Tuesday, July 22, 2014

May all Beings be Happy!

The Blessed Buddha once said:

Sabbe sattā, sabbe pānā,
sabbe bhūtā ca kevalā,
sabbe bhadrāni passantu.
Mā kañci pāpamāgamā.
May all creatures, all living things,
all beings without any exception,
experience good happiness only!
May they not fall into any harm.
Aguttara Nikāya 4.67

Solitude is happiness for one, who is content,
who has heard the Dhamma and clearly sees.
Non-violence is happiness in this world:
Harmlessness towards all living beings.
Udana 10


HARMLESS
The one, who has left violence,
who never harm any being,
whether they are trembling or still,
who never kill, nor causes to kill,
such one, harmless, is a Holy One.
Dhammapada 405


More on
Harmlessness (Ahimsā):
Harmlessness_and_Tolerance, Patient_is_Tolerance, Not_Killing,
Bon_Benevolence, Kamma_leading_to_short_&_long_life,
Blessing_all_Beings_by_Bliss
Have a nice & noble day!
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Friendship is the Greatest! Bhikkhu Samāhita _/\_ ]
http://What-Buddha-Said.net

Monday, July 21, 2014

Be Good!

Regarding the Best Way to Be:
The Blessed Buddha once said:
Sabbadānam dhammadānam jināti
sabbarasam dhammaraso jināti
sabbaratim dhammarati jināti
tanhakkhayo sabbadukkham jināti.
THE SUPREME GIFT
The gift of Dhamma surpasses all other gifts.
The taste of Truth excels every other taste.
The joy of Understanding exceeds any other joy.
The elimination of Craving overcomes, quenches &
triumphs over all pain, all sorrow, and all suffering ...
Dhammapada 354

Be understanding to your perceived enemies.
Be loyal to all your good friends.
Be strong enough to face the changing world each day.
Be weak enough to know you cannot do everything alone.
Be generous to those, who need your help.
Be frugal with that you need yourself.
Be wise enough to know, that you do not know everything.
Be foolish enough to believe in the unknown miracle.
Be willing to share your joys, resources, and riches.
Be willing to share and bear the sorrows of others.
Be a leader, when you see the path others may have missed.
Be a follower, when you are shrouded by the mists of uncertainty.
Be the first to congratulate an opponent, who succeeds.
Be the last to criticize a colleague, who fails.
Be sure where your next step will fall, so that you will not tumble.
Be sure of your final destination, in case you are going the wrong way.
Be loving to those, who love you, and also towards those who don't...
Be friendly to those, who do not love you, since then they may improve.
Above all: Be AWARE!

Have a nice & noble day!
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Friendship is the Greatest! Bhikkhu Samāhita _/\_ ]
http://What-Buddha-Said.net
 

Sunday, July 20, 2014

Ancient Buddhist temple found


Munshiganj, Bangladesh -- Archaeologists have recently unearthed an ancient Buddhist temple that is believed to be a thousand years old at Nateshwar in Tongibari upazila of Munshiganj.
<< The remains of a 1,000-year-old Buddhist temple, which archaeologists unearthed at Nateshwar of Tongibari upazila in Munshiganj. The photo was taken yesterday. Photo: Star
Cultural Affairs Minister Asaduzzaman Noor made a formal announcement of the discovery of the temple during a press briefing at the archaeological site yesterday afternoon.
A prayer room of Buddhist monks measuring nine metres in length and nine metres wide, an octagonal stupa and brick-built drains and other artefacts were also found there.    
While touring the site, Noor, also a renowned media personality, expressed his surprise at the findings at such a historically important place in Munshiganj.
"It is a matter of pride not only for Bikrampur but also for the whole nation," he told the briefing.He also expressed the hope of unearthing a monastery beside the shrine. 
Archaeologists found most of the sections of the temple were in a state of ruin, except for a 2.40-metre tall structure in south-western part.
The basement of 1.75-metre wide wall was constructed with over-burnt bricks, probably to protect the structure from moisture.
The artistic brick works on the temple also reveal its architectural significance.
Agrashar Bikrampur Foundation took the initiative to excavate the site in 2010 after receiving financial assistance from the cultural affairs ministry.
Dr Sufi Mostafizur Rahman, a professor of Dr Sufi Mostafizur Rahman, a professor of the archaeology department of Jahangirnagar University, is leading the excavation team.
Awami League presidium member Nuh-ul Alam Lenin, Deputy Commissioner of Munshiganj Md Saiful Hasan Badal, among others, were present at the press briefing.
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Friday, July 18, 2014

