This blog is used by the Dharmapeople RE support group to store and index interesting Buddhist material and sites, to be investigated for possible use by the main site as RE resources
Mainstream, VOL LIII No 1, December 27, 2014 - Annual Number
To Question Or Not To Question: That Is The Question
Saturday 27 December 2014
The
following is a slightly expanded version of the text of the Third Nikhil
Chakravartty Memorial Lecture, organised by the Book Review Literary
Trust, in New Delhi on October 26, 2014. Prof Romila Thapar has edited
and expanded the text. It is being reproduced, with due acknowledgement,
from the Book Review. A recorded version of the lecture is available athttp://www.sacw.net/article9874.htmland at ndtv.com
“The
Way To Salvation” is a documentary that captured the real life
cultivation practice of a Buddhism Dhutanga-practicing Sangha - the Da
Bei Sangha. The Da Bei Sangha is stationed at the Da Bei Monastery in a
mountainous valley in Liaoning Province in the northeast of China.
Venerable Master Miao Xiang is the The abbot of the monastery
The
Vinaya is the foundation of Buddhism cultivation practice and the
Dhutanga is a critical way of Buddhism practice. Both were taught and
set examples by the Shakyamuni Buddha. Numerous Buddhist patriarchs
achieved enlightenment by following them. In spite of a seemingly “old”
tradition, the Vinaya and the Dhutanga remain as the effective ways
for a Buddhist monk to achieve mind purification and preserve a monk's
essential quality in today's overly materialism world. The film shows
the cultivation process of Buddhist monks who progress the
self-salvation as well as helping the purification of the society by
strictly adhering to the Vinaya.
Should any contents in the film
conflicts with the Buddhism Sutra and the Vinaya, please use the
Buddhism Sutra and the Vinaya as the guidance.
"The Ancient Path to Enlightenment" is a documentary that captured the real life cultivation practice of a Buddhism Dhutanga-practicing Sangha - the Da Bei Sangha. The Da Bei Sangha is stationed at the Da Bei Monastery in a mountainous valley in Liaoning Province in the northeast of China. Venerable Master Miao Xiang is the The abbot of the monastery
The Vinaya is the foundation of Buddhism cultivation practice and the Dhutanga is a critical way of Buddhism practice. Both were taught and set examples by the Shakyamuni Buddha. Numerous Buddhist patriarchs achieved enlightenment by following them. In spite of a seemingly “old” tradition, the Vinaya and the Dhutanga remain as the effective ways for a Buddhist monk to achieve mind purification and preserve a monk's essential quality in today's overly materialism world. The film shows the cultivation process of Buddhist monks who progress the self-salvation as well as helping the purification of the society by strictly adhering to the Vinaya.
Should any contents in the film conflicts with the Buddhism Sutra and the Vinaya, please use the Buddhism Sutra and the Vinaya as the guidance.
An Introduction to the Da Bei Monastery of Haicheng
The Da Bei Monastery is located in a mountainous valley in Maoqi, Haicheng, Liaoning Province. The monastery is surrounded by winding hills on three sides. Facing across the front gate is a fresh water reservoir used to release captive aquatic creatures. Approximately one kilometer away from where the local inhabitants live, this peaceful and secluded site is a perfect place for Buddhism practice.
The temple is constructed according to the terrain of the adjoining foothills and the majority of its buildings have already been completed, including the Mahavira Hall, the front gate, the Dharma Hall, the Meditation Hall, the Dining Hall, the Guest Hall, the Hall of the Medicine Buddha, the Buddha Recitation Hall, the Hall of Cloud and Water, the Hall of Great Compassion, the Manjusri Attic, the Tripitaka Building, and the Sangha's Dwellings. the Vinaya Platform, the Shurangama Platform, and other structural designs such as the Palace of the Seven Buddhas are currently under construction. The overall hue of the architectures is gray, with blue bricks and gray tiles, completely void of florid decorations – appearing solemn and steady and embodying the principle of practice.
Currently, there are more than seventy monks and over seventy lay practitioners (including those who have formally applied to join the order) in the monastery. In addition, the monastery overlooks the Daoyuan Convent, which is located in the distant mountains of Jiewen, Haicheng. The convent has more than one hundred nuns and over fifty lay female devotees.
