Wednesday, 25 April 2012

Buddhism: The Two Panchen Lamas

Buddhism
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The Two Panchen Lamas
Apr 25th 2012, 10:31

As I wrote Monday, today the third World Buddhist Forum, hosted by China, began in Hong Kong. It is also the 23rd birthday of His Holiness Gedhun Choekyi Nyima, the 11th Panchen Lama, who is either a political prisoner of China or dead.

Predictably, news of the forum has focused on China's puppet Panchen Lama, whose name appears in press releases as Bainqen Erdini Qoigyijabu rather than the more common Gyaltsen Norbu. I don't know why the name changes from here to there, but it's clearly the same guy in the photographs as the one named Gyaltsen Norbu.

An official in the Press Section of the Chinese Embassy in New Delhi told Phayul that the real 11th Panchen Lama "...is currently in mainland China along with his family and he doesn't want to be disturbed." And why doesn't he want to be disturbed? Because the Dalai Lama is "fabricating the truth." Right.

We were told a couple of years ago that His Holiness and his family were living a "very good life in Tibet," which of course Beijing considers to be part of China. It's hard to believe the family could be anywhere in Tibet without somebody noticing, though.

Meanwhile, Whozits the Pretender today attended a relic-worshiping ceremony (China says the relic is the historical Buddha's parietal bone). I believe he is scheduled to address the assembled Forum today.

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

Buddhism: What's Hot Now
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The Wheel of Life
Apr 25th 2012, 11:07

The rich iconography of the Wheel of Life can be interpreted on several levels. The six major sections represent the Six Realms. These realms can be understood as forms of existence, or states of mind, into which beings are born according to their karma. The realms also can be viewed as situations in life or even personality types -- hungry ghosts are addicts; devas are privileged; hell beings have anger issues.

In each of the realms the Bodhisattva Avalokiteshvara appears to show the way to liberation from the Wheel. But liberation is possible only in the human realm. From there, those who realize enlightenment find their way out of the Wheel to Nirvana.

The gallery shows sections of the Wheel and explains them in more detail.

BhavachakraThe Wheel of Life: Yama and Wheel of LifeThe Wheel of Life: Yama, Lord of the Underworld Gods Realm BhavachakraThe Wheel of Life: The Realm of the Gods Realm of AsurasThe Wheel of Life: The Realm of Asuras
Hungry Ghost RealmThe Wheel of Life: The Realm of Hungry Ghosts The Hell RealmThe Wheel of Life: The Hell Realm Animal RealmThe Wheel of Life: The Animal Realm Human RealmThe Wheel of Life: The Human Realm
Center Wheel of LifeThe Wheel of Life: The Center The BuddhaThe Wheel of Life: The Buddha NirvanaThe Wheel of Life: The Door to Nirvana

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

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The Wheel of Life: The Center
Apr 25th 2012, 11:07

At the center of every Wheel of Life are a cock, a snake and a pig, which represent greed, anger and ignorance. In Buddhism, greed, anger (or hate) and ignorance are called the "Three Poisons" because they poison whoever harbors them. These are the forces that keep the Wheel of Life turning, according to the Buddha's teaching of the Second Noble Truth.

The circle outside the center, which is sometimes missing in depictions of the Wheel, is called the Sidpa Bardo, or intermediate state. It is also sometimes called the White Path and the Dark Path. On one side, bodhisattvas guide beings to rebirths in the higher realms of Devas, Gods and Humans. On the other, demons lead beings to the lower realms of Hungry Ghosts, Hell Beings and Animals.

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Buddhism: What's Hot Now: Six Realms of Existence

Buddhism: What's Hot Now
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Six Realms of Existence
Apr 25th 2012, 11:07

The Six Realms are an allegorical description of conditioned existence, or samsara, into which beings are reborn. The nature of one's existence is determined by karma. Some realms seem more pleasant than others -- heaven sounds preferable to hell -- but all are dukkha, meaning they are temporary and imperfect.

The Six Realms often are illustrated by the Bhava Chakra, or Wheel of Life.

Please note that in some schools the realms of Devas and Asuras are combined, leaving five realms instead of six.

