Eastern Horizon - May 2011 Edition

2011 WESAK INTERNATIONAL FILM FESTIVAL Malaysia Tourism Center, Jalan Ampang, Kuala Lumpur

www.wiff.org.my

Enquiries: 03 78049154

June 11-12 & 18-19, 2011 ENLIGHTENMENT GUARANTEED An acclaimed Zen comedy by award winning director Doris Dorrie about two brothers searching for meaning in their lives.

ZEN A full-length movie about Dogen, a Japanese Zen master, starring Nakamura Kantaro, the 19th generation Kabuki actor.

UNMISTAKEN CHILD An award-winning 2008 film about Geshe Tenzin Zopa’s search for the reincarnation of his beloved teacher, Geshe Lama Konchog.

BHUTAN A film by Tom Vendetti that examines the efforts of Bhutan’s government to create “Gross National Happiness” (and not Gross National Product) for its people.

DAUGHTERS OF WISDOM An intimate portrait of the nuns of Kala Rongo Nunnery in remote northeastern Tibet produced by Bari Pearlman.

DALAI LAMA RENAISSANCE A film narrated by Harrison Ford about 40 leading Western thinkers who went to ask the Dalai Lama on how to solve the world’s problems.

THE DEVOTION OF MATTHIEU RICARD A story of Matthieu Ricard, a French cellular geneticist and monk, whom TIME magazine regarded as “the happiest man alive”.

DHAMMA DANA A 2009 awardwinning film about Buddhism in Burma and how the Burmese preserve and propagate their unique tradition of Theravada.

WORDS OF MY PERFECT TEACHER A poignant and hilarious tale of students who follow Khyentse Norbu – film producer and monk teacher who defies convention.

ARISING LIGHT A film by Dr David Blundell on the life of Dr Bhimrao Ramji Ambedkar (1891-1956), Buddhist leader and architect of the Constitution of India.

GORYEO BUDDHIST PAINTINGS An exhibition of 108 Goryeo Buddhist Paintings from around the world exhibited at the National Museum in Seoul in 2010.

BUDDHISM IN AMERICA An overview of the reasons for the increasing popularity of Buddhism among millions of Americans, especially those with college degrees.

BUDDHISM IN EUROPE A journey into different Buddhist traditions that have found its way into the lives and cultures of different countries in Europe.

LITTLE NOTE A short story with themes of encouragement and resilience, inspiring everyone impacted by life’s uncertainties to soldier on with hope and courage.

ANGULIMALA A children’s version of Angulimala who became a ruthless killer but was later converted by the Buddha and became a saint.

UPPALAVANNA Set in the Sri Lankan civil war in 1989, this is about the kindness of a nun named Uppalavanna.

PLUM VILLAGE An overview of the famous Plum Village founded

by Vietnamese Zen master Thich Nhat Hanh in the Dordogne, southern France

OIL LAMP An animation that tells the tale of a devotional offering of light to Buddha by a beggar – that it not how much you give but how you give it.

Spirituality in Cinema

Forty Years Turning the Wheel of Dharma On June 11-12 and 18-19, various Buddhist organizations will again be organizing a film festival

in Kuala Lumpur in conjunction with the 2011 Wesak celebrations. Titled Wesak International Film Festival (WIFF), it will be the third time that Buddhist organizations in Malaysia will present Buddhist-themed and inspired cinema of all kinds: full-length movies, documentaries, short films, and animation. The objective of WIFF is to create greater awareness of Buddhism among the general public through the medium of films.

Over the years many Buddhist films have been produced, and even more are films that are not explicitly about Buddhism, but feature themes and characters that might be considered Buddhist.

The widespread interest in films dealing with Buddhist subjects, especially in the West, has now inspired an entire festival devoted to this cinema. Besides the International Buddhist Film Festival in California, USA, there are also Buddhist film festivals held in Singapore, Australia, Sri Lanka and many other Asian and Western countries. Buddhism as a philosophy, and as a way of coping with contemporary living, is now slowly being understood more and more through the medium of film.

Those who have watched the Matrix Trilogy would have been intrigued by the following conversation: “You, like everyone else, was born into bondage… kept inside a prison that you cannot smell, taste, or touch. A prison for your mind. Unfortunately, no one can be told what the Matrix is.

You have to see it for yourself. Remember that all I am offering is the truth. Nothing more.” That was Morpheus (Laurence Fishburne) talking as a guru to Neo (Keanu Reeves)”. Does it not sound a bit like the Four Noble Truths on the nature of suffering?

Buddhism asks us to question our perception of reality, and the mental and emotional patterns that shape our perception. Many films explore this theme. The Matrix Trilogy is just one of them.

Even the idea of ‘awakening’ from the Matrix mirrors the process of awakening in Buddhism. So the primary purpose of WIFF is to highlight and encourage conscious thought on human and social issues utilizing principles found in Buddhist philosophy, such as awakening or enlightenment through a very potent and contemporary medium, that of film.

For WIFF 2011 we will be screening a total of 18 films that are set in diverse contexts. Hopefully the festival will be an opportunity for the audience to connect with and learn about how Buddhism as a spiritual path has a civilizing effect on so many Asian and more recently Western societies and lifestyles. Since even the famous TV cartoon character from The Simpsons — Lisa — (Episode 275 in 2001) has now declared herself a Buddhist, we should all be able to find not just some excitement in these films but also some true spirituality. Welcome to the Cinema! EH

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Contents 04

Teaching: Suffering caused by Sickness and Aging

may 2011 20

by Ajahn Sundara

Lead Article: Vegetarianism: A Healthy Debate What did the Buddha say about Vegetarianism?

by Ven. Sangye Khadro

08

Teaching: Conscientious Compassion: The Mission of Buddhist Global Relief

23

Is eating meat the same as killing?”

by Ven. Robina Courtin

by Ven. Bhikkhu Bodhi

11

Teaching: 12 Links of Dependent Origination

24

by Venerable Dagpo Lama Rinpoche

15

News: Japanese Buddhism After the Earthquake

by Megan Drennan Meline

27

by Howard Tsang

16

Feature: A Buddhist Reflection on the Japan Disaster

News: Japan’s code of honor

by Caroline Myss

Feature: The Importance of the Fifth Precept

by Venerable Geshe Yangsi Rinpoche

28

by Venerable Fa Xun (Bhikkhuni Shin)

18

Feature: Buddhist Nun Shares The Sound Of Music

News: Thai monk revered in life, remembered in death

by Foong Thim Leng

31

Feature: Is Theravada Budhism for Arahantship only?

by U Silananda

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EasTern HorIzon

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34

Teaching: Generosity: The Inward Dimension

by Nina Van Gorkom

radiating the light of dharma

42

Teaching: Tea Words

by Venerable Master Sheng Yen

May 2011 Issue No. 34 (Published 3 times a year)

eastern horizon publication board chairman Liau Kok Meng

44

Feature: I am a Buddhist

by Dr Wong Yin Onn

editor B. Liow <Bennyliow@gmail.com> sub-editors Tan Yang Wah / Dr. Ong Puay Liu manager Teh Soo Tyng art director Geam Yong Koon

46

57

Teaching: Dharma Kids The Brave Little Parrot -A Jataka Tale

Books In Brief

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Cover Design: Geam Yong Koon eastern horizon is a publication of the Young Buddhist Association of Malaysia (YBAM). A non-profit making project, this journal is non-sectarian in its views and approach. We aim to inspire, stimulate and share.

The opinions expressed in eastern horizon are those of the authors and in no way represent those of the editor or YBAM. Although every care is taken with advertising matter, no responsibility can be accepted for the organizations, products, services, and other matter advertised.

63

Dharma Aftermath The Nostradamus Season

by Rasika Quek

We welcome constructive ideas, invite fresh perspectives and accept comments. Please direct your comments or enquiries to: The Editor

eastern horizon

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KDN PP8683/01/2011(029551)

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Suffering caused by Sickness and Aging

by Ajahn Sundara

Ajahn Sundara: I’ve been invited to speak on the theme of suffering in the context of aging and sickness. This is my first time addressing a subject like Ajahn Sundara is a Theravada Buddhist nun who was ordained in England in 1979

this one, and what struck me this morning particularly, was how even though the theme was suffering in sickness and aging, we human beings have an extraordinary way of focusing instead our attention on the extremes of life such as birth and death. However, what happens in between those two

in the Thai Forest Tradition

points I think matters even more, because they are much more confusing

of Ajahn Chah. She was a

than even death. This is because there is a whole range of hopes, fears,

participant in Gethsemani

and proliferations that our mind can conjure up as we get sick or old, which

Encounter II in 2002.

once we are faced with death, realizing that there are no options, don’t have much room and things become a lot clearer.

I would like to ask all of you to just close your eyes gently, sit quietly, and bring into your heart a time in your life when you were either sick or experiencing the beginning of losing your identity as a vigorous, useful human being with a great sense of belonging to life, to your community, to everything. What happened? Can you remember the feeling that came up at the time when you suddenly felt those changes taking place in you as you became limited physically or mentally or as your body was not responding in the way it used to-as your vigor and mind weren’t so powerful? Remember, also, how you were affected by the way people saw you as you were getting older, or you were suddenly stricken by an illness of some kind. What did you feel like in your heart? What was the kind of thinking connected with that experience? What was the kind of feeling that came up? If you let your mind rest for another minute just on the effect of this experience, what kind of emotion was predominant? Doubt? Fear? What did your mind project onto the future? How was the future seen from the experience of illness and aging? What did life look like?

As a monastic, I can’t set up institutions or old peoples’ homes or hospitals.

We would have a hard time doing that as we are penniless. Our training forbids us to receive or control money and even the Trust that supports the community has a policy of not fundraising. But as a human being, what is important to me is how each one of us deals with the experiences of sickness and aging. From the Buddhist perspective there is a way and practice that can free the mind from the suffering caused by aging and

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sickness. Doing this means allowing everything that arises in the midst of those experiences to be completely made conscious. We have to know this for ourselves, even though somebody can tell you till you turn blue in the face that everything is okay, that you can find peace in the midst of suffering, each one of us still has to know it in our heart and realize this truth for ourselves. I’ve heard the teaching of my teacher, Ajahn Sumedho, for twenty years. I’ve read many books and I’ve listened to many other teachers other than mine, and yet it’s only when I myself experienced sickness and aging that it began to be real.

Interestingly enough, a few years after I became a nun our teacher invited two old ladies to come to our monastery and end their days there because they had been dreaming of living close to our teacher for so long. So they came to live with us. We were all very young (I was the oldest and I am now fifty-five). Most of the nuns are between twenty and fifty-five. At the time I must have been thirty-five or so, and we were all extremely vigorous, healthy, and energetic. I didn’t have a clue what old people were. I was trained as a dancer myself, and anybody who didn’t look like a dancer looked sort of “crippled.” Old people never entered my life until these old ladies turned up. Having them in the midst of our community was an extraordinary learning experience, because we had to bow down to what aging is about. They slowed us down. They made us extremely patient.

They drove us absolutely crazy. And we had a lot of fun. One of them had

From the Buddhist

moments of paranoia, and the other one had been a great Buddhist scholar,

perspective there is a

but even she eventually suffered from Alzheimer’s.

way and practice that

I tell this story to give you an idea of the beginning of my experience with

can free the mind from

elderly people. I would like to come back, however, to the context in which

the suffering caused by

we consider those themes. I have lived mostly in the West, and we are part

aging and sickness.

of a culture that has set health, youth, physical and psychological comfort as ultimate goals of our life. These are the reasons why so many people earn and spend a lot of money. Perhaps one of the reasons why our planet might be dying is because most of the world is running on this motivation of trying to find ultimate health and comfort through many means that actually do not bring about those things. In such a context, the experience of sickness and aging is often seen as an anomaly or event that somehow should not be part of human life.

Until we are sick or getting old we don’t realize the amount of resistance that is in our heart—resistance to the natural flow and unfolding of this human body. One thing that has struck me is that most traditional cultures around the world have honored and respected the cycles of human life. There are even ceremonies and particular preparations to enter the different stages

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of one’s life—such as in the Hindu tradition, where by the age of sixty you prepare yourself to die. Our culture has managed to blind us quite efficiently by dangling in front of us all sorts of possibilities that will enable us to turn a blind eye to experiences such as sickness and aging. Nowadays, you can have many things at your disposal and many means of continuing this illusion that somehow you’ll stay young forever. Somehow, death, aging, and sickness are not supposed to happen.

