Buddhism: Nodding Off, Waking Up

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Nodding Off, Waking Up May 31st 2012, 07:05 Meditation presents many challenges, and one of the most common ones is sleepiness. If you've ever sat a long meditation retreat, I bet you know what I'm talking about. Every time I go on retreat, at some point -- usually through a warm afternoon -- I get the nods. My eyelids weigh ten pounds each, and no matter how hard I try to stay focused I nod off to sleep, over and over. So, I was delighted to learn there is a sutra about the nods in the Pali Canon. It is the Capala Sutta (Anguttara Nikaya, 7.58), or the Buddha's Discourse on Nodding. Seriously. In this sutra, the Buddha is speaking to his disciple Maudgalyayana, spelled Moggallana in Pali. Tradition says Maudgalyayana developed supernatural powers through the strength of his practice. But as a new student, he was plagued with the nods. Maudgalyayana would go off by himself into the forests of India to sit with great determination. And the quiet afternoons would be graced by warm breezes, the scent of flowers, the soft drone of insects, sunlight dappling through the canopy of leaves -- zzzzzzzzzzz. Dude, I know what you went through. And here is the Buddha's advice: First, pay attention to what thoughts your mind is chasing when you nod off to sleep. Then, avoid pursuing those thoughts. If that doesn't work, recall some teaching from a sermon, recite it to yourself, and analyze it. That might help you regain focus and energy. If you are still sleepy, recite the teaching out loud. If reciting a teaching doesn't wake you up, try pulling your earlobes and rubbing your limbs. Still sleepy? Stand up and wash your eyes with water. Then look around in all directions and upward to the stars and constellations. If the nods persist, direct your attention to the perception of light. Dwell in the night as if it were daytime, and in the daytime as if it were night. Walking meditation is the next remedy. It's hard to nod off while you are walking. As a last resort, take a nap. But not just any nap. Lay on your right side, with one foot on top of the other, and resolve to get up immediately as soon as you wake. Thus I have heard. And I love it when the humanity and ordinariness of these long-ago ancestors shine through the old texts. Reading this, I could feel Maudgalyayana's frustration and could hear the Buddha telling him, look here. Try pulling your earlobes. Get up and splash water on your face. Maybe you should just take a nap. Personally, I think monasteries and retreat centers should be stocked with espresso machines. But that's me. Maudgalyayana would become one of the Buddha's most respected disciples. The Buddha came to depend on Maudgalyayana and his close lifelong friend Sariputra to help guide and teach the other monks. So if you are plagued with the nods, that doesn't mean there is no hope for you. Maudgalyayana realized enlightenment, after all. Next time, try pulling your earlobes.

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Buddhism: What's Hot Now: The Saffron Robe

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The Saffron Robe May 31st 2012, 11:06 Theravada monks of southeast Asia wear robes thought to be very similar in to the robes worn by the historical Buddha and his disciples. Young monks in Laos wear their uttarasanga robes in traditional off-the-shoulder style. The smaller sanghati robes, not needed on a hot day, are folded and draped over their left shoulders and secured with yellow sashes. Chumsak Kanoknan/Getty Images The robes worn by Theravada monks and nuns of southeast Asia today are thought to be unchanged from the original robes of 25 centuries ago. The "Triple robe" consists of three parts: The uttarasanga or kashaya is the most prominent robe. It is a large rectangle, about 6 by 9 feet, that can be wrapped to cover both shoulders, but most often it is wrapped to cover the left shoulder but leave the right shoulder and arm bare. The antaravasaka is worn under the uttarasanga. It is wrapped around the waist like a sarong, covering the body from waist to knees. The sanghati is an extra robe that can be wrapped around the upper body for warmth. When not in use it is sometimes folded and draped over a shoulder, as you see in the photograph. The original monks made their robes from discarded cloth found in rubbish heaps and on cremation grounds. After washing, the robe cloth was boiled with vegetable matter -- leaves, roots and flowers -- and often spices, which would turn the cloth some shade of orange. Hence the name, "saffron robe." Monks today wear robes made of cloth that is donated or purchased, but in Southeast Asia the cloth usually is still dyed in spice colors.

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Buddhism: What's Hot Now: Big Buddhas: The Tian Tan Buddha

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Big Buddhas: The Tian Tan Buddha May 31st 2012, 11:06 It took nearly 10 years to cast this enormous bronze seated buddha. The job was completed in 1993, and now the great Tian Tan Buddha raises his hands in benevolence over Lantau Island, in Hong Kong. Visitors may climb 268 steps to reach the platform. The statue is called the "Tian Tan" because its base is a replica of Tian Tan, the Temple of Heaven in Beijing. It is also called the Po Lin Buddha because it is part of the Po Lin Monastery, a Ch'an monastery founded in 1906. The Tian Tan Buddha's right hand is raised to remove affliction. His left hand rests on his knee, representing happiness. It is said that on a clear day the Tian Tan Buddha can be seen as far away as Macau, which is 40 miles west of Hong Kong.