1. Deva-gati, the Realm of Devas (Gods) and Heavenly Beings

Realm of the GodsMarenYumi / Flickr, Creative Commons License Attribution-Noncommercial-Share Alike 2.0 Generic

In Buddhist tradition, the Deva realm is populated by godlike beings who enjoy great power, wealth and long life. They live in splendor and happiness. Yet even the Deva grow old and die. Further, their privilege and exalted status blind them to the suffering of others, so in spite of their long lives they have neither wisdom nor compassion. The privileged Deva will be reborn in another of the Six Realms.

2. Asura-gati, the Realm of Asura (Titans)

Realm of AsurasMarenYumi / Flickr, Creative Commons License Attribution-Noncommercial-Share Alike 2.0 Generic

The Asura are strong and powerful beings who are sometimes depicted as enemies of the Deva. Asura are marked by their fierce envy. The karma of hate and jealousy causes rebirth in the Asura Realm. Chih-i (538-597), a patriarch of the T'ien-t'ai school, described the Asura this way: "Always desiring to be superior to others, having no patience for inferiors and belittling strangers; like a hawk, flying high above and looking down on others, and yet outwardly displaying justice, worship, wisdom, and faith -- this is raising up the lowest order of good and walking the way of the Asuras." You may have known an Asura or two.

3. Preta-gati, the Realm of Hungry Ghosts

Hungry Ghost RealmMarenYumi / Flickr, Creative Commons License Attribution-Noncommercial-Share Alike 2.0 Generic

Hungry ghosts (preta) are pictured as beings with huge, empty stomachs, but they have pinhole mouths, and their necks are so thin they cannot swallow. A hungry ghost is one who is always looking outside himself for the new thing that will satisfy the craving within. Hungry ghosts are characterized by insatiable hunger and craving. They are also associated with addiction, obsession and compulsion.

4. Naraka-gati, the Hell Realm

Hell RealmMarenYumi / Flickr, Creative Commons License Attribution-Noncommercial-Share Alike 2.0 Generic

As the name suggests, the Hell Realm is the most terrible of the Six Realms. Hell beings have a short fuse; everything makes them angry. And the only way hell beings deal with things that make them angry is through aggression -- attack, attack, attack! They drive away anyone who shows them love and kindness and seek out the company of other hell beings. Unchecked anger and aggression can cause rebirth in the Hell Realm.

5. Tiryagyoni-gati, the Animal Realm

Animal RealmMarenYumi / Flickr, Creative Commons License Attribution-Noncommercial-Share Alike 2.0 Generic

Animal beings are marked by stupidity, prejudice and complacency. They live sheltered lives, avoiding discomfort or anything unfamiliar. Rebirth in the Animal Realm is conditioned by ignorance. People who are ignorant and content to remain so are likely headed for the Animal Realm, assuming they aren't there already.

6. Manusya-gati, the Human Realm

Human RealmMarenYumi / Flickr, Creative Commons License Attribution-Noncommercial-Share Alike 2.0 Generic

The Human Realm is the only realm of the six from which beings may escape samsara. Enlightenment is at hand in the Human Realm, yet only a few open their eyes and see it. Rebirth into the Human Realm is conditioned by passion, doubt and desire.

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Buddhism: What's Hot Now: Three Marks of Existence

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Three Marks of Existence
Apr 25th 2012, 11:07

The Buddha taught that everything in the physical world, including mental activity and psychological experience, is marked with three characteristics -- impermanence, suffering and egolessness. Thorough examination and awareness of these marks helps us abandon the grasping and clinging that bind us.

1. Suffering (Dukkha)

The Pali word dukkha is most often translated as "suffering," but it also means "unsatisfactory" or "imperfect." Everything material and mental that begins and ends, is composed of the five skandhas, and has not been liberated to Nirvana, is dukkha. Thus, even beautiful things and pleasant experiences are dukkha.

2. Impermanence (Anicca)

Impermanence is the fundamental property of everything that is conditioned. All conditioned things are impermanent and are in a constant state of flux. Because all conditioned things are constantly in flux, liberation is possible.