The abbot of the monastery, Venerable Master Miao Xiang, travelled on foot from Mount Wutai to Liaoning Province in 1995. Later he spent three years retreating in a remote mountain hermitage in Benxi. In 2000, in response to a joint invitation from the local government and area disciples, Master Miao Xiang brought his Sangha to be stationed at the Da Bei Monastery and has acted as the chief advisor since. Abiding by the teachings of the historical Shakyamuni Buddha, the Da Bei Sangha adheres strictly to the Vinaya rules. Their method of practice and daily behaviors are prescribed essentially according to the Buddha’s commandment. The Da Bei Monastery established eight fundamental rules for its residents.
1. Upholding the precept of abstaining from money.
The Buddha restrained monks from using or storing money. Monks of the Da Bei Sangha neither keep nor accept any monetary donations. The monastery does not have any charity boxes around so as to prevent visitors from leaving any cash. This helps to remove and eliminate any unseen trouble that might arise from the sight of money, thus monks within the order can keep away from money completely and concentrate on self cultivation.
2. Eating one meal a day.
Monks at the Da Bei Monastery eat only one meal per day during forenoon. As soon as the sun passes its zenith, no one is allowed to partake of any food or fluid, including tea, soft drinks, and fruits. Medicine and water are the only exceptions. The same disciplines are abided by the laity. All persons eat the same food at mess.
3. Wandering.
Wandering means the practice of the Dhutangas – leaving the home land and roaming around in the vast wild field, so as to detach oneself from worldly affairs and free the soul from passion. Every autumn, the Sangha practices the “Two Moment Dhuta” based on rules outlined in the Bodhisattva-Pratimoksa. During which period, monks step out of the monastery and travel on foot place by place, like a mobile temple, to spread the teachings of the Buddha according with conditions.
4. Asking for alms
The sutra defines a bhikkhu as a mendicant monk, one who seeks Dharma from the Lord Buddha for his spiritual nourishment while at the same time, begging and receiving almsfood from the people to feed his physical body. When monks are out on alms-rounds, they ask only for food, not money. Afterward, they mix all collected food together in big pots and then re-distribute it among them in an equal manner. Wandering and alms-gathering show the true qualities of a Buddhist monk.
5. Non-acceptance of gifts from visiting monks.
Resident monks do not accept any gifts made by visiting monks. All offerings must be handed over to the monastic order. The guest prefect at the monastery should return each courtesy and treat each visiting monk with fairness and equality.
6. All offerings belong to the Sangha
Offerings received by individual monks should be turned over to the Sangha and let the Sangha redistribute the items accordingly.
7. Keeping three robes and an alms bowl within reach at all time (along with 18 articles).
The three robes and one alms-bowl are not allowed to leave one’s side at any time and the robes must be mute-colored. The Eighteen Articles outlined in the Bodhisattva-Pratimoksa must also be kept alongside when wandering.
8. No solicitation of money and no pleading for help.
Wants result in suffering. Without wants, suffering will gradually die away. By carefully obeying the code of practice, not asking for money, nor soliciting for help, nor allowing the heart courting favors, human desires will extinguish and faith will arise.
All resident practitioners in the monastery are required to observe commands and work. Obedience and diligence are equivalent to obeying the teachings.
The rules above are formulated by the Buddha and handed down by each of the previous Buddhism Patriarchs. They are the basic requirements for people living and cultivating in the Da Bei Monastery as well as the life-long code of conduct for any monk, whether within or away from a monastery. Monks ought to observe these disciplines regardless of external conditions.
The Five Branches of Buddhism (the Chan, Pure Land, Esoteric, Vinaya, and the Tiantai Schools) are equally promoted by the monastery without sectarian prejudices. On the basis of observing the precepts, the monks practice in harmony. They sleep four hours each day, getting up at 2:00 o’clock in the morning and rest at 10:00 in the evening. The temple’s meditation hall hangs a wooden plaque of the Weiyang Sect of the Chan School, which serves as a toll bell. The Da Bei monks meditate five times daily according to the length of the burning incense. Each meditation is about one hour. In addition, each day they must assemble in the Buddha Recitation Hall to chant the Shurangama Mantra ten times. Buddhist precepts are recited on a fortnight basis.
Monks cannot go out of the temple freely. They should stay within to cultivate, either by studying the precepts, listening to lectures, or working outdoors. They are not allowed to dress in fine and bright-colored garments, instead they need to wear mute-colored died cloth such as gray. Soiled robes are washed by their own hands. Each monk is permitted to keep two pieces of apparels in order to keep away from excessive covetousness and attachments. Worn out clothes are mended by themselves. These stitched up rags are called the “One-Hundred-Stitch-Cloth”. According to the rules of the Buddha, ragged-robes with mute colors are the true monastic habits, therefore his disciples are not allowed to dress in bright and colors.