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Buddhism: What's Hot Now: Tibetan Buddhist History

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Tibetan Buddhist History May 30th 2012, 11:07 The history of Buddhism in Tibet begins with Bon. The Bon religion of Tibet was animistic and shamanistic, and elements of it live on today, to one degree or another, in Tibetan Buddhism. Although Buddhist scriptures may have made their way into Tibet centuries earlier, the history of Buddhism in Tibet effectively begins in 641 CE. In that year, King Songtsen Gampo (d. ca. 650) unified Tibet through military conquest and took two Buddhist wives, Princess Bhrikuti of Nepal and Princess Wen Cheng of China. The princesses are credited with introducing their husband to Buddhism. Songtsen Gampo built the first Buddhist temples in Tibet, including the Jokhang in Lhasa and the Changzhug in Nedong. He also put Tibetan translators to work on the Sanskrit scriptures. Guru Rinpoche and Nyingma During the reign of King Trisong Detsen, which began about 755 CE, Buddhism became the official religion of the Tibetan people. The King also invited famous Buddhist teachers such as Shantarakshita and Padmasambhava to Tibet. Padmasambhava, remembered by Tibetans as Guru Rinpoche ("Precious Master"), was an Indian master of tantra whose influence on the development of Tibetan Buddhism is incalculable. He is credited with building Samye, the first monastery in Tibet, in the late 8th century. Nyingma, one of the four major schools of Tibetan Buddhism, claims Guru Rinpoche as its patriarch. According to legend, when Guru Rinpoche arrived in Tibet he pacified the Bon demons and made them protectors of the Dharma. Suppression In 836 King Tri Ralpachen, a supporter of Buddhism, died. His half brother Langdarma became the new King of Tibet. Langdarma suppressed Buddhism and re-established Bon as the official religion of Tibet. In 842, Langdarma was assassinated by a Buddhist monk. Rule of Tibet was divided between Langdarma's two sons. However, in the centuries that followed Tibet disintegrated into many small kingdoms. Mahamudra While Tibet was plunged into chaos, there were developments in India that would be keenly important to Tibetan Buddhism. The Indian sage Tilopa (989-1069) developed a system of meditation and practice called Mahamudra. Mahamudra is, very simply, a methodology for understanding the intimate relation between mind and reality. Tilopa transmitted the teachings of Mahamudra to his disciple, another Indian sage named Naropa (1016-1100). Marpa and Milarepa Marpa Chokyi Lodro (1012-1097) was a Tibetan who traveled to India and studied with Naropa. After years of study, Marpa was declared a dharma heir of Naropa. He returned to Tibet, bringing with him Buddhist scriptures in Sanskrit that Marpa translated into Tibetan. Hence, is he called "Marpa the Translator." Marpa's most famous student was Milarepa (1040-1123), who is remember especially for his beautiful songs and poems. One of Milarepa's students, Gampopa (1079-1153), founded the Kagyu school, one of the four major schools of Tibetan Buddhism. The Second Dissemination The great Indian scholar Dipamkara Shrijnana Atisha (ca. 980-1052) came to Tibet by invitation of King Jangchubwo. At the request of the King, Atisha wrote a book for the the king's subjects called Byang-chub lam-gyi sgron-ma, or "Lamp to the Path of Enlightenment." Although Tibet was still politically fragmented, Atisha's arrival in Tibet in 1042 marked the beginning of what is called the "Second Dissemination" of Buddhism in Tibet. Through Atisha's teachings and writings, Buddhism once again became the main religion of the people of Tibet. Sakyas and Mongols In 1073, Khon Konchok Gyelpo (1034-l 102) built Sakya Monastery in southern Tibet. His son and successor, Sakya Kunga Nyingpo, founded the Sakya sect, one of the four major schools of Tibetan Buddhism. In 1207, Mongol armies invaded and occupied Tibet. In 1244, Sakya Pandita Kunga Gyeltsen (1182-1251), a Sakya master was invited to Mongolia by Godan Khan, grandson of Genghis Khan. Through Sakya Pandita's teachings Godon Khan became a Buddhist. In 1249, Sakya Pandita was appointed Viceroy of Tibet by the Mongols. In 1253, Phagba (1235-1280) succeeded Sakya Pandita at the Mongol court. Phagba became a religious teacher to Godan Khan's famous successor, Kublai Khan. In 1260, Kublai Khan named Phagpa the Imperial Preceptor of Tibet. Tibet would be ruled by a succession of Sakya lamas until 1358, when central Tibet came under control of the Kagyu sect. The Fourth School: Gelug The last of the four great schools of Tibetan Buddhism,the Gelug school, was founded by Je Tsongkhapa (1357-1419), one of Tibet's greatest scholars. The first Gelug monastery, Ganden, was founded by Tsongkhapa in 1409. The third head lama of the Gelug school, Sonam Gyatso (1543-1588) converted the Mongol leader Altan Khan to Buddhism. It is commonly believed that Altan Khan originated the title Dalai Lama, meaning "Ocean of Wisdom," in 1578 to give to Sonam Gyatso. Others point out that since gyatso is Tibetan for "ocean," the title "Dalai Lama" simply might have been a Mongol translation of Sonam Gyatso's name -- Lama Gyatso. In any event, "Dalai Lama" became the title of the highest-ranking lama of the Gelug school. Since Sonam Gyatso was the third lama in that lineage, he became the 3rd Dalai Lama. The first two Dalai Lamas received the title posthumously. It was the 5th Dalai Lama, Lobsang Gyatso (1617-1682), who first became ruler of all Tibet. The "Great Fifth" formed a military alliance with the Mongol leader Gushri Khan. When two other Mongol chiefs and the ruler of Kang, an ancient kingdom of central Asia, invaded Tibet, Gushri Khan routed them and declared himself king of Tibet. In 1642, Gushri Khan recognized the 5th Dalai Lama as the spiritual and temporal leader of Tibet. The succeeding Dalai Lamas and their regents remained the chief administrators of Tibet until the invasion of Tibet by China in 1950 and the exile of the 14th Dalai Lama in 1959.

