way to think of Dhamma Niyama is as natural spiritual law. The doctrines of anatta (no self) and shunyata (emptiness) and the marks of existence, for example, would be part of Dhamma Niyama. See also Dependent Origination. 5. Citta Niyama Citta, sometimes spelled chitta, means "mind," "heart," or "state of consciousness." Citta Niyama is the law of mental activity -- something like psychology. It concerns consciousness, thoughts, and perceptions. We tend to think of our minds as "us," or as the pilot directing us through our lives. But in Buddhism, mental activities are phenomena that arise from causes and conditions, like other phenomena. In the teachings of the Five Skandhas, mind is a kind of sense organ, and thoughts are sense objects, in the same way the nose is a sense organ and smells are its objects.

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Buddhism: What's Hot Now: Buddhist Economics

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Buddhist Economics Mar 31st 2012, 11:04 The economic models and theories that prevailed through the 20th century are rapidly falling apart. Economists scramble to offer explanations and solutions. However, much of what has gone wrong was anticipated years ago by E. F. Schumacher, who proposed a theory of "Buddhist Economics." Schumacher was among the first to argue that economic production was too wasteful of the environment and non-renewable resources. But even more than that, he saw decades ago that ever-increasing production and consumption -- the foundation of the modern economy -- is unsustainable. He criticized policy makers who measure success by the growth of GNP, irrespective of how the growth comes about or who it benefits. E. F. Schumacher Ernst Friedrich "Fritz" Schumacher (1911-1977) studied economics at Oxford and Columbia University and for a time was a protégé of John Maynard Keynes. For several years he was the Chief Economic Adviser to Britain's National Coal Board. He also was an editorialist and writer for the Times of London. In the early 1950s Schumacher became intrested in Asian philosophies. He was influenced by Mohandas Ghandi and G.I. Gurdjieff, and also by his friend, the Buddhist writer Edward Conze. In 1955 Schumacher went to Burma to work as an economic consultant. While he was there, he spent weekends in a Buddhist monastery learning to meditate. The meditation, he said, gave him more mental clarity than he had ever had before. The Meaning and Purpose of Life vs. Economics While in Burma he wrote a paper called "Economics in a Buddhist Country" in which he argued that economics does not stand on its own feet, but instead "is derived from a view of the meaning and purpose of life -- whether the economist himself knows this or not." In this paper, he wrote that a Buddhist approach to economics would be based on two principles: The ideal is sufficiency, not surfeit. "Economic 'progress' is good only to the point of sufficiency, beyond that, it is evil, destructive, uneconomic." A Buddhist economy distinguishes between renewable and non-renewable resources. A civilization built on renewable resources is superior to one built on non-renewable resources. The second principle might not seem original now, but in 1955 it was economic heresy. I suspect the first principle is still economic heresy. "Standing Truth on Its Head" After his return to Britain, Schumacher continued to study, think, write, and lecture. In 1966 he wrote an essay in which he laid out the principles of Buddhist economics in more detail. This essay, "Buddhist economics," can be read in full online. Very briefly, Schumacher wrote that western economics measures "standard of living" by "consumption" and assumes a person who consumes more is better off than one who consumes less. He also discusses the fact that employers consider their workers to be "cost" to be reduced as much as possible, and that modern manufacturing uses production processes that require little skill. And he pointed to discussions among economic theories about whether full employment "pays," or whether some amount of unemployment might be better "for the economy." "From a Buddhist point of view," Schumacher wrote, "this is standing the truth on its head by considering goods as more important than people and consumption as more important than creative activity. It means shifting the emphasis from the worker to the product of work, that is, from the human to the subhuman, a surrender to the forces of evil." In short, Schumacher argued that an economy should exist to serve the needs of people. But in a "materialist" economy, people exist to serve the economy. He also wrote that labor should be about more than production. Work has psychological and spiritual value also (see "Right Livelihood"), and these should be respected. Small Is Beautiful In 1973, "Buddhist Economics" and other essays were published together in a book called Small Is Beautiful: Economics As If People Mattered. Schumacher promoted the idea of "enoughness," or providing what is sufficient. Instead of ever-increasing consumption, the emphasis should be on meeting human needs with no more consumption than is necessary, he argued. From a Buddhist perspective, there is a great deal more that could be said about an economic system that sustains itself by stoking desire and reinforcing the notion that acquiring things will make us happier. We end up with no end of entertaining consumer products that soon end up in landfills, but we fail to provide for some basic human needs, like health care for everyone. Economists scoffed when Small Is Beautiful was published. But although Schumacher made some errors and miscalculations, on the whole his ideas have stood up very well. These days they look downright prophetic.