The monastery observes the principle of separate living for male and female practitioners. The four nunneries which sought refuge from the monastery adhere to the Eight Commands and visit the temple every fortnight to seek advice. After each summer retreat, they come to ask for Pravarana.
Every year from April 15 to July 15 (lunar calendar), the Da Bei Sangha takes its summer retreat according to the disciplinary rules drawn by the Buddha. Summer retreating is an important practice for Buddhist monastic orders. It is one of the most fundamental practices according to Buddha’s rules. During the retreat, monks gather in a group, purifying their minds and deeds vigorously, and work diligently toward the path of enlightenment. No one is supposed to leave the temple unless there is an emergency. The three-month summer residence is a form of vigorous cultivation—a preliminary and fundamental Buddhism practice, which is similar to a retreat in seclusion. During these Vassa months, monks concentrate on the study of the precepts. Their daily activities accord with the usual: morning and evening chanting, practicing the Uposatha every fortnight, meditating, reciting the name of a Buddha, listening to Dharma lectures, studying the precepts, chanting mantras, doing outdoor labors, and so on. There are three intensive seven-day sessions during the retreat: a seven-day session on the Bhikkhu’s Precepts, a seven-day session on the Bodhisattva Precepts, and a seven-day recital of the Amitabha Buddha’s name toward the end of the summer residence. During the cultivation on precepts, monks keep on chanting the code of practice continuously through the day. Where practice already goes deep, this chanting may will be an aid to the attainment of harmony between the mind and the precepts, thereby reaching a state where the “the mind is the precept and the percept is the mind.” The Bodhisattva-Pratimoksa says: “those who are learning the precepts should recite the precepts day and night without stopping.”
Bhikkhus recite the Patimokkha Rules (Bhikkhu’s Precepts) in the first seven days and in the following week, they chant the Bodhisattva Precepts. For the novices, the days are spent in reciting the Ten Precepts and the Essences of the Daily Vinaya and in reading the final three sutras bequeathed by the Buddha.
Every year after the 15th day in lunar August, monks assemble in group and go out of the temple to practice the Two Moment Dhuta together. They travel on foot, beg for food along the way with alms bowls in hands, and sleep in the open field. Each trip is approximately 300 kilometers and usually lasts between 15 days and a month. Over the years, they have walked through the cities of Shenyang, Liaoyang, Anshan, Jinzhou, Huludao, covering most of Liaoning Province and some areas in Hebei and Inner Mongolia, including Chengde, Qinhuangdao, and the Shanhai Pass. From 1995 to 2009, the Sangha has had a wandering history of 14 years. Wandering and alms-gathering reduce arrogance and conceit, remove attachments, and benefit beings; in so doing they help to bring forth the pure faith in all sentient beings for Buddha’s teachings and restore the right image of Buddhist monks. The Shakyamuni Buddha once remarked: “the Dharma lives so long as the Dhutanga practices are carried on”.
The Da Bei Monastery conducts two Dharma assemblies on a yearly basis, one is on April 8th to celebrate the birth of the Shakyamuni Buddha (Vasak Day); the other is the Ullambana Festival, which occurs on the 15th of July (all dates are based on the lunar calendar). Buddhism followers can take the Three Refuges and the Five Precepts during these Dharma celebrations. Each time approximately several thousands of devotees come from various places to attend the ceremony.
In the afternoon on the day prior to each assembly, there is an open session explaining the meaning of the Three Refuges and the Five Precepts, followed by an all-night repentance ceremony for conscience-clearing. The next day there will a Dharma ritual transmitting the Three Refuges and the Five Precepts to the lay disciples by Master Miao Xiang. Conversion certificates will be handed out free of charge. Lay followers are encouraged to help around and join in any of the activities during these assemblies, and no fees are collected.
Signs like “Watch out for creatures under your feet”, “Cherish all living beings” and other such warnings are eye-catching to visitors in the monastery. Kitchen staffs also examine raw cooking materials with care to avoid killing of worms or insects. Drums used by the monastery are made of synthetic materials. The reason for not using animal skins is to cultivate compassion and equality toward all beings. Food and medicines which contain animal ingredients are not used. In addition, anything that has an animal image or vegetarian foods that are animal-figured are banned from the temple, cherishing and loving sentient being with subtlety and care to the finest point.