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

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Big Buddhas: The Monywa Buddha May 30th 2012, 11:07 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 Six Perfections

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The Six Perfections May 30th 2012, 11:07 The Six Perfections, or paramitas, are guides for Mahayana Buddhist practice. They are virtues to be cultivated to strengthen practice and bring one to enlightenment. The Six Perfections describe the true nature of an enlightened being, which is to say they are our own true nature. If they don't seem to be our true nature, it is because the perfections are obscured by our delusion, anger, greed, and fear. By cultivating these perfections we bring this true nature into expression. Origins of the Paramitas There are three different lists of paramitas in Buddhism. The Ten Paramitas of Theravada Buddhism were gleaned from several sources, including the Jataka Tales. Mahayana Buddhism took a list of Six Paramitas from several Mahayana Sutras, including the Lotus Sutra and the Large Sutra on the Perfection of Wisdom (Astasahasrika Prajnaparamita). In the latter text, for example, a disciple asks the Buddha, "How many bases for training are there for those seeking enlightenment?" The Buddha replied, "There are six: generosity, morality, patience, energy, meditation, and wisdom." Prominent early commentaries on the Six Perfections can be found in Arya Sura's Paramitasamasa (ca. 3rd century CE) and Shantideva's Bodhicaryavatara ("Guide to the Bodhisattva's Way of Life," 8th century CE). Later, Mahayana Buddhists would add four more perfections -- skillful means (upaya), aspiration, spiritual power, and knowledge -- to make a list of ten. But the original list of six seems to be more common. The Six Perfections in Practice Each of the Six Perfections supports the other five, but the order of the perfections is significant also. For example, the first three perfections -- generosity, morality, and patience -- are virtuous practices for anyone. The remaining three -- energy or zeal, meditation, and wisdom -- are more specifically about spiritual practice. 1. Dana Paramita: Perfection of Generosity In many commentaries on the Six Perfections, generosity is said to be an entry way to the dharma. Generosity is the beginning of bodhicitta, the aspiration to realize enlightenment for all beings, which is critically important in Mahayana. Dana paramita is a true generosity of spirit. It is giving from sincere desire to benefit others, without expectation of reward or recognition. There must be no selfishness attached. Even charity work done to "feel good about myself" is not true dana paramita. Read More: "The Perfection of Giving" 2. Sila Paramita: Perfection of Morality Buddhist morality is not about unquestioning obedience to a list of rules. Yes, there are precepts, but the precepts are something like training wheels. They guide us until we find our own balance. An enlightened being is said to respond correctly to all situations without having to consult a list of rules. In the practice of sila paramita, we develop selfless compassion. Along the way we practice renunciation and gain an appreciation for karma. Read More: "Sila Paramita" 3. Ksanti Paramita: Perfection of Patience Ksanti is patience, tolerance, forbearance, endurance, or composure. It literally means "able to withstand." It is said there are three dimensions to ksanti: the ability to endure personal hardship; patience with others; and acceptance of truth. The perfection of ksanti begins with acceptance of the Four Noble Truths, including the truth of suffering (dukkha). Through practice our attention turns away from our own suffering and toward the suffering of others. Accepting truth refers to accepting difficult truths about ourselves -- that we are greedy, that we are mortal -- and also accepting the truth of the illusory nature of our existence. Read More: "Ksanti Paramita" 4. Virya Paramita: Perfection of Energy Virya is energy or zeal. It comes from an ancient Indian-Iranian word that means "hero," and it is also the root of the English word "virile." So, virya paramita is about making a courageous, heroic effort to realize enlightenment. To practice virya paramita, we first develop our own character and courage. We engage in spiritual training. And then we dedicate our fearless efforts to the benefit of others. Read More: "Virya Paramita" 5. Dhyana Paramita: Perfection of Meditation Dhyana, Buddhist meditation is a discipline intended to cultivate the mind. Dhyana also means "concentration," and in this case great concentration is applied to achieve clarity and insight. A word closely related to dhyana is samadhi, which also means "concentration." Samadhi refers to a single-pointed concentration in which all sense of self falls away. Dhyana and samadhi are said to be the foundations of wisdom, which is the next perfection. Read More: "Dhyana Paramita;" 6. Prajna Paramta: Perfection of Wisdom In Mahayana Buddhism, wisdom is the direct and intimate realization of sunyata, or emptiness. Very simply, this is the teaching that all phenomena are without self-essence. Prajna is the ultimate perfection that includes all other perfections. The late Robert Aitken Roshi wrote, "The Sixth Paramita is Prajna, the raison d'être of the Buddha Way. If Dana is the entry to the Dharma, then Prajna is its realization and the other Paramitas are Prajna in alternate form." (The Practice of Perfection, p. 107) That all phenomena are without self-essence may not strike you as especially wise, but as you work with prajna teachings the significance of sunyata becomes more and more evident, and the importance of sunyata to Mahayana Buddhism cannot be overstated. However, this wisdom cannot be understood by intellect alone. So how do we understand it? Through the practice of the other perfections -- generosity, morality, patience, energy. and meditation. Read More: "Sunyata, or Emptiness: The Perfection of Wisdom"

