Buddhism: Buddhism and Same-Sex Marriage

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Buddhism and Same-Sex Marriage Mar 31st 2013, 19:57 The U.S. Supreme Court heard arguments in challenges to marriage laws this week, which has the whole country talking about same-sex marriage. Maia Duerr of The Jizo Chronicles found a testimony given in favor of same-sex marriage by the late Robert Aitken Roshi, in 1995. Here is just a small bit -- "Over my long career of teaching, I have had students who were gay, lesbian, trans-sexual and bisexual, as well as heterosexual. These orientations have seemed to me to be quite specific, much akin to the innate proclivities which lead people to varied careers or take paths in life that are uniquely their own. "We are all human, and within my own container, I find compassion--not just for--but with the gay or lesbian couple who wish to confirm their love in a legal marriage." I recommend reading the entire piece. There's a lot of misinformation on the Web about, well,  everything, including what Buddhism teaches about sexuality. Some anti-homosexual rights sites flat-out lie about what Buddhism teaches so they can argue Buddhism opposes homosexuality (here's one example).  But for the most part, it doesn't. I've already written a blog post explaining whatever there is in Buddhist teaching about homosexuality, which is not much. In brief, in the absence of specific teaching, over time the Third Precept's vague precaution about "not misusing sex" came to be interpreted according to prevailing local mores, whatever those were. I believe the only firm prohibition of homosexual sex is in a centuries-old Tibetan Buddhist commentary that has no authority whatsoever outside of Tibetan Buddhism. From what I can see, Buddhist institutions in the West accept same-sex relationships as they do opposite-sex relationships. It's not a Big Bleeping Deal, in other words. There probably are exceptions to that, but I'm not personally acquainted with any.

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Buddhism: What's Hot Now: Maitreya

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Maitreya Mar 31st 2013, 11:02 Maitreya is a transcendent bodhisattva named as the universal buddha of a future time. The name is taken from the Sanskrit maitri (in Pali, metta), which means "loving kindness." In Mahayana Buddhism, Maitreya is the embodiment of all-encompassing love. Maitreya is depicted in Buddhist art in many ways. "Classical" portrayals often show him seated, as in a chair, with his feet on the ground (see, for example, the Leshan Buddha). He is also portrayed standing. As a bodhisattva he dresses as royalty; as a buddha, he dresses as a monk. He is said to reside in the Tushita heaven, which is part of the Deva Realm of the Kamadhatu (Desire Realm, which is the world depicted in the Bhavachakra). In China, Maitreya is identified as the "laughing buddha," Pu-tai, who is the fat, jolly portrayal of Buddha that emerged from 10th century Chinese folklore. Origins of Maitreya Maitreya makes his first appearance in Buddhist scriptures in the Cakkavatti Sutta of the Pali Tipitika (Digha Nikaya 26). In this sutta, the Buddha spoke of a future time in which the dharma is entirely forgotten. Eventually, "Another Buddha -- Metteyya (Maitreya) -- will gain Awakening, his monastic Sangha numbering in the thousands," the Buddha said. This is the only time the historical Buddha is recorded as mentioning Maitreya. From this simple comment arose one of the most important figures of Buddhist iconography. In the early first millennium CE, Mahayana Buddhism developed Maitreya further, giving him a history and specific attributes. The Indian scholar Asanga (ca. 4th century CE), a co-founder of the Yogacara school of Buddhism, is particularly associated with Maitreya teachings. Note that some scholars think attributes assigned to Maitreya were borrowed from Mithra, the Persian god of light and truth. Maitreya's Story The Cakkavatti Sutta speaks of a distant time in which all skillfulness in dharma practice is lost and mankind will war with itself. A few people will take shelter in the wilderness, and when all others are slaughtered these few will emerge and seek to live virtuously. Then Maitreya will be born among them. After this, various Mahayana traditions weave a story that closely resembles the life of the historical Buddha. Maitreya will leave the Tushita heaven and be born in the human realm as a prince. As an adult, he will leave his wives and palaces and seek enlightenment; he will sit in meditation until he is fully awakened. He will teach the dharma exactly as other buddhas have taught it. Before getting too caught up in anticipation, it's important to understand that in most schools of Buddhism linear time is an illusion (see "About Time: What Does Buddhism Teach About Time?"). This makes speaking of a literal future a bit problematic, since "future" is an illusion. From this perspective, it would be a huge mistake to think of Maitreya as a messianic figure who will come in the future to save mankind. Maitreya has rich metaphorical significance in several Mahayana sutras. For example, Nichiren interpreted Maitreya's role in the Lotus Sutra to be a metaphor for stewardship of the dharma. Cults of Maitreya One of the central teachings of the Buddha is that there is no one "out there" who will save us; we liberate ourselves by our own efforts. But the human craving for someone to come along, fix our messes and make us happy is powerfully strong. Over the centuries many have made Maitreya into a messianic figure who will change the world. Here are just a few examples: A 6th century Chinese monk named Faqing proclaimed himself to be the new buddha, Maitreya, and drew many followers. Unfortunately, Faqing appears to have been a psychopath, persuading his followers to become bodhisattvas by killing people. A 19th century spiritualist movement called Theosophy (see "Henry Steel Orcott's Unlikely Life") promoted the idea that Maitreya, a world redeemer, would soon come to lead mankind out of darkness. His failure to appear was a major setback for the movement. The late L. Ron Hubbard, founder of Scientology, claimed to be an incarnation of Maitreya (using the Sanskrit spelling, Mettayya). Hubbard even managed to patch together some bogus scripture to " prove" it. An organization called Share International teaches that Maitreya, the World Teacher, has been living in London since the 1970s and will gradually make himself known. In 2010 Share's founder, Benjamin Creme, announced that Maitreya had been interviewed on American television and had been seen by millions. Creme failed to reveal what channel hosted the interview, however. People picking up on Creme's claim have decided Maitreya is the antichrist. Views differ as to whether this is a good or bad thing. And so on. It must be emphasized that even if Maitreya is to appear in a literal future, this is not supposed to happen until the dharma is completely lost. And then Maitreya will teach the dharma exactly as it has been taught before. Since the dharma is available in the world today, there's no literal reason for Maitreya to appear. There's nothing he can give us that we don't have already.