Our emotional response to these experiences is quite remarkable. At some level we rationally can understand them. We can have some clarity about what is supposed to happen. But the great suffering is that we are often unprepared for those changes and feel terrified. There is a kind of terror at the possibility of being let down by our communities, our relatives, by the world. Many elderly people don’t really know how they can participate in their society after a certain age. They are often considered helpless, useless, and with no way of being integrated into the system. People who may have worked for their society all through their life are considered useless human beings. It is very sad to be in a culture that has so little respect for the elderly, that rather than seeing aging as a chance to learn about impermanence and to gain wisdom, avoids or denies that opportunity.

We try constantly to mask the effects of aging or sickness through drugs,

Over a period of time, meditating on this teaching allows the mind itself to think about

distractions of all kinds, through restless activities and all sorts of gadgets and means available to us nowadays.

There is a teaching in our tradition that is a helpful reminder of aging, sickness and death, and I’d like to read it to you. It says: “I am of the nature to age; I have not gone beyond aging. I am of the nature to sicken; I have

aging, sickness, and

not gone beyond sickness. I am of the nature to die; I have not gone beyond

death as something close

dying. All that is mine, beloved and pleasing, will become otherwise, will

to us. It also catalyzes the fear and emotion

become separated from me.” Then it continues, “I am the heir of my karma; I am born of my karma. I’m related to my karma. I’m supported by my karma.

And whatever karma I shall do, whether for good or for evil, I will be the heir;

that surround those

thus, I should frequently recollect.” This recollection simply states what is.

particular experiences.

It’s not embellishing anything, not making it more than it is. It’s not being poetic about it. In fact, when you read it, you may say, “So what? I know that already.” But, remember, those reflections are part of a meditation practice and must be brought into our heart and contemplated.

Over a period of time, meditating on this teaching allows the mind itself to think about aging, sickness, and death as something close to us. It also catalyzes the fear and emotion that surround those particular experiences.

Sickness and aging are what we probably fear most. This is what most human beings dread, even though we have facelifts and all kind of gadgets

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that can change things. There are many means to keep up the illusion of looking young and pretty. But what happens to the heart? What does it feel like for us to pretend we are something other than what we really are?

In aging and sickness there is a tremendous uncertainty, and it brings us to that point where we are confused by the uncertainty of life, the uncertainty inherent in sickness and aging. Will I get better? When I age, what will happen to me? Will I be left alone? Will I end up as a kind of old rug somewhere, a reject of society or community? There is a huge amount of anguish around these things.

Fortunately, we are not just left with the suffering of aging and sickness. For any of us who have practiced or have some spiritual outlook on life, using either meditation or prayer, I think we have discovered that there is a process of transformation that arises through abiding with those experiences with awareness and acceptance. The difference between somebody following a spiritual path and someone who does not, will be that most who have committed themselves to a path of awakening will not easily move out of the experience and will be open to learn from aging and sickness; whereas others would be distracted and thinking about something else, or running, dancing, swimming, playing badminton at the age of eighty-two, or finding relationships of some kind. They would not really be present to whatâ&#x20AC;&#x2122;s going on, nor inclined to look deeper and see where their experience is taking them.

It always amazes me how people who were sick discovered through their sickness strength and courage they never thought they had,

When we are sick and aging, many of us give ourselves, perhaps

a kind of resilience. When we are sick and aging, many of us give

for the first time, the

ourselves, perhaps for the first time, the permission to BE. Most of us

permission to BE. Most

get up to do things, get on with life. Even in a religious life sometimes,

of us get up to do things,

as I said, monasteries can seem as busy as the corporate world. But when we suddenly have to give up the willfulness in our mind to keep

get on with life.

going, then the moment of sickness and aging suddenly gives us an extraordinary space inwardly and outwardly to recognize our limitations, to meditate and perhaps prepare ourselves to die more peacefully.

The second Gethsemani Encounter took place at Gethsemani Abbey, Kentucky from April 13 to April 18, 2002. The dialogue was over 30 scheduled hours, with 22 presentations from Buddhists and Catholics.

The content of the conference was published under the title Transforming Suffering: Reflections on Finding Peace In Troubled Times, Mitchell, Donald and James Wiseman, OSB, eds. New York: Doubleday, 2003. Copies are available through www.MonasteryGreetings.com EH

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Conscientious Compassion: The Mission of Buddhist Global Relief

by Ven. Bhikkhu Bodhi

Ven. Bhikkhu Bodhi has been a Theravada Buddhist monk for over thirty-five years.

A translator of the Pali Canon, he lives and teaches at Chuang Yen Monastery in Carmel, New York, and at Bodhi Monastery in Lafayette, New Jersey.

I

n the summer of 2007 I published a commentary

world. In particular, we are called to stand up for the

for Buddhadharma magazine under the title “A

voiceless victims of social, economic and political

Challenge to Buddhists.” The essay called on

injustice, the most agonizing forms of suffering

Buddhists in the United States to balance the strong

that afflict humankind today. This, I believe, is an

emphasis on inner contemplative practice typical

imperative if the Buddhist values of loving-kindness

of American Buddhism with a will to address the

and compassion are to manifest as effective moral

immensity of suffering that besets humanity in our

courage.

present-day world. I argued that the Dharma should serve not only as a means of inner illumination

When the essay was published, I had no idea that my

but also as a standard for world transformation,

own students and Dharma friends would be the ones

for reshaping social and economic structures in

to take up its challenge. However, the workings of

accordance with the ethical ideals espoused by the

karma are sometimes unpredictable, and before long,

Buddha’s teaching. As I see it, our own era provides

several of my students who read the essay began to

the appropriate conditions for a new stage to emerge

speak about establishing a Buddhist relief mission.

in the historical unfolding of Buddhism. It is a stage

By mid-2008, unexpected nets of causality had

at which the transcendent truth of the Dharma bends

brought together a group of people keen to establish

back and engages human suffering, not only inwardly

a Buddhist action group dedicated to social and

in quiescent contemplation, but also outwardly,

economic justice. Out of our initial meetings emerged

in effective relief-granting action inspired by its

Buddhist Global Relief (BGR), which we describe as

inherent ethical dynamics.

“an inter-denominational community of Buddhists and friends of Buddhism who seek to give concrete

A look at the Buddhist scriptures shows that the

expression to the Buddha’s great compassion as an

Buddha did not only teach meditation and high

ongoing project in the contemporary world.”

philosophy but placed the strongest stress on morally upright conduct. Under the conditions of our age, I

In quest of a more specific mission for BGR, we drew

contend, a purely private conception of morality that

upon two statements of the Buddha—that “hunger is

rates moral integrity by one’s degree of adherence

the worst kind of illness” and “the gift of food is the

to external codes of conduct is insufficient. Ethical

gift of life”—and decided to focus on providing food

reflection requires that as Buddhists we should be

aid to people in the developing world afflicted by

ready to give priority to benefiting others and healing

chronic hunger and lack of food security. Few realize

the deep wounds in our cultures, societies, and our

that today hunger is the world’s number one killer,

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The word conscience doesn’t have a precise counterpart in the vocabulary of classical Buddhism, but for me it represents one of the driving forces behind the Buddha’s own mission and the expansion of his teaching through the centuries.

claiming close to ten million lives every year. That

destitution. I prefer to couple the word compassion

amounts to a Holocaust and a half annually, and almost

with the word conscience. In my view, what we need

sixty percent of its victims are children.

most, as a spur to socially transformative action, is a compassionate sense of conscience that is, at the same

Buddhist Global Relief is an attempt to express a

time, a conscientious compassion.

distinctly Buddhist sense of conscience in relation to the unspeakable tragedy of global hunger and poverty.

Conscience, as I see it, moves in two directions,

The word conscience doesn’t have a precise counterpart

ascending and descending. The ascending movement

in the vocabulary of classical Buddhism, but for me it

propels us upwards towards the moral heights,

represents one of the driving forces behind the Buddha’s

enabling us to envision the most exalted ethical ideals

own mission and the expansion of his teaching through

of which human nature is capable. But conscience also

the centuries. Conscience is the mental faculty that

points us downwards, forcing us to look more acutely

translates our sense of moral rightness into action.

at ourselves and the wider world in which we move.

Emerging from the deep intuition of human unity and

Conscience then becomes the deep voice within that

the wider unity of all sentient life, it impels us to make

constantly reminds us of the great disparity between

a conscious commitment to actively work to alleviate

our ethical ideals--our sense of goodness and justice--

the suffering of others. Conscience demands that we

and the hard reality of lived experience, where injustice,

regard the suffering of others as our own. Even more,

violence, and cynicism hug the spotlight. Conscience

it moves us to action. It does not let us sit back and

shapes our moral commitments, demanding that we

congratulate ourselves for our lofty spiritual emotions,

effectively embody our ideals ever more fully in our

but it asks us to take personal responsibility to remove

attitudes, deeds, and relationships. It also compels us

the sufferingof others and ensure their long-term

to act in such a way that the world measures up more

welfare.

adequately to how we envision it might be.

In contemporary Buddhist discourse there is talk

In Buddhism, we often speak about the need to develop

about compassion, but through overuse this word

compassion towards all sentient beings, but too often

has become like a bank cheque with nothing to back

this beautiful rhetoric serves to comfort us rather than

it up. Having come to mean little more than a pious

goad us to take the practical steps needed to ameliorate

feeling of sympathy for the poor and downtrodden, it

their suffering. Yet, when compassion is coupled with

no longer sufficiently conveys the urgency of the task

a sense of conscience, it can inspire miracles and work

imposed on us by our stark confrontation with global

inconceivable wonders. True compassion drives us

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When compassion and conscience merge, as a conscientious compassion and a compassionate sense of conscience, we acquire the key we need to redeem the oppressed and endow their lives with dignity and purpose.

into the bonfire of life to rescue those engulfed by the

Perhaps never before has a Buddhist organization

flames of misery and despair. When compassion and

appeared that is dedicated specifically to the problem

conscience merge, as a conscientious compassion and

of global hunger. In its three year lifespan, BGR has

a compassionate sense of conscience, we acquire the

launched over twenty projects. We have brought

key we need to redeem the oppressed and endow their

food relief to hungry refugees in Sri Lanka’s camps

lives with dignity and purpose.

for internally displaced persons and provided poor farmers in the arid dry zone with water and farming

One of the most heartrending symptoms of social

tools to develop their land. We have provided

injustice today is the persistence of global hunger and

victims of the cyclone Nargis in Burma with rice

malnutrition. Indeed, as the current financial downturn

and other foods to sustain them through the crisis.

plunges ever more people more deeply into poverty,

We offer food support to poor school girls and their

the ranks of the hungry steadily increase and are

families in Cambodia,enabling the girls to continue

already close to a billion. It is hard for one who has not

their education. We have helped build schools in

experienced hunger—experienced it in the marrow of

the hills of Afghanistan and Pakistan for children

one’s bones—to understand how much misery hunger

who would otherwise never learn to read. We have

can bring. When hunger attacks, itsaps one’s vitality, so

supportedmicronutrient supplementation in Niger and

that one loses interest in everything but food. It leaves

Mali, where approximately one-fourth of all children

one’s emotional life with little more than a piercing

die before reaching their fifth birthday, mainly from

anguish as one sinks from weariness towards crippling

illnesses due to malnutrition.We have also provided

illness and death. When this condition enfolds the lives

food baskets to victims of AIDS and their families in

of almost a billion people, with perhaps a billion more

South Africa, a country devastated by the pandemic.

subsisting on substandard diets, the immensity of this

And additional projects lie ahead.

suffering boggles the mind.

The progress of Buddhist Global Relief in its first few BGR’s focus on hunger is a perfect arena in which to

years has been remarkably rapid. Though we started on

practice conscientious compassion. The recognition

a small scale, mainly through word of mouth, the work

that global hunger is an experience of suffering shared

of BGR holds great promise for the future. In my view,

by many opens our hearts to the pain of the world

its mission is an earnest effort to embody a Buddhist

and evokes an outflow of soothing empathy. The

sense of conscience—a conscientious compassion—in

recognition that this hunger is a manifestation of social

redressing one of the most poignant manifestations of

injustice pricks our sense of conscience and stokes in

social and economic injustice in our time.

us a fierce, unquenchable urge to alter the social and economic forces that subject whole populations to

To learn more about Buddhist Global Relief, visit www.

such a cruel fate.

buddhistglobalrelief.org or write to Buddhist Global Relief, P.O. Box 1611, Sparta, NJ07871. EH

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12 Links of

Dependent Origination

by Venerable Dagpo Lama Rinpoche

A

t the end of the year and at the approach of a new decade, Malaysia

was once again blessed by the visit of a cherished jewel â&#x20AC;&#x201C;Venerable Dagpo Lama Rinpoche. Although he is always with us in our hearts, his physical presence amongst us is inestimably precious. Persatuan Kadam Tashi Choe Ling Malaysia organized the Dharma teachings he gave from December 16-19, 2010. The topic requested for the year was The Twelve Links of Dependent Arising.