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Buddhism: What's Hot Now: Food Offerings

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Food Offerings May 30th 2012, 11:07 Offering food is one of the oldest and most common rituals of Buddhism. Food is given to monks during alms rounds and also ritually offered to tantric deities and hungry ghosts. Offering food is a meritorious act that also reminds us not to be greedy or selfish. Offering Alms to Monks The first Buddhist monks did not build monasteries. Instead, they were homeless mendicants who begged for all their food. Their only possessions were their robe and begging bowl. Today, in many predominately Theravada countries like Thailand, monks still rely on receiving alms for most of their food. The monks leave the monasteries early in the morning. They walk single file, oldest first, carrying their alms bowls in front of them. Laypeople wait for them, sometimes kneeling, and place food, flowers or incense sticks in the bowls. Women must be careful not to touch the monks. The monks do not speak, even to say thank you. The giving of alms is not thought of as charity. The giving and receiving of alms creates a spiritual connection between the monastic and lay communities. Laypeople have a responsibility to support the monks physically, and the monks have a responsibility to support the community spiritually. The practice of begging for alms has mostly disappeared in Mahayana countries, although in Japan monks periodically do takuhatsu, "request" (taku) "with eating bowls" (hatsu). Sometimes monks recite sutras in exchange for donations. Zen monks may go out in small groups, chanting "Ho" (dharma) as they walk, signifying that they are bringing the dharma. Monks practicing takuhatsu wear large straw hats that partly obscure their faces. The hats also prevent them from seeing the faces of those giving them alms. There is no giver and no receiver; just giving and receiving. This purifies the act of giving and receiving. Other Food Offerings Ceremonial food offerings also are a common practice in Buddhism. The precise rituals and doctrines behind them differ from one school to another. Food may be simply and silently left on an altar, with a small bow, or the offering might be accompanied by elaborate chants and full prostrations. However it is done, as with the alms given to monks, offering food on an altar is an act of connecting with the spiritual world. It is also a means to release selfishness and open the heart to the needs of others. It is a common practice in Zen to make food offerings to the hungry ghosts. During formal meals during sesshin, and offering bowl will be passed or brought to each person about to partake of the meal. Everyone takes a small piece of food from his bowl, touches it to the forehead, and places it in the offering bowl. The bowl is then ceremonially placed on the altar. Hungry ghosts represent all of our greed and thirst and clinging, which bind us to our sorrows and disappointments. By giving away something that we crave, we unbind ourselves from our own clinging and neediness to think of others. Eventually the offered food is left out for birds and wild animals.

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Buddhism: Self-Immolations Reach Lhasa

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Self-Immolations Reach Lhasa May 29th 2012, 12:12 Two Tibetan men set fire to themselves in front of Jokhang Temple in Lhasa on Sunday afternoon. Reports are that one died and the other is seriously injured. The two were not monks, but laypeople. Edward Wong of the New York Times reports that Beijing is concerned the wave of protest-by-suicide may be spreading. Of the 35 or so self-immolations that we know of, only one other took place within the Tibetan Autonomous Region, or the area that was the nation of Tibet before the Chinese invasion in 1950. The others have taken place in the Chinese provinces of Qinghai and Sichuan, which have large ethnic Tibetan populations. Beijing also is worried that the protests are becoming more political. Jokhang Temple was built by King Songtsen Gampo (d. ca. 650). Like Potala Palace, it is  a symbol of Tibetan history and nationalism as much as Tibetan Buddhism. Most of the earlier self-immolations were protesting heavy-handed repression at Kirti Monastery in Sichuan. Word is that Chinese security forces are tightening security in Lhasa and detaining Tibetans from the same county as the two protesters.