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Buddhism: What's Hot Now: Right Action

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Right Action Mar 31st 2013, 11:02 Right Action is the fourth aspect of the Buddhist Eightfold Path. But what is "right action," exactly? For me, the words "right action" evoke social and environmental activism, and such work can be examples of right action. But "Right Action" in the Buddhist sense also means acting in harmony with the other aspects of the path. These aspects are: Right View Right Intention Right Speech Right Action Right Livelihood Right Effort Right Mindfulness Right Concentration This means that when we act "rightly," we act without selfish attachment to our work. We act mindfully, without causing discord with our speech. Our "right" actions spring from compassion and from understanding of the dharma. Each aspects of the path supports all the other aspects. Right Action and the Precepts Right Action, Right Speech and Right Livelihood make up the ethical conduct part of the path. Most basically, Right Action refers to keeping the precepts. The many schools of Buddhism have various lists of precepts, but the precepts common to most schools are these: Not killing Not stealing Not misusing sex Not lying Not abusing intoxicants The precepts are not a list of commandments. Instead, they describe how an enlightened being naturally lives and responds to life's challenges. As we work with the precepts, we learn to live harmoniously and compassionately. Read More: The Buddhist Precepts: An Introduction Read More: The Three Pure Precepts Right Action and Mindfulness Training The Vietnamese Zen teacher Thich Nhat Hanh said, "The basis of Right Action is to do everything in mindfulness." He teaches Five Mindfulness Trainings that correlate to the five precepts listed above. The first training involves respecting life. In awareness of the suffering caused by destruction of life, we work to protect all living things and this planet that sustains life. The second training involves generosity. We give freely of our time and resources where they are needed, without hoarding things we don't need. We do not exploit other people or resources for our own gain. We act to promote social justice and well-being for everyone. The third training involves sexuality and avoiding sexual misconduct. In awareness of the pain caused by sexual misconduct, we honor commitments and also act when we can to protect others from sexual exploitation. The fourth training involves loving speech and deep listening. This means avoiding language that causes enmity and discord. Through deep listening to others, we tear down the barriers that separate us. The fifth training involves what we consume. This includes nourishing ourselves and others with healthful food and avoiding intoxicants. It also involves what books we read or what television programs we watch. Entertainments that are addictive or cause agitation might best be avoided. Right Action and Compassion The importance of compassion in Buddhism cannot be overstated. The Sanskrit word that is translated as "compassion" is karuna, which means "active sympathy" or the willingness to bear the pain of others. Closely related to karuna is metta, "loving kindness." It's important to remember also that genuine compassion is rooted in prajna, or "wisdom." Very basically, prajna is the realization that the separate self is an illusion. This takes us back to not attaching our egos to what we do, expecting to be thanked or rewarded. In The Essence of the Heart Sutra, His Holiness the Dalai Lama wrote, "According to Buddhism, compassion is an aspiration, a state of mind, wanting others to be free from suffering. It's not passive -- it's not empathy alone -- but rather an empathetic altruism that actively strives to free others from suffering. Genuine compassion must have both wisdom and lovingkindness. That is to say, one must understand the nature of the suffering from which we wish to free others (this is wisdom), and one must experience deep intimacy and empathy with other sentient beings (this is lovingkindness)." Read More: Buddhism and Compassion