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Buddhism: What's Hot Now: Sutra

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Sutra Mar 31st 2012, 11:04 Definition: The name sutra (Sanskrit for "thread") in Buddhism originally was given only to the sermons of the historical Buddha. The sutras were recited from memory by the Buddha's disciple Ananda at the First Buddhist Council. From Ananda's memory they were collected in the part of the Tripitaka called the Sutra-pitaka. For more about how the Tripitaka originated, see "The First Buddhist Scriptures: The Tripitaka or Pali Canon." The Mahayana sutras, however, were most likely written no earlier than five centuries after the death of the Buddha, possibly later, which would seem to make them unlikely candidates for the title. Even so, they were written in the style of the original sutras as if Ananda had recited them. Those later sutras considered essential texts by at least some Mahayana schools are included in what is called the Northern or Mahayana Canon of sutras . To confuse matters further, there are some texts that are called sutras but are not. An example of this is the "Platform Sutra," which contains the biography and discourses of the 7th century Ch'an master Hui Neng. The work is one of the treasures of Ch'an and Zen literature. It is generally and cheerfully agreed that the Platform Sutra is not, in fact, a sutra, but it is called a sutra nonetheless. Alternate Spellings: Sutta

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Buddhism: What's Hot Now: The Wheel of Life: The Realm of the Gods

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The Wheel of Life: The Realm of the Gods Mar 31st 2012, 11:04 The Realm of the Gods (Devas) sounds like a nice place to live. And, no question, you can do a lot worse. But even the Realm of the Gods isn't perfect. Those born in the God Realm live long and pleasure-filled lives. They have wealth and power and happiness. So what's the catch? The catch is that because the Devas have such rich and happy lives they don't recognize the truth of suffering. Their happiness is, in a way, a curse, because they have no motivation to seek liberation from the Wheel. Eventually their happy lives end, and they must face rebirth in another, less happy, realm. The Devas are perpetually at war with their neighbors on the Wheel, the Asuras. This depiction of the Wheel shows the Devas charging the Asuras.

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Buddhism: What's Hot Now: Right Livelihood