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Buddhism: What's Hot Now: Gandhara part one

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Gandhara part one May 29th 2012, 11:08 In 2001 the world mourned the senseless destruction of the giant Buddhas of Bamiyan, Afghanistan. Unfortunately, the Buddhas of Bamiyan are only a small part of a great heritage of Buddhist art that is being destroyed by war and fanaticism. This is the heritage of Buddhist Gandhara. The ancient kingdom of Gandhara stretched across parts of present-day Afghanistan and Pakistan. It was a vital commercial center of the Middle East many centuries before the birth of the Prophet Muhammad. For a time, Gandhara also was a jewel of Buddhist civilization. Scholars of Gandhara traveled east to India and China and were influential in the development of early Mahayana Buddhism. The art of Gandhara included the earliest oil paintings known in human history and the first -- and some of the most beautiful -- depictions of bodhisattvas and the Buddha in human form. However, the artifacts and archaeological remains of Gandhara still are being systematically destroyed by the Taliban. The loss of the Bamiyan Buddhas gained the world's attention because of their size, but many other rare and ancient pieces of art have been lost since. In November 2007 the Taliban attacked a seven-meter tall, 7th century stone Buddha in the Jihanabad area of Swat, severely damaging its head. In 2008 a bomb was planted in a museum of Gandharan art in Pakistan. The explosion damaged more than 150 artifacts. The Significance of Gandharan Art Nearly 2,000 years ago, artists of Gandhara began to sculpt and paint the Buddha in ways that have influenced Buddhist art ever since. Earlier Buddhist art did not depict the Buddha. Instead, he was represented by a symbol or an empty space. But Gandharan artists pictured the Buddha as a human being. In a style influenced by Greek and Roman art, Gandharan artists sculpted and painted the Buddha in realistic detail. His face was serene. His hands were posed in symbolic gestures. His hair was short, curled and knotted at the top. His robe was gracefully draped and folded. These conventions spread throughout Asia and are found in depictions of the Buddha to this day. In spite of its importance to Buddhism, much of the history of Gandhara was lost for centuries. Modern archaeologists and historians have pieced together some of the story of Gandhara, and fortunately much of its wonderful art is safe in the world's museums, away from war zones. Where Was Gandhara? The Kingdom of Gandhara existed, in one form or another, for more than 15 centuries. It began as a province of the Persian Empire in 530 BCE and ended in 1021 CE, when its last king was assassinated by his own troops. During those centuries it expanded and shrank, and its borders changed many times. You can find the general area of Gandhara on this map of present-day Afghanistan and part of Pakistan. The old kingdom included what is now Kabul, Afghanistan and Islamabad, Pakistan. Find Bamiyan (spelled Bamian) west and slightly north of Kabul. The area marked "Hindu Kush" also was part of Gandhara. This map of Pakistan shows the location of the historic city of Peshawar. The Swat Valley, not marked, is just west of Peshawar and is important to the history of Gandhara. How Buddhism Came to Gandhara Although this part of the Middle East has supported human civilization for at least 6,000 years, our story begins in 530 BCE. That year the Persian Emperor Darius I conquered Gandhara and made it part of his empire. Then in 333 BCE Alexander the Great defeated the armies of Darius III and gained control of Persia, and by 327 BCE Alexander controlled Gandhara also. One of Alexander's successors, Seleucus, became ruler of Persia and Mesopotamia. However, Seleucus made the mistake of challenging his neighbor to the east, the Emperor Chandragupta Maurya of India. The confrontation did not go well for Seleucus, who ceded much territory, including Gandhara, to Chandragupta. Chandragupta left the Mauryan Empire, which included the territory of Gandhara, to his son, Bindusara. When Bindusara died, probably in 272 BCE, he left the empire to his son, Ashoka. Ashoka the Great Ashoka (ca. 304â€"232 BCE; sometimes spelled Asoka) originally was a warrior prince known for his ruthlessness and cruelty. According to legend he was first exposed to Buddhist teaching when monks cared for his wounds after a battle. However, his brutality continued until the day he walked into a city he had just conquered and saw the devastation. "What have I done?" he cried, and vowed to observe the Buddhist path for himself and for his kingdom. Ashoka's empire included almost all of present-day India and Bangladesh as well as most of Pakistan and Afghanistan. It was his patronage of Buddhism that left the greater mark on world history, however. Ashoka was instrumental in making Buddhism one of the most prominent religions of Asia. He built monasteries, erected stupas, and supported the work of Buddhist missionaries, who took the dharma into Gandhara and Gandhara's western neighbor, Bactria. King Menander The Mauryan Empire declined after Ashoka's death. The Greek-Bactrian King Demetrius I conquered Gandhara about 185 BCE, but subsequent wars made Gandhara an Indo-Greek kingdom independent of Bactria. One of the most prominent of the Indo-Greek kings of Gandhara was Menander, also called Melinda, who ruled from about 160 to 130 BCE. Menander is said to have been a devout Buddhist. The Pali Canon contains a dialogue, called The Milindapañha, alleged to be between King Menander and a Buddhist scholar named Nagasena. After Menander's death Gandhara was invaded again, first by Scythians and then Parthians. The invasions wiped out the Indo-Greek kingdom. Next page: The rise and decline of Gandharan Buddhist culture; the Buddhas of Bamiyan; Islam comes to Gandhara.