Dagpo Lama Rinpocheâ&#x20AC;&#x2122;s skilful explanation of this complex topic made it intelligible to newcomers and enriched and clarified the understanding of those who had heard it before.

Rinpoche began by gently reminding us that our bodies are like things we have borrowed for a while and must return one day and that consequently we should make full use of them in a meaningful way before the impediments of illness or age prevent us from doing so. Our human lives are more precious than wish-granting gems in that they carry very favorable internal and external conditions: respectively the ability to understand and reflect upon Lord Buddhaâ&#x20AC;&#x2122;s teaching, coupled with a genuine interest in it, and sufficient health and wealth to pursue that interest. These make it possible for us to achieve a truly worthwhile goal - not just the temporary happiness in this short life but the immutable happiness of liberation from cyclic existence and the supreme happiness of Buddhahood. The latter realization in turn enables us to work towards the happiness of all sentient beings. To achieve it, we are advised to take full advantage of our present lives while they last by training ourselves according to the instructions contained in the lamrim or the stages of the path to enlightenment. In this way, we can first ensure ourselves of a good rebirth in the next life and from there continue progressing until we ultimately reach the state of enlightenment.

Our lives are filled with continuous distractions. Most of the time we forget that our time is running out and let our minds be dominated by aimless thoughts, laziness and carelessness. Dagpo Rinpoche explained that to achieve ultimate happiness we must break these mental habits and gradually come to take control of our minds. It is for this purpose that we listen to teachings, reflect on the meaning of what we hear and

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then meditate on it. However, it is apparent that not

personal self or “I”. It is by seeing their selves as

just we but all sentient beings desire happiness and

existing independently, by way of their own nature

hope to avoid suffering at all costs. We need to keep

(called “grasping at the self”) that beings are tied to

in mind that we share these aspirations with all living

cyclic existence. Lord Buddha taught the self lacks

beings, be they fellow humans or animals, and that

independent and inherent existence and that in fact it

it is only fair that we help others seek happiness and

depends on the five aggregates, which are the bases

end their suffering too. Consequently it is to give

upon which the existence of the self is imputed.

ourselves the capacity needed to accomplish this enormous task that we pursue enlightenment.

The first link has two facets (1) causal motivation (2) immediate motivation. The causal motivation, “initial ignorance”, in turn has two aspects – the view of the transitory, which arises first, and ignorance of the law of karma and its effects. All beings in samsara have the “view of the transitory”, which is the technical term for the apprehension of one’s personal self as existing inherently. This view, although constantly present in us, is not always clearly manifest in our minds. Its antidote is the understanding of “selflessness”, in other terms, realizing that the self is a dependant arising devoid of inherent existence.

Dagpo Lama Rinpoche based his explanation of the

Without gaining a correct view of the nature of the self,

twelve links mainly on the corresponding section

initial ignorance will persist within us at every step

of Jey Tsongkhapa’s Great Treatise on the Stages of

we take. Simply said, initial ignorance is the driving

the Path to Enlightenment. The Buddha’s teaching

force behind the creation of karma that propels us

on this twelve-part process of dependent arising

again and again to take rebirth in samsara. On the

provides us with insight into how we create the

other hand, merely questioning the nature of the self

causes of our own suffering in cyclic existence in

initiates the decay of our cyclic existence.

general and in the lower realms in particular, and how to escape from it. The cycle of the twelve links

Dagpo Rinpoche, quoting Jey Tsongkhapa, said, “May

is represented in a symbolic drawing entitled “The

I see the samsaric excellence as a person see the

Wheel of Life”. It demonstrates clearly how all beings

iron house on fire in which he is trapped”. It is only

in cyclic existence are trapped in a relentless cycle of

by perceiving samsara’s true nature as being one of

misery that starts with ignorance and ends in death.

suffering that we will ever want to escape from it. We

The twelve links are: (1) ignorance (2) compositional

must come to understand therefore that as long as

karma (3) consciousness (4) name-and-form (5) the

we remain in samsara we will have to continuously

sources (6) contact (7) feeling (8) craving (9) grasping

undergo the three kinds of suffering: (1) manifest

(10) existence (11) birth (12) ageing and death.

suffering which is mental and physical pain, (2) the suffering of change, which is what we now identify

Drawing attention to the first of the twelve links, initial

as pleasure, and lastly (3) the suffering inherent to

ignorance, Rinpoche explained that in the present

conditioned existence which corresponds to our

context the term refers to a specific kind of mistaken

neutral feelings. What we consider as pleasurable

perception, a misapprehension of the nature of our

feelings are by nature suffering because they

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ultimately decline and are replaced by manifest

The third link, consciousness, isa mentalconsciousness

sufferings. Neutral feelings are the suffering of

within our mind-stream. It includes both the basis on

conditioned existence because they are governed by

which is placed the karmic imprint, and its propelled

past karmas and kleshas (disturbing mental states)

result: the first moment of consciousness in a new

and are associated with the karmic imprints for future

life. The fourth link known as name-and-form is the

suffering and for the manifestation of further kleshas.

maturation effect of the karmic imprint placed on

Despite all the effort we may put into reaching our

a consciousness. When our consciousness enters

samsaric goals, the pleasure that we attain from them

into the newly formed embryo and we begin a life,

will eventually evolve into an unpleasant state.

name-and-form comes into being. ‘Name’ refers to four of the five aggregates: feeling, discrimination, compositional factors and consciousness, and ‘form’ to the form aggregate, our body. Thus when conception occurs and consciousness enters an embryo, name-and form, the five aggregates of a new life, are constituted. This consciousness, called the consciousness of the time of the result, is the second half of the third link and the first of the four and a half results propelled by the propelling causes. The latter are the first and second links and the first half of the third. The other propelled results are name-and-form,

Although there are many forms of karma that we

the sources, contact and feeling.

create through our actions, the karma that is the second of the twelve links, known as compositional

The fifth link, the sources, is defined as the aggregates

karma, must be motivated by initial ignorance and be

with the complete characteristics of a life. It occurs

strong enough to propel us into a new life in cyclic

within the 19th week of pregnancy. At this point, the

existence. Rinpoche explained that the three phases

sense organs are fully developed and the fetus is

in the creation of karma produce different results: (1)

henceforth considered to be a human being. The sixth

the preliminary phase engenders maturation effects

link, contact, is a mental factor and an appropriated

(different kinds of rebirths), (2) the central phase

aggregate, which, by its own power, encounters one

bring about effects concordant with the cause (the

of three types of objects, pleasant, unpleasant and

tendency to repeat the same action and experiences

neutral, due to the coming together of an object, a

similar to what we inflicted upon others) and (3) the

sense, and a consciousness, components of the fifth

concluding phase produces environmental effects.

link. Subsequently, the seventh link, feeling, arises.

Compositional karma is initially a mental factor of

Feeling, which occurs upon contact, may be pleasant,

intention that when it ceases leaves a karmic imprint

unpleasant or neutral.

on our mind-stream. Thus a propelling karma once generated will remain as an imprint until craving and

The eighth link, craving, is attachment in relation

grasping (respectively the 8th and 9th links) activate

to these feelings. One craves non-separation from

it, at which point it becomes existence (the 10th link)

pleasure, separation from pain or the continuance

which is a potentialized karma ready to produce a

of neutral feelings. On the basis of craving arises the

new life.

ninth link, grasping, which is intensified attachment that resembles an aspiration for an object and a

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clinging to it. Dagpo Rinpoche described the four kinds of objects that we may grasp: (1) sense objects i.e. sounds, smells, tastes, sights and tactile objects (2) bad views that include extreme views, supremacy of views, and wrong views, (3) ethical disciplines and conduct associated with bad views and (4) grasping at the self i.e. the view of the transitory.

When grasping occurs, we cling to objects that we mistakenly perceive as means to gaining happiness or avoiding suffering.

Dagpo Lama Rinpoche’s teachings on the Twelve Once activated by craving and grasping, propelling

Links of Dependent Arising were invaluable because

karma becomes existence, the tenth link, which is

they provided us with the tools to finally understand

a fully potentialized karma that has the capacity to

suffering and its true origins: how we are shackled

produce a new life.

to the misery of samsara through its root cause, our ignorance. If we are able to stop our ignorance,

This potentialized karma in turn produces the

then the production of propelling karma will halt

appropriated aggregates of a new life, in other

in its tracks. We will thereby be liberated from the

terms the eleventh link, most often called birth.

obligation, impelled by karma and kleshas, to take

Dagpo Rinpoche explained that that it would be

rebirth again and again in samsara. His explanations

more appropriate to speak of ‘life’ or ‘rebirth’ in the

allowed us to see that by repeatedly contemplating

place of ‘birth’ because this link corresponds to the

these links, we can progressively develop a sincere

appropriated aggregates already produced and not

wish to escape the sufferings of the lower realms

yet abandoned by death, in other words the body

and those of cyclic existence as a whole, and on that

and mind that accompany us throughout our entire

basis generate genuine compassion for all sentient

life until we die. The so-called birth link is not limited

beings, our mothers, who like us are subjected to

to the mere start of a life; it covers an entire life from

this wretched cycle. Thus, we will be inspired to help

conception until death.

all beings escape from pain and suffering and find stable, long-term happiness.

Finally, we come to the last link, ageing and death.

Ageing refers to the appropriated aggregates whose

All of us at Persatuan Kadam Tashi Choe Ling Malaysia

youthfulness is changing up to the point where they

would like to thank Dagpo Lama Rinpoche from the

are abandoned. Our aggregates alter incessantly

depths of our hearts for his infinite kindness and

from the moment after conception until we are faced

compassion and for being the constant shining light

with death. The second aspect of the 12th link would

that guides us away from our dark ignorance.

be better translated as ‘dying’ than death’ because it is defined as the aggregates, in harmony with the life

For further information on the centre’s activities, you

that began at the point of conception, in the process

may visit our website www.ktcl.org.my EH

of being abandoned.

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Japanese Buddhism After the Earthquake: Memorials, Spiritual Comfort, and Emergency Response

by Howard Tsang, Asia Pacific Memo, March 31, 2011 Mass memorial at Higashi Honganji in Kyoto - (from bukkyo-times.co.jp)

Tokyo, Japan -- On the 7th day after the earthquake, at precisely 2:46 p.m., sirens rang out along Japanâ&#x20AC;&#x2122;s northeastern coast. Millions paused, placing their palms together and bowing their heads to remember those who were lost. In the Japanese Buddhist funerary cycle, the living perform rites for the dead every 7th day, continuing until the 49th day after death. Spirits of the deceased are believed to spend 49 days traveling to their next rebirth.

As communities transition to harsh new realities, Japanese Buddhist groups are hard at work in expected ways, performing memorials for those lost and comforting those displaced. Perhaps unexpectedly, they are also organizing an effective emergency response.

Such Buddhist organizationsâ&#x20AC;&#x2122; efforts are rarely documented despite a remarkable level of activity.

The mainstream media is focused on sensational artwork, festival, or scandal, rather than the ways these organizations contribute to civil society. Yet, not only have Buddhist groups set up memorial services, prayers, and vigils, they have also created special bureaus to respond to the disaster.

These bureaus mobilize nation-wide temple networks, fundraise, coordinate assessments of affected areas, and arrange temporary lodging. They gather supplies to fulfill both the immediate and long-term needs of those who have lost their homes, providing food,

blankets, heaters, and portable toilets. And, they dispatch priests, laypeople, and youth to deliver these supplies, to support the work of local followers, and to offer comfort. To date, Buddhist groups have devoted the equivalent of tens of millions of Canadian dollars in funds and organizational capacity to disaster relief.

One of these Buddhist groups, the Otani-ha, has a large membership and temple network in the affected region. Over one hundred Otani-ha temples and graveyards were damaged or flooded, a few extensively. In response, money and supplies have flowed from headquarters and parish districts throughout Japan, some collected at a mass vigil attended by over 4,000 people at the head temple in Kyoto, called Higashi Honganji. As well, a growing number of affiliated temples, schools, and meeting halls have opened their gates and are prepared to house displaced individuals and families for many months regardless of religious affiliation.

On the 49th day, the sojourning spirit settles into its new life. On the 49th day after the earthquake and tsunami, Japanese Buddhist organizations will be settling into longer-term projects of relief and reconstruction, actively facilitating the process of recovery, even as the nuclear crises and hardships of displacement continue. They perform rites, and work through their institutions, for a Tohoku and Kanto region reborn.

