Buddhism: Metta as Wisdom

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Metta as Wisdom Feb 28th 2013, 12:13 Yesterday while fishing around the Web for news and inspiration, I ran into a group discussion about the corruption of western Zen by Zen teachers, and how people who are serious about realizing enlightenment must avoid teachers. One poster, after a few paragraphs of generalizations about how zennies who actually work with a teacher are phonies and saps, declared, "My practice is my own!" If you're a regular here, you probably already know that I disagree with this view, which is often repeated on the web. First, one more time -- I don't know exactly how many recognized Zen lineage holders are in North America now, but it's at least a couple of hundred and probably more. And the genuine stinkeroos I know of in this group I can count on one hand. Granted, there are probably a few I don't know about. But even assuming I would need both hands to count them all, that's a small percentage of the whole. (See also "Hasty Generalization Fallacy.") Now for the larger issue. What's wrong with saying "My practice is my own"? Isn't Zen supposed to be about "self power"? Didn't the Buddha say, in the Dhammapada, "By oneself is evil done; by oneself is one defiled. By oneself is evil left undone; by oneself is one made pure. Purity and impurity depend on oneself; no one can purify another"? Yes, but of what is one purified? Greed, anger, and ignorance; selfishness, jealousy, indifference to others, self-clinging; the mind that discriminates between this and that. And those who are attached to "my" practice are clinging to a concept of "me" to which one may attach "practice." The antidote to this kind of ego-enhancement "me, myself and I" practice is found in the Four Immeasurables -- metta, or loving kindness; karuna, compassion; mudita, sympathetic joy; and upekkha, equanimity. The first three of these are, clearly, practiced to turn your concern away from just yourself and toward all beings. And equanimity refers to a mind in balance, free of discrimination and rooted in insight. I don't want to be too hard on the fellow with the "me, myself and I" practice, because we all start somewhere in that neighborhood.  Many of us come into practice wounded, frightened, and lost, looking for something to fix us. Others are kind of spiritual adventure-seekers, looking for some kind of peak experience. And so on. Few of us sign on looking to change the world; we're looking for something for ourselves. One of the advantages of a sangha, beside having to sit through a lot of dharma talks about the importance of loving kindness and compassion, is that sooner or later you notice the people around you and realize they are hurting and seeking, too. And sooner or later you really care about their suffering and practice, not just yours. This is very important; it's the beginning of the turning around from "Me, Myself and I" to "All Beings." There is a shared intimacy about practicing in a group that makes this turning particularly intense. I get the impression that some of the self-taught Buddhists consider metta, etc., to be just nice, fuzzy sentiments that pass the time until wisdom comes along, and if you don't feel an urge to be lovingly kind, etc., you can just skip that part. But no, you can't. That would be like anticipating sprouts without bothering to plant seeds.

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Buddhism: What's Hot Now: Bodhisattva Vows