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

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When Is Buddha's Birthday? May 29th 2012, 11:08 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: Buddha's Birthday

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

Buddha's Birthday May 29th 2012, 11:08 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: Big Buddhas: The Ushiku Amida Buddha

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Big Buddhas: The Ushiku Amida Buddha May 29th 2012, 11:08 Ushiku Amida Buddha of Japan is located in Ibaraki Prefecture, about 50 km northeast of Tokyo. The figure of Amida Buddha is 328 feet (100 meters) tall, and the figure is standing on a base and lotus platform that together measure 20 meters (nearly 65 feet) tall, for a total of 394 feet (120 meters). In comparison, the Statue of Liberty in New York is 305 feet (93 meters) from the bottom of its base to the tip of its torch. The statue's base and lotus platform are made of steel reinforced concrete. The buddha's body is made of a "skin" of bronze over a steel framework. The statue weighs more than 4,000 tons and was completed in 1995. Is this the tallest statue in the world? There is a new contender in Lushan, Henan, China, that may be taller. The "Spring Temple Buddha" is said to be 502 feet (153 meters) tall, including the pedestal. However, as of this writing there is scarce information and no available photographs. Amida Buddha, also called Amitabha Buddha, is the Buddha of Infinite Light. Devotion to Amida is central to Pure Land Buddhism.

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Buddhism: Is There Such a Thing as a Buddhist Heretic?

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Is There Such a Thing as a Buddhist Heretic? May 28th 2012, 22:22 I saw a title on a blog at Elephant Journal -- there's no such thing as a Buddhist heretic. And I'm thinking, is that really true? It's true that beliefs have a different role in Buddhism than they do in the religions more familiar to westerners. In the West, "religion" largely is defined by belief, and to adopt a religion means to adopt a belief system. But this isn't true in Buddhism. Some schools use some beliefs as training wheels, or expedient means, to help focus one's practice. But beliefs can also be viewed as barriers that are blocking our realization of enlightenment. "Heresy" is defined as "any theological doctrine that does not conform to that of ecclesiastical authority." I can think of a lot of tradition-specific heresies, actually. For example, if someone within Soto Zen were to argue that zazen really isn't necessary -- and I believe that's been argued in times past -- a lot of us would see that as something like heresy. I can imagine that if someone within a Nichiren group were to declare that the Lotus Sutra is just a stupid old book, that might be regarded as heresy. Of course, if those things were to happen, I hope the response would be to suggest the individual holding the "heretical" beliefs might be happier practicing in another school of Buddhism. No stretching anyone on the rack. The "dharma seals" adopted by many schools of Buddhism are supposed to mark the parameters between Buddhism and not-Buddhism. It's understood that any teaching that contradicts the seals is not a Buddhist teaching. The four dharma seals are: All compounded things are impermanent. All stained emotions are painful. All phenomena are empty. Nirvana is peace. So, one might argue that when a self-identified Buddhist believes some things are permanent or that phenomena contain an eternal soul or essence of self-nature, that is heresy. However, the fact is most of us "believe" these things because they've been programmed into us, and the whole point of practice is to break out of the program, so to speak. So we call it delusion instead of heresy. There's a common view in the West that Buddhism can be anything you want it to be. Of course, relating to Buddhism as something that can be made to conform to what you want it to be is way not Buddhism. Buddhist practice teaches us to perceive things as they are, not through lenses colored by our likes and dislikes and predilections. Buddhism as "whatever you want it to be" is heresy. The historical Buddha warned people to not form beliefs and opinions through speculation. He went on and on about it -- speculating about things, grasping at explanations that come from our imaginations rather than from genuine insight, would cause one to get lost in a "wilderness of views." Instead of forming or adopting a belief system, he challenged us to gain understanding through direct insight. In Buddhism, clinging to beliefs is a kind of heresy, I would say.