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Right Livelihood Mar 30th 2012, 11:04 Most of us sustain ourselves by working at a job and earning a paycheck. Your job may be something you love doing, or not. You may see yourself as serving humanity, or not. People may admire you for your profession. Or, you may see your profession as being more ethical than Mafia Hit Man, but not much. Does this matter to Buddhist practice? In his first sermon after his enlightenment, the Buddha explained that the way to peace, wisdom, and nirvana is the Noble Eightfold Path. Right View Right Intention Right Speech Right Action Right Livelihood Right Effort Right Mindfulness Right Concentration The fifth "fold" of the path is Right Livelihood. What does this mean, exactly, and how do you know if your livelihood is a "right" one? What Is Right Livelihood? Along with Right Speech and Right Action, Right Livelihood is part of the "moral conduct" section of the Path. These three folds of the Path are connected to the Five Precepts. These are: Not killing Not stealing Not misusing sex Not lying Not abusing intoxicants Right Livelihood is, first, a way to earn a living without compromising the Precepts. It is a way of making a living that does no harm to others. In the Vanijja Sutta (this is from the Sutra-pitaka of the Tripitaka), the Buddha said, "A lay follower should not engage in five types of business. Which five? Business in weapons, business in human beings, business in meat, business in intoxicants, and business in poison." Vietnamese Zen teacher Thich Nhat Hanh wrote, "To practice Right Livelihood (samyag ajiva), you have to find a way to earn your living without transgressing your ideals of love and compassion. The way you support yourself can be an expression of your deepest self, or it can be a source of suffering for you and others. " ... Our vocation can nourish our understanding and compassion, or erode them. We should be awake to the consequences, far and near, of the way we earn our living." (The Heart of the Buddha's Teaching [Parallax Press, 1998], p. 104) Consequences, Far and Near Our global economy complicates the precaution to do no harm to others. For example, you may work in a department store that sells merchandise made with exploited labor. Or, perhaps there is merchandise that was made in a way that harms the environment. Even if your particular job doesn't require harmful or unethical action, perhaps you are doing business with someone who does. Some things you cannot know, of course, but are you still responsible somehow? In The Seventh World of Chan Buddhism, Ming Zhen Shakya suggests finding a "pure" livelihood is impossible. "Obviously a Buddhist cannot be a bartender or a cocktail waitress, ... or even work for a distillery or a brewery. But may he be the man who builds the cocktail lounge or cleans it? May he be the farmer who sells his grain to the brewer?" Ming Zhen Shakya argues that any work that is honest and legal can be "Right Livelihood." I'm not sure I agree with that. However, if we remember that all beings are interconnected, we realize that trying to separate ourselves from anything "impure" is impossible, and not really the point. And if you keep working in the department store, maybe someday you'll be a manager who can make ethical decisions about what merchandise is sold there. Honesty the Best Policy A person in any sort of job might be asked to be dishonest. Years ago I worked for a company that produced educational books for children. Sounds like Right Livelihood, right? Unfortunately, the owner of the company expected me to boost profits by cheating the vendors -- typesetters, freelance artists -- and sometimes even the clients. I left. Obviously, if you're being asked to cheat, or to fudge the truth about a product in order to sell it, there's a problem. There is also honesty involved in being a conscientious employee who is diligent about his work and doesn't steal pencils out of the supply cabinet, even if everyone else does. Right Attitude Most jobs present endless practice opportunities. We can be mindful of the tasks we do. We can be helpful and supportive of co-workers, practicing compassion and Right Speech in our communication. Sometimes jobs can be a real crucible of practice. Egos clash, buttons are pushed. You may find yourself working for someone who is just plain nasty. When do you stay and try to make the best of a bad situation? When do you go? Sometimes it is hard to know. Yes, dealing with a difficult situation can make you stronger, but at the same time an emotionally toxic workplace can poison your life. If your job is draining you more than nourishing you, consider a change. A Role in Society We humans have created an elaborate civilization in which we depend on each other to perform many labors. Whatever work we do provides goods or services to others, and for this we are paid to support ourselves and our families. Perhaps you work at a vocation dear to your heart. But you may see your job only as something you do that provides you with a paycheck. You're not exactly "following your bliss," in other words. If your inner voice is screaming at you to follow another career path, by all means listen to that. Otherwise, appreciate the value in the job you have now. Vipassana teacher S.N. Goenka said, "If the intention is to play a useful role in society in order to support oneself and to help others, then the work one does is right livelihood." (The Buddha and His Teachings, edited by Samuel Bercholz and Sherab Chodzin Kohn [Shambhala, 1993], p. 101) And we don't all have to be heart surgeons, you know.

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Buddhism: What's Hot Now: Vesak in Indonesia

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Vesak in Indonesia Mar 30th 2012, 11:04 For Theravada Buddhists of southeast Asia, Vesak Puja is the most important holy day of the year. Buddhist monks meditate at the yard of Borobudur temple, built between 750 and 842 AD, in Magelang, Central Java province, Indonesia. Dimas Ardian/Getty Images

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Buddhism: What's Hot Now: Twelve Links

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Twelve Links Mar 30th 2012, 11:04 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: Buddha's Birthday