DHAMMA CHAKKA PAVATTHANA DAY CELEBRATION IN KERALA

Keralamahabodhi mission organised DHAMMA CHAKKA PAVATTHANA DAY celebration on 12th July.
Bangalore Buddha prathishataana society president Dr.Rajananda moorthy was the Cheif guest .He took class on Buddha Dhamma .Keralamahabodhi Mission Chairman N.Haridas bodh Presided the function.Anapana sathi, Metha Bhavana meditation also conducted


Is Buddhism a religion for people with commitment issues?


By Ayelett Shani, HAARETZ, June 26, 2014

Bristol, UK -- Prof. Rupet Gethin, co-director of the Center for Buddhist Studies in Bristol, explains why the West is drawn to Eastern ideas.
Why do you think the West is drawn to Eastern religions?
It is part of the crisis of faith of the 20th century, in which doubt is cast on ideas once considered to be absolute truth. The concept that Western culture is superior began to be undermined when people began to study Eastern approaches in depth, to question Western culture and to leave room for the possibility that other cultures, too, might be of value at the philosophical and conceptual levels.
But why Buddhism, specifically, which according to a survey conducted in England, has become extraordinarily popular there, especially among middle-class people aged 25 to 45?
Buddhism specifically is perceived as a religion that can offer a response to the crisis of faith, in part because it bypasses the problem of a deity. I think that what attracts Westerners to Buddhism is the way in which it analyzes and understands human consciousness and cuts a path through everything connected to belief. There are certain beliefs associated with Buddhism, such as karma and rebirth, that some people might find problematic, but you don’t have to subscribe to all the basic assumptions of Buddhism to do a meditation workshop or to study it more deeply.
I would say it’s a religion for people with commitment issues. Maybe that’s a problem.
Yes. The basic, ancient Buddhist idea is to strive to avoid doing harm, to do good and purify the consciousness. That is quite straightforward, and in this sense Buddhism is accessible. We all know that when we are angry or afraid or distressed, we don’t think as we should, everything becomes distorted and unstable. Our emotional state prevents us from seeing reality as it is. Buddhism takes this truth and suggests that we start to work with it – to try to placate the consciousness and examine the world differently. But hasn’t Buddhism become one more superficial consumer product in the West?
There is a clear danger that Buddhism’s popularity will turn it into one more accessory which aims to help people cope with the difficulties of everyday life. On the Internet you find things like “mindfulness for businessmen,” the idea being that with the aid of meditation I can become a better businessperson, be more calm in my meetings and so forth. In fact, the foundation of Buddhist practice is ethical, expressed in five precepts: refrain from harming living creatures, refrain from false speech, refrain from sexual misconduct, refrain from taking what is not yours, and avoid consciousness-altering substances. Western interest in Buddhism, however, focuses largely on meditation, and neglects the ethical underpinnings.
Because Westerners see Buddhism as a tool to achieve goals.
It is here that we find the disconnect between meditation itself, say, and the general Buddhist framework of thought – and without that framework, Buddhism becomes a diminished, pale version of itself. Take, for example, the surging popularity of mindfulness meditation, which in England is used in cognitive behavioral therapy for people suffering from depression. It is in fact helpful, and that’s marvelous. I don’t want to be critical here. But I view this phenomenon with astonishment, because it is completely disconnected from the Buddhist framework. It is a reduction of Buddhism. Some of those who teach the method may have learned it in six or eight meetings, whereas in the traditional approach those who teach meditation are Buddhist monks.
Another example is the use of meditation for brain research.
Indeed, and it is not only the ethical framework of Buddhism that is lost here. Meditation practice is meant to lead one to begin naturally to reflect on and contemplate his behavior and his relations with others. Indeed, ethical behavior develops as a result of meditative practice. It is impossible to do that without thinking about the way in which your anger or your relationships operate in the world.
When you practice meditation within that framework, and within its traditional context, you are meant to address and cope with the big problems in life: your suffering and the suffering of others. Meditation is not only a tool for coping with stress, it is the path that has been followed, and is still being followed, by sages for thousands of years, and you have to be very respectful of that path.