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Bodhisattva Vows Feb 28th 2013, 11:04 In Mahayana Buddhism, the ideal of practice is to become a bodhisattva who strives to liberate all beings from the cycle of birth and death. The Bodhisattva Vows are vows taken formally by a Buddhist to do exactly that. The vows also are an expression of bodhichitta, the desire to realize enlightenment for the sake of others. The exact wording of the Bodhisattva vows varies from school to school. The most basic form is: May I attain Buddhahood for the benefit of all sentient beings. A passionate variation of the vow is associated with the iconic figure Ksitigarbha Bodhisattva -- "Not until the hells are emptied will I become a Buddha; not until all beings are saved will I certify to The Four Great Vows In Zen, Nichiren, Tendai, and other Mahayana schools of Buddhism there are four Bodhisattva vows. Here is a common translation: Beings are numberless, I vow to save them Desires are inexhaustible, I vow to end them Dharma gates are boundless, I vow to enter them Buddha's way is unsurpassable, I vow to become it. These four vows encompass all of Buddhism. In his book Taking the Path of Zen, Robert Aitken Roshi wrote (page 62), I have heard people say, "I cannot recite these vows because I cannot hope to fulfill them." Actually, Kanzeon, the incarnation of mercy and compassion, weeps because she cannot save all beings. Nobody fulfills these "Great Vows for All," but we vow to fulfill them as best we can. They are our practice. Zen teacher Taitaku Pat Phelan said, When we take these vows, an intention is created, the seed of an effort to follow through. Because these vows are so vast, they are, in a sense, undefinable. We continually define and redefine them as we renew our intention to fulfill them. If you have a well-defined task with a beginning, middle, and end, you can estimate or measure the effort needed. But the Bodhisattva Vows are immeasurable. The intention we arouse, the effort we cultivate when we call forth these vows, extends us beyond the limits of our personal identities. Tibetan Buddhism: The Root and Secondary Bodhisattva Vows In Tibetan Buddhism, the term "Bodhisattva Vows" usually refers to two sets of vows, sometimes called the "root" or "secondary" vows, or the root or secondary downfalls. These are lists of behaviors that a bodhisattva should avoid, many of which are also found in the Precepts. Shantideva's Prayers Shantideva was a monk and scholar who lived in India in the late 7th to early 8th centuries. His Bodhicaryavatara, or "Guide to the Bodhisattva's Way of Life," presented teachings on the bodhisattva path and the cultivation of bodhichitta that are remembered especially in Tibetan Buddhism, although they also belong to all of Mahayana. Shantideva's work includes a number of beautiful prayers that also are bodhisattva vows. Here is an excerpt from just one: May I be a protector to those without protection, A leader for those who journey, And a boat, a bridge, a passage For those desiring the further shore. May the pain of every living creature Be completely cleared away. May I be the doctor and the medicine And may I be the nurse For all sick beings in the world Until everyone is healed.

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Buddhism: What's Hot Now: What's a Bodhisattva?