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Buddha's Birthday Mar 30th 2012, 11:04 The birthday of the historical Buddha is celebrated on different dates by various schools of Buddhism. In most of Asia it is observed on the first full moon date of the fourth month in the Chinese lunar calendar (typically May). But in other parts of Asia the day falls a month or more either earlier or later. Read More: For the dates of Buddha's Birthday, see "When Is Buddha's Birthday?" Theravada Buddhists combine observance of Buddha's birth, enlightenment and death into one holiday, called Vesak or Visakha Puja. Tibetan Buddhists also combine observance of these three events into one holiday, Saga Dawa Duchen, which usually falls in June. Read More: Vesak Puja Most Mahayana Buddhists, however, separate observance of Buddha's birth, death and enlightenment into three separate holidays held at different times of year. In Mahayana countries, Buddha's birthday usually falls on the same day as Vesak. But in some countries, such as Korea, it is a week-long observance that begins a week ahead of Vesak. In Japan, which adopted the Gregorian calendar in the 19th century, Buddha's Birthday always falls on April 8. Whatever the date, Buddha's Birthday is a time for hanging lanterns and enjoying communal meals. Joyous parades of musicians, dancers, floats, and dragons are common throughout Asia. In Japan, Buddha’s birthday -- Hana Matsuri, or “Flower Festival” -- is celebrated every year on April 8. Those who go to temples bring offerings of fresh spring flowers. Washing the Baby Buddha One ritual found throughout Asia and in most schools of Buddhism is that of washing the baby Buddha. According to Buddhist legend, when the Buddha was born he stood straight, took seven steps, and declared "I alone am the World-Honored One." And he pointed up with one hand and down with the other, to indicate he would unite heaven and earth. I am told the seven steps represent seven directions -- north, south, east, west, up, down, and here. Mahayana Buddhists interpret "I alone am the World-Honored One" in a way that "I" represents all sentient beings throughout space and time -- everyone, in other words. The ritual of "washing the baby Buddha" commemorates this moment. A small standing figure of the baby Buddha, with the right hand pointing up and the left hand pointing down, is placed on an elevated stand within a basin on an altar. People approach the altar reverently, fill a ladle with water or tea, and pour it over the figure to "wash" the baby. Read More: The Birth of the Buddha

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Buddhism: What's Hot Now: Jizo Bosatsu

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Jizo Bosatsu Mar 29th 2012, 11:04 His Sanskrit name is Ksitigarbha Bodhisattva, and he is known in China as Dizang or Ti-ts'ang. He is the bodhisattva of hell beings, having vowed not to enter Nirvana until the Hell Realm is empty. His vow: "Not until the hells are emptied will I become a Buddha; not until all beings are saved will I certify to Bodhi." As Jizo, the bodhisattva has become one of the most beloved figures of Japanese Buddhism. Stone figures of Jizo populate cemeteries, temple grounds, and country roads. Often several Jizos stand together, dressed in bibs or children's clothes. Jizo is the protector of children, expectant mothers, firemen, and travelers. Most of all, he is the protector of deceased children, including miscarried, aborted or stillborn infants. In Japanese folklore, Jizo hides the children in his robes to protect them from demons and guide them to salvation. When he is not portrayed carrying children, Jizo carries a wish-fulfilling jewel and a staff with six rings to show his mastery of the Six Realms.

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Buddhism: What's Hot Now: The Buddha's Robe in Korea

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The Buddha's Robe in Korea Mar 29th 2012, 11:04 In Korea, as in China and Japan, it is common for monks to wrap the kashaya robe over a sleeved robe. Also as in China and Japan, robes can come in a variety of colors and styles. Every year, this Chogye (Korean Zen) monastery in Seoul "ordains" children temporarily, shaving their heads and dressing them in monks' robes. The children will live in the monastery for three weeks and learn about Buddhism. The "little" monks wear "little" kashaya robes in the style of a rakusu (see Photograph 7). The "big" monks wear a traditional kashaya.