According to a story in the early texts, Buddha, after he became enlightened and achieved the supreme level of existence in the world, realized that there was nothing and no one left for him to respect in the world. As he thought it was not good to live in a world in which he respected nothing, he asked himself what he could respect after all, and decided to respect the truth, the dharma. That story shows that we need a certain humility, an understanding that there is something bigger than oneself.
Is it even possible to be a Buddhist in Western culture, to be caught up in the rat race of a material, achievement-oriented culture and yet live a spiritual life?
There is one crucial Buddhist principle: that the path, or the way, is very gradual. One step at a time. That brings us back to the question of who is a Buddhist. I call myself a Buddhist. I practice and train, I believe that what I read in the ancient texts has great value. But if someone bumps into me accidentally in the street, I get upset and I will shout at him, “Watch where you’re going!” To decide that I do not intend to become angry or be impatient or stressed, because I am a Buddhist, just doesn’t work. I work on myself ... each person takes it as far as he is capable of. You practice as much as you can; it’s a process.
Where are you in this process?
There was a period in my life when I said to myself: I am very drawn to Buddhist practice, I believe in Buddhist thought, so maybe I should become a monk. I thought of doing that and almost did, but it didn’t happen. Maybe because of some weakness on my part. When I think about it today, I say, okay, I do what I can, at the level I can, and it doesn’t bother me.
What is truly important, as I see it, is to adopt the ethical system of Buddhism, to realize that the way you behave makes a difference. That there are good, beneficial ways to behave, and bad, unacceptable ways. If our motivation is based on hatred and anger, our behavior is not good and beneficial. If our motivations are based on generosity, without attachment to or thought of personal gain, that is good behavior. It’s an ethical system, and it’s there. If you meditate every day but those elements are not there, what you are doing makes no difference. The philosopher Slavoj Zizek maintains – though this really simplifies his argument – that Buddhism in the West is today a tool of the capitalist system.
Yes, and he connects it also to a Marxist argument, but again, the ethical aspect is crucial. Again, what truly makes you a genuine Buddhist is not only the way you behave, but also the deep awareness that you are invited to experience and strive to investigate. We all endure difficulties and we all try to cope with them, whether it’s stress at work or the discovery that we are ill. Buddhism, in the end, offers one way to understand and cope with these things.
There is a quote of Buddha that says, “I teach only two things: suffering and the elimination of suffering.” We can reduce the stress in our day-to-day life somewhat, and meditation can help us concentrate somewhat, but this everyday coping is not the essence. If you practice meditation, and it doesn’t change your behavior, your way of observing the world, the way you treat people, and if it doesn’t encourage a type of deep understanding of the nature of suffering – yours and others’ – you are missing the point. If you reduce mindfulness to something your doctor can prescribe, something to help you soothe your brain, because studies in neuroscience have shown that it’s effective, it loses its most ultimate meaning.
What is that ribbon on your wrist?
It’s a string that’s been there a long time. When Buddhist monks in Sri Lanka chant blessings, they sometimes pass around a string like this, and people hold it and listen to the chanting of the monks. It’s a type of blessing.
Sri Lanka is an example of a place where you can be both a Buddhist and an extreme nationalist.
And also an appalling chauvinist. I’ve thought about that quite a bit. You can, of course, explain it by examining Sri Lankan history in depth and looking at the forces that make it look the way it does today. But that exemplifies the danger we talked about earlier. You start with all kinds of noble principles, which exist within a set of values, ideas and customs that are called a religion, all of it very inspirational. But then people get attached to what looks important to them and let go of the deep meanings. Of course, certain politicians also make use of such attachments to manipulate people – a case in point being the Sri Lankan government. In the end, it shows that Buddhists don’t necessarily behave any better than others.
A gloomy conclusion.
One of the Buddhist ideas that really struck me the first time I encountered it states that the moment you become enlightened, you have to give up the feeling that this is the truth and all the rest is nonsense.
A paradox.
There is something of the paradoxical here, but it’s aimed at a very important aspect of what Buddhism tries to say about the way consciousness works. We are constantly looking for a type of dogmatic security – in ethics, in politics, etc. What’s right and what’s not right. It’s not that Buddhism doesn’t say what’s right and what’s not right, but the danger lies in the translation of those things into words and principles. When you take these big ideas and reduce them to rules of behavior, people start to get attached to words and rules.
In principle, people who have achieved enlightenment no longer need to follow the five precepts of the basic ethics, because their behavior is above that. They don’t need the precepts, because they are incapable of behaving out of greed, hatred or delusion. That of course doesn’t mean that if you are enlightened, you are allowed to kill people or to lie, but that the motivation to behave like that has disappeared. The state of consciousness that gives rise to that behavior does not exist.
What is the main cause of suffering in our world today, as you see it? If Buddhism is the cure, what is the illness?
Our life is filled with pressures, and the pressures of life in the bourgeois middle class drive us to look for answers. Sometimes we might think that our distresses are nothing compared to, say, the suffering of people in the third world – and suffering is truly a peculiar thing in the sense that we can diminish and mock the distresses of our bourgeois middle class. But there is a difference between collective suffering and individual suffering. We can tell ourselves that our problems are nothing compared to those of people who are hungry or who are being massacred in Syria – but there is real suffering everywhere. If you are diagnosed with a terminal illness, if something terrible happens to your child, that is as bad as it can be. Suffering can exist everywhere. No tragedy is truly distinct from another tragedy.
What did you take from Buddhism that genuinely changed your life?
The simplest things. If I had to sum up Buddhism in one sentence, it would be: “Let go.” Release everything. That sounds like something negative sometimes, but that’s because we are afraid that if we let go of everything we will have nothing left. What Buddhism is trying to say is that if you let go of everything, you will be able to find what is truly of value.
Have you ever succeeded in letting go of everything? Not to be held by anything: not ambitions, not career, not family?
I try. I admit that I too am afraid, like everyone.
Like everyone. The Dalai Lama, too, cried when his brother died.
It is certainly very difficult. But for me this is the most important message of Buddhism. Let go of everything. Letting go of something does not mean losing it. It’s only we who interpret it like that.
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Stop violence against Muslims: Dalai Lama to Buddhists