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Buddhism: What's Hot Now: Makha Bucha Day

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Makha Bucha Day Mar 31st 2013, 11:02 The Buddhist holiday of Sangha Day is called Makha Bucha Day in Thailand. It is observed in Thailand on the full moon of the third lunar month, which is usually the end of February or early March. In most other parts of Asia, Buddhist observe Sangha Day about a month later. Sangha Day 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 Pali, Makha is the name of the third lunar month, and Bucha means "to venerate." On this day, Thai Buddhists gather at sunset in their local temples to participate in candlelight processions called Wian Tian. Ceremonies express appreciation for the order of monks founded by the Buddha and for the Three Jewels -- the Buddha, the Dharma, the Sangha.

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Buddhism: What's Hot Now: About Time

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About Time Mar 30th 2013, 11:02 We all know what time is. Or do we? Read some explanations of time from the perspective of physics, and you may wonder. Well, Buddhist teaching about time can be a bit daunting, also. This essay will look at time in two ways. First is an explanation of measurements of time in Buddhist scriptures. Second is a basic explanation of how time is understood from the perspective of enlightenment. Measures of Time There are two Sanskrit words for measurements of time found in Buddhist scripture, ksana and kalpa. A ksana is a tiny unit of time, approximately one seventy-fifth of a second. I understand this is a generous amount of time compared to a nanosecond. But for purposes of understanding the sutras, it probably isn't necessary to measure ksana precisely. Basically, a ksana is an imperceptibly small amount of time, and all kinds of things happen within the space of a ksana that elude our conscious awareness. For example, it is said there are 900 arisings and ceasings within each ksana. I suspect the number 900 is not meant to be precise but rather is a poetic way of saying "a lot." A kalpa is an aeon. There are small, medium, great, and uncountable (asamhyeya) kalpas. Over the centuries various scholars have attempted to quantify kalpas in various ways. Usually, when a sutra mentions kalpas, it means a really, really, really long time. The Buddha described a mountain even bigger than Mount Everest. Once every hundred years, someone wipes the mountain with a small piece of silk. The mountain will be worn away before the kalpa ends, the Buddha said. The Three Times and Three Time Periods Along with ksanas and kalpas, you may run into mention of "the three times" or "the three periods of time." These can mean one of two things. Sometimes it just means past, present, and future. But sometimes the three time periods or three ages are something else entirely. Sometimes "three periods of time" refers to the Former Day, Middle Day, and Latter Day of the Law (or Dharma). The Former Day is the thousand-year period after the life of the Buddha in which dharma is taught and practiced correctly. The Middle Day is the next thousand years (or so), in which dharma is practiced and understood superficially. The Latter Day lasts for 10,000 years, and in this time the dharma completely degenerates. You might notice that, chronologically speaking, we are now into the Latter Day. Is this important? It depends. In some schools the three periods of time are considered important and discussed quite a bit. In others they are pretty much ignored. But What Is Time, Anyway? These measurements may seem irrelevant in light of the way Buddhism explains the nature of time. Very basically, in most schools of Buddhism it is understood that the way we experience time -- as flowing from past to present to future -- is an illusion. Further, it could be said that the liberation of Nirvana is liberation from time and space. Beyond that, teachings on the nature of time tend to be on an advanced level, and in this brief essay we can do no more than stick a tip of the toe into very deep water. For example, in Dzogchen -- the central practice of the Nyingma school of Tibetan Buddhism -- teachers speak of four dimensions of time. These are past, present, future, and timeless time. This is sometimes expressed as the "three times and timeless time." Not being a student of Dzogchen I can only take a stab at what this doctrine is saying. The Dzogchen texts I have read hint that time is empty of self-nature, as are all phenomena, and manifests according to causes and conditions. In the absolute reality (dharmakaya) time disappears, as do all other distinctions. Khenpo Tsultrim Gyamtso Rinpoche is a prominent teacher in another Tibetan school, Kagyu. He said, "Until concepts are exhausted, there is time and you make preparations; however, you should not grasp onto time as truly existent, and you should know that within the essential nature of mahamudra, time does not exist:" Mahamudra, or "great symbol," refers to the central teaching and practices of Kagyu. Dogen's Being and Time Zen master Dogen composed a fascicle of Shobogenzo called "Uji," which usually is translated as "Being Time" or "The Time-Being." This is a difficult text, but the central teaching in it is that being itself is time. "Time is not separate from you, and as you are present, time does not go away. As time is not marked by coming and going, the moment you climbed the mountains is the time-being right now. If time keeps coming and going, you are the time-being right now." You are time, the tiger is time, bamboo is time, Dogen wrote. "If time is annihilated, mountains and oceans are annihilated. As time is not annihilated, mountains and oceans are not annihilated."