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Buddhism: What's Hot Now: Enlightenment and Nirvana

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Enlightenment and Nirvana Mar 28th 2012, 11:04 What Is Enlightenment? The only true answer to the question "What is enlightenment?" is to realize enlightenment. Short of that, we must come up with provisional answers. The English word enlightenment sometimes refers to heightened intellect and reason. This kind of enlightenment is a quality that can be cultivated or possessed. But enlightenment in the Buddhist sense is not a quality, and no one can possess it. For this reason, many Buddhists are cautious about using the word enlightenment. The original Buddhists used the word bodhi, which means "awakened." The word Buddha is derived from bodhi and means "the awakened one." To be enlightened is to be awake to a Great Reality that most of us do not perceive. Some Zen teachers use the word realized in place of enlightened. What Is Nirvana? The Buddha told his monks that Nirvana cannot be imagined, and so there is no point speculating what it is like. Even so, it is a word that Buddhists use, so it needs some kind of definition. The word Nirvana means "to extinguish," such as extinguishing the flame of a candle. Some schools explain Nirvana as a state of bliss or peace, and this state may be experienced in life, or it may be entered into at death. Other schools define it as oneness with the Absolute.

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Buddhism: What's Hot Now: Buddhism in Japan I

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Buddhism in Japan I Mar 28th 2012, 11:04 It took several centuries for Buddhism to travel from India to Japan. Once Buddhism was established in Japan, however, it flourished. Buddhism had an incalculable impact on Japanese civilization. At the same time, schools of Buddhism imported from mainland Asia became distinctively Japanese. The Introduction of Buddhism to Japan In the 6th century -- either 538 or 552 CE, depending on which historian one consults -- a delegation sent by a Korean prince arrived at the court of the Emperor of Japan. The Koreans brought with them Buddhist sutras, an image of the Buddha, and a letter from the Korean prince praising the dharma. This was the official introduction of Buddhism to Japan. The Japanese aristocracy promptly split into pro- and anti-Buddhist factions. Buddhism gained little real acceptance until the reign of the Empress Suiko and her regent, Prince Shotoku, 592-628 CE. The Empress and the Prince established Buddhism as the state religion. They encouraged expression of the dharma in arts, in philanthropy, and in education. They built temples and established monasteries. In the centuries that followed, Buddhism in Japan developed robustly. During the 7th through 9th centuries Buddhism in China enjoyed a "golden age," and Chinese monks brought the newest developments in practice and scholarship to Japan. The many schools of Buddhism that developed in China were established in Japan also. Nara Buddhism Six schools of Buddhism emerged in Japan in the 7th and 8th centuries, all but two of which have disappeared. Because these schools flourished mostly during the Nara Period of Japanese history (709-795 CE), they are sometimes today lumped together into one category, Nara Buddhism. The two schools that still have some following are Hosso and Kegon. Hosso. The Hosso, or "Dharma Character," school, was introduced to Japan by the monk Dosho (629-700). Dosho went to China to study with Hsuan-tsang, the founder of the Wei-shih (also called Fa-hsiang) school. Wei-shih had developed from the Yogachara school of India. Very simply, Yogachara teaches that things have no reality in themselves. The reality we thnk we perceive does not exist except as as a process of knowing. Kegon. In 740 the Chinese monk Shen-hsiang introduced the Huayan, or "Flower Garland," school to Japan. Called Kegon in Japan, this school of Buddhism is best known for its teachings on the interpenetration of all things -- that is, all things and all beings not only reflect all other things and beings but also the Absolute in its totality. See, for example, Indra's Net. Emperor Shomu, who reigned from 724 to 749, was a patron of Kegon. He began construction of the magnificent Todaiji, or Great Eastern Monastery, in Nara. Todaiji's main hall is the world's largest wooden building to this day. It houses the Great Buddha of Nara, a massive bronze seated figure that is 15 meters, or about 50 feet, tall. Today, Todaiji remains the center of the Kegon school. After the Nara period, five other schools of Buddhism emerged in Japan that remain prominent today. These are Tendai, Shingon, Jodo, Zen and Nichiren. Tendai The monk Saicho (767-822; also called Dengyo Daishi) traveled to China in 804 and returned the following year with the doctrines of the Tiantai school. The Japanese form, Tendai, rose to great prominence and was a dominant school of Buddhism in Japan for centuries. Tendai is best known for two distinctive features. One, it considers the Lotus Sutra to be the supreme sutra and the perfect expression of the Buddha's teachings. Second, it synthesizes the teachings of other schools, resolving contradictions and finding a middle way between extremes. Saicho's other contribution to Japanese Buddhism was the establishment of the great Buddhist education and training center at Mount Hiei, near the new capital of Kyoto. As we'll see, many important historical figures of Japanese Buddhism began their study of Buddhism at Mount Hiei. Shingon Like Saicho, the monk Kukai (774-835; also called Kobo Daishi) traveled to China in 804. There he studied Buddhist tantra and returned two years later to establish the distinctively Japanese school of Shingon and build a monastery on Mount Koya, about 50 miles south of Kyoto. Shingon is the only non-Tibetan school of Vajrayana. Many of the teachings and rituals of Shingon are esoteric, passed orally from teacher to student and not made public. Shingon remains one of the largest schools of Buddhism in Japan. Jodo Shu and Jodo Shinshu To honor his father's dying wish, Honen (1133-1212) became a monk at Mount Hiei. Dissatisfied with Buddhism as it was taught to him, Honen introduced the Chinese school of Pure Land to Japan by founding Jodo Shu. Very simply, Pure Land emphasizes faith the Buddha Amitabha, Called Amida Butsu in Japanese, through which one may be reborn in the Pure Land and be nearer to Nirvana. Pure Land is sometimes called Amidism. Honen converted another Mount Hiei monk, Shinran (1173-1263). Shinran was Honen's disciple for six years. After Honen was exiled in 1207, Shinran gave up his monk's robes, married and fathered children. As a layman he founded Jodo Shinshu, a school of Buddhism for laypeople. Jodo Shinshu today is the largest sect in Japan. In Part II: Zen comes to Japan; Nichiren, a fiery reformer, takes on the Japanese Buddhist establishment; a warlord burns Mount Hiei.