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What's a Bodhisattva? Feb 28th 2013, 11:04 Buddhism calls itself a "non-theistic" religion. The historical Buddha taught that believing in and worshipping gods was not useful for those seeking to realize enlightenment. Many Buddhists consider themselves to be atheists. Yet Buddhist art and literature are richly stocked with godlike beings. This is especially true of Mahayana Buddhism. Mahayana temples are populated by statues and paintings of many characters and creatures, some beautiful, some demonic. Enlightenment Beings After buddhas, the most important beings in Mahayana iconography are bodhisattvas. The word bodhisattva means "enlightenment being." Very simply, bodhisattvas are beings who work for the enlightenment of all beings, not just themselves. They vow not to enter Nirvana until all beings enter Nirvana together. The bodhisattva is the ideal of all Mahayana Buddhists. The bodhisattva's path is for all of us, not just the beings in the statues and pictures. Mahayana Buddhists take Bodhisattva Vows to save all beings. These are the Four Vows of the Zen school: Beings are numberless; I vow to free them. Delusions are inexhaustible; I vow to end them. Dharma gates are boundless; I vow to enter them. The Awakened Way is unsurpassable; I vow to embody it. Transcendent Bodhisattvas The bodhisattvas found in art and literature are sometimes called transcendent bodhisattvas. They are beings who have realized enlightenment but who remain active in the world, appearing in many forms to help others and lead them to enlightenment. They are venerated and called upon for help in time of need. Doesn't that make them something like gods? Maybe. Maybe not. It depends. The bodhisattvas of literature and art can be thought of as allegorical representations of the activity of enlightenment in the world. In Buddhist tantra practice, the bodhisattvas are archetypes of perfect practice to be emulated and, eventually, to become. For example, one might meditate on the image of the Bodhisattva of Compassion in order to become a vehicle for compassion in the world. So, you might be thinking, you're saying they aren't real? No, that's not what I'm saying. What's "Real"? From a Buddhist perspective, most people confuse "identity" with "reality." But in Buddhism, and Mahayana Buddhism in particular, nothing has intrinsic identity. We "exist" as distinct beings only in relation to other beings. This is not to say that we don't exist, but that our existence as individuals is conditional and relative. If our identities as individual beings is, in a sense, illusory, does that mean we're not "real"? What's "real"? Bodhisatvas manifest where they are needed in many forms. They might be bums or babies, friends or strangers, teachers, firemen or used car salesmen. They might be you. Whenever needed help is given without selfish attachment, there is the hand of the bodhisattva. When we see and hear the suffering of others and respond to that suffering, we are the hands of the bodhisattva. Seems "real" to me. Understanding Will Vary It's true that transcendent bodhisattvas are sometimes spoken of and thought of as distinctive supernatural beings. There are Buddhists who worship and pray to buddhas and bodhisattvas as one would to gods. In Buddhism, all beliefs and conceptualizations are provisional. That is, they are understood to be flawed and imperfect. People understand the dharma as best they can, and as understanding grows, conceptualizations are discarded. We're all works in progress. Some Buddhists go through a process of believing in buddhas and bodhisattvas as something like gods, and some do not. Image of Manjushri: MarenYumi, Creative Commons License http://creativecommons.org/licenses/by-nc-sa/3.0/