Source: Buddhist Channel EH

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A Buddhist Reflection on the Japan Disaster

by Venerable Fa Xun (Bhikkhuni Shin) Venerable Fa Xun was born in 1965 and studied Business at the Ngee Ann Polytechnic in Singapore where she became President of its Buddhist Society in 1988. In 1992 she was ordained in Taiwan by Venerable Wu Yin of Luminary Bhikshuni Sangha, where she also went through five years of monastic training in the institute. Upon completion of her monastic training, she returned to Singapore where she served the Sagaramudra Buddhist Society in Singapore (1997-2001) and Sagaramudra Buddhist Association in Perth (2001-2008) cum taught at the Manjushri Secondary School in Buddhism Program. She studied for her B.A. in Education and B.A. in Arts at the University of Western Australia in Perth where she graduated with Honors in 2009.

T

and at the micro level, we continue to use disposable

Japan has caused devastating damage to Japan. Many

our selfish convenience. Yet when natural disaster

have responded ranging from the national level

strikes, we continue to pray for well being and live in

to the personal level. At the national level, many

the name of HOPE.

he Mar 11 Earthquake and Tsunami attack on

plates and chopsticks, and waste paper to satisfy

countries sent donations to help the victims, religious organizations conducted religious services to ease

There are various studies done which have reported

the fears and sorrows of those who have died and at

that the way we breed animals for food is a threat

the personal level many sent their condolences and

to the planet. Factory farming has caused pollution

encouragement through Facebook.

to the environment while consuming huge amount of water, grain, petroleum, pesticides and drugs.

Until today, the Nuke disaster remains ‘unpredictable’,

According to a report by the Compassion in World

causing more fears and anxieties around the world.

Farming (CIWF), factory animals ate up 70% of the

Yet, have we awakened from it? Have we in any way

grains in America and 1/3 of the grain in the world

(in our day to day living) contributed to the natural

are used to feed factory animals. Yet ironically,

disasters? According to the Buddhist teachings on

billions of people in the world are in the verge of

“Interbeing”, our actions do have an impact on others

starvation. Each day, there are 40,000 children

(the cosmos) and the natural environment does have

dying of starvation. Yet, many farmers continue to

an impact on us. If we look deeply, the way we eat,

convert their farms from growing grain for human

the way we breed animals, the way we use the natural

consumption to growing grains to feed the factory

resources…etc, our ‘civilized’ style of living have in

animals for higher profit.

fact caused tremendous harm to our mother earth.

About 4,200 million animals are slaughtered for Although we know forest depletion is harmful, yet

human consumption each year. The higher the

human beings continue to clear the forest. At the

demand for meat will mean that the factories need

macro level, forests have to give way to urbanization

to supply more meat. The end result is that more

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animals need to go through suffering for the benefit

I understand that a proper diet is crucial for self

of human consumption. Traditionally, animals in the

transformation and for the transformation of society

farm were raised naturally. Today under the capitalist economy, animals no longer stay on green farmland

Polio Vaccine inventor, Jonas Edward Salk commented

but in factories; they are kept in metal cages, forced

that if all insects disappeared on earth, within 50

to grow fast to be quickly sent to slaughter for profit.

years all lives on Earth will end; if all human beings

If half of the world’s population stop eating meat,

disappeared on earth, within 50 years all lives

more land could be used to grow grain for human

on Earth will flourish. As human beings, we are

consumption. There will also be less carbon dioxide

considered the most intelligent of animals. Yet how

emission by the factory animals. Certainly with such

have human beings make use of their intelligence?

a community awakening we can put in our efforts to

How kind have we been towards animals and mother

make this world a kinder and more livable place.

earth? In our “civilized” living habits, how much

“Peace begins on your plate.” Knowing the law of

aggression and destruction have we brought to this

“Interbeing”, let’s put an effort to help stop global

world?

warming and other natural disasters. Let us be more mindful of our diet and the way we live our life. As

As a Buddhist who follows the footpath of the Buddha,

Ven. Thich Nhat Hanh puts it:

while practicing loving kindness meditation, may we also be more compassionate in our day to day living.

Aware of the suffering caused by unmindful consumption,

May we be kinder and wiser in the way we eat and the

I vow to cultivate good health, both physical and mental,

way we use the natural resources. May all beings live

for myself, my family, and my society by practicing

a healthy and harmonious life and may we make this

mindful eating, drinking and consumption. I vow to ingest

world a kinder and more livable place. EH

only items that preserve peace, well-being and joy in my body, in my consciousness, and in the collective body and consciousness of my family and society.

Are you searching for a spiritually challenging work?

Do you enjoy meeting fellow Dharma practitioners, Buddhist leaders, and Dharma masters? Would you like to introduce the latest Buddhist book you read recently? How about researching into the latest web-sites on Buddhist activities around the world? And of course, what about telling us how you first came in contact with the dharma and what the dharma means to you today. Well, if you find all of these interesting, we can make it spiritually challenging for you too!

In every issue of EASTERN HORIZON, we publish special chat sessions with leading Buddhist personalities, essays on all aspects of Buddhism, book reviews, and news and activities that are of interest to the Buddhist community. We need someone to help us in all these projects. If you are keen to be part of this exciting magazine, please e-mail to the editor at Bennyliow@gmail.com, and we will put you in touch with what’s challenging for the next issue!

Let us share the dharma for the benefit of all sentient beings!

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Japan’s code of honor

by Caroline Myss, The Buddhist Channel, March 22, 2011

How the killer tsunami rekindled the spirit of humanity in the Japanese people

Residents of Oarai form a long line to wait for food

Residents of Oarai wait patiently for food

Sendai, Japan -- An inspirational story from Japan is

An honor code is power - period. And we are witnessing

being shared, words from a sister in Sendai: “If someone

that power holding the social fabric of Japan together.

has water running in their home, they put out a sign so people can come fill up their jugs. I come back to my shack

In schools in the United States, words such as “morality”

and I find food and water left in my entrance. There has

and “ethics”, much less “honor” are practically banned.

been no looting, no pushing in lines. People leave their

Fundamentalists and other such lunatic extremists consider

front door open. People say, “Oh, this is how it used to be

those subjects “religious”. The result of listening to what

in the old days when everyone helped one another.”

in fact are the politics of these people has been, ironically, morally devastating to the generations that have since

This small story is touching the hearts of thousands of

followed the ruling that banned the use of these words or

people. Today on a conference call, someone read this

courses involving discussions of that subject matter. Who

story to an entire group of people, then added, “What an

now can speak about the importance of refining a personal

example of love and compassion.” She was mistaken. Such

honor code or the importance of studying ethics or learning

actions are not just motivated by love and compassion. The

how to navigate one’s way through a moral crisis?

absence of looting is not the result of love and compassion.

Nor is the choice to stand in line patiently, waiting your

The lack of instruction of such essential soul knowledge

turn.

is now evident in that we rely upon law suits to fill in the absence of honor. We just assume the lack of honor

This is the result of having a deeply rooted sense of honor.

in another person, considering it foolish to do business

The choice to not steal from a person who has already lost

without a contract or a lawyer. Even if we know them,

nearly everything in a catastrophe comes from realizing

when it comes to business - well, you just can’t be sure

that such an act is the ultimate dishonorable choice. The

honor stretches into that area of a person’s character.

Japanese come from a society rooted in a long running

Right? I mean, come on. Why? Because the other person

code of honor, of not losing face. Nothing would be

might just lack a sense of honor - you just can’t be sure

more dishonorable to a Japanese person than to steal from

these days. Why take a chance?

another person who has lost home, business, or family, much less much of the nation they share.

Never mind refining our personal sense of honor. We would rather have our sights locked onto to the other person’s lack

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of honor and that’s that. The truth is we have become an

forcing them to do otherwise. Bad press works wonders.

obsessively litigious society precisely because we are no

The people of New Orleans were told that the levees

longer an honorable one. Or, as Benjamin Franklin would

would hold back the water. As a result the much needed

say, we are people without virtue. Trusting another, doing

funds to repair them were denied. Structural engineers

business with a handshake, honoring one’s word - why,

warned authorities that the walls were in desperate need

that’s just considered old world. Who keeps their word

of repair but would we consider our politicians honorable

these days? Why, people don’t even honor their vows.

individuals? Do we really believe they are even capable

Most people hardly understand the difference between a

of telling the truth? We now assume we are lied to in this

vow and a promise, much less what it karmically means

country far more than we assume we are spoken to with

to “give their word”. (Never mind how and when this

respect, which is to say, told the truth. We are treated with

happened - I don’t have time to get into that.)

dishonor and we accept it as normal. How incredible is that?

We don’t respect this entire spiritual wisdom to either demand it be taught in our schools - and NOT as a religious

Is it any wonder then that the Earth is so dishonored or

topic but as a HUMAN ESSENTIAL - or to insure that

nature or that endless policy decisions are made that lack

such sacred knowledge is passed within the home. The

any sense of honor or evidence of human dignity?

handing down of a personal honor code is not a weekend course. It is taught through the example of an elder, a

Living an honorable life comes at a cost. You have to

parent. Children inherently look for that instruction. They

be willing to stand for something, for values that mean

have a yearning to be schooled in honor because it requires

something to people other than yourself. Your values have

something of them. It demands that the rise up to a certain

to make a difference in the world. They have to count,

standard of self-respect and from this standard, self-esteem

especially in a crisis or when the outcome of your choices

awakens. (No wonder people in western societies have to

- your word - matters to the lives of others.

take crash courses in self-esteem. ) Honor is power and the power of an honorable person As I write this, memories of the disaster of Hurricane

can change the world, just as the power of a dishonorable

Katrina are flowing through my mind. Vividly I recall that

person can. Dishonorable people could care less about

the National Guard was called out immediately due to

whether safety standards are actually met in nuclear plants

looting while streets were still soaked with water. Rescue

or coal mines or in air traffic control towers. Their interest

teams poured into the sea of confusion (no pun intended)

is the corporate bottom line - profits. Never mind if the

while the chaos grew exponentially by the hour. Unlike

“losses” are human beings. But the power of honorable

Japan, panic, anger, and outrage soon followed.

people committed to making a difference in the world actually have the power to make a difference.

FEMA was more than disorganized and unprepared, as people were ushered into a stadium. But my purpose is

Consider that one paragraph from the woman from

not to recall those familiar details. Rather, details of how

Sendai, writing about how the people of Japan are sharing

we responded under crisis versus how the Japanese are

everything in this time of crisis. Her words are piercing the

now responding strike me as worthy of note. How would

hearts of thousands because they are true. They make each

we respond if a disaster of this magnitude happened

of us want to share, to keep our doors open, to be gracious,

here? Don’t think that it can’t. We have nuclear reactors

generous - to be honorable down to our souls. That’s the

sprinkled all over our nation. And if you know anything

power of one person.

about Murphy’s Law, you know that if something can go wrong, it will.

I look at the people of Japan with prayers in my heart and gratitude for the example of an extraordinary people who

Disasters like this happen for various reasons but without

have entered into the beginning of their dark night. I know

a doubt the leading reason is that we are told they are safe

ours is coming. I pray we learn from their example.

when they are not. In other words, the authorities do not want to want to act more responsibly because no one is

Source: Buddhist Channel EH

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Vegetarianism: A Healthy Debate In the Feb/Mar 2007 feature, The Case for Not Eating Our Friends, Mandala magazine (www. mandalamagazine.org) presented a variety of arguments in favor of vegetarianism. With the kind permission of Mandala, we reproduce here a discussion on the topic of vegetarianism by two renowned teachers in the Tibetan Buddhist tradition, Ven. Sangye Khadro, author of the best-selling book How to Meditate, and Ven. Robina Courtin, founder of Liberation Prison Project and former Editor of Mandala, who offer their thoughts on this controversial issue within Buddhist circles â&#x20AC;Ś

What did the Buddha say about Vegetarianism?

by Ven. Sangye Khadro

T

here is a lot of debate within Buddhism about this issue. There are some

Buddhists who are vegetarian (no meat or fish), and some who are vegans (no animal products at all, including dairy products and eggs). And there are some Buddhists who eat meat.

What did the Buddha himself say about eating meat? Well, it seems that he said different things at different times. This may sound like he contradicted himself, but the Tibetans say that the Buddha was a very skillful teacher who understood the minds and needs of his listeners and would teach them accordingly. So to some, the Buddha said it was okay to eat meat, provided that they did not kill the animal themselves, or order it to be killed. But to others, the Buddha said that if you are a follower of the bodhisattva path, and truly compassionate, you should not eat meat, and spoke of the harmful consequences of doing so.