3. Egolessness (Anatta)

Anatta (anatman in Sanskrit) is also translated as nonself or nonessentiality. This is the teaching that "you" are not an integral, autonomous entity. The individual self, or what we might call the ego, is more correctly thought of as a by-product of the skandhas.

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Tuesday, 24 April 2012

Buddhism: A Lesson on Dalai Lamas

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A Lesson on Dalai Lamas
Apr 24th 2012, 14:59

Partly as a follow up to the last post, which touched on China's plan to appoint the next Dalai Lama -- there seems to be considerable confusion about just what the Dalai Lama is and does. I often run into "commentary" on the Web complaining that His Holiness opposes China because he wants to turn Tibet back into a theocracy.

First, His Holiness the Dalai Lama has made it plain he would not return to Tibet as head of the government, even if he could. He has relinquished political authority even in the Tibetan government in exile in Dharamsala.

Second, it is not a requirement in Tibetan Buddhism for the Dalai Lama to be head of government. When Buddhism first came to Tibet in the 7th century, Tibet was ruled by a king. This was more or less the case for the next few centuries, although at times Tibet was splintered into more than one kingdom, meaning there was more than one king.

Through an alliance with Kublai Khan, the head of the Sakya school ruled Tibet for a time in the 13th and 14th centuries, and I believe the Kagyu school dominated politics in Tibet for a brief time after that. Meanwhile, the first four Dalai Lamas lived and died with no political authority.

It was the 5th Dalai Lama who became spiritual and temporal ruler of Tibet, in 1642. To provide some perspective for western readers, this was the same year the city of Montreal was founded and the English civil war broke out. It's a long story, but through the building of Potala Palace, the Great Fifth symbolically linked himself to Tibet's ancient kings and to Avalokiteshvara, a protector of Tibet. Thus the Dalai Lama came to represent Tibetan Buddhism and Tibet's history and pretty much Tibet itself in the minds and hearts of Tibetans.

However, Tibet's history seems to have been one upheaval after another. The 6th Dalai Lama was kidnapped and died when he was only 24. For various reasons the 7th and 8th Dalai Lamas played minor roles in the governing of Tibet. The 9th through 12th didn't live long enough to be rulers.

So through most of the 18th and 19th centuries, a succession of regents and generals actually governed Tibet. Not until the 13th, who was enthroned in 1895, was there a Dalai Lama who actually ran things. Even the 13th was limited by opposition from heads of other schools, who opposed many of the reforms he had wanted to make.

This is all by way of explaining that having a Dalai Lama in charge of government is simply not necessary for the future of Tibetan Buddhism. His Holiness the 14th Dalai Lama has said many times that it would be best for Tibet to have a secular, elected government.  So, even if Tibet were to be freed, and the Dalai Lama once more lived in Potala Palace, the days of Tibetan Buddhist feudalism are over.

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Buddhism: What's Hot Now: Parinirvana

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Parinirvana
Apr 24th 2012, 11:07

This abridged account of the historical Buddha's passing and entry into Nirvana is taken primarily from the Maha-parinibbana Sutta, translated from the Pali by Sister Vajira & Francis Story. Other sources consulted are Buddha by Karen Armstrong (Penguin, 2001) and Old Path White Clouds by Thich Nhat Hanh (Parallax Press, 1991).

Forty-five years had passed since the Lord Buddha's enlightenment, and the Blessed One was 80 years old. He and his monks were staying in the village of Beluvagamaka (or Beluva), which was near the present-day city of Basrah, Bihar state, northeast India. It was the time of the monsoon rains retreat, when the Buddha and his disciples stopped traveling.

Like an Old Cart

One day the Buddha asked the monks to leave and find other places to stay during the monsoon. He would remain in Beluvagamaka with only his cousin and companion, Ananda. After the monks had left, Ananda could see that his master was ill. The Blessed One, in great pain, found comfort only in deep meditation. But with strength of will he overcame his illness.

Ananda was relieved, but shaken. When I saw the Blessed One's sickness my own body became weak, he said.Everything became dim to me, and my senses failed. Ye I still had some comfort in the thought that the Blessed One would not come to his final passing away until he had given some last instructions to his monks.