PressTV, Jul 6, 2014

Dharmsala, India -- The Dalai Lama has called on Buddhists in Myanmar and Sri Lanka to stop violence against Muslims.
<< The Dalai Lama at an inter-faith gathering, 2006, San Francisco. FilePic
In a Sunday speech to mark his 79th birthday in northern India, the Dalai Lama denounced the violence in both Buddhist-majority countries targeting Muslims as unacceptable.
“I urge the Buddhists in these countries to imagine an image of Buddha before they commit such a crime,” the Buddhist leader said.
The comments came a day after witnesses said more than 70 police were just standing by and watching as a Buddhist mob set fire to a school and other buildings in a Muslim neighborhood of Mandalay, which is Myanmar’s second largest city.On July 2, an assault by Buddhist monks on Muslims left two people dead and wounded 14 others in Mandalay.
Violence by extremist Buddhists against Rohingya Muslims has killed hundreds of them and forced many more to flee the country.
Rohingya Muslims in Myanmar account for about five percent of the country’s population of nearly 60 million. They have been persecuted and faced torture, neglect, and repression since the country’s independence in 1948.
The UN recognizes the Rohingya Muslims living in Myanmar’s Rakhine State as one of the world’s most persecuted communities.
The Myanmar government has been repeatedly criticized by human rights groups for failing to protect the Rohingya Muslims. International bodies and human rights organizations accuse the government of turning a blind eye to the violence.
Critics have also slammed Sri Lanka’s government for its failure to protect the country’s Muslim minority against Buddhist extremists.
Last month, at least two Muslims were killed and dozens more injured in an attack by a hardline group known as Bodu Bala Sena, or the Buddhist Power Force.
Sri Lanka's Muslims constitute 10 percent of the country's 20 million population.

The 16 Supra-Human Roots!

What are the 16 roots of Imperturbable Peace?