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In fact, there is an entire chapter in the Lankavatara Sutra (a Mahayana sutra which is translated into English) in which the Buddha spoke very strongly against meat-eating.

So as I understand it, the Buddha did not actually forbid his followers to eat meat, but left it up to each person to decide this issue for him/herself. In one way, that was compassionate of the Buddha, because some people live in places and conditions where it would be extremely difficult to abstain from meat, and if they had to be vegetarian in order to be Buddhist, they probably wouldn’t be able to do it.

Also, some people are unable to be strictly vegetarian because of their physical make-up or their health. His Holiness the Dalai Lama is an example of this. He tried to be vegetarian, but his health suffered and his doctors advised him to eat meat. But I’m sure he eats as little as possible, because in his teachings he often encourages people (especially the Tibetans who are quite fond of meat) to either give up or at least cut down on the consumption of meat.

His advice seems to be working, because I have noticed in the last few years an increase in the number of Tibetans who have given up meat, as well as Tibetan-run organizations promoting vegetarianism. I even heard that Sera Monastery in the south of India is a meatfree zone!

If your health is such that you can get by without meat, or with less meat, and if there are alternatives in the place in which you live, then it might be good to consider vegetarianism.

Here are some points to ponder in favor of vegetarianism that are based on the book Drops of Nectar by the Indian Hindu teacher, H.H. Swami Chidanand Saraswati: 1) Non-violence: Animals suffer when they are killed, and also in the way they are treated when they are raised for meat. We can get all the protein, calories, vitamins, and minerals we need from non-meat products, so there’s no need to inflict such suffering on other beings.

2) Integrity and honesty: Other people kill the animal for us, clean up the meat and make it look nice, and give it another name, e.g. “hamburger,” and we eat it without thinking about what it really is – a part of a once living, breathing creature. Is this not deceptive?

If we actually witnessed the animal being killed and cut up, we would probably have very different feelings about eating meat. Also, the people who kill the animals create negative karma for which they will suffer in the future, and by buying and eating meat, we are partly responsible for that.

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3) The taste of fear: When an animal is about to be killed, it is terrified and its body is flooded with stress hormones which remain in the animal’s tissues. Then when we eat their meat our body also becomes filled with these hormones. Nowadays, people eat more meat than in the past, and this may account for why people are more stressful and violent.

4) Ecology and Economics: Using land to grow grain for cows that will be slaughtered for meat is less efficient than using that same land to grow grain such as wheat for people to eat – fewer people will be fed, more will be hungry. Thich Nhat Hahn, in his book, Transformation and Healing, quotes Charles Perrault, an economist at the University of Paris: “If the Western world were to consume 50% less alcohol and meat, the problem of starvation in the world could be solved.”

For those concerned about the environment, it might be interesting to know that for every hamburger, 55 sq. ft. of rainforest is destroyed, and 500 lbs of carbon dioxide (one of the major causes of global warming) is released into the air. Water is another precious and limited resource, and it takes 2,500 gallons of water to produce 1 lb of meat, whereas only 25 gallons are required for 1 lb of bread. So we would use 100 times less water if we ate wheat instead of meat.

5) Health: People who eat meat-based diets have two to twenty times higher rates of death from heart disease and cancer than vegetarians. Also, animals are loaded with antibiotics and hormones which we ingest when we eat their meat. This causes us to become immune to antibiotics (so they no longer work for us when we need them), and to have an excess of hormones in our bodies, which can lead to disease.

Does that mean that you should feel guilty if you need to eat meat or fish? No, not at all, that would be pointless. Instead, you can be mindful that such food was once a part of a sentient being (or came from several sentient beings), who did not want to lose its life, and make prayers that that being will attain happiness and liberation from suffering as quickly as possible. Dedicate the energy you derive from that food toward working for enlightenment in order to be able to help all beings attain freedom and enlightenment for themselves.

Ven. Sangye Khadro (Kathleen McDonald) was ordained as a Buddhist nun at Kopan Monaster y, Nepal, in 1974. At the request of her teachers, Ven. Khadro began teaching in 1979 and since then has taught in many countries around the world, most recently at Amitabha Buddhist Centre in Singapore, for 11 years. Ven. Khadro also currently serves as the teacher of “Module Two: How to Meditate” in FPMT’s Discovering Buddhism educational series. Her book, How to Meditate, is a best-selling book of Wisdom Publications, now in its second edition after seventeen printings of the first edition. EH

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Is eating meat the same as killing?

by Ven. Robina Courtin

I

t’s excellent to be a vegetarian, of course it is:

Institute. He pointed to the window across the room

certainly for one’s own sake, at least. I remember

and said, “If you accidentally knock over the plant on

hearing Lati Rinpoche say at a teaching at Vajrapani

the window sill and it falls out and hits someone on the

Institute in California a few years ago: “It’s possible that

head, killing them, you could argue that you create no

eating meat can lessen our compassion.” That really

karma at all.” This is because there was no intention.

stuck with me.

We can’t say there is not some karmic result from eating But don’t think that by not eating meat we stop

meat – or killing a human being accidentally – but it’s

harming sentient beings; of course we don’t. We are

not the same action as intentionally killing.

harming them all the time – just by breathing, walking, driving. There is not an atom of space where you won’t

Meanwhile, if we do eat meat, there are practical things

find sentient beings. And look at the beings that die as

we can do for the sake of the animal – and for our own

a result of planting, growing, harvesting, and selling

sake. As Lama Zopa Rinpoche says, “It has given its life for

vegetables. We worry about hurting chickens and fish,

us; the least we can do is do something for it.” Rinpoche

but we usually never think about the billions of insects

says that simply saying a mantra and then blowing on

that die, their bodies trampled on, cut up, smashed

the meat – “Even a bone that is a thousand years old”

against windscreens. Our very presence on this earth

– blesses the consciousness that once occupied that

harms others; this world we live in is in the nature of

flesh. Any mantra will do. Saying it blesses our breath,

suffering.

and blowing on the meat, in turn, blesses the being, no matter where it is now. And we ourselves create some

As for whether eating meat is the same as killing – that’s

virtue, which lessens our attachment to the meat.

a common question. The main factor in the doing of any action is the intention to do it (and then, of course,

Ven. Robina Courtin was ordained as a nun by Lama

the motivation behind the intention). “Intention,”

Zopa Rinpoche in 1978. She currently directs FPMT’s

the mind engaging in the doing or thinking or saying

Liberation Prison Project which serves thousands of

of something, is virtually synonymous with the word

prisoners in the U.S.A., Australia, Spain, Mexico, and the

“karma,” or “action.” Clearly, when we eat meat which

U.K. She travels the world teaching Buddhism to students

has been offered to us or even bought by ourselves at

of all ages and levels. Ven. Robina also currently serves

the supermarket, there is no intention on our part to

as the teacher of “Module Three: Presenting the Path”

kill a sentient being.

in FPMT’s Discovering Buddhism educational series

I remember a discussion with Geshe Dawa in Sydney

Source: Mandala magazine, June / July 2007 EH

years ago. We were sitting upstairs at Vajrayana

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Buddhist Nun Shares The

Sound Of Music

by Megan Drennan Meline, NPR, March 13, 2011 Kathmandu, Nepal -- For more than a decade, Ani Choying Drolma - a most unlikely of rock stars - has shared Buddhism’s sacred chants with a growing number of fans worldwide. But she found this path almost by accident.

Ani Choying Drolma began her formal singing training at 13 when she joined the Nagi Gompa monastery near Kathmandu. Drolma’s music combines Tibetan melodies with traditional and contemporary instruments, like singing bowls and synthesizers.

Ani Choying Drolma can’t remember when she started singing, but she does know that her formal training began at 13 when she joined the Nagi Gompa monastery near Kathmandu.

Soon after her arrival, the Rinpoche, or head Lama, recognized her talent. He and his wife began teaching her sacred chants, following a tradition that has been passed down from teacher to student for generations in the Himalayas.

“They often made me sing on whatever occasion took place,” she says. “I used to be entertainer for everyone. But somehow my teacher and his wife were really, really enthusiastic about my singing. I used to enjoy it, but without thoughts or ideas of what they were up to. But now I really, really see it clearly. They knew it — what my future was.”

Finding Inner Peace So far, Drolma has recorded 10 albums, including her latest, Inner Peace II. Some monks have made it big with their chanting, but few, if any, nuns have.

Drolma’s music combines Tibetan melodies with traditional and contemporary instruments, like singing bowls and synthesizers.

Drolma’s voice may sound like a mountain stream, but underneath, her passions are like a storm on top of Mt. Everest. Her vocal power comes from a complicated mixture of devotion, confidence and anger. She confesses that she didn’t become a nun out of faith, but rather to escape from her father, who beat her almost every day.

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“At the very beginning of my stay at the monastery,

“It makes me really calm,” Grimm says. “I slow

I was still very wild, with a lot of negativity in my

down. I feel the happiness in the music, the joy. I

heart, in my mind,” she says. “I was always ready to

relax and my heart get opens wide, especially when

protect myself. That means to be angry or to fight.

she sings the mantras.”

But that slowly, slowly transformed. ... Once when my mother visited, and she asked [a monk], ‘so how is she doing?’ This monk said, ‘Oh Ami-La, she is now like a Bhodisattva (female Buddha) before she was like a devil!’”

Drolma’s journey to the world stage started in 1994 when musician Steve Tibbetts first heard her sing.

Amazed by her voice, he taped her and sent the recording to legendary music producer Joe Boyd.

But it wasn’t always a love fest. When she began singing these songs publicly, other Buddhists criticized her — a lot. She turned to her teacher, the meditation master Tulku Urgyen, for advice.

“I asked him with the motive that if he says it’s not good to do it, then I wouldn’t have done it,” she says. “But then he was so positive, and he said, ‘Well, these are all great powerful mantras it doesn’t matter whoever — whether they are believers or

Boyd gave her a thumbs up, and Tibbetts returned

nonbelievers — whoever gets to hear it will be

to Kathmandu in 1997 to record the album Cho with

benefited. It’s a good idea. That was very strong

her. A year later, he brought Drolma and two other

enough for me in my heart to go forward.”

nuns to tour in the U.S. Their first concert at the Iron Horse Saloon in Amherst, Mass., had its share of technical difficulties.

When Drolma was a teenager, foreigners would often visit the simple Nagi Gompa monastery to study with her famous teacher. They gave her the nick name Ani

“The nuns, or anis, were not used to monitor

Chewing Gum, taught her English and introduced

speakers, lights or people watching them. For the

her to the blues.

first show, a lot of our songs started with the band playing and ended with the nuns singing solo,” says Tibbetts. “I guess, personally, I thought it was not exactly a disaster but difficult. The crowd didn’t think so. They formed a human scrum around Choying after the show.”

“Long ago, when very, very [sic] first time when I had a tape recorder, and I wanted to have some Western music to listen to, I only could buy Hindi songs or Nepali songs,” she says. “So, I asked someone, a Western disciple of my teacher: ‘Can you help me to get Western music?’ And that person gave me a Bonnie Raitt cassette.”

Harsh Criticism

Years later, after performing in San Francisco, Drolma

That scrum has grown larger ever since. Now Drolma

saw a red-headed woman approach her.

tours six months a year in countries like Brazil, China, Singapore, Russia and France. Doris Grimm organizes her summer tours in Germany.

“And then when I saw this lady coming up to me, and I said ‘Oh my God,’ and she walked up to me and she said ‘Hi, my name is Bonnie Raitt and I am

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one of your greatest fans,’” she says. “I said: ‘Are

Choying Sombo graduated two years ago. She sports

you kidding? Actually, I am your fan.’”

pink high tops and her flip-top phone resembles a

“She was quite surprised to know I knew her,” she says. “She called her friends in the band, and said: ‘Hey, guys listen to this — isn’t it great — she knows me!’”

Breaking Conventional Thinking In Kathmandu, everyone knows Drolma. When she’s in town, it is nearly impossible to see her. She supports more than a dozen charities through her Nun’s Welfare Foundation, she’s building Nepal’s

mini-shrine to Justin Bieber. She manages Drolma’s Facebook page, juggles her tour schedule and keeps an eye on the school, which is home to about 70 girls, ages 7 to 23, who she says are like her sisters.

“They all have their own stories and they all have some kind of difficulties,” she says. “Some were forced to marry at a young age and some were attacked by Maoists and some came from Tibet and no place to stay here.”

first kidney hospital and she runs a boarding school

Drolma says she believes anyone can benefit from

for girls.

listening to her music. You don’t need to understand

Judith Amtzis, an old friend, believes Drolma has helped bring Buddhist nuns out of the shadows.

