American Buddhist Net

There are two sorts of protectors, enlightened protectors and oath bound protectors, who are in their retinue. Ritual offerings are usually made to protectors around sunset asking for the removal of obstacles to practice.

In general, there are both mundane and supra?mundane Dharma protectors who dispel practitioners' inner and outer hindrances. Each of those is also divided into father?lineage and mother?lineage types.

A question arose in my mind after caring for several crickets my roommate is keeping in his room to (eventually) feed to his pet lizard. I had noticed they were not eating the specified "cricket food" my roommate put in their aquarium, and with no alternative sources for food or water, several had subsequently died. I brought the remaining little guys leaves and water soaked in a paper towel and all of them almost immediately began eating and drinking! I imagined they were pretty happy. So my question is this: Does taking a sentient being, insect or otherwise, away from otherwise hostile conditions (in nature, or in this case already in captivity) and giving them optimal conditions ultimately help them towards obtaining rebirth as a higher form? My guess is that in this case, it would- but if I were to take a sentient being from a harmful situation in nature away from that harm and give it optimal causes and conditions for happiness, is that really a good thing or should nature "run its course?" Can we, as conscious beings, really intervene and assist other less-conscious beings on their path? Or do beings need to suffer at the hand of nature to evolve in consciousness? Thanks for your input!

by Thanissaro Bhikkhu

“How can I ever repay you for your teaching?”

Good meditation teachers often hear this question from their students, and the best answer I know for it is one that my teacher, Ajaan Fuang, gave every time:

“By being intent on practicing.”

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Elizabeth J. Harris

To people looking at Buddhism through the medium of English, the practice of compassion and detachment can appear incompatible, especially for those who consider themselves to be socially and politically engaged. In contemporary usage, compassion brings to mind outward-moving concern for others, while detachment suggests aloofness and withdrawal from the world. Yet Buddhism recommends both as admirable and necessary qualities to be cultivated. This raises questions such as the following:

• If compassion means to relieve suffering in a positive way, and detachment to remain aloof from the world, how can the two be practised together?

• Does detachment in Buddhism imply lack of concern for humanity?

• Is the concept of compassion in Buddhism too passive, connected only with the inward-looking eye of meditation, or can it create real change in society?

It is certainly possible to draw sentences from Buddhist writers which seem to support a rejection of outward concern for others. For example, Edward Conze has written, "The Yogin can only come into contact with the unconditioned when he brushes aside anything which is conditioned."1 Similarly, G.S.P. Misra writes, "In the final analysis, all actions are to be put to cessation" . The Buddha speaks of happiness involved in non-action which he further says is an integral part of the Right Way (sammå pa†ipadå).2 Taken in isolation and out of context, these remarks can give the impression that the path to Nibbåna implies developing a lack of concern towards everything in saµsåra. But is this inference sound? I would argue that it is not.

In Buddhist teachings, the four Brahmaviharas, translated as the Immeasurables, Divine Abodes, or Divine Abidings are: metta or loving-kindness, karuna or compassion, mudita or sympathetic joy, and upeksha or equanimity. These are not just emotions we may or may not feel; they are states that we cultivate on our journey to being truly awakened.

...Although each of these states is a mark of wakefulness and evolving, each can be confused with a condition that mimics the true state, but actually arises out of fear, and is aptly referred to as a ‘near enemy’.

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In this essay, Bhikkhu Bodhi describes the "radical secularization" of human life that lies at the root of the manifold social problems in the modern world.

Since my presentation is entitled "A Buddhist Response to Contemporary Dilemmas of Human Existence," I should begin by spelling out what I mean by the expression "contemporary dilemmas of human existence." By this phrase I do not refer explicitly to the momentous social and political problems of our time - global poverty, ethnic hostility, overpopulation, the spread of AIDS, the suppression of human rights, environmental despoliation, etc.

I recognize fully well that these problems are of major concern to contemporary religion, which has the solemn responsibility of serving as the voice of conscience to the world which is only too prone to forsake all sense of conscience in blind pursuit of self-interest. However, I see many of these particular problems as symptoms or offshoots of a more fundamental dilemma which is essentially spiritual in nature, and it is this I am particularly concerned to address.

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This site is dedicated to the teachings of Venerable Ayya Khema (1923-1997), a Theravada Buddhist nun ordained in Sri Lanka . Her teachings (which were prolific) describe simple and effective meditation methods for development of calm and insight, for expanding feelings of loving-kindness, compassion, joy and equanimity towards others, and for overcoming obstacles to practice. She also gives detailed and lucid instructions for the meditative absorptions (jhanas) which provide access to higher states of consciousness, the way the Buddha himself practiced.