1: The undepressed mind is not perturbed by any sadness, therefore it is unperturbed..
2: The unexcited mind is not perturbed by any agitation, therefore it is unperturbed..
3: The unattracted mind is not perturbed by any desire, therefore it is unperturbed..
4: The unopposed mind is not perturbed by any anger, therefore it is unperturbed..
5: The self-reliant mind is not perturbed by other's opinions, therefore it is unperturbed..
6: The uninvolved mind is not perturbed by any annoyance, therefore it is unperturbed..
7: The released mind is not perturbed by any sensual lust, therefore it is unperturbed..
8: The detached mind is not perturbed by any clinging, therefore it is unperturbed..
9: The unhindered mind is not perturbed by any obstruction, therefore it is unperturbed.
10: The unified mind is not perturbed by any diverse variety, therefore it is unperturbed..
11: The mind reinforced by faith is not perturbed by any doubt, therefore it is unperturbed..
12: The enthusiastic keen mind is not perturbed by any laziness, therefore it is unperturbed..
13: The acutely aware mind is not perturbed by any negligence, therefore it is unperturbed..
14: The concentrated mind is not perturbed by any distraction, therefore it is unperturbed..
15: The understanding mind is not perturbed by any confusion, therefore it is unperturbed..
16: The illuminated mind is not perturbed by any dark blind ignorance, thus it is unperturbed..
These sixteen roots of success lead to the obtaining of super-human power and to the
fearlessness of one enjoying the success of supra-human force...
Source: Venerable Sāriputta, in: The Path of Discrimination: Patidasambhidāmagga II 206

Have a nice & noble day!
signature.pic
Friendship is the Greatest! Bhikkhu Samāhita _/\_ ]
http://What-Buddha-Said.net
 

Cool Canadians Teach Children How to Cope:

"The first blue bead stands for “breathe.” The second, red, cues her to reflect on her "thoughts",
yellow makes her consider "emotions" etc.. Reminders to “take a mindful breath, and to be a little more stable.”

"Students practised breathing, “body scans”, and learned to “surf the wave” of difficult emotions,
like anger or anxiety, "

“Tai-Chi: There are 415 kids in a gym,” says principal Hugh Blackman, “and you can hear a pin drop.”

"You have to start with teachers,”

"The 'Mind-Up' program is Mindfulness training to teachers, including classroom “brain-breaks” 3 times daily."

"The response was overwhelmingly positive... "

"Centre for Addiction and Mental Health in Toronto concluded that, when it comes to warding off
a relapse into major depression, mindfulness is as effective as medication.."

"A 2013 paper found that 10- and 11-year-olds, who participated in an eight-week program were better
able to ignore distractions.  Another found that 12-to-16-year-old students had fewer symptoms of
stress and depression."

Naqvi finds in times of stress it helps her understand “it’s okay, everyone feels the same way.
Taking a deep breath makes you feel more confident, and ready for what you’re about to do.”

Anapanasati breathing meditation guided and explained:
As streaming audio
https://soundcloud.com/bhikkhu-samahita/anapanasatibreathingmeditation
As mp3
https://www.dropbox.com/s/b75hbanxcxf01e9/anapanasati.breathing.meditation.mp3


Father and son: Hard-core Thai Tiger version: White Silence...
Where to Start...
Have a nice & noble day!
signature.pic
Friendship is the Greatest! Bhikkhu Samāhita _/\_ ]
http://What-Buddha-Said.net