Admission tickets are not needed for visiting the monastery. Tourisms and ceremonial activities involving monetary transaction are prohibited. All religious activities are free of charge. The monastery prohibits strictly any money-related behaviors. Buddhism sutras and images of the Buddhas can be obtained at no cost from the circulation center. Pictures and names of the Buddhas and Bodhisattvas and worn scriptures are not to be destroyed and should be handled with care. In order to serve the public, a comprehensive Buddhism website has been established: www.suyuan.org, where one can read about introductions to practices, lectures by Dharma masters, and personal practice experiences. There are also book series under the title “Suyuan” (meaning “Tracing the Origin” or “In Search of the Origin”), audios, and CDs available for free distribution.
A lot of people really hate rituals. This issue of the
Buddhism newsletter looks at the role of ritual in Buddhism and
argues that if you run away from ritual you may be missing
something.
Gil Fronsdal tells us how to get the most out of it
After a person has been meditating for some time, it’s important that he or she evaluate how the practice is developing. Is it working? Does it need adjustment? Is it the right practice to be doing? Can it be improved? Some of this evaluation can be done on one’s own, some with a teacher or with friends.
Taking a step back to assess our meditation shouldn’t be seen as a difficult task. We are evaluators by nature. We evaluate all the time, even if subconsciously. We decide what clothes to wear after considering a number of factors, not least of all the weather. An activity as simple as going for a walk requires a variety of considerations: How far will I walk? Does the walk require preparation? Do I need to pace myself if it is a long walk? What is the best route? Which are the best shoes?
The Scientific Buddha: Past, Present, Future - "A Purified Religion"
Published on 11 Dec 2014
October 1, 2008, "A Purified Religion"
Donald Lopez is Arthur E. Link Distinguished University Professor of Buddhist and Tibetan Studies at the University of Michigan and chair of the Department of Asian Languages and Cultures. He has written extensively on aspects of religions of Asia, and his books include Prisoners of Shangi-La: Tibetan Buddhism and the West; The Story of Buddhism; and Buddhism and Science: A Guide for the Perplexed. Professor Lopez also serves as chair of the Michigan Society of Fellows.
In exploring the relationship between religion and science, some have argued that among the world's religions, Buddhism is the most compatible with science. Over the course of his lectures, Professor Lopez examines the origins of the association of the Buddha with modern science, considers what is at stake in that association and suggests new directions for the role of the Buddha in scientific research.
Buddhist Voices - Amitasuri on Buddhist Chaplaincy
A wonderful conversation with Amitasuri who has overcome huge health difficulties to train and work as a Buddhist Chaplain in the UK. Her passion for the vocational side of chaplaincy is inspiring and infectious, and it's moving to hear how her own situation has allowed her to be present - truly present - with people suffering greatly, and to make a difference in that way. Find out more about Buddhist Chaplaincy in the UK: http://www.buddhist-chaplaincy-support-group.org.uk Find out more about Buddhist Chaplaincy in the US: http://www.buddhistchaplainsnetwork.org More like this: www.thebuddhistcentre.com/features #health#Buddhism#faith#Buddhist#compassion#suffering#chaplaincy
Michael Zimmermann: Anthropocentrism in the guise of an all-inclusive ethics?
Published on Nov 29, 2014
http://adf.ly/70849/mcnwithfullapprove Michael Zimmermann (Professor for Indian Buddhism, Head Asien-Afrika Institut, Hamburg University)Anthropocentrism in the guise of an all-inclusive ethics? Buddhist attitudes to the naturalPart of the Centre of Jaina Studies symposium "Biodiversity Conservation and Animal Rights: Religious and Philosophical Perspectives" which was held at SOAS, University of London on 22 March 2012.Further details and abstracts can be found at http://www.soas.ac.uk/biodiversity/
Shingon Buddhist Fire Ritual- Mount Koya, Japan (complete ceremony)
Daggy Busker
Published on Dec 1, 2014
Goma fire ritual at Ekoin Temple in Mount Koya, Japan. The Shingon Buddhist ceremony of consecrated fire is performed every morning to destroy negative energies, and cleanse the mind and spirit. This video shows the entire ceremony.
Ashoka courses offer a rich mixture of
reading, listening (audio), viewing (video), contemplation, and meditation. Our
courses guide and encourage you to reflect on and apply what you are
learning.