“She’s a very visible nun and maybe she’s making other nuns visible too,” she says. “She’s very unique. Even the fact that for many years she’s driven her own car. When she started driving around, there weren’t even that many women driving, let alone nuns driving. She’s not afraid at all to break convention.”

Drolma makes it a point to break convention. She sees her music — and its profits — as a vehicle to create opportunities for women and girls. In 2000, she founded the The Arya Tara school, the first school in Nepal to offer both Western and traditional Tibetan studies to nuns.

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Tibetan, she says; it is a universal language.

Ani Choying Drolma will be performing at the Wesak International Film Festival on June 11-12 and 18-19, 2011 at the Malaysia Tourism Center, Jalan Ampang, Kuala Lumpur. For information, please access http:// www.wiff.org.my/ Source: Buddhist Channel EH

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The Importance of the Fifth

Precept

by Venerable Geshe Yangsi Rinpoche

T

here was once a monk

But surely you can drink!” The

who lived in a mountain cave

monk pondered, “The fifth

practicing

His

precept is the least important.

reincarnation of Geshe Ngawang Gendun,

benefactor down below would

The least harmful of the five

a renowned scholar and practitioner from

bring up food from time to

precepts would be to drink the

Western Tibet, at the age of six. Rinpoche

time. He also had a beautiful

chang.” So he said, “Okay, we

trained in the traditional monastic system

daughter who would bring the

shall drink the chang together.”

for over twenty-five years, and in 1995

supplies for the monk, and over

And so they did.

graduated with the highest degree of

time, she became completely

Yangsi Rinpoche was recognized as the

Geshe Lharampa from Sera Je Monastery

meditation.

smitten with him.

Of course, the monk could not control himself and got

in South India. He then completed his studies at Gyume Tantric College, and, in

Eventually, she suggested to

completely

1998, having the particular wish to benefit

the monk that she would like to

process, he first broke his third

Western students of the Buddhadharma,

marry him. The monk replied,

precept of celibacy (for monks).

Rinpoche came to the West to teach and

“I can’t possibly do that. I’m

Then feeling hungry, he saw a

travel extensively throughout America

a celibate monk. I’m sorry.”

chicken and decided to have

and Europe.

She was greatly disappointed

it for food, thus breaking the

and she went back down the

second precept of stealing and

mountain.

then the first precept of killing.

Rinpoche was a resident teacher at

drunk.

In

the

The next morning, when the

Deer Park Buddhist Center in Madison, Wisconsin for five years, and is currently

The next time she went up the

neighbour asked if he had seen

the Spiritual Director of Ganden Shedrup

mountain, she brought a goat

his missing chicken, the monk

Ling Buddhist Center in San Juan, Puerto

to offer to the monk. She then

replied in the negative, thus

Rico and Spiritual Director of Dharma

suggested that they could both

breaking his fouth precept.

Friendship Foundation in Seattle,

slaughter the goat and have a

Thus, the monk ended up

Washington. Rinpoche is the author of

feast together. “Oh no, I can’t

breaking all the five precepts

Practicing the Path: A Commentary on

do that. I’m a Buddhist monk.

because he thought the fifth

the Lamrim Chenmo, published in 2003 by

I cannot kill a living being.” So

precept on abstaining from

Wisdom Publications. Rinpoche teaches

back down the mountain she

alcoholic drinks was the least

went.

important for his practice! There

in English, and is admired wherever

is a Tibetan saying:

he travels for his unique presentation of the Dharma, his interest in and

The next time, she returned

enthusiasm for Western culture, and his

with a big jug of Tibetan beer,

First, man takes a bottle,

evident embodiment of the wisdom and

which is known as “chang”.

Then the bottle takes a bottle,

compassion of the Buddhist path.

She said, “Okay, you cannot

And finally the bottle takes the

marry me and you cannot kill.

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Thai monk revered in life, remembered in death

by Foong Thim Leng, The Star, March 31, 2011

Thai monk Luangta Maha Boowa Yanasampanno is perhaps best remembered for his role in helping to salvage Thailand’s economy after the Asian economic meltdown of 1997

Udon Thani, Thailand -- THAILAND lost one of its most revered monks recently but even in death, Luangta Maha Boowa Yanasam¬panno has continued to do good for his country.

Donations given at his funeral on March 5 totalled more than 330.5 million bahts (RM33mil) in cash and cheques, plus about 78kg of gold.

Luangta Maha Boowa, the abbot of Wan Pa Baan Taad in Udon Thani’s Muang district, came into the limelight when he initiated a fund-raising campaign to help the country recover from the effects of the 1997 financial crisis.

As of Jan 9 last year, he had handed over 967 gold bars weigh¬ing 12 tonnes and US$10.2mil in cash to the Bank of Thailand.

Good man: The late Luangta Maha Boowa is remembered as a simple and humble monk who did not seek personal gain.

“When the economic crisis hit in 1997, I stepped in to help lift the nation from the depths of darkness, that is, from greed on one level of society and from poverty on the other. I wanted Thais to focus on the causes of the crisis so that, by knowing the causes, they could change their behaviour to prevent such an event from recurring. So I used the Help the Nation campaign not only to raise gold for the national treasury, but more importantly as a means to spread Buddha’s teachings to a broader section of Thai society in an age when many Thai people are losing touch with Buddhist principles,” said Luangta Maha Boowa in the booklet, Samana – Maha Boowa Memorial Book, which was distributed after his death.

Luangta Maha Boowa was born on Aug 12, 1913, as Bua Lohitdee to a wealthy farming family.

He said he was told by his mother that of the 16 babies she had carried in her womb, he was the one who gave her the most to worry about.

“I was either so still in her womb that she thought I must have died, or I was kicking so hard she thought I must have been on the verge of death. The

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closer to my birth, the worse those extremes became.

Just before I was born, my mother and my father each had an auspicious dream. My father dreamt that he had received a very sharp knife, pointed at the tip with an elephant tusk handle and encased in a silver sheath. My father felt very pleased.

“My mother, on the other hand, dreamed that she had received a pair of gold earrings which were so lovely that she couldn’t resist the temptation to put them on and admire herself in the mirror. The more she looked, the more they impressed her.”

Funeral pyre of Luangta Maha Boowa at Wat Pa Baan Taad, Udon Thani, Thailand.

He said his grandfather interpreted the two dreams to mean that the course of his life would follow one of two extremes. “If I chose the way of evil, I would be the most feared criminal of my time. My character would be so fearsome that I was bound to end up being an infamous crime boss who’d never allow himself to be captured alive and imprisoned, but would hide in the jungle and fight the authorities to the death.

“At the other extreme, if I chose the way of virtue, my goodness would be unequalled,” he said in the memorial book.

He became a monk at the age of 21 and was a student of Luangpu Man Phurithatto, one of the most renowned Buddhist meditation masters in Thailand’s Buddhism of the Forest Tradition. His followers believe that he was an arahant, a living Buddhist saint.

It is well-known that Luangta Maha Boowa would always go without food as he said it helped with his meditation.

His thousands of disciples and followers see him as a diminutive, simple and humble monk who did not seek personal gain. To them Luangta Maha Boowa was also an arahant – one who has perfected wisdom and compassion like Bud¬¬dha and is no longer subject to rebirth.

In the memorial book, Luanga Maha Boowa said he had tried his utmost to help society: “Within my heart, I have no sense of courage and no sense of fear; no such

Devotion: Despite the sweltering heat, a large crowd turned up for the cremation of Luangta Maha Boowa at Wat Pa Baan Taad thing as gain or loss, victory or defeat. My attempts to assist people stem entirely from loving compassion. I sacrificed everything to attain the Supreme Dhamma that I now teach. I nearly lost my life in search of Dhamma, crossing the threshold of death before I could proclaim to the world the Dhamma that I realized.

Sometimes I talk boldly, as if I were a conquering hero.

But the Supreme Dhamma in my heart is neither bold nor fearful. It has neither gain nor loss, neither victory nor defeat. Consequently, my teaching eman¬ates from the purest form of com¬¬passion.”

Luangta Maha Boowa forbade his followers from spending extravagantly at his funeral. In the interview with Nanfa – The Tiger Temple Magazine (produced

by Wat Pa Luangta Bua Yannasampanno Tiger Temple, Kanchanaburi Province) in 2009, he said he did not want gifts donated to him for merit while his body was in a casket.

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However, he said it would be appropriate if the gifts were for the honor of the country and the benefit of the people.

Luangta Maha Boowa passed away on Jan 30, 2011 at the age of 97. He was suffering from intestinal and lung infection for more than six months before he agreed to seek treatment at a hospital.

Buddhist devotees and monks from across Thailand made their way to Wat Pa Baan Taad to pay their last respects when news of his passing spread. Many camped at the temple ground for days.

His body was placed in a refrigerated coffin behind a mortuary urn and groups of visitors were allowed to visit for three minutes per session.

A three-day funeral service under royal patronage was held from March 3 at the temple.

Some of my Buddhists friends and I had the opportunity to meet Luangta Maha Boowa during a dana (alms giving) visit to Wat Pa Baan Taad in 2004.

The monk came across as a very compassionate person, though we were warned that he was a very strict and serious teacher, and that the monastery was solely a place for meditation.

Luangta Maha Boowa commanded great respect among his followers and any food left over by him would be immediately snapped up as soon as he had left the sala (open pavilion for meetings).

Wat Pa Baan Taad was set up by Laungta Maha Boowa in 1950 after he returned to Udon Thani to look after his mother who was ill. Villagers and relatives appealed to him to settle in the forested area south of the village. They donated 16ha of land to him to start a monastery. Luangta Maha Boowa accepted the offer after considering that he would be able to look after his ailing mother.

To pay our last respects to Luangta Maha Boowa, we took a 600km coach ride from Bangkok to the temple.

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When we arrived on March 5, the temple grounds were teeming with people.

Some 1,500 alms houses were set up to provide free meals to the thousands who had turned up to pay their last respects.

Thousands of police and army personnel were present to ensure security.

Buddhist devotees crowd around the sala and cremation site throughÂŹout the day under the scorching sun. Many had been there the previous day.

At 5.15pm, the mourning crowds observed in silence as Queen Sirikit proceeded with the ceremony by offering 10 sets of saffron robes to senior monks, and placed sandalwood and flowers in the crematorium. After that Princess Chulabhorn placed the funeral bouquet, follow-ed by 99 senior monks and VIP guests before general monks and members of the public were allowed to place funeral bouquets at designated spots around the crematorium.

The actual cremation took place at 6pm, shortly after the queen had left.

It is estimated that up to one million people attended the cremation ceremony.

Those who attended the funeral received mementoes ranging from amulets to pictures and booklets.

Many stayed overnight and joined the alms-giving and ash-collecting ceremony which was held at midnight.

Luangta Maha Boowaâ&#x20AC;&#x2122;s ashes were kept in a metal box which was locked by eight master keys for security.

Eight revered monks held one key each.

The ashes were divided into two portions: one portion was distributed among various forest temples, and the other, placed in a golden urn and kept at Wat Pa Baan Taad.

Source: Buddhist Channel EH

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Is Theravada Budhism

for Arahantship only?

by U Silananda (1927-2005) Sayadaw was born in 1927 in Mandalay, Burma and ordained a novice in 1943 at age 16. He then received his higher ordination in 1947. He studied under many renowned Sayadaws both in Sagaing and Mandalay. Profoundly brilliant, he excelled in numerous religious examinations where he was conferred prestigious titles in 1950 and 1954. In 1954 he went to Sri Lanka and passed with distinctions in Pali and Sanskrit the GCE Advanced Level Examination (University of London in Sri Lanka). He lectured on Buddhism at various universities, including Mandalay University, and was also its External Examiner for BA and MA students. He was also invited as a guest lecturer at University of California at Berkeley and Stanford University, in the US. Sayadaw was the Chief Compiler of the Tipitaka Pali-Burmese Dictionary and was one of the distinguished editors of the Pali Canon and the associated Commentaries at the Sixth Buddhist Council (1954-56), Member of the Advisory Board of Meditation Teachers of Mahasi Sasana Yeiktha in Yangon (1993), Rector of the International Theravada Buddhist Missionary University of Yangon (1999).

He was also the Spiritual Advisor of the Theravada Buddhist Society of America and many other monasteries and Dharma centers in the United States.

In April 1979, he accompanied Venerable Mahasi Sayadaw and his entourage to the USA with a full program of teachings and meditation.

Sayadaw has authored six books on Buddhism in English and has extensively revised and edited a translation of â&#x20AC;&#x153;Abhidhamma in Daily Lifeâ&#x20AC;? by Sayadaw U Janakabhivamsa.