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Buddhism: What's Hot Now: Soka Gakkai

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Soka Gakkai May 28th 2012, 11:08 Most non-Buddhists who have heard of Soka Gakkai International (SGI) know it as Buddhism for the stars. If you saw the Tina Turner bio-flick “What’s Love Got to Do With It?” you saw a dramatization of Turner’s introduction to Soka Gakkai in the late 1970s. Other well-known members include actor Orlando Bloom; musicians Herbie Hancock and Wayne Shorter; and Mariane Pearl, the widow of Daniel Pearl. From its origins in pre-war Japan, Soka Gakkai has promoted personal empowerment and humanist philosophy combined with Buddhist devotion and practice. Yet as its membership grew in the West, the organization found itself struggling with dissension, controversy, and accusations of being a a cult. Origins of Soka Gakkai The first incarnation of Soka Gakkai, called Soka Kyoiku Gakkai ("Value-Creating Education Society"), was founded in Japan in 1930 by Tsunesaburo Makiguchi (1871-1944), an author and educator. Soka Kyoiku Gakkai was a lay organization dedicated to humanistic education reform that also embodied the religious teachings of Nichiren Shoshu, a branch of the Nichiren school of Buddhism. During the 1930s the military took control of the Japanese government, and a climate of militant nationalism gripped Japan. The government demanded that patriotic citizens honor the Japanese indigenous religion, Shinto. Makiguchi and his close associate Josei Toda (1900-1958) refused to participate in Shinto rituals and worship, and they were arrested as “thought criminals” in 1943. Makiguchi died in prison in 1944. After the war and his release from prison, Toda re-formed Soka Kyoiku Gakkai into Soka Gakkai ("Value-Creating Society") and shifted the focus from education reform to the promotion of Nichiren Shoshu Buddhism. In the post-war era, many Japanese were attracted to Soka Gakkai because of its emphasis on self-empowerment through socially engaged Buddhism. Soka Gakkai International In 1960, Daisaku Ikeda, then 32 years old, became president of Soka Gakkai. In 1975 Ikeda expanded the organization into Soka Gakkai International (SGI), which today has affiliate organizations in 120 countries and an estimated global membership of 12 million. In the 1970s and 1980s SGI grew rapidly in the West through aggressive recruitment. Patrick Duffy, who played Bobby Ewing on the popular 1980s television series Dallas, became a convert and spoke glowingly of SGI in many widely read interviews. SGI also drew attention through splashy publicity events. For example, according to Daniel Golden of the Boston Globe (October 15, 1989), "NSA [Nichiren Shoshu of America, now known as SGI-USA] stole the show at Bush’s inauguration in January by displaying on the Washington Mall the world’s largest chair â€" a 39-foot-high model of the chair that George Washington sat in as he presided over the Continental Congress. The Guinness Book of World Records has twice cited NSA for assembling the most American flags ever in a parade, although in one mention it misidentified the group as 'Nissan Shoshu,' confusing the religious organization with the automaker." Is SGI a Cult? SGI came to widespread public attention in the West during the 1970s and 1980s, a time of growing concern about cults. For example, it was in 1978 that 900 members of the Peoples Temple cult committed suicide in Guyana. SGI, a rapidly growing, sometimes flamboyant non-western religious organization, looked suspiciously like a cult to many people and to this day remains on some cult watch lists. You can find diverse definitions of "cult," including some that say "any religion other than mine is a cult." You can find people who argue all of Buddhism is a cult. A checklist created by Marcia Rudin, M.A., a founding director of the International Cult Education Program, seems more objective. I have no personal experience with SGI, but over the years I've met many SGI members. They don't seem to me to fit the Rudin checklist. For example, SGI members are not isolated from the non-SGI world. They are not anti-woman, anti-child, or anti-family. They are not waiting for the Apocalypse. I do not believe they use deceptive tactics to recruit new members. Claims that SGI is bent on world domination are, I suspect, a tad exaggerated. Break With Nichiren Shoshu Soka Gakkai was not organized by Nichiren Shoshu, but after World War II Soka Gakkai and Nichiren Shoshu developed a mutually beneficial alliance. Over time, however, tensions grew between SGI President Ikeda and the Nichiren Shoshu priesthood over questions of doctrine and leadership. In 1991 Nichiren Shoshu formally renounced SGI and excommunicated Ikeda. News of the break with Nichiren Shoshu rippled like shock waves through the SGI membership. However, according to Richard Hughes Seager in Buddhism in America (Columbia University Press, 2000), a majority of American members remained with SGI. Before the break they had had little direct contact with the Nichiren Shoshu priesthood; SGI-USA had always been run by laypersons, and that did not change. Many of the issues causing the rift made little sense outside Japan. Further, Seager wrote, since the break with the priesthood SGI-USA has become more democratic and less hierarchical. New initiatives placed women in more leadership positions and enhanced SGI's racial diversity. SGI also has become less exclusionary. Seager continued, "Religious dialogue, both interreligious and inter-Buddhist, is now on the SGI agenda, which would not have been the case under the sectarian leadership of the Nichiren Shoshu priesthood. All of these initiatives have contributed to an opening up of Soka Gakkai. A frequent statement in leadership circles is that a new, egalitarian SGI is a 'work in progress.'"