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Buddhism: What's Hot Now: Buddhism Body Art Project: Endless Knot

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Buddhism Body Art Project: Endless Knot Feb 28th 2013, 11:04 The Buddhism Body Art Project is a gallery of Buddhist-themed tattoos sent in by readers and others. The Endless Knot, sometimes called the Knot of Eternity, is one of the Eight Auspicious Symbols. Owner: William S. Hamilton Photo: Ben Gertzfield Artist: Tala, Black and Blue Tattoo, San Francisco The Eternal Knot, with its lines flowing and entwined in a closed pattern, represents dependent origination and the interrelation of all phenomena. It also signifies cause and effect and the union of compassion and wisdom.

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Buddhism: Thinking About Metta

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Thinking About Metta Feb 27th 2013, 21:27 Metta may have been the first "Buddhist" word I learned, and I realize I don't mention it much. That's possibly because saying that metta, loving kindness, is important to Buddhism is a bit like saying water is important to an ocean. But I should remember to say it, anyway. In Buddhism, metta is distinct from karuna, compassion. But the distinction is subtle, and pretty much anything you say about one goes for the other, especially in regard to the development of wisdom. Metta is not just a sentiment, but an attitude of mind that is concerned with all beings. It's the best antidote to self-clinging. Here's a question for you, and I honestly don't know the answer. Is there a bodhisattva associated with metta? Avalokiteshvara is the bodhisattva of karuna. Manjusri is the bodhisattva of wisdom. Ksitigarbha is the bodhisattva of great vows, and also of the hell realm. And so on. If anyone can identify a bodhisattva particularly identified with metta, I would be grateful.

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Buddhism: What's Hot Now: Om Mani Padme Hum

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Om Mani Padme Hum Feb 27th 2013, 11:04 Definition: Om Mani Padme Hum (Sanskrit) or Om Mani Peme Hung (Tibetan) is the oldest and most well known mantra of Tibetan Buddhism. The mantra is associated with Avalokiteshvara Bodhisattva and means "Om, jewel in the lotus, hum." The first syllable, OM, is not a word but an evocation of spiritual power and the presence of the absolute. It is known throughout Asia in several religions, especially Hinduism. For Tibetan Buddhists, "jewel in the lotus" represents bodhichitta and the wish for liberation from the Six Realms. Also Known As: Om Mani Peme Hung (Tibetan)

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Buddhism: What's Hot Now: Buddhism in Sri Lanka