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Buddhism: What's Hot Now: Buddhist Holidays

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Buddhist Holidays Mar 30th 2013, 11:02 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: Maitreya as Messiah

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Maitreya as Messiah Mar 28th 2013, 14:15 Recently I read an article about the late L. Ron Hubbard, founder of Scientology, that said he claimed to be an incarnation of Maitreya. He even managed to patch together some bogus scripture to prove it. (I'd actually heard this before, but had forgotten it. It's a bit hard to process.) Most of you probably know that Maitreya is said to be the fifth and last buddha of the current world age, who will come sometime in the future when the dharma has been lost. But it might seem he's made some premature appearances. For example, a few years ago someone in Europe claimed that Maitreya had arrived and had appeared to millions of people on American television. Alas, I could not find out what channel he was on. There have been and still are some fairly large spiritual movements claiming that Maitreya is either already among us or is about to show up. The Theosophists (see "Henry Steel Orcott's Unlikely Life") were keen on the latter idea. The fellow proclaiming Maitreya's television appearances says that the universal buddha is teaching the value of peace, justice, and sharing. That's fine, but hardly original. Some other groups have decided Maitreya is the antichrist, although views differ as to whether this is a good or a bad thing. The human desire for someone (else) to show up and make everything better appears to be inexhaustible. There have been a number of messianic Maitreya cults in Asian history, going back centuries, in which charismatic leaders proclaimed themselves to be Maitreya and caused all sorts of mayhem. The thing is, the teachings are all here, available to all of us. We have everything we need to wake up. We don't need some kind of Magic Cosmic Savior to show us the way, because the way already is marked.

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

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When Is Buddha's Birthday? Mar 28th 2013, 11:02 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 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

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Buddha's Birthday Mar 27th 2013, 11:02 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: The Wheel of Life: Yama, Lord of the Underworld

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The Wheel of Life: Yama, Lord of the Underworld Mar 27th 2013, 11:02 The terrible face of Yama, who represents death, peers over the top of the Wheel. In spite of his appearance, Yama is not evil. He is a wrathful dharmapala, a creature devoted to protecting Buddhism and Buddhists. Although we may be frightened of death, it is not evil; just inevitable. In legend, Yama was a holy man who believed he would realize enlightenment if he meditated in a cave for 50 years. In the 11th month of the 49th year, robbers entered the cave with a stolen bull and cut off the bull's head. When they realized the holy man had seen them, the robbers cut off his head also. But the holy man put on the bull's head and assumed the terrible form of Yama. He killed the robbers, drank their blood, and threatened all of Tibet. He could not be stopped until Manjushri, Bodhisattva of Wisdom, manifested as the even more terrible dharmapala Yamantaka and defeated Yama. Yama then became a protector of Buddhism.

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Buddhism: Watch Out for the Woo Woo

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Watch Out for the Woo Woo Mar 26th 2013, 18:57 Theravadin monk Shravasti Dhammika writes about out-of-body experiences and similar phenomena during meditation. He said that after a similar inexplicable experience, "For the next few weeks every one of  my meditation  was a failure.  I longed  to get into a deep stable concentration so I  could have a similar 'psychic' experience again. Of course this hope was the very thing that disrupted my meditation and blocked it from happening." This is the very reason people are often told to let go of expectations of some "woo-woo" experience during meditation. In Japanese Zen, "supernatural" experiences during meditation are called makyo, which means "realm of devils." In truth, usually hallucinations or "supernatural" experiences are neither good nor bad. Sometimes they're just the mind playing tricks on itself; sometimes they may be a side effect of intensive mind training.  But it's tempting to chase after them and attach to them, and that can be a fetter.