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Buddhism: What's Hot Now: Tripitaka

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Tripitaka Mar 28th 2012, 11:04 Definition: The Tripitaka (Sanskrit for "three baskets") is the earliest collections of Buddhist scripture. There are several versions, the oldest and most complete of which is called the Pali Canon. It is believed the many texts within the Tripitaka are the words of the historical Buddha as memorized and chanted by generations of monks. It was not written down until about the 1st century BCE. The texts of the Tripitaka are organized into three major sections -- the Vinaya-pitaka, containing the rules of communal life for monks and nuns; the Sutra-pitaka, a collection of sermons of the Buddha; and the Abhidharma-pitaka, which contains interpretations and analyses of Buddhist concepts. For historical background on how the Tripitaka came to be written, please see "The First Buddhist Scriptures: The Tripitaka or Pali Canon." Also Known As: The Pali Canon Alternate Spellings: Tipitaka

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Buddhism: What's Hot Now: Theravada Buddhism

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Theravada Buddhism Mar 28th 2012, 11:04 Theravada is the dominant form of Buddhism in southeast Asia, and for this reason it is sometimes called the "Southern School." It claims about 100 million adherents worldwide. Its doctrines are taken from the Tripitaka , and its basic teachings begin with the Four Noble Truths. Above all, Theravada emphasizes insight gained through critical analysis and personal experience rather than blind faith. Theravada is distinctive from the other major school of Buddhism, Mahayana, in several ways. Individual Enlightenment Theravada emphasizes individual enlightenment; the ideal is to become an arhat (sometimes arahant), which means "worthy one" in Pali. An arhat is a person who has realized enlightenment and freed himself from the cycle of birth and death. Beneath the arhat ideal is an understanding of the doctrine of anatman -- the nature of the self -- that differs from that of the Mahayana. Very basically, Theravada considers anatman to mean that an individual's ego or personality is a fetter and delusion. Once freed of this delusion, the individual may enjoy the bliss of Nirvana. Mahayana, on the other hand, considers all physical forms to be void of intrinsic self and individual autonomy to be a delusion. Therefore, according to Mahayana, "individual enlightenment" is an oxymoron. The ideal in Mahayana is to enable all beings to be enlightened together. Self-Power Theravada teaches that enlightenment comes entirely through one's own efforts, without help from gods or other outside forces. Some schools of Mahayana emphasize this also, but others (for example, Pure Land) are more devotional. Literature All schools of Buddhism recognize the Tripitaka as scripture. However, there are several sutras (sometimes collectively called the "Northern Canon" or "Mahayana Canon") that are essential to Mahayana but not considered legitimate by Theravada. Pali Versus Sanskrit Theravada Buddhism uses the Pali rather than the Sanskrit form of common terms; for example, sutta instead of sutra; dhamma instead of dharma. Meditation The primary means of realizing enlightenment in the Theravada tradition is through Vipassana meditation. Vipassana emphasizes disciplined self-observation of body and thoughts and how they interconnect. Some schools of Mahayana also emphasize meditation, but other schools of Mahayana do not meditate.