Examines the origin of Buddhism as a world religion and looks into the teachings of Buddhism. The program also profiles Buddhist architecture, the two schools of Buddhism, and one of the main Buddhist celebrations. Note: This video addresses topics including faith and spiritual practice.
The Buddhist Practice of Releasing Lives to Freedom
Dr. Yutang Lin
Part I A Ritual by Yogi Chen The Ritual of Releasing Lives to
FreedomFollowing the oral transmission of the Buddhist Yogi C. M. Chen
Under the supervision of Dr. Yutang Lin Written by Dr. Juan
Bulnes
The practitioner sends animals back to their natural state. They can be any
animals which were in captivity, or condemned to death to provide food, etc.
Among the auspicious animals are turtles to pray for longevity and fish to pray
for Enlightenment. (The individual loses the ego and becomes one with the
universe just as the fish, upon being released, become one with the ocean.)
Becoming our own therapist: Buddhist perspectives on attachment and
delusion
Robina CourtinABC Religion and Ethics1 Apr 2013
The Buddhist view is that the mind is the main event. But we
must develop the skill to be introspective in a clear and disciplined way, so
that we can change our emotions, or become our own therapist.
The Buddhist view is that we've all got extraordinary potential
to cultivate our minds, our consciousness. It's not some special gift that only
some people have; it's innate within all of us. But potential for what? Not
something holy, like heaven in the sky, or next life, but potential to eliminate
entirely fear, depression, anxiety, neediness, low self-esteem and to fully
develop love, contentment, compassion, clarity, courage and the other qualities
we want so badly.
China: Ascetic Nuns live a peripatetic life of hardship
Daoyuan Temple of Haicheng Liaoning is a strict discipline nunnery
in China. This temple is composed entirely of women. The nuns practice
Buddhism at the Dabei Temple in Haicheng Liaoning and belongs to the
same Guiyang School of Zen Buddhism as the Dabei Temple.
Let`s discuss our relationship with money and work. In this evening talk and discussion, Michael will offer some teachings from the Buddhist tradition on how to make a living, choosing work that is important, balancing budgets and managing debt, and how to make ethical decisions around money in a financial world that revolves around extraction and exploitation.Please join us for lecture and community discussion around how we make a living, how it affects our lives and the lives of others, and where we get hung up when it comes to earning, spending and living with money.View the original article on Global Mind Body at() at the Centre for Social Innovation () with live video streaming provided by the team at Global Mind Body (). Cover photo by Andrea de Keijzer (), background music by Ram Vakkalanka ().
Nishi Hongwanji Temple (HQ of the Jodo-shin Buddhism
Published on Oct 29, 2014
We visited the Nihshi Hongwanji Temple on Nov 25, 2011 as a part of the course on `Introduction to Japanese Religion` which is provided for the Institute for the Liberal Arts (ILA), Doshisha University. Rev. Gene Sekiya, a Hongwanji priest, guided us. In this movie he talked about the essence of Buddhism, especially Jodo-shin Buddhism, and escorted us to the Hall of Amida, the Founder`s Hall, the Shoin Complex, the Kara Gate and the Flying Cloud Pavilion.The Shin Buddhist path was founded by Shinran Shonin (1173-1263) during the Kamakura period, and in several centuries grew into one of the largest and most influential schools of Buddhism in Japan, a position it maintains today. The Hongwanji temple is the headquarters of the Hongwanji denomination of Shin Buddhism (Jodo Shinshu Hongwanji-ha), and is known as Nishi (lit. `West`) Hongwanji.
This is an inspiring book and I think all should have a listen.
The
Alchemist is a novel by Paulo Coelho first published in the year 1988.
Originally written in Portuguese by its Brazilian-born author, it has
been translated into at least 56 languages as of September 2012.
#3: Discovery of the “Pure Land”
This episode looks at the Kamakura Period of Japanese history (12th-14th
centuries) and the ways Buddhism of the time influenced so much of the
art of the period, particularly statues of Buddha, statues of prominent
monks, painted scenes reflecting Buddhist beliefs, and a new kind of
portrait painting that emerged during that period. Temples in Japan that
are visited include: Todaiji, Jingoji, Higashi Honganji and
Sanjusangendo, with its rows of statues of Kannon. Monks referenced
include Chogen, Zendo Daishi, Ikkyu Sojun and Shinran. We see
contemporary artists at work, including Shiko Munakata, a woodblock
artist. Shuichi Kato comments from time to time and points out the
influence of Japanese monk portraits on a much later school of European
artists, most notably Vincent Van Gogh. Ashley Thom provides the English
narration. Akira Mitake composed the music. This series is an NHK
production from 1989.