Tuesday, July 1, 2014

India, China release first encyclopedia of cultural contacts

Zee News
June 30, 2014
The two volumes of the encyclopedia jointly compiled by scholars of India and China was released by Vice President M H Ansari and his Chinese counterpart Li Yuanchao.
The two volumes of the encyclopedia jointly compiled by scholars of India and China was released by Vice President M H Ansari and his Chinese counterpart Li Yuanchao.
India and China today released the first encyclopedia on their age-old cultural contacts, tracing back their history to over 2,000 years, starting from the visit of Chinese scholar Huen Tsang to India in the 7th century to bring Buddhist scriptures to China.
The two volumes of the encyclopedia jointly compiled by scholars of India and China was released by Vice President M H Ansari and his Chinese counterpart Li Yuanchao during their bilateral meeting here.
Ansari is on a five-day visit to China which ends today. The idea of encyclopedia of India-China Cultural Contacts, which also covers the trade and diplomatic ties, was mooted during the visit of former Chinese Premier, Wen Jiabao to India in December 2010.
The book traces back the centuries old civilisation links that started with the visit of Huen Tsang to India in the 7th century to bring Buddhist scriptures to China.
India-China relations have expanded significantly in both scope and intensity over the past decade, according to an official statement.
Both sides have attached great importance to cooperation on a wide range of issues with people-to-people exchanges forming an important aspect of our bilateral relations.
The two sides recognise the importance of expanding such contacts, thereby contributing towards enhanced mutual understanding.
With this shared understanding, during the visit of Wen to India in 2010, the leaders of India and China agreed on a project involving compilation of an encyclopedia of India-China cultural contacts, it said.
The work of compilation of the encyclopedia was undertaken by a joint compilation committee comprising of officials and scholars from both India and China.
The encyclopedia was released in both English and Chinese versions. It features over 700 entries, encapsulating the rich history of contacts and exchanges between the two countries in the trade, economic, literary, cultural and philosophical spheres.
The Indian side of the committee comprised of Professor Sabaree Mitra of Jawaharlal Nehru University, Professor Madhavi Thampi of Delhi University, Professor Kamal Sheel of Benaras Hindu University and Professor Arttatrana Nayak, formerly of Visva Bharati University.
While the contents of both the versions are the same, the Chinese version was released in a single volume and the English version is in two volumes.
“India and China have a shared history of over two thousand years,” the statement said.
“Being a seminal contribution to the literature on the cultural contacts between India and China, the publication of the encyclopedia will not only bring this history into the public domain, making it easily accessible to people of both the countries, but also provide a much-needed boost to the effort to build popular consciousness of and confidence in our shared cultural experience,” it said.
“It is our expectation that the encyclopedia will be a dynamic document that is updated periodically as greater research and studies are undertaken on the civilisational interface between India and China,” it added.
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Living, loving, laughing and Dying: The Buddhist Way


by Jane Cook, The Tibet Post International, June 3, 2014

Mumbai, Maharastra (India) -- His Holiness the Dalai Lama began the final day of his stay in Mumbai by unveiling the foundation stone for the Somaiya Institute of Buddhist Studies, following which he spoke briefly and answered questions in the Somaiya School Hall.
Asked his advice on how to live a good life he pointed out once again that it is time to be aware that the present education system, enmeshed in materialism as it is, is not adequate. He said there needs to be a systematic approach to introducing inner values, a warm-hearted concern for all human beings, into education. It needs to be an approach that has universal appeal, not restricted to this or that religious tradition, an approach, inspired by India's understanding of secularism, that includes everyone. He said that work has begun on this project in relation to secular ethics, but more research needs to be done.
He continued to expand on the theme of secular ethics in a talk to students of the Somaiya College in the Engineering College Hall.
"Young brothers and sisters, you are all part of the 21st century generation, whereas my generation belongs to the 20th century. We created all kinds of problems that it's going to be your responsibility to solve and clear up. Since many of the problems we face today are manmade, we won't solve them by prayer but by taking action. Since Independence, India has made great progress, the economy has grown, and yet every year there are more mouths to fill. We need material development, but we may have to rethink how to achieve it."
He mentioned how the centralised economies of the USSR and Eastern Europe collapsed due to stagnation and acknowledged the dynamic force of market driven economies. However, he observed that the capitalist system seems to neglect the huge gap between rich and poor, all of which he said suggests a need for fresh thinking. His Holiness expressed his admiration for Pope Francis' reprimanding a German Bishop for his opulent life-style. He said that when the people in them are no longer sincere, but only go through the motions, even religious institutions can become corrupt. However, while some people refer to religion as the opium of the people, no one refers to love and compassion, which are the essence of the message of religion. He recalled that Mao Zedong had made such a remark to him and reflected that the Chinese leader might have been surprised to see the interest that scientists today take in Buddhist knowledge of the mind and emotions.
"The reason I emphasize our need for secular ethics," His Holiness said, "is that many people neglect love, compassion, tolerance and contentment because they think of them as religious qualities. However, so long as we are human beings, social animals, we need such values to be able to live together. What's more, scientists are finding that falling prey to destructive emotions is bad for our health."
When a student pressed His Holiness to comment on the Buddha's silence in response to a question about the existence of a creator, he answered that from a Buddhist point of view the explanation of the Four Noble Truths contains an implicit denial. It says that beings and their experiences come about as a result of their action and delusion. Nevertheless, the Buddha also made it clear that his followers should not accept what he said merely out of faith or respect for him, but by investigating and examining it for themselves.
In answer to a question about women, he explained that when human need for leadership first emerged, the criterion was physical strength. Today, when education has rendered men and women equally capable, women should also be more active in leadership. When asked if Buddhism is best, he said he never propagates Buddhism and as stipulated in the Vinaya, the code of monastic discipline, only teaches when invited to do so. He repeated his usual advice that it is generally safer and better to stick to the faith you were born to.
Regarding forgiveness he said it is important to distinguish between the agent and his or her action. He said that when necessary it is appropriate to take steps to counter the wrong actions of others, but not to give in to being angry with them. He said this is what Tibetans do when they openly oppose and resist the actions of hardliners among Chinese officials, but draw the line at being angry with them.
In the afternoon, the final session of teachings requested by the Nalanda Shiksha, he explained the essence of Chapter 8 of Shantideva's 'Guide to the Bodhisattva's Way of Life', highlighting particular verses in the course of his explanation. The theme of Chapter 8 is meditation and His Holiness began by contrasting concentration and analytical meditation. In the course of general instructions he discussed objects that may be the focus of meditation and mentioned that taking the mind itself as the object can be particularly effective. However, it is important, but also difficult to identify the mind. He compared trying to identify the mind that changes from moment to moment to trying to pin down the present. We may feel clear about the past and the future, but the present remains difficult to pin down.
Because to begin with the mind tends to be agitated, His Holiness demonstrated how to perform the nine round meditation which involves physical and mental discipline. It can be effective in clearing away distractions, followed by simply observing and counting the breath in lots of 20, 50 or 100. Later, the chapter deals with generating the awakening mind of bodhichitta. The text says: "Having calmed the mind, generate the awakening mind." He outlined generating equanimity towards all sentient beings as part of both the Seven-Point Cause and Effect Method and the Equalizing and Exchanging Self and Others, quoting Shantideva's advice:
"When happiness is equally dear to others and myself, what is so special about me that I strive after happiness for myself alone? All who are unhappy in the world are miserable because of their desire for their own happiness. All who are happy in the world are delighted by their desire for the happiness of others."
In conclusion, His Holiness told his audience that they had copies of Shantideva's text and urged them to read it whenever they can.
"This is a teaching about how to lead a meaningful life," he said. "Essentially, help others whenever and wherever you can and even if you can't do that, at least restrain yourself from harming them."
Samir Somaiya stepped forward to express gratitude to His Holiness for coming and teaching and thanked everyone who had contributed to making the visit a success. For the Nalanda Shiksha, Anita Dudhane added her thanks and recited in Sanskrit His Holiness's favourite verse:
"For as long as space endures and as long as the world remains, may I too live to dispel the miseries of the world."