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Buddhism: What's Hot Now: Dharma

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Dharma Mar 28th 2012, 11:04 Definition: Dharma in both Hinduism and Buddhism refers to the principle or law that orders the universe. In Buddhism, the word in particular points to the law of karma and rebirth. Because this law was recognized and formulated by the historical Buddha, dharma is most commonly used in Buddhism to mean "the teachings of the Buddha." Dharma is also used in Mahayana Buddhism to mean "manifestation of reality." This sense can be found in the Heart Sutra, which refers to the voidness or emptiness (shunyata) of all dharmas. In Theravada Buddhism, dharma is a term for the factors of existence, or the transitory conditions that cause phenomena to come into being. Dharma is also sometimes used to refer to ethical rules and to mental objects or thoughts. Alternate Spellings: Dhamma

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Buddhism: Renunciation and the Marketplace

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Renunciation and the Marketplace Mar 27th 2012, 18:29 Following up the last post -- Petteri Sulonen's comment (#2) and Nathan's post at Dangerous Harvests point out that the Buddhist path and the values of consumerist capitalism are, shall we say, incompatible. However, one can find a huge amount of cognitive dissonance about this in dharma centers. Nathan has big concerns about the insensitivity of financially comfortable Zen students toward the struggles of poor and working-class students. My experience of Zen (and I've spent most of the past 20 years in the poor end of the pool) has been somewhat different -- it was more that childless monastics lacked sensitivity to the struggles (and time limitations) of parents. I've also seen younger practitioners be insensitive to the physical limitations of older practitioners. There are all kinds of ways all of us are clueless about and insensitive to what other people right next to us are going through. But the issue of money is one that comes up frequently, and I think it is true that some dharma centers have set the "dana" bar a bit too high for poorer people. It's also the case that some dharma centers are hanging on by a shoestring. We've got a lot to work on. However, this is not an issue limited to Buddhism in the West. I have heard first-hand accounts of Asian monastics treating the poor quite shabbily -- no dana, no dharma. It happens. Petteri says, "I get the feeling that many convert Buddhists have a seriously conflicted relationship with the society we live in. Many are left of center politically and recognize that the system, as Robert Aitken Roshi put it, stinks, but few have done any serious thinking about how to fix it, or what to replace it with, beyond "everybody should be kind and compassionate and courageous and generous and wise at each other." Which would work, of course, if it only happened that way." Petteri is in Finland, yes? I see from the news that the economy has been rough in Finland, too. Here in the U.S. I think there is a lot of thinking -- or something that passes for thinking -- about what to do about the economy,  but there is little agreement. We're more in a phase of sorting ourselves into cheering sections -- Romans or barbarians? I can't tell who's winning. As far as the cognitive dissonance goes -- yeah, there's a lot of that. I've written about consumerist versus Buddhist economics in the past.  But isn't it all about cognitive dissonance -- who we think we are and what we think life is supposed to be, versus Buddhist teaching? So I don't advocate some kind of vow of poverty for Buddhist laypeople. Renunciation is about perceiving how we make ourselves unhappy by clinging and greediness. When we do, renunciation naturally follows, and it is a positive and liberating act, not a penance. The only "should" I see is that we should honor the practice of others, even though we may be in very different places on the road.

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