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Lack of self-confidence or low self-esteem is not directly defined in the Buddhist tradition, but it would certainly be classified as a negative emotion or delusion, as it exaggerates one's limitations in capacity, quality and potential for growth. Briefly put, every sentient being has the potential to become a fully perfected Buddha, if one does not understand this, one is deluded in this respect.

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Khenpo Palden Sherab
Turtle Hill
November 10, 1996

According to the Abhidharma, the mind system can be conceptually divided in two; principal mind and mental events. The principal mind can be further divided into the eight consciousnesses and there are fifty one different mental events. This evening, I would like to talk about the importance of devotion, confidence and certainty.

Devotion, confidence and certainty are all qualities of the mind, not external phenomena; they do not exist outside of the natural energies of the mind. Another way of considering this is to see that there are three basic possibilities; the positive mind, the negative mind and the neutral mind. Devotion is a very powerful, positive force. In relation to spiritual life, devotion is an indispensable tool for growth and realization.

Devotion is also divided into three types. The first is called interest. This is when we are initially drawn to something which feels nice and seems to be good. The second is called longing, and the third, and most powerful type of devotion, is known as confidence. Of course, interest, longing and confidence are all qualities of mind, but they usually manifest in sequence; first you develop interest, then longing or desire based on that interest and ultimately, confidence results through directly seeing the beneficial effects of devotion in your life.

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The Anguttara Nikaya, the fourth division of the Sutta Pitaka, consists of several thousand1 suttas arranged in eleven books (nipatas) according to numerical content. For example, the first nipata — the Book of the Ones — contains suttas concerning a single topic; the second nipata — the Book of the Twos — contains suttas concerning pairs of things (e.g., a sutta about tranquillity and insight; another about the two people one can never adequately repay (one's parents); another about two kinds of happiness; etc.); the third nipata contains suttas concerning three things (e.g., a sutta on the three kinds of praiseworthy acts; another about three kinds of offense), and so on.

At first glance this may seem a rather pedantic classification scheme, but in fact it often proves quite useful. For example, if you dimly recall having heard something about the five subjects worthy of daily contemplation and you'd like to track down the original passage in the Canon, a good place to begin your search is the Book of the Fives in the Anguttara. (The Index by Number may also be helpful in such cases.)

Two excellent print anthologies containing selected suttas from the Anguttara Nikaya are Numerical Discourses of the Buddha: An Anthology from the Anguttara Nikaya by Nyanaponika Thera and Bhikkhu Bodhi (Kandy, Sri Lanka: Buddhist Publication Society, 1999; also published in the USA by Altamira Press) and Handful of Leaves, Vol. 3, by Thanissaro Bhikkhu (distributed by the Sati Center for Buddhist Studies).

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Shingon is the form of esoteric Buddhism brought from China to Japan by the priest Kukai (posthumously given the title Kobo Daishi) near the beginning the ninth century. This form of Buddhism in general is known Japanese as mikkyo (hereafter Mikkyo), meaning "secret teaching" or "secret Buddhism." This term properly refers as well to the esoteric teachings included as part of Tendai Buddhism....
Esoteric Buddhism and Buddhist Rituals
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• The Real Self

April 28th-30th, 2009: “The Spiritual Teachings of Jesus and the Buddha”
Time: 7:30-9:30 PM Location: The Essex Room
27R Main St. [ map ] (Behind Woodmans and on up the hill.)
Essex, Massachusetts.
aci-capeann.org
Cost: By Donation Only.

Welcome to the San Francisco Zen Center's online library of Dharma Talks. The talks listed here were given at City Center or Green Gulch Farm as part of a public lecture. For additional talks, please visit the classes section of our web site. We also offer our Dharma Talks as a podcast feed:

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LAMA SUMATI MARUT BRINGS DHARMA ESSENTIALS TO CAPE ANN
Essential help to retune perceptions and refine compassion

ROCKPORT, MA -- Buddhist monk, Venerable Lama Sumati Marut returns to Cape Ann in February with some Dharma Essentials, presented by ACI-Cape Ann.

From Feb. 17th to Feb. 19th at 7:30 pm to 9:30 pm, Lama Marut will be at The Essex Room, 127 Main Street (behind Woodmans) in Essex, MA, expounding on THE GOOD HEART. Lama Marut will explain the beautiful compassion practice developed by early Tibetan Buddhists, The Kadampas, called Lojong. This practice was created to be used in our everyday lives. Topics include: How to develop a good heart, how to practice throughout the day, how to develop the wish for enlightenment, and the eight verses of mind training. These talks are open to all by donation.

To have an ambition seems to be a natural phenomenon in the human make-up. Some people want to be rich, powerful or famous. Some want to be very knowledgeable, to get degrees. Some just want to find a little niche for themselves where they can look out of the window and see the same scenery every day. Some want to find a perfect partner, or as near perfect as possible.