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Buddhism: What's Hot Now: Buddha

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Buddha Mar 26th 2013, 11:02 Definition: In Buddhism, the Sanskrit word buddha, "awakened one," is used in several different ways. First, a Buddha is someone who has realized the enlightenment (bodhi) that ends the cycle of birth and death (samsara). Sometimes Buddha is used specifically to refer to the historical Buddha, Siddhartha Gautama, whose teachings founded the religion of Buddhism. In Mahayana Buddhism, the word is sometimes used in the context of the Trikaya. In this usage, "Buddha" might be thought of as a principle that is both manifested and unmanifested. Finally, also in Mahayana Buddhism, Buddha is used to mean "Buddha-nature." Buddha-nature is the absolute, unconditioned nature of all things. Read More: What's a Buddha?

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Buddhism: What's Hot Now: Brahma-vihara

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Brahma-vihara Mar 26th 2013, 11:02 The practice of compassion is essential to Buddhism, and the practice of compassion begins with the cultivation of compassion within. The Buddha taught his monks to arouse four states of mind, called the "Brahma-vihara" or "four divine states of dwelling." These four states are sometimes called the "Four Immeasurables" or the "Four Perfect Virtues." The four states are metta (loving kindness), karuna (compassion), mudita (sympathetic joy) and upekkha (equanimity), and in many Buddhist traditions they are cultivated through meditation. These four states inter-relate and support each other. Metta, Loving Kindness "Here, monks, a disciple dwells pervading one direction with his heart filled with loving-kindness, likewise the second, the third, and the fourth direction; so above, below and around; he dwells pervading the entire world everywhere and equally with his heart filled with loving-kindness, abundant, grown great, measureless, free from enmity and free from distress." -- The Buddha, Digha Nikaya 13 The importance of metta in Buddhism cannot be overstated. Metta is benevolence toward all beings, without discrimination or selfish attachment. By practicing metta, a Buddhist overcomes anger, ill will, hatred and aversion. According to the Metta Sutta, a Buddhist should cultivate for all beings the same love a mother would feel for her child. This love does not discriminate between benevolent people and malicious people. It is a love in which"I" and "you" disappear, and where there is no possessor and nothing to possess. Karuna, Compassion "Here, monks, a disciple dwells pervading one direction with his heart filled with compassion, likewise the second, the third and the fourth direction; so above, below and around; he dwells pervading the entire world everywhere and equally with his heart filled with compassion, abundant, grown great, measureless, free from enmity and free from distress." -- The Buddha, Digha Nikaya 13 Karuna is active sympathy extended to all sentient beings. Ideally, karuna is combined with prajna (wisdom), which in Mahayana Buddhism means the realization that all sentient beings exist in each other and take identity from each other (see shunyata). Avalokiteshvara Bodhisattva is the embodiment of compassion. Theravada scholar Nyanaponika Thera said, "It is compassion that removes the heavy bar, opens the door to freedom, makes the narrow heart as wide as the world. Compassion takes away from the heart the inert weight, the paralyzing heaviness; it gives wings to those who cling to the lowlands of self." Mudita, Sympathetic Joy "Here, monks, a disciple dwells pervading one direction with his heart filled with sympathetic joy, likewise the second, the third and the fourth direction; so above, below and around; he dwells pervading the entire world everywhere and equally with his heart filled with sympathetic joy, abundant, grown great, measureless, free from enmity and free from distress." -- The Buddha, Digha Nikaya 13 Mudita is taking sympathetic or altruistic joy in the happiness of others. The cultivation of mudita is an antidote to envy and jealousy. Mudita is not discussed in Buddhist literature nearly as much as metta and karuna, but some teachers believe the cultivation of mudita is a prerequisite for developing metta and karuna. Upekkha, Equanimity "Here, monks, a disciple dwells pervading one direction with his heart filled with equanimity, likewise the second, the third and the fourth direction; so above, below and around; he dwells pervading the entire world everywhere and equally with his heart filled with equanimity, abundant, grown great, measureless, free from enmity and free from distress." -- The Buddha, Digha Nikaya 13 Upekkha is a mind in balance, free of discrimination and rooted in insight. This balance is not indifference, but active mindfulness. Because it is rooted in insight of anatman, it is not unbalanced by the passions of attraction and aversion.

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