For his outstanding contribution to the sasana, Sayadaw U Silananda was conferred the prestigious titles of Agga Maha Pandita in March, 1993 and Agga Maha Saddhammajotika Dhaja in March, 1999. Sayadaw U Silananda passed away in 2005.

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A

lthough Theravāda Buddhism is known more

of

enlightenment:

Buddhas,

Pacceka-Buddhas,

widely than before nowadays, there are still some

and Arahants. Arahants are also called Sāvakas or

misunderstandings concerning it. There are still people

Disciples; they are subdivided into Aggasāvaka (the

who believe and say (or rather write) that Theravāda is

Best Disciples), Mahāsāvaka (the Great Disciples) and

for Arahantship only. Before we talk about this subject,

Pakatisāvaka (the Ordinary Disciples). All of these

we must understand the meaning of the word arahant.

beings are enlightened persons, but their quality of enlightenment differs from one another. The enlightenment of the Buddhas is the best, that of Pacceka-Buddhas is inferior to the enlightenment of the Buddhas, but is superior to the enlightenment of the Arahants, and the enlightenment of the Arahants is the lowest of them all. Buddhas can ‘save’ many beings, or rather they can help many beings ‘save’ themselves by giving them instructions, but PaccekaBuddhas do not ‘save’ beings because they are solitary Buddhas and do not teach as a rule. The Arahants can and do ‘save’ beings, but not as many beings as Buddhas do. And the time required for the maturity of the qualities of these beings differ greatly. To become

According to Theravāda Buddhist teachings, an

a Buddha, one has to fulfill the Paramis (necessary

arahant is a person who has reached the fourth and

qualities for becoming a Buddha) for four, eight or

highest stage of enlightenment. All those who have

sixteen Incalculables and 100,000 world cycles; but for

reached this stage are called arahants or “worthy ones”.

a Pacceka-Buddha the time is only two Incalculables

Worthy of what? They are worthy of accepting gifts

and 100,000 world cycles. Among the Disciples, for an

from devotees because gifts made to those persons

Aggasāvaka, the time required is one Incalculable and

bring abundant results. According to this definition,

100,000 world cycles, while for a Mahāsāvaka, it is only

all those who have reached this stage, both disciples

100,000. But for the Pakatisāvaka, it may be just one

and Buddhas (and Pacceka-Buddhas also), are called

life, or a hundred lives, or a thousand lives, or more.

arahants. There are numerous places in the Pāli Canon

It is important to note that once a person becomes

where the Buddha is referred to as arahant. This is

an arahant, he will not become a Buddha in that life;

found for instance in the formula of homage which

and since there is no more rebirth for him, he will not

Buddhists say everyday: “Namo Tassa Bhagavato Arahato

become a Buddha in the future either.

Sammā sambuddhassa!”. Observe also the statement in the Mahāvagga of Vinaya Pitaka, where it is recorded

In Theravāda Buddhism one is not forced to follow the

that “there are now six arahants in the world”, i.e., the

path to Buddhahood only but is given a choice from

five first disciples and the Buddha. But arahant is also

among the paths mentioned above. So a Theravāda

used to refer to the disciples only, and it is in this sense

Buddhist can aspire for and eventually reach

that the word arahant is used hereafter in this article.

Buddhahood; indeed he must be determined to fulfill the Paramis for the long, long time required for the

According to Theravāda teachings, there are three

fulfillment of Buddhahood. Or if he so desires, he may

kinds of beings who have reached the fourth stage

aspire for Pacceka-Buddhahood, or one of the states

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of Arahantship and suffer in the round of rebirths

any instructions from anybody–and so the original

for the time required for his particular choice of the

purpose would not be served.

path accumulating the necessary Paramis and ‘save’ as many beings as they can. So a Theravāda Buddhist is

On the contrary, to become an Arahant is very

free to choose what suits his willingness to go through

practical, and millions of beings attained Arahantship

the round of rebirths and suffering.

during the time of a Buddha. That is why, in Theravāda Buddhism, beings are encouraged to try to become

In brief, a Theravāda Buddhist can become a Buddha,

Arahants which is practical rather than to become

or a Pacceka-Buddha, or an Arahant according to his

Buddhas which is not so. But as stated before, beings

choice. So Theravāda Buddhism is for all three paths

are given freedom to follow the path of their choice in

and not for the path to Arahantship only.

their endeavor for attainment of enlightenment. After all, what is important for all beings is to get free from suffering in the round of rebirths no matter which path they choose.

Still another question: Are there Theravāda Buddhists who aspire for Buddhahood? We are glad to answer in the affirmative. But since not many of them are on record, we cannot say how many. At least there was a king in Burma during the Pagan Period who built a pagoda and dedicated it to the Dispensation of the Buddha. In that pagoda he left an inscription where he clearly declared his aspiration for Buddhahood; and almost all kings of ancient Burma considered

Here comes another question: If a Theravāda

themselves to be aspirants for Buddhahood. There are

Buddhist can choose any path, why is the attainment

also authors of religious books, mostly monks, who

of Arahantship so much talked about in Theravāda

mentioned their aspiration for Buddhahood at the end

Buddhism? It is because only very few can become

of their books.

Buddhas. An aspirant for Buddhahood has to undergo a lot of suffering for a long, long time in the round

So, we can say that there are not a few Theravāda

of rebirths making sacrifices no other being even

Buddhists who aspire for Buddhahood. EH

dreamed of; and there can be only one Buddha at a time in the whole world, so that the appearance of a Buddha is very, very rare. Therefore, for every being to aspire for Buddhahood is impractical; it would be like all native citizens of the United States trying to become a President of the United States. Moreover, the purpose of becoming a Buddha is to ‘save’ beings or ‘help beings save themselves.’ But if everybody were to become a Buddha, there would be no beings for a Buddha to ‘save’–please note that Buddhas do not need

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Generosity:

The Inward Dimension

by Nina Van Gorkom

Nina van Gorkom was born in 1928 to a family of socialist intellectuals. Her father was a member of the Dutch parliament. She studied at Leyden University and during this time she became a Catholic. In 1952, she married Lodewijk van Gorkom, a Dutch diplomat.

In 1965, Lodewijk was posted to Thailand and Nina started learning Thai language. She took a keen interest in Buddhism, attending classes for foreigners at Wat Mahathat. There she met, in the summer of 1966, Sujin Boriharnwanaket. Impressed by the profundity of the Buddhist teachings, she became convinced of the truth of the Buddha’s words and later assisted Khun Sujin in discussions about Buddhism for Thai radio stations. These talks were later published as Buddhism in Daily Life, her first book.

Nina’s writings are well-known amongst English speaking Buddhists, and she is highly respected in Thailand where several of her books have been translated into Thai language with (after many reprints) over one hundred thousand copies now. Her books have also been translated in Sri Lanka, Indonesia, Nepal and Germany.

As from a heap of flowers many a garland is made, even so many good deeds should be done by one born a mortal.

— Dhammapada 53

T

he giving away of useful or pleasant things is an act of generosity. However, if

we only pay attention to the outward deeds we do not know whether or not we are being sincerely generous. We should learn more about the mind which motivates our deeds. True generosity is difficult. While we are giving, our thoughts may not all be good and noble. Our motives for giving may not all be pure. We may give with selfish motives — expecting something in return, hoping to be liked by the receiver or our gift, wanting to be known as a generous person. We may notice that there are different thoughts at different moments, some truly generous, and others having different motives.

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The Buddha taught that there is no lasting mind or soul which undergoes different experiences.

Our experiences themselves are different moments of consciousness, which arise one at a time and then fall away immediately. Each moment of consciousness that arises and falls away is succeeded by the next moment of consciousness. Our life is thus a series of moments of consciousness arising in succession. Gradually we can learn to distinguish different types of consciousness. There is consciousness which is unwholesome or unskillful, and there is consciousness which is wholesome or skillful, and besides these there are other types of consciousness which are neither wholesome nor unwholesome. Only one type of consciousness occurs at a time, but each type is accompanied by several mental factors. Unwholesome types of consciousness are accompanied by unwholesome mental factors, such as attachment, stinginess, jealousy or aversion. Wholesome types of consciousness are accompanied by beautiful mental factors, such as generosity, kindness or compassion.

Three of the unwholesome mental factors are “roots of evil.” These are the strong foundation of unwholesome types of consciousness: attachment or greed, aversion or anger, and ignorance.

Each of these unwholesome factors has many shades and degrees. We may know that there is attachment when we are greedy for food or desire to acquire someone else’s property.

However, we may not realize that there is also attachment when we enjoy natural scenery or beautiful music. In society attachment of a subtle kind is considered good, provided we do not harm others. The unwholesome has a wider range than what we call in conventional language “immoral.” It can include states that are weaker than the immoral. We cannot force ourselves not to like beautiful things; there are conditions for the arising of attachment. But we can learn to know the difference between the moments which are wholesome and the moments which are unwholesome. A degree of selfishness persists even in moments of subtle attachment.

These are different from selfless moments of consciousness accompanied by generosity, when we do not think of our own enjoyment. There is attachment time and again, when we stand up, move around, reach for things, eat or go to sleep. We think of ourselves and want to acquire pleasant things for ourselves. We expect other people to be nice to us, and this is also a form of attachment.

We may wonder whether attachment to relatives is wholesome. Attachment to relatives is not wholesome; it is different from pure loving-kindness, which is wholesome. When we cling to the pleasant feeling we derive from the company of relatives or dear friends, there is

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attachment. When we are genuinely concerned for someone else we do not think of ourselves, and then there is wholesome consciousness. We are so used to living with attachment that we may have never considered the difference between the moments of attachment and the moments of unselfish love. The different types of consciousness succeed one another so rapidly that so long as we have not developed understanding of them, we do not notice that they have changed.

The unwholesome root of aversion also has many degrees. It can manifest as slight uneasiness or as coarse anger or hate. Aversion does not arise at the time as attachment. When there is attachment consciousness likes the object that is experienced and when there is aversion consciousness dislikes the object. Attachment arises with certain types of consciousness, not with all types, and so does aversion.

Ignorance is an unwholesome root that arises with all types of unwholesome consciousness. It is the root of all evil. Ignorance does not know what is wholesome and what is unwholesome, it does not know anything about what is real. Whenever there is attachment or aversion, at the same time there is also ignorance.

The three beautiful roots are: non-attachment or generosity, non-aversion or kindness, and understanding or wisdom. Each type of wholesome consciousness is rooted in non-attachment and non-aversion, and it may be rooted in understanding as well. Each of these beautiful roots has many degrees. Without the assistance of non-attachment and non-aversion wholesome consciousness could not arise motivating acts of generosity. Attachment cannot exist at the same time as generosity. When one is truly generous one gives impartially and does not restrict oneâ&#x20AC;&#x2122;s generosity to people one likes or to the members of oneâ&#x20AC;&#x2122;s family. The purpose of all kinds of wholesomeness should be to eliminate defilements, to get rid of selfishness. The Buddha taught the wisdom that can eradicate the clinging to the idea of self, but if one does not learn to get rid of stinginess and clings to oneâ&#x20AC;&#x2122;s possessions, one cannot give up the clinging to self.

When we see that true generosity is beneficial and that selfishness and stinginess are harmful, we would like to have more moments of generosity. However, in spite of our wishes, we notice that unwholesome types of consciousness often arise. Then we are disappointed with ourselves. We should acquire understanding of what conditions the arising of unwholesome consciousness. We must have been full of attachment, aversion and ignorance in the past, even in past lives. Such tendencies have become deeply rooted; they have been accumulated.

What is past has gone already, but the unwholesome tendencies that have been accumulated can condition the arising of unwholesome consciousness at the present time.

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We have accumulated not only tendencies to evil but also inclinations to the wholesome. That is why there can also be moments of generosity and kindness at the present time. When an unwholesome type of consciousness arises we accumulate more unwholesomeness; when a wholesome type arises we accumulate more wholesomeness.

The Buddha taught different ways of developing wholesomeness, and when we learn about these ways there are already conditions for more wholesomeness. We find opportunity for generosity not only while we are giving but also before the actual giving, when we try to obtain the things we intend to give, and afterwards when we recollect our giving. When we are honest with ourselves we can notice that before, during and after the giving, opportunities for generosity are often spoilt by unwholesome consciousness. We may get tired when we have to buy or prepare the gift, and then aversion arises. While we are giving the gift the receiver may be ungrateful and fail to respond to our gift in the way we expected and then we may be disappointed.

However, when we have right understanding of what wholesomeness is, we should be concerned only with developing wholesome states of mind and not with the reactions of other people. Wholesomeness is wholesomeness and nobody else can change the wholesome consciousness that arises. Before we learned about the Buddha’s teachings we did not consider generosity in this way, we did not pay attention to the moments of consciousness.