Even when we are not living in the world, but in a nunnery, we have ambitions: to become excellent meditators, to be perfectly peaceful, that this life-style should yield results. There's always something to hope for. Why is that? Because it's in the future, never in the present.

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Then Mahamati said: Again, Blessed One, are words themselves the highest reality? or is what is expressed in words the highest reality?

The Blessed One replied: Mahamati, words are not the highest reality, nor is what is expressed in words the highest reality. Why? Because the highest reality is an exalted state of bliss, and as it cannot be entered into by mere statements regarding it, words are not the highest reality. Mahamati, the highest reality is to be attained by the inner realization of noble wisdom; it is not a state of word-discrimination; therefore, discrimination does not express the highest reality. And then, Mahamati, words are subject to birth and destruction; they are unsteady, mutually conditioning, and are produced by the law of causation.

---from the Lankavatara Sutra

EXPLORATIONS IN THE GOOD LIFE
Lama Sumati Marut brings a series of new teachings to Cape Ann this November

“The Go-To-Guru” of Los Angeles”
ANGELENO MAGAZINE

“When you meet Lama Marut, you encounter greatness, a place where the heart and mind are one, and the company you keep presents a rare presence that can change your life.”
DOUGLAS BROOKS spiritual voice of Anusara Yoga

Karma is a word one runs across more and more these days. It’s too bad it is almost always misused. Somehow in English it has come to mean “fate” or “destiny” (American Heritage Dictionary). This is an unfortunate, if inevitable, distortion, because in its original Buddhist context karma is a concept of unparalleled profundity and significance.

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THE FRUITION OF BUDDHIST PRACTICE is the realization of the three kayas--Dharmakaya, Sambhogakaya, and Nirmanakaya. These are the three bodies of Buddha's being or enlightenment. Dharmakaya corresponds with one's mind, Sambhogakaya with one's speech, and Nirmanakaya with one's body. Dharmakaya is the formless body. It is an undifferentiated state of being which we cannot talk about in terms of either confusion or enlightenment.

...The idea of three bodies should not mislead us into thinking that there are three different entities. Dharmakaya and Sambhogakaya do not refer to entities so much as existential states of being, and only the Nirmanakaya body is created anew in physical form. Actually the three kayas are two bodies--the formless body and the body of form. Both the Sambhogakaya and Nirmanakaya are normally called the form bodies of the Buddha, while Dharmakaya is formless.

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http://www.buddhanet.net/pdf_file/upanisa_sutta.pdf
http://www.accesstoinsight.org/lib/authors/bodhi/wheel277.html

Tucked away in the Samyutta Nikaya among the "connected sayings on causality" (Nidanasamyutta) is a short formalized text entitled the Upanisa Sutta, the "Discourse on Supporting Conditions." Though at first glance hardly conspicuous among the many interesting suttas in this collection, this little discourse turns out upon repeated examination to be of tremendous doctrinal importance. Its great significance derives from the striking juxtaposition it makes of two applications of "dependent arising" (paticcasamuppada), the principle of conditionality which lies at the heart of the Buddha's doctrine. The first application is the usual one, setting forth the causal sequence responsible for the origination of samsaric suffering. Apart from a slight change it is identical with the twelve-factored formulation recurring throughout the Pali canon. The change — the substitution of "suffering" for "aging-and-death" as the last member of the series — becomes the lead for the second application of dependent arising. This application, occurring only sporadically in the Pali canon, allows the same principle of conditionality to structure the path leading to deliverance from suffering.

http://www.archive.org/download/Tse_Chen_Ling_LC_DB_Tantra_200705/Tse_Chen_Ling_LC_DB_Tantra_200705_64kb.m3u

http://www.archive.org/details/Tse_Chen_Ling_LC_DB_Tantra_200705

Learn the definition of tantra, how tantra works and why it is a powerful form of practice. Get a broad overview of the four classes of tantra and learn how to practice simple Kriya tantric methods. In addition, find out how to integrate the practices of tantra with lam-rim meditation for optimal results.

I like to think of myself as a rational person. I don’t hold with superstitions or superstitious behavior—I don’t believe in fairies or gods, and I think that supplicational prayer is foolish. I believe that the methods of science have evolved into admirably rigorous tools for extending, clarifying, detailing our understanding of the universe we inhabit and our own material beings, and I am persuaded and amazed by the picture of the material world that modern science has composed. I have faith in science.

I also have faith in my own ignorance. I’ve studied widely and diligently—science, and literature, and some history, and the foundational literature of many of the world’s spiritual traditions; I know a lot, about a lot. And I have absolute faith that what I don’t know dwarfs what I know. I am profoundly ignorant.