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Buddhism in Sri Lanka Feb 27th 2013, 11:04 When Buddhism spread beyond India, the first nations in which it took root were Gandhara and Ceylon, now called Sri Lanka. Since Buddhism eventually died out in India and Gandhara, it can be argued that the oldest living Buddhist tradition today is found in Sri Lanka. Today about 70 percent of the citizens of Sri Lanka are Theravada Buddhists. This article will look at how Buddhism came to Sri Lanka, once called Ceylon; how it was challenged by European missionaries; and how it was revived. How Buddhism Came to Ceylon The history of Buddhism in Sri Lanka begins with the Emperor Ashoka of India (304 - 232 BCE). Ashoka the Great was a patron of Buddhism, and when King Tissa of Ceylon sent an emissary to India, Ashoka seized the opportunity to put in a good word about Buddhism to the King. Without waiting for a reaction from King Tissa, the Emperor sent his son Mahinda and his daughter Sanghamitta -- a monk and a nun -- to Tissa's court. Soon the King and his court were converted. For several centuries Buddhism flourished in Ceylon. Travelers reported many thousands of monks and magnificent temples. The Pali Canon was first written in Ceylon. In the 5th century, the great Indian scholar Buddhaghosa came to Ceylon to study and write his famous commentaries. Beginning in the 6th century, however, political instability within Ceylon combined with invasions by the Tamils of southern India caused support for Buddhism to decline. From the 12th through 14th centuries Buddhism regained much of its former energy and influence. Then it faced its greatest challenge -- Europeans. Mercenaries, Merchants and Missionaries Lourenco de Almeida (died 1508), a Portuguese sea captain, landed on Ceylon in 1505 and established a port at Colombo. At the time Ceylon was divided into several warring kingdoms, and the Portuguese took advantage of the chaos to gain control of the island's coasts. The Portuguese had no tolerance for Buddhism. They destroyed monasteries, libraries, and art. Any monk caught wearing a saffron robe was executed. According to some accounts -- possibly exaggerated -- when the Portuguese finally were expelled from Ceylon in 1658 only five fully ordained monks remained. The Portuguese were expelled by the Dutch, who took control of the island until 1795. The Dutch were more interested in commerce than in Buddhism and left the remaining monasteries alone. However, the Sinhalese discovered that under Dutch rule there were advantages to becoming Christian; Christians had higher civil status, for example. The converted were sometimes referred to as "government Christians." During the upheaval of the Napoleonic Wars, Britain was able to take Ceylon in 1796. Soon Christian missionaries were pouring into Ceylon. The British government encouraged Christian missions, believing Christianity would have a "civilizing" effect on the "natives." The missionaries opened schools throughout the island to convert the people of Ceylon from their "idolatry." By the 19th century, Buddhist institutions in Ceylon were moribund, and the people were largely ignorant of the spiritual tradition of their ancestors. Then three remarkable men turned this state of affairs on its head. The Revival In 1866, a charismatic young monk named Mohottivatte Gunananda (1823-1890) challenged the Christian missionaries to a great debate. Gunananda was well prepared. He had studied not only the Christian scriptures but also rationalist writings of the West that criticized Christianity. He had already been traveling around the island nation calling for a return to Buddhism and attracting thousands of rapt listeners. In a series of debates held in 1866, 1871, and 1873, Gunananda alone debated the foremost missionaries in Ceylon on the relative merits of their religions. To the Buddhists of Ceylon, Gunananda was the hands-down winner each time. In 1880 Gunananda was joined by an unlikely partner -- Henry Steel Olcott (1832-1907), a New York customs lawyer who had given up his practice to seek the wisdom of the East. Olcott also traveled throughout Ceylon, sometimes in the company of Gunananda, distributing pro-Buddhist, anti-Christian tracts. Olcott agitated for Buddhist civil rights, wrote a Buddhist Catechism still in use today, and founded several schools. In 1883, Olcott was joined by a young Sinhalese man who had taken the name Anagarika Dharmapala. Born David Hewivitarne, Dharmapala (1864-1933) had been given a thoroughly Christian education in Ceylon's missionary schools. When he chose Buddhism over Christianity, he took the name Dharmapala, which means "protector of the dharma," and the title Anagarika, "homeless one." He did not take full monastic vows but lived the eight Uposatha vows daily for the rest of his life. Dharmapala joined the Theosophical Society that had been founded by Olcott and his partner, Helena Petrovna Blavatsky, and became a translator for Olcott and Blavatsky. However, the Theosophists believed all religions have a common foundation, a tenet Dharmapala rejected, and he and the Theosophists eventually would part ways. Dharmapala worked tirelessly to promote the study and practice of Buddhism, in Ceylon and beyond. He was particularly sensitive to the way Buddhism was being presented in the West. In 1893 he traveled to Chicago to the World Parliament of Religions and presented a paper on Buddhism that emphasized Buddhism's harmony with science and rational thinking. Dharmapala influenced much of the West's impression of Buddhism. After the Revival In the 20th century the people of Ceylon gained more autonomy and eventually independence from Britain, becoming the Free Sovereign and Independent Republic of Sri Lanka in 1956. Sri Lanka has had more than its share of upheavals since. But Buddhism in Sri Lanka is as strong as it has ever been.