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Breath Meditation!

How is constant Awareness Established only by Breathing?
Sitting cross-legged, with straight back, elevated chin, in a silent place, the
yogi remains focusing all attention on the touch point of air in his nostrils:
Fully aware one inhales and fully aware one exhales...
When inhaling a long breath, one notices just that...
When exhaling a long breath, one notices just that...
When inhaling a short breath, one notices just that...
When exhaling a short breath, one notices just that...
Experiencing the whole body, one inhales...

Experiencing the whole body, one exhales...
Calming all bodily activity, one inhales...
Calming all bodily activity, one exhales...
One trains thus:
Experiencing joyous rapture, I will inhale...
Experiencing joyous rapture, I will exhale...
Experiencing a happy pleasure, I will inhale...
Experiencing a happy pleasure, I will exhale...
Experiencing all mental activity, I will inhale...
Experiencing all mental activity, I will exhale...
Calming all mental activity, I will inhale...
Calming all mental activity, I will exhale...
One trains thus:
Experiencing & evaluating the present mood, I will inhale...
Experiencing & evaluating the present mood, I will exhale...
Satisfying, gladdening & elevating the mind, I will inhale...
Satisfying, gladdening & elevating the mind I will exhale...
Focusing & condensing the mind by concentration, I will inhale...
Focusing & condensing the mind by concentration, I will exhale...
Releasing the mind from any hindrance, I will inhale...
Releasing the mind from any hindrance, I will exhale...
One trains thus:
Considering the impermanence inherent in all change, I will inhale...
Considering the impermanence inherent in all change, I will exhale...
Considering the detachment induced by disillusion, I will inhale...
Considering the detachment induced by disillusion, I will exhale...
Considering the stilled silence due to ceasing, I will inhale...
Considering the stilled silence due to ceasing, I will exhale...
Considering the open freedom of relinquishment, I will inhale...
Considering the open freedom of relinquishment, I will exhale...
This is how continuous Awareness is established just by breathing!!!
Breathing meditation can bring the yogi into 1st, 2nd, 3rd & 4th Jhāna...
It is a unique praxis used by all Buddhas at their very Enlightenment!!!