And I have faith in the Buddha and his Dhamma (Sanskrit: dharma). That last faith has become more and more important to me over the past several years. It owes, in part, to the fact that the Buddhadhamma acknowledges my ignorance. It shows me how my ignorance is the foundation for all of the dissatisfaction that characterizes this worldly existence; it also describes a clear and persuasively logical path that may lead to an end to ignorance and suffering. Several times in my life, I have taken the first faltering steps onto that path, and I have been almost immediately confronted by something that tested my faith. That is the doctrine of kamma (Sanskrit: karma) and rebirth, and it induces doubt because it seems to conflict with that other faith—the faith in science and in the infinite nature of our ignorance.

I don’t think that I’m alone in my confusion....

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Delightful essay. ABN
______________

Henk Barendregt

Abstract

Analytical philosophers have criticized some phenomenological texts from buddhism, existentialism and mysticism, because of the presence of logical contradictions. Being interested in those phenomenological texts, people with a different philosophical inclination sometimes make the following claims. ``There are two ways of viewing the world: the rational and the irrational. The first view gives rise to science (with all of its drawbacks), the second one to the `higher' truths of mysticism." In his book Exploring mysticism (Penguin, 1975), F. Staal disagrees with such claims. He put forward the following views. 1. Mysticism consists of experience and is as such neither rational nor irrational. 2. As phenomenon mysticism can be studied in a rational way. 3. In order to do this, it is advisable to practice meditation in order to have first hand experience.

Following Staal's program, this paper will first explain briefly how contradictions occurring in phenomenological texts can be understood. Then the main part of the paper will be devoted to a description of phenomenological data collected during the practice of buddhist meditation.

Acknowledgments
The information contained in this paper is obtained by following several practice periods of intensive meditation under the skilled guidance of The Most Venerable M.T. Mettaviharee, teacher of buddhist meditation in Amsterdam. I wish to thank Dr. Dick de Jongh of the University of Amsterdam, for improving the English text.

2. The aim

Buddhism has been described in many ways. It has been called a religion, a philosophy, a way of life and a psychology. Each of these descriptions is correct and emphasizes different aspects. Buddhism is a religion as it deals with questions of life and death and the meaning of life. It is a philosophy as it does not need the hypothesis of a god or of life after death. Buddhism is called a way of life as it teaches the way of non-violence and compassion. Finally, it is called a psychology as it investigates the working of our mind and distinguishes different types of consciousness.

There is yet another way to describe buddhism, namely as a course. The aim of this course is first the lessening and in the end the elimination of human suffering. This goal is to be reached by using experimental phenomenology: investigation of our consciousness as it is presented to us by means of self-observation. The method, both in theory and in practice, and some methodological considerations will be treated in this paper.

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Thursday, March 20, 2008
By Charles Robinson

AUGUSTA — The Kennebec Center for Buddhist Studies and the Unitarian Universalist Community Church of Augusta will offer a unique daylong opportunity for the study of five distinct Buddhist traditions currently practiced in Maine.

There is no charge to attend the gathering which will be held from 9 a.m. to 4:30 p.m. Saturday, March 22 at the Unitarian Universalist Community Church on 69 Winthrop St.

The format of the workshop will offer opportunities to learn the teachings of five Buddhist traditions as well as guided instructions on how to practice the meditation techniques developed over the course of more than 2,500 years.

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March 13, 2008

MIDDLEBORO, MA — "Twenty-Four Brand New Hours" is the sermon topic to be presented this Sunday by Rev. Tricia Tummino at the First Unitarian Universalist Society of Middleborough, 25 South Main St. The service begins at 10:30 a.m.

Rev. Tummino will dip into the gentle life and works of Thich Nhat Hanh, who has spent much of his lifetime here in the west teaching "engaged Buddhism."

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March 13, 2008

PORTSMOUTH — A practical introduction to Buddhism will be held from 10 a.m. to noon on Saturday, March 15 and/or 7-8:30 p.m. Wednesdays, March 26 through April 16, at South Church, 292 State St.

Using the practices of Thich Nhat Hahn and Plum Village, participants will learn to make Buddhist teachings truly alive in themselves and their daily lives, including the practice of meditation and living the path to peace.

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Wednesday, March 12, 2008

Students interested in Buddhism can satisfy their curiosity tonight in Baker Center Ballroom where Khenpo Ugyen Tenzin, a Tibetan Buddhist Lama, will give a speech titled, “Anger & Compassion.”

Tenzin was previously the leader of a monastery in Tibet before being called to bring the message of Buddhism to the United States, said Tom Erlewine, the director of local Buddhist group Athens Karma Thegsum Choling, which began in 2004.

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