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Buddhism: What's Hot Now: Three Poisons

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Three Poisons Feb 26th 2013, 11:04 Definition: Buddhism teaches that harboring the three poisons leads to evil (akusala) and suffering (dukkha). The Three Poisons are lobha, dvesha and moha, most often translated as "greed," "hate" and "ignorance." Lobha, greed or desire, is attraction to something we think will gratify us. Dvesha (Sanskrit) or dosa (Pali) is anger, hatred, animosity, ill-will, aversion. Moha is ignorance or delusion. The first two poisons have ignorance as their root. Because we see ourselves as small, limited and needy, we pursue things we think will make us happy and hate things that cause us discomfort. At the center of the Wheel of Life are a rooster, representing greed; a snake, representing hate; and a pig, representing ignorance. They are at the center of the wheel because they keep the wheel turning and bind us to the cycle of samsara. Sometimes they are shown intertwined, because the three poisons feed into and support each other. Also Known As: Three Unwholesome Roots, akusala-mula, mula priyaya

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Buddhism: What's Hot Now: Sangha

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Sangha Feb 26th 2013, 11:04 Definition: Sangha is the Buddhist community. Sangha often refers to the community of Buddhist monks and nuns, but it can be used also to refer to all Buddhists past, present and future, or to the living members of one small Buddhist center. This is similar to how Christians sometimes use the word "church" -- it might mean all of Christianity, or it might mean just one congregation.

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Buddhism: Changes of Plans

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Changes of Plans Feb 25th 2013, 21:42 Dosho Port has written a lovely post about what it's like when your life is Disrupted, with a capital "D." This is the kind of disruption that throws your universe out of order, such as an unexpected death or job loss. Dosho writes, "Waking in the wee hours, the swirl of confusion, sadness, blame or self-justification - and all the other 52 flavors - gains momentum, and the inner voice cries out, 'I am not that story! I am this other one!'" Some disruptions not only rip apart the present; they also rip apart our expectations for the future. Where there was once a clear and inviting road ahead of us, now there is wilderness. The life we had planned in our heads, the life we expected, is lost. My first Zen teacher used to say that we all live in a box, and the box is made up of who we think we are and how we think our lives should be. There's nothing like a sudden disruption to show us what a delusion that is. I can look back at past disruptions and see that, in many ways, I'm in a better place now than I would have been without them. There's nothing like getting all of your props kicked out from under you at once to force you out of your comfort zone -- since it's not there any more -- and into something new. Like (in my case) a Zen center. That doesn't mean I handle the next disruption without breaking a sweat. Sometimes I want to yell at the cosmos, Hey, I'm an old lady now. Enough, already! Give me a break! But that's not how it works. In her book When Things Fall Apart, Pema Chodron said, "Things falling apart is a kind of testing and also a kind of healing. We think that the point is to pass the test or to overcome the problem, but the truth is that things don't really get solved. They come together and they fall apart. Then they come together again and fall apart again. It's just like that. The healing comes from letting there be room for all of this to happen: room for grief, for relief, for misery, for joy." She also said, "The first noble truth of the Buddha is that when we feel suffering, it doesn't mean that something is wrong." I would add, not every disruption is a problem that needs to be "fixed." Possibly some of you reading this have been hit with a recent disruption. My heart goes out to you. Know that hidden within your bleakest moments is the hand of the Bodhisattva, reaching to help you. You may not recognize it, right away, but it's there.