Have a nice & noble day!
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Friendship is the Greatest! Bhikkhu Samāhita _/\_ ]
http://What-Buddha-Said.net

Saturday, June 21, 2014

The 4 Brahmavihâras deliver mind to a Higher State!



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The Blessed Buddha once said:
The Noble Disciple, Bhikkhus and friends, who is freed from greed and grudge,
unconfused, alert, attentive and clearly comprehending, with mind filled up by
kind friendliness ..., by compassionate pity ..., by altruistic joy ... and finally by
imperturbable equanimity, pervades first one direction, then the 2nd, the 3rd,
and then the 4th one, and just as above, so also below, across and all around!
Thus sympathetic with all beings, embracing all living, he pervades the whole world,
and the entire universe with a vast mind, refined, infinite, freed from all hate and
any ill-will. And he understands: Formerly my mind was limited and undeveloped...
Now, however, is my mind unlimited and developed, and no limited behaviour based
on a narrow, restricted intention, favourizing this, while rejecting that, will remain!
What do you think, Bhikkhus and friends: If a boy from his early childhood develops
kind friendliness, compassionate pity, altruistic joy, and imperturbable equanimity,
will he then still be able to do bad, evil or wrong deeds? No, Venerable One...
But, if he no longer does bad, or wrong deeds, will suffering then still attack him?
Certainly not. Venerable One..
How should anyone, who is doing no evil actions, ever still be attacked by suffering!
Therefore should kind friendliness .. compassionate pity .. altruistic joy and subtle
imperturbable equanimity be developed, by all men, women and conscious beings!
No man, or woman, on leaving this life, can keep this body. Any mortal has only his
mind as base, foundation, essence, mediator, creator, controller and protector!
The Bhikkhu, however, knows: Whatever formerly I have done of bad deeds with
this material body, all that I still have to atone for here, and after that, then nothing
of it will follow me. So developed, the release of the mind by kind friendliness,
by compassionate pity, by altruistic joy ... and by imperturbable equanimity,
leads to Never-Return, unless the wise monk already during this life penetrates
to a higher deliverance than that!
 
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Source: The Numerical Discourses of the Buddha. Anguttara Nikāya 10:208
http://What-Buddha-Said.net/Canon/Sutta/AN/Index.Numerical.htm

More on the 3rd Noble State: Non-Return (Anāgāmi)

Video on Mettā  Meditation on Friendliness:
How to cure Depression? https://vimeo.com/73424140

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The Higher Deliverance!
Have a nice & noble day!
signature.pic
Friendship is the Greatest! Bhikkhu Samāhita _/\_ ]
http://What-Buddha-Said.net

Blaming the Mirror..

The folly of Blaming, Accusing and Condemning:
Please note that when one points the accusing and blaming finger at another saying
"you did this wrong": Then ONE -1- finger points to him/her - the alleged offender,
BUT 3 -THREE - fingers points back at the accuser, the blamer, the finger-pointer!
Why so?
This blaming finger-pointer unknowingly him/herself does the whole of 3 wrongs:
1: Blaming = not forgiving,
2: Not Understanding Cause = ignorance,
3: Wanting to Punish = hate, cruelty and revengefulness!
Blaming, accusing and condemning won't and can’t ever help anybody with anything…
Why not? It simply does neither know, nor thus remove the cause of the problem…
Only understanding can and will remove this crucial underlying cause of the problem!
Why so: It knows and sees the impersonal roots of the problem, which always are
mixed derivatives of ignorance, greed and hate! This knowing and seeing enables total
elimination of this core cause and therefore the resulting problem: Thus is examining
leading to understanding much better than blaming! Understanding is the Chief!


 

Have a nice & noble day!
signature.pic
Friendship is the Greatest! Bhikkhu Samāhita _/\_ ]
http://What-Buddha-Said.net