The Japanese tea ceremony is a
special way of making green tea (matcha 抹茶). It is called the Way of
Tea. It is a Japanese cultural activity involving the ceremonial
preparation and presentation of matcha, powdered tea. People who study
the tea ceremony have to learn about different kinds of tea. They also
have to learn about kimono (Japanese clothes), flowers, and many other
things. It takes much practice to learn the tea ceremony. Zen Buddhism
was a primary influence in the development of the Japanese tea ceremony.
- Wikipedia
On this edition of BEGIN Japanology our theme is Tea Ceremony.
Featuring
interviews with world-renowned monastics and lay teachers including
Ven. Bhikkhu Bodhi, Jetsuma (Ven. Master) Tenzin Palmo, Ven. Bhante
Gunaratana (Bhante G), Christopher Titmuss, Ven. Geshe Phelgye, teachers
from Spirit Rock Meditation Center and many others.
Fazia algum tempo que eu procurava pelo documentário, já que o que havia sido anunciado no canal BUDA VIRTUAL estava offline. Estou
compartilhando-o para que as pessoas que procuraram pelo vídeo e ainda
não tiveram a oportunidade de vê-lo, enfim, aproveitem. Vocês podem encontrar diversos estudos, vídeos, mensagens de pura luz no site: http://www.budavirtual.com.br/
OBS: Ativem a legenda.
---------------------- Obrigado, espero que aproveitem! ----------------------
Quando
o Dalai Lama fugiu do Tibete em 1959, após a revolta de Lhasa sem
sucesso, a dispersão do povo tibetano começou em massa. Em seu novo
documentário, When the Iron Bird Flies, Victress Hitchcock, um antigo
praticante budista, traça talvez o resultado mais inesperado desta
trágica historia, a chegada do budismo Tibetano no Ocidente. “Tudo tem
dois lados”, disse o professor tibetano Rinpoche Tsoknyi sem muita
emoção em uma cena. “Lado triste é que perdemos país. Lado da sorte é
que o dharma percorreu todo o mundo. “
When the Iron Bird Flies é
um retrato convincente do moderno budismo tibetano fora do Tibete. Nós
assistimos monges e monjas vestidos de carmesim usando telefones
celulares e andando em carros de golfe, e inúmeros convertidos
ocidentais em vestes – alguns em mantos de monges e outros em jeans –
praticando o dharma em casas, templos, escolas e prisões da Índia para a
Grã-Bretanha ou para a América ou para o México.
In The Meaning of Life the Dalai
Lama presents the basic worldview of Buddhism while answering some of
life's most profound and challenging questions: Why are we in this
situation? Where are we going? How should we live our lives? Do our
lives have any meaning? Basing his explanation on the twelve links of
dependent-arising as depicted in the Buddhist image of the Wheel of
Life, His Holiness vividly describes how human beings become trapped in a
counterproductive prison of selfishness and suffering, and shows how to
reverse the process, changing the limiting prison into a source of help
and happiness for others. Suffused with the Dalai Lama's intelligence,
wit, and kindness, these teachings address such issues as how to deal
with aggression from within and without; how to reconcile personal
responsibility with the doctrine of selflessness; how to face a terminal
illness; how to help someone who is dying; how to reconcile love for
family with love for all beings; and how to integrate this practice into
everyday life.
Japanese Buddhist Statues - Japanology Plus ( 仏教 )
Published on Oct 19, 2014
Japanese Buddhist statues come in
countless shapes and forms, and they are not just objects of prayer but
also meticulously crafted works of art in their own right. When Buddhism
reached Japan in the mid-6th century, religious statuary came with it,
and in thickly forested Japan, the statues began to be made mostly in
wood. This time on Japanology Plus, we explore the deep appeal of
Buddhist statues with our expert guest Yasumi Miyazawa. And in Plus One,
keeping the Buddhas in your own home.
Logic of Thinking, Logic of Engagement: Chan/Sŏn Buddhism in the Life-World Harvard Divinity School
Published on Oct 20, 2014
Professor Jin Y. Park delivers the 2014 Ahnkook Lecture on Korean Buddhism.