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Buddhism: What's Hot Now: The Six Perfections

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The Six Perfections Feb 25th 2013, 11:04 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: Buddhist Holidays

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Buddhist Holidays Feb 25th 2013, 11:04 Most Buddhist holidays are determined by moon phase rather than date, so the dates change every year. They also are determined by various Asian calendars that don't correspond to the Gregorian calendar. Further, the same holidays are observed at different times in different parts of Asia, resulting in, for example, numerous Buddha's Birthday dates. This list of major Buddhist holidays for 2013 is ordered by date instead of by holiday, so that you can follow along through the year. And if you miss one Buddha's Birthday, just wait a few days and catch the next one. February 10, 2013: Chinese New Year Guang Niu/Getty Images Chinese New Year is not, strictly speaking, a Buddhist holiday. However, Chinese Buddhists begin the New Year by going to a temple to offer incense and prayers. I understand this date marks the beginning of a year of the snake. February 11-13, 2013: Losar (Tibetan New Year) China Photos/Getty Images In Tibetan monasteries, observance of Losar begins during the last days of the old year. Monks perform special rituals evoking protective deities and clean and decorate the monasteries. The first day of Losar is a day of elaborate ceremonies, including dances and recitations of Buddhist teachings. The remaining two days are for a more secular festival. On the third day, old prayer flags are replaced with new ones. The Losar dancer in the photograph is dressed as a dharmapala. In 2013, Losar and Chinese New Year begin in the same lunar month, but often Losar is a month later. February 8 or 15, 2013: Parinirvana, or Nirvana Day (Mahayana) © Lakis Fourouklas | Dreamstime.com On this day some schools of Mahayana Buddhism observe the death of the Buddha and his entrance into Nirvana. Nirvana Day is a time for contemplation of the Buddha’s teachings. Some monasteries and temples hold meditation retreats. Others open their doors to laypeople, who bring gifts of money and household goods to support monks and nuns. In Buddhist art, a reclining Buddha usually represents Parinirvana. The reclining Buddha in the photograph is in Luang Prabang, Laos. Read More: The Death and Parinirvana of the Buddha February 14-25, 2013: Monlam Chenmo (Great Prayer Festival; Gelugpa Tibetan) Daniel Berehulak/Getty Images The several schools of Tibetan Buddhism hold prayer festivals (monlam) at different times throughout the year. The Gelugpa Monlam Chenmo, great prayer festival, was established in 1409 by Tsongkhapa, the founder of Gelugpa Tibetan Buddhism. Duringthe Monlam Chenmo, monks and laypeople offer prayers for the long life of the lamas, in particular His Holiness the Dalai Lama; for the protection of Buddhism; and for the well-being of all sentient beings. February 25, 2013: Magha Puja (Sangha Day; Theravada) This is an alternate date (to March 30, 2013) for Magha Puja, or Sangha Day, also called "Fourfold Assembly" day. Buddhists attend services at temples and offer food and other gifts to monks. It is also common to walk around a shrine or Buddha image three times as a gesture of respect for the Three Jewels -- the Buddha, the Dharma, and the Sangha. February 25, 2013: Chunga Choepa (Butter Lamp Festival, Tibetan) China Photos/Getty Images The Butter Lamp Festival, Chunga Choepa in Tibetan, celebrates a demonstration of miracles attributed to the historical Buddha, also called Shakyamuni Buddha. Colorful butter sculptures are displayed, and singing and dancing go on into the night. Sculpting yak butter is an ancient Tibetan Buddhist art. Monks bath and perform a special ritual before making the sculptures. So that the butter doesn't melt as they work with it, the monks keep their fingers cold by dipping their hands into cold water. The photograph shows monks carrying a butter sculpture for display at the Ta'er Monastery in Huangzhong County of Qinghai Province, China. March 30, 2013: Magha Puja (Sangha Day; Theravada) © Elena Pokrovskaya| Dreamstime.com For Theravada Buddhists, every new moon and full moon day is an Uposatha Observance Day. A few Uposatha Days are especially important, and one of these is Magha Puja. Also called "Makha Bucha," Magha Puja commemorates a day when 1,250 monks, all from different places and on their on initiative, spontaneously came to pay homage to the historical Buddha. In particular, this is a day for laypeople to show special appreciation for the monastic sangha. This is a major holiday in Thailand in particular. On this day, Buddhists in much of southeast Asia gather at sunset in their local temples to participate in candlelight processions. April 8, 2013: Hanamatsuri (Buddha's Birthday, Japan) E m i PhotoArt / Flickr.com, Creative Commons License In Japan, Buddha's birthday is observed every April 8 with 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. A common ritual for Buddha's birthday is "washing" a figure of the baby Buddha with tea. The figure of baby Buddha is placed in a basin, and people fill ladles with tea and pour the tea over the figure. These and other traditions are explained in the story of the Buddha's birth. April 13-16, 2013: Water Festivals (Bun Pi Mai, Sonkran; Southeast Asia) Paula Bronstein/Getty Images This is a major festival in Burma, Cambodia, Laos and Thailand. Michael Aquino, the Guide to Southeast Asian Travel, writes that for Bun Pi Mai "Buddha images are washed, offerings made at the temples, and votive sand stupas are made in yards all over the country. Finally, Laotians spray water gleefully upon one another." As the photo suggests, elephants may be the ultimate water pistol. May 17, 2013: Seokga Tansinil (Buddha's Birthday, South Korea) Chung Sung-Jun/Getty Images Buddha's birthday in South Korea is celebrated with a week-long festival that usually ends on the same day as Vesak Puja in other parts of Asia. This is the biggest Buddhist holiday in Korea, observed with grand parades and parties as well as religious ceremonies. The children in the photograph are attending a Buddha's birthday ceremony at the Chogye temple in Seoul, South Korea.