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Buddhism: What's Hot Now: Dalai Lama, God-King?

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Dalai Lama, God-King? May 27th 2012, 11:08 His Holiness the Dalai Lama is often referred to as a "God-King" by western media. Westerners are told that the several Dalai Lamas who ruled Tibet for centuries were reincarnations not only of each other but also of the Tibetan God of Compassion, Chenrezig. Westerners with some knowledge of Buddhism find these Tibetan beliefs baffling. First, Buddhism elsewhere in Asia is "nontheistic," meaning it is not dependent upon belief in gods. Second, Buddhism teaches that nothing has an inherent self. So how can anyone, god or human, be "reincarnated"? Buddhism and Reincarnation Reincarnation usually is defined as "rebirth of the soul or some part of oneself in another body." But Buddhism is based on the doctrine of anatman, also called anatta, which denies the existence of a soul or permanent, individual self. See "What Is the Self?" for a more detailed explanation. If there is no soul or permanent, individual self, how can anyone be reincarnated? And the answer is that no one can be reincarnated as the word is normally understood by Westerners. Buddhism teaches there is rebirth, but it is not the distinct individual who is reborn. See "Karma and rebirth" for more discussion. "Powers and Forces" Centuries ago, as Buddhism spread through Asia, pre-Buddhist beliefs in local gods often found a way into local Buddhist institutions. This is particularly true of Tibet. Vast populations of mythical characters from the pre-Buddhist Bon religion live on in Tibetan Buddhist iconography. Have Tibetans abandoned the teaching of Anatman? Not exactly. As Mike Wilson explains in this very insightful essay, " Schisms, murder, and hungry ghosts in Shangra-La - internal conflicts in Tibetan Buddhist sect," the Tibetans consider all phenomena to be creations of mind. This is a teaching based on a philosophy called Yogacara, and it is found in many schools of Mahayana Buddhism, not just Tibetan Buddhism. The Tibetans reason that if people and other phenomena are creations of mind, and gods and demons are also creations of mind, then the gods and demons are no more or less real than fish, birds and people. Mike Wilson explains, "Tibetan Buddhists to the present day pray to gods and utilize oracles, just like the Bon, and believe the unseen world is populated with all sorts of powers and forces that must be reckoned with, even though they are phenomena of mind without an inherent self." Bon and Buddhism As Mike Wilson documents in his article, throughout the history of Tibetan Buddhism there has been a conflict between what one might call "standard" Buddhism and Bon-influenced Buddhism. There is evidence of sectarian murders in Tibetan Buddhist history - three as recently as 1997 -- as a result of the Bon-versus-Buddhism tension. Less-Than-Godlike Power This takes us to the practical question of how much power the ruling Dalai Lamas actually had before the Chinese invaded in 1950. Although in theory the Dalai Lama had godlike authority, in practice he had to finesse sectarian rivalries and conflicts with the wealthy and influential like any other politician. There is evidence a few Dalai Lamas - the 4th and 9th in particular - were assassinated by sectarian enemies. Everyone's a God. No One's a God. If the Dalai Lama is the reincarnation or rebirth or manifestation of a god, would that not make him more than human in the eyes of Tibetans? That depends on how the word "god" is understood and applied. That understanding may vary, but I can speak only to a Buddhist perspective. Tibetan Buddhism makes much use of tantra yoga, which includes a broad range of rituals and practices. On its most basic level, tantra yoga in Buddhism is about deity identification. Through meditation, chanting and other practices the tantricka internalizes the divine and becomes the deity, or, at least, manifests what the deity represents. For example, tantra practice with a god of compassion would awaken compassion in the tantricka. In this case, it might be more accurate to think of the various deities as something like Jungian archetypes rather than actual beings. Further, in Mahayana Buddhism all beings are reflections or aspects of all other beings and all beings are fundamentally Buddha-nature. Put another way, we're all each other -- gods, buddhas, beings. How the Dalai Lama Became Ruler of Tibet There are four main schools of Tibetan Buddhism - Nyingma, Kagyu, Sakya and Gelug. The Dalai Lama is head of only one of these, the Gelug school. These schools have further sub-divided into many sects within Tibetan Buddhism. The Gelug school did not always dominate the others. It was the 5th Dalai Lama, Lobsang Gyatso (1617-1682), who first became ruler of all Tibet. The "Great Fifth" formed a military alliance with the Mongol leader Gushri Khan. When two other Mongol chiefs and the ruler of Kang, an ancient kingdom of central Asia, invaded Tibet, Gushri Khan routed them and declared himself king of Tibet. Then Gushri Khan recognized the fifth Dalai Lama as the spiritual and temporal leader of Tibet. See "How Buddhism Came to Tibet" for more background on the history of Tibetan Buddhism. See "Behind the Turmoil in Tibet" for more on events leading up to the exile of the current Dalai Lama, the 14th.

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