Chan/Sŏn
Buddhism has been criticized for its seeming lack of social engagement.
In this talk, Professor Jin Y. Park examines potential social
dimensions of the Korean Sŏn Buddhist tradition known as hwadu
meditation. Professor Park asks: what forms of social theory does Sŏn
Buddhism offer and what are their potentials and limitations as a social
theory in our secular world?
00:00
Welcome and introduction by Francis X. Clooney, S.J., Parkman Professor
of Divinity and Professor of Comparative Theology, Harvard Divinity
School
07:40 Jin Y. Park, Associate Professor and Director of the Asian Studies Program, American University
This
lecture is part of the series "Religious Identities in Asia,"
co-sponsored by Center for the Study of World Religions, the Korea
Institute, and the Asia Center.
Learn more about Harvard Divinity School and its mission to illuminate, engage, and serve at www.hds.harvard.edu.
At a fundamental level, as human beings, we are all the same; each one of
us aspires to happiness and each one of us does not wish to suffer.
This is why, whenever I have the opportunity, I try to draw people's
attention to what as members of the human family we have in common and
the deeply interconnected nature of our existence and welfare.
We all know that mindfulness and meditation are increasingly
taught as ways of coping with stressful situations. But what about other
forms of Buddhist practice? A research study led by Dr. Russ Phillips, a
Buddhist and professor of psychology at Missouri Western State
University, identified 14 Buddhist coping strategies by asking Buddhist
practitioners what coping mechanisms they used and by examining the
outcomes.
Why are so many people stressed
out... people who work normal job hours and have normal-sized families?
Most people assume that chronic stress is due to having too much work
and too little time.
In my experience the answer is not quite as straightforward. Yes,
people who are stressed often have a diary bulging with urgent
appointments and their personal life is also chock-a-block with a
massive amount of things which do not allow for a minute’s rest. But
that alone does not explain why people are so stressed. In order to find
the answer to chronic stress we have to look a little deeper than time
management and organisation tools.
Read more at http://www.beliefnet.com/Faiths/Buddhism/Articles/Destress-the-Buddhist-Way.aspx#4uXFxfTqkvqcfe12.99
BOULDER – What Angie Mays remembers most about last Thursday’s lunch was not so much how it tasted, but how it sounded.
She and her fellow students in her “Mindful Teacher” class at Naropa
University were honing their sensory awareness skills by having a
“mindful” lunch together. They ate in silence, carefully chewing and
chewing and chewing each bite, noticing the subtle flavors and textures
of their foods.
How to set up altar, make offerings, prostrate to the Buddha, meditate etc.
Published on Sep 27, 2014
It is a universal truth that all
beings seek fulfillment and happiness in their lives. The Buddha taught
and embodied this truth and hence many find solace in his teachings and
his image. That is why for Buddhists, setting up an altar to the Buddha
is of paramount importance for their spiritual practice. An altar to the
Buddha is the focal point from which one ushers in fulfillment,
happiness and wealth into their homes and lives.
This video guide
explains in a clear and modern way how to set up an altar to a holy
Buddha image. It also explains how we can make offerings on the altar,
how to prostrate to the Buddha and the basic meditation posture. All
these practices are essential towards a fulfilling and successful
spiritual practice.
The
Venerable Wangdrak Rinpoche is a native Tibetan and overseer of Gebchak
Gonpa, which is the largest Buddhist nunnery in Tibet. Rinpoche will be
speaking about the cultural and spiritual role of women meditators in a
tradition that is typically very male-identified. His talk will reveal
the rich cultural heritage and important role women play in Tibetan
Buddhism and culture.
Wangdrak Rinpoche the third is the
reincarnation of Wangdrak Dorje. Along with the Gonpa's founder,
Tsangyang Gyamtso, Wangdrak Dorje was instrumental in building Gebchak
and was renowned for his total mastery of profound yogas and meditation.
The present incarnation holds the Khenpo degree in Buddhist philosophy,
and has received a remarkably broad training in the almost all of the
traditions.