The Lord Buddha responded, What more does the community of monks expect from me, Ananda? I have taught the dharma openly and completely. I have held nothing back, and have nothing more to add to the teachings. A person who thought the sangha depended on him for leadership might have something to say. But, Ananda, the Tathagata has no such idea, that the sangha depends on him. So what instructions should he give?

Now I am frail, Ananda, old, aged, far gone in years. This is my eightieth year, and my life is spent. My body is like an old cart, barely held together.

Therefore, Ananda, be islands unto yourselves, refuges unto yourselves, seeking no other refuge; with the Dharma as your island, the Dharma as your refuge, seeking no other refuge.

At the Capala Shrine

Soon after he had recovered from his illness, the Lord Buddha suggested he and Ananda spend the day at a shrine, called the Capala Shrine. As the two elderly men sat together, the Buddha remarked upon the beauty of the scenery all around. The Blessed One continued, Whosoever, Ananda, has prefected psychic power could, if he so desired, remain in this place throughout a world-period or until the end of it. The Tathagata, Ananda, has done so. Therefore the Tathagata could remain throughout a world-period or until the end of it.

The Buddha repeated this suggestion three times. Ananda, possibly not understanding, said nothing.

Then came Mara, the evil one, who 45 years earlier had tried to tempt the Buddha away from enlightenment. You have accomplished what you set out to do, Mara said. Give up this life and enter Parinirvana [complete Nirvana] now.

The Buddha Relinquishes His Will to Live

Do not trouble yourself, Evil One, the Buddha replied. In three months I will pass away and enter Nirvana.

Then the Blessed One, clearly and mindfully, renounced his will to live on. The earth itself responded with an earthquake. The Buddha told the shaken Ananda about his decision to make his final entry into Nirvana in three months. Ananda objected, and the Buddha replied that Ananda should have made his objections known earlier, and requested the Tathagata remain throughout a world-period or until the end of it.

To Kushinagar

For the next three months, the Buddha and Ananda traveled and spoke to groups of monks. One evening he and several of the monks stayed in the home of Cunda, the son of a goldsmith. Cunda invited the Blessed One to dine in his home, and he gave the Buddha a dish called sukaramaddava. This means "pigs' soft food." No one today is certain what this means. It may have been a pork dish, or it may have been a dish of something pigs like to eat, like truffle mushrooms.

Whatever was in the sukaramaddava, the Buddha insisted that he would be the only one to eat from that dish. When he had finished, the Buddha told Cunda to bury what was left so that no one else would eat it.

That night, the Buddha suffered terrible pain and dysentery. But the next day he insisted in traveling on to Kushinagar, located in what is now the state of Uttar Pradesh in northern India. On the way, he told Ananda not to blame Cunda for his death.

Ananda's Sorrow

The Buddha and his monks came to a grove of sal trees in Kushinagar. The Buddha asked Ananda to prepare a couch between to trees, with its head to the north. I am weary and want to lie down, he said. When the couch was ready, the Buddha lay down on his right side, one foot upon the other, with his head supported by his right hand. Then the sal trees bloomed, although it was not their season, pale yellow petals rained down on the Buddha.

The Buddha spoke for a time to his monks. At one point Ananda left the grove to lean against a door post and weep. The Buddha sent a monk to find Ananda and bring him back. Then the Blessed One said to Ananda, Enough, Ananda! Do not grieve! Have I not taught from the very beginning that with all that is dear and beloved there must be change and separation? All that is born, comes into being, is compounded, and is subject to decay. How can one say: "May it not come to dissolution"? This cannot be.

Ananda, you have served the Tathagata with loving-kindness in deed, word, and thought; graciously, pleasantly, wholeheartedly. Now you should strive to liberate yourself. The Blessed One then praised Ananda in front of the other assembled monks.

Parinirvana

The Buddha spoke further, advising the monks to keep the rules of the order of monks. Then he asked three times if any among them had any questions. Do not be given to remorse later on with the thought: "The Master was with us face to face, yet face to face we failed to ask him." But no one spoke. The Buddha assured all of the monks they would realize enlightenment.

Then he said, All compounded things are subject to decay. Strive with diligence. Then, serenely, he passed into Parinirvana.

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