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Buddhism: What's Hot Now: The Wheel of Life:

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

The Wheel of Life: Feb 25th 2013, 11:04 The Wheel of Life (called the Bhavachakra in Sanskrit) represents the cycle of birth and rebirth and existence in samsara. This gallery looks at different parts of the Wheel and explains what they mean. The main sections are the hub and the six "pie wedges" depicting the Six Realms. The gallery also looks at the Buddha figures in the corners and at Yama, the fearsome creature holding the Wheel in his hooves. Many Buddhists understand the Wheel in an allegorical, not literal, way. As you examine the parts of the wheel you might find yourself relating to some of it personally or recognizing people you know as Jealous Gods or Hell Beings or Hungry Ghosts. The outer circle of the Wheel (not shown in detail in this gallery) is the Paticca Samuppada, the Links of Dependent Origination. Traditionally, the outer wheel depicts a blind man or woman (representing ignorance); potters (formation); a monkey (consciousness); two men in a boat (mind and body); a house with six windows (the senses); an embracing couple (contact); an eye pieced by an arrow (sensation); a person drinking (thirst); a man gathering fruit (grasping); a couple making love (becoming); a woman giving birth (birth); and a man carrying a corpse (death).

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Buddhism: What's Hot Now: Jataka Tales

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

Jataka Tales Feb 25th 2013, 11:04 So did you hear the one about the monkey and the crocodile? What about the story of the contended quail? Or the rabbit in the moon? Or the hungry tigress? These stories are from the Jataka Tales, a large body of stories about the earlier lives of the Buddha. Many are in the form of animal fables that teach something about morality, not unlike Aesop's fables. Many of the stories are charming and light-hearted, and some of these have been published in sweetly illustrated children's books. However, not all of the stories are suitable for children; some are dark and even violent. Where did the Jatakas originate? The stories come from multiple sources and have a multitude of authors. Like other Buddhist literature, the many stories can be divided into " The Theravada Jataka Tales The oldest and largest collection of Jataka Tales is in the Pali Canon. They are found in the Sutta-pitaka ("basket of sutras") part of the canon, in a section called the Khuddaka Nikaya, and they are presented there as the record of the Buddha's past lives. Some alternative versions of the same stories are scattered about in other parts of the Pali Canon. The Khuddaka Nikaya contains 547 verses arranged in order of length, shortest to longest. The stories are found in commentaries to the verses. The "final" collection as we know it today was compiled about 500 CE, somewhere in southeast Asia, by unknown editors. The overall purpose of the Pali Jatakas is to show how the Buddha lived many lives with the goal of realizing enlightenment. The Buddha was born and reborn in the forms of humans, animals, and superhuman beings, but always he made a great effort to reach his goal. Many of these poems and stories come from much older sources. Some of the stories are adapted from a Hindu text, Panchatantra Tales, written by Pandit Vishu Sharma around 200 BCE. And it is probable many of the other stories are based on folk tales and other oral traditions that have otherwise been lost." Storyteller Rafe Martin, who has published several books of Jataka Tales, wrote, "Formed of fragments of epics and hero tales arising from deep in the collective Indian past, this already ancient material was taken over and revised, reworked, and reused by later Buddhist storytellers for their own purposes" (Martin, The Hungry Tigress: Buddhist Myths, Legends, and Jataka Tales, p. xvii). The Mahayana Jataka Tales What some call the Mahayana Jataka stories are also called the "apocryphal" Jatakas, indicating they come from unknown origins outside the standard collection (the Pali Canon). These stories, usually in Sanskrit, were written over the centuries by many authors. One of the best known collections of these "apocryphal" works does have a known origin. The Jatakamala ("garland of Jatakas"; also called the Bodhisattvavadanamala) probably was composed in the 3rd or 4th century CE. The Jatakamala contains 34 Jatakas written by Arya Sura (sometimes spelled Aryasura). The stories in the Jatakamala focus on the perfections, especially those of generosity, morality, and patience. Although he is remembered as a skillful and elegant writer, little is known about Arya Sura. One old text preserved at the University of Tokyo says he was the son of a king who renounced his inheritance to become a monk, but whether that is true or a fanciful invention no one can say. The Jataka Tales in Practice and Literature Through the centuries these stories have been much more than fairy tales. They were, and are, taken very seriously for their moral and spiritual teachings. Like all great myths, the stories are as much about ourselves as they are about the Buddha. As Joseph Campbell said, "Shakespeare said that art is a mirror held up to nature. And that's what it is. The nature is your nature, and all of these wonderful poetic images of mythology are referring to something in you." ["Joseph Campbell: The Power of Myth, with Bill Moyers,"PBS ] The Jataka Tales are portrayed in dramas and dance. The Ajanta Cave paintings of Maharashtra, India (ca. 6th century CE) portray Jataka Tales in narrative order, so that people walking through the caves would learn the stories. Jatakas in World Literature Many of the Jatakas bear a striking resemblance to stories long familiar in the West. For example, the story of Chicken Little -- the frightened chicken who thought the sky was falling -- is essentially the same story as one of the Pali Jatakas (Jataka 322), in which a frightened monkey thought the sky was falling. As the forest animals scatter in terror, a wise lion discerns the truth and restores order. The famous fable about the goose that laid golden eggs is eerily similar to Pali Jataka 136, in which a deceased man was reborn as a goose with gold feathers. He went to his former home to wind his wife and children from his past life. The goose told the family they could pluck one gold feather a day, and the gold provided well for the family. But the wife became greedy and plucked all the feathers out. When the feathers grew back, they were ordinary goose feathers, and the goose flew away. It is unlikely Aesop and other early storytellers had copies of the Jatakas handy. And it's unlikely that the monks and scholars who compiled the Pali Canon more than 2,000 years ago ever heard of Aesop. Perhaps the stories were spread by ancient travelers. Perhaps they were built from fragments of the first human stories, told by our paleolithic ancestors. Read More -- Three Jataka Tales: The Selfless Hare The Golden Deer The Golden Mallard

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