His Holiness Sakya Trizin formally recognized
Rinpoche as the reincarnation of Gebchak Gonpa’s Wangdrak Dorje, with an
extraordinarily clear prediction letter describing his name, his
parents' names, the place and year of his birth, and a unique birthmark
on his back. This prediction letter was issued in accordance with the
signs he received in meditation. Every detail in the letter proved to be
correct. This recognition was also verified by His Holiness Gyalwang
Drukpa, the head of The Drukpa Lineage, and His Eminence Tai Situ
Rinpoche.At the age of nine he entered Chodrak Gonpa, a monastery of the
Karma Kagyu and Barom Kagyu traditions, where he received the
traditional training in all ritual practices. At the remote hilltop
retreat place of Trachok Gon, he received the experiential instructions
from Trachok Karma Tseten, the most renowned Karma Kagyu Dzogchen and
Mahamudra lama in the vast provinces of Eastern Tibet. There Rinpoche
spent three years in isolated meditation retreat, gaining experience and
realization of the instructions he'd received.
Dzongsar College
in Derge is where Rinpoche undertook his formal studies in Buddhist
philosophy and scripture, and is well-known as the best college in all
of Tibet for non-sectarian scriptural study. Rinpoche undertook the
entire nine-year course, consistently placing first to third in his
class and graduating with the Khenpo degree. From the highly respected
Drukpa Kagyu lama Adeu Rinpoche, Wangdrak Rinpoche received all the
transmissions of the Gebchak lineage. Rinpoche has been fortunate to
receive many great empowerments, from many great lamas. His teachers
include Khenpo Jigme Phuntsok, His Holiness Dilgo Khyentse Rinpoche, His
Eminence Tai Situ Rinpoche, the late Jamgon Kongtrul Rinpoche, Dzongsar
Khyentse, and others.
When he had completed his studies,
Rinpoche returned to Chodrak Gonpa to teach Buddhist philosophy for
three years. After moving to teach at a branch gonpa in Nepal, Rinpoche
was repeatedly requested by Tsoknyi Rinpoche and the Gebchak nuns to
accept formal responsibility for the spiritual and material well-being
of Gebchak Gonpa. Along with caring for his students from all over the
globe, this is the end to which he continually works.
For more information about Wangdrak Rinpoche and his activities, please visit Rinpoche's official website: www.gebchakgonpa.org
This time on Japanology Plus, our
theme is Japanese gardens, compact evocations of nature's majesty. Japan
has many garden styles: from tea gardens, to the dry gardens of Zen
Buddhism, to the pocket gardens of city-dwellers. Our expert guest is
Takahiro Naka, a professor of garden history who is actively involved in
garden design and restoration projects around the country. And in Plus
One, a Japanese rock garden that fits on your tabletop.
INFO ON THE AUTHOR: Professor Malcolm
David Eckel holds two bachelor’s degrees, one in English from Harvard
University and a second in Theology from Oxford University. Professor Eckel
earned his master’s degree in theology at Oxford University and his Ph.D. in
the Study of Comparative Religion at Harvard University. He held teaching
positions at Ohio Wesleyan University, Middlebury College in Vermont, and the
Harvard Divinity School, where he served as acting director of the Center for
the Study of World Religions. At Boston University, Professor Eckel teaches
courses on Buddhism, comparative religion, and the religions of Asia. In 1998,
Professor Eckel received the Metcalf Award for Teaching Excellence, the
university’s highest award for teaching. In addition to writing many articles,
Professor Eckel has published two books on Buddhist philosophy: “To See the Buddha: A Philosopher’s Quest for
the Meaning of Emptiness” and “Buddhism: Origins,
Beliefs, Practices, Holy Texts, Sacred Places”. – www.thegreatcourses.com
01(/24) What is Buddhism
02(/24) India at the Time of the Buddha
03(/24) The Doctrine of Reincarnation
04(/24) The Story of the Buddha
05(/24) All is Suffering
06(/24) The Path to Nirvana
07(/24) The Buddhist Monastic Community
08(/24) Buddhist Art and Architecture
09(/24) Theravada Buddhism in Southeast Asia
10(/24) Mahayana Buddhism and the Bodhisattva Ideal
11(/24) Celestial Buddhas and Bodhisattvas
12(/24) Emptiness
13(/24) Buddhist Philosophy
14(/24) Buddhist Tantra
15(/24) The Theory and Practice of the Mandala
16(/24) The First Diffusion of the Dharma in Tibet
17(/24) The Schools of Tibetan Buddhism
18(/24) The Dalai Lama
19(/24) The Origins of Chinese Buddhism
20(/24) The Classical Period of Chinese Buddhism
21(/24) The Origins of Japanese Buddhism
22(/24) Honen, Shinran and Nichiren
23(/24) Zen
24(/24) Buddhism in America