Through the Buddha’s teachings we learn about things as they really are. After the act of giving the opportunity to recollect our generosity with wholesome consciousness can be wasted by unwholesome consciousness. At first we may have been generous, but afterwards we may find that the gift was too expensive and regret have spent our money.

The Buddha taught that there is no self that can exert power over the different types of consciousness that arise; they arise because of their appropriate conditions. Through his teachings we can learn about the different types of consciousness and about our accumulated tendencies. Thus there will be more understanding of what is real, and this too is wholesome.

When one has accumulated the tendency to stinginess it is difficult to be generous, but through the understanding of what the Buddha taught inclinations can be changed.

We read in the commentary to the Subhabhojana Jataka (Stories of the Buddha’s Former Births, Jatakas, Book V, No. 535) about a monk in the Buddha’s time who practiced the utmost generosity. He gave away his food, and if he received drink sufficient to fill the hollow of his hand, he would, free from greed, still give it away. But formerly he used to be so stingy that “he would not give so much as a drop of oil on the tip of a blade of grass.” In one of his past lives, when he was named Kosiya, he lived as a miser. One day he had a craving for rice

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porridge. When his wife suggested that she would cook porridge not only for him but also for all the inhabitants of Benares, he felt “just as if he had been struck on the head with a stick.”

Then his wife offered to cook for a single street, or only for the attendants in his house, only for the family, only for the two of them, but he turned down all her offers. He wanted porridge cooked for himself alone, in the forest, so that nobody else could see it. The Bodhisatta, who was at that time the god Sakka, wanted to convert him and came to him with four attendants disguised as brahmans. One by one they approached the miser and begged for some of his porridge. Sakka spoke the following stanza, praising generosity (387): From little one should little give, from moderate means likewise, From much give much: of giving nothing no question can arise.

This then I tell you, Kosiya, give alms of that is thine: Eat not alone, no bliss is his that by himself shall dine, By charity you may ascend the noble path divine.

Kosiya reluctantly offered them some porridge. Then one of the brahmans changed into a dog.

The dog made water and a drop of it fell on Kosiya’s hand. Kosiya went to the river to wash and then the dog made water in Kosiya’s cooking pot. When Kosiya threatened him he changed into a “blood horse” and pursued Kosiya. Then Sakka and his attendants stood in the air and Sakka preached to Kosiya out of compassion and warned him of an unhappy rebirth. Kosiya came to understand the danger of stinginess. He gave away all his possessions and became an ascetic.

We may find it difficult to part with our possessions, but when we die we cannot take them with us. Life is short: thus when we have an opportunity for generosity we should use it in order to combat selfishness. Each moment of generosity now will condition the arising of generosity in the future.

Good deeds bring about pleasant results and bad deeds bring unpleasant results. This is the law of kamma and its fruit, of cause and effect. A deed (kamma) can produce result in the form of rebirth. Wholesome kamma can produce a happy rebirth and unwholesome kamma can produce an unhappy rebirth. Besides the human plane of existence, there are other planes which are happy or unhappy. Birth in the human plane or in a heavenly plane is a happy rebirth conditioned by wholesome kamma; birth in a hell plane, as a ghost or as an animal is an unhappy rebirth conditioned by unwholesome kamma. Kamma can also produce results in the form of pleasant or unpleasant sense experiences arising in the course of life. Seeing and hearing are types of consciousness that are results of kamma. We see and hear pleasant or unpleasant objects according to the kamma that produces these experiences.

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Stinginess can bring about — either in this life or in a future life — the very result we fear: loss of possessions. Generosity can bring about pleasant results, such as prosperity. However, when we perform acts of generosity we should not cling to pleasant results; clinging is unwholesome. Kamma will produce its appropriate result whether we think of it or not. While we are giving we can have right understanding of kamma and its result, without clinging. We may do good deeds with the understanding of what wholesomeness is. As we have seen, understanding is a beautiful root which may or may not accompany wholesome consciousness.

When understanding accompanies the wholesome consciousness, it increases the degree of wholesomeness. We cannot make understanding arise at will; it arises when there are conditions for it. Learning what the Buddha taught is a condition for greater understanding.

There are still other ways of practicing generosity, even when we do not have things to give.

The appreciation of other people’s good deeds is also a type of generosity. When we notice that someone else is doing a good deed we can appreciate his wholesomeness, and we may express this with words of approval and praise. We may be stingy not only with regard to our possessions but also with regard to words of praise. Gradually one can learn to be generous in appreciating the wholesomeness of others.

In Thailand I had an opportunity to learn about this way of generosity, which I had not heard of before. I received a book that was printed on the occasion of the birthday of Her Majesty Queen Sirikit of Thailand. This book mentioned many of her good works, such as promoting the teaching of Buddhism, supporting temples, improving the standard of living of the people in the provinces by setting up different projects for them. When one reads this one can sincerely admire and rejoice in the good works of Her Majesty. In Thailand I also often heard the Thais saying, “anumodana,” which means “thanks,” with the inclination of their head and clasped hands. This they do when they respect and appreciate the wholesomeness of others, usually on occasions of presenting food to the monks or giving books on the Buddhist teachings. It can become a wholesome custom to express one’s appreciation on such occasions.

When we know about this way of generosity we may remember to speak about others with wholesome consciousness. In the development of wholesomeness one has to be farsighted.

One should realize that whatever wholesomeness or unwholesomeness one accumulates today will produce its effects in the future, even in future lives. One can become more adept in evaluating the circumstances one is in and the friends one has. One will then be able to judge whether or not one’s surroundings and friends are favorable for the development of wholesomeness. One will know what kind of speech should be avoided, what kind of speech cultivated. Often conversation tends to be about the bad qualities of others or about useless matters which are not helpful for the development of wholesomeness. Since we often become

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engaged in conversation with others, we should learn how to turn the conversation into an opportunity for wholesomeness.

Another way of generosity is the “sharing” of one’s wholesome deeds with others. This does not mean that other people can receive the pleasant results of our good deeds. The Buddha taught that beings are “heirs” to their deeds. We each receive the results of the deeds we have done ourselves. Sharing wholesomeness with others means that our good deeds can be the condition for the arising of wholesome consciousness in others when they rejoice in our good deeds. We can share wholesomeness even with beings in other planes of existence, provided they are in planes where they can receive the benefits.

The commentary to the Without the Walls Sutta narrates that King Bimbisara offered a meal to the Buddha and omitted to dedicate his merits to other beings. Ghosts, his relatives in a former life, had hoped for this in vain, and because they were disappointed, in their despair they made a horrible screeching noise throughout the night. The Buddha explained to King Bimbisara why the ghosts had screeched. Then King Bimbisara made another offering and uttered the dedication, “Let this be for those relatives.” The ghosts benefited from his gifts immediately; they had wholesome states of consciousness and their sufferings were allayed.

Lotus-covered pools were generated for them in which they could bathe and drink, and they took on the color of gold. Heavenly food, heavenly clothing and heavenly palaces manifested spontaneously for their use. This story illustrates that one can share one’s good deeds with departed ones. If one’s departed relatives are not able to receive the merit, other beings can.

It is understandable that we are sad when we lose loved ones, but if we know how to develop what is wholesome we can find great consolation. Instead of becoming filled with sadness and aversion, we should dedicate our good deeds to all those who are able to rejoice in them, then our consciousness will be wholesome. It can become our custom to share wholesomeness with others; we need not even specify to whom we wish to dedicate it.

It is a Buddhist custom when a meal or robes are offered to monks to pour water over one’s hands while the monks recite words of blessings, in order to give expression to one’s intention to dedicate this deed to other beings. The water symbolizes a river which fills the ocean, and even so a wholesome deed is so plentiful that it can also be shared with others.

Good deeds are usually classified as threefold: as generosity, morality, and mental development.

This threefold classification should not be considered a rigid one. Morality, or abstinence from evil deeds, can also be seen as an aspect of generosity, as an act of kindness to others. When we abstain from evil deeds we give other beings the opportunity to live in peace, free from harm. If

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we want to develop generosity, we should not neglect mental development — the development of wholesome states of mind. We should know when consciousness is unwholesome and when wholesome in order to develop generosity and other good qualities. Knowing more about one’s different types of consciousness is mental development.

The “stream-winner” is the noble person at the first stage of enlightenment. He has developed right understanding of the different mental and physical phenomena that appear at the present moment and has seen realities as they are. With the attainment of enlightenment he experiences Nibbana, the unconditioned reality, for the first time. At the moment of enlightenment the wrong view of self is eradicated, and with it stinginess too is destroyed. Stinginess can never arise again, and he thus has perfect generosity. An ordinary person may be able to suppress stinginess temporarily, for example, at the time of giving, but stinginess is bound to arise again so long as its accumulated tendency remains. The stream-winner, through right understanding, has eradicated the tendency to stinginess and can never be overcome by it anymore.

Learning from the Buddha’s teachings how to develop wholesomeness and to eradicate defilements is the greatest blessing. Therefore the teaching of the Dhamma, the Buddha’s teaching, should be considered as the giving of the highest gift. In learning what the Buddha taught and in developing wholesomeness we correct our views about what is worthwhile striving for and what is not, about what is real and what is mere illusion. Before we heard about the Buddha’s teachings we may have considered the enjoyment of pleasant sense objects to be the goal of our life. After we learn the Buddha’s teachings we may gradually come to see that selfish attachment gives unrest of mind and that it is harmful to ourselves and others. We may come to understand that wholesomeness is beneficial both for ourselves and for others, that it brings peace of mind.

Our outlook on what is worthwhile in life can change. We correct our views about reality when we understand what wholesome kamma is and what unwholesome kamma is, when we understand that kamma brings its appropriate result. We correct our views when we understand that not a self but different types of consciousness, wholesome and unwholesome, motivate our deeds, when we understand that these types of consciousness arise because of different conditioning factors. There are many degrees of correcting one’s views. By developing understanding of realities the wrong view of self can be eradicated, and thereby perfect generosity can emerge.

The effect of learning the Dhamma should be that we become less selfish and more generous, that we have more genuine concern for other people. EH

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Tea Words

by Venerable Master Sheng Yen “The Dharma is so good, yet so few people know about it and so many people misunderstand it.” It was based on this simple belief that Venerable Master Sheng Yen founded Dharma Drum Mountain.

Calling himself “an itinerant monk pressing ahead through the wind and snow,” and named as one of the fifty most influential people in Taiwan during the past four hundred years, Venerable Master Sheng Yen has had a life full of miseries, deprivations, tests, and turning points.

The Master has had a weak physique and been prone to illness since childhood. After becoming a monk in the Wolf Hills in China, he went through years of having to perform deliverance rituals day and night for a living, then served in the military, and was finally re-ordained. Thereafter, whether on solitary retreat, studying in Japan, in America spreading the Dharma, or founding Dharma Drum Mountain, he has always been able to find a way forward when there seemed no way out. In his hardships his compassionate vows strengthened, and through his perseverance his wisdom shines. To him, life is a process of realizing the Buddha dharma.

To elevate the status of Buddhism and the quality of monasticism in Taiwan, Master Sheng Yen resolutely went to study in Japan at the age of forty. After obtaining a doctorate, he began to propagate in both the United States and Taiwan, and, as a Dharma heir in both Linji and Caodong lineages, traveled around the world to teach Chan practice, ushering numerous people both Eastern and Western into the world of Chan. In order to spread the Dharma through language and concepts accessible to modern people, even with his tight schedule the Master still continues to write, and has published over one hundred books.

An erudite scholar, the Master has established the Chung-Hwa Institute of Buddhist Studies and Dharma Drum University to cultivate first-class researchers. In recent years, he has also engaged in public dialogues with leading figures in the fields of technology, art, and culture, and has even collaborated with other denominations and religions. His expansive mind and international outlook have earned him recognition from people in various fields both at home and abroad. Under his guidance, Dharma Drum Mountain has established its bases in Taiwanand its roots in Chinese Buddhism while steadily progressing toward greater internationalization and diversification.

Master Sheng Yen passed away on February 3, 2009 at the age of 79.

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S

tea to be given only to people who are

that is to say, have not had some

like weak tea and some prefer water.

already practicing hard. If a master

realization. They have already drunk

Strong tea stimulates and excites;

beat or shouted at students who are

bitter and weak tea and are attached

weak tea quenches thirst, and water

not diligent, they may think it is very

to the flavor, meaning they tend to

replenishes the body’s fluids. Strong

strange or even get scared away.

think too much and cannot stop their

ome people like strong tea, some

minds. They also cannot put their

tea is like the scorching summer sun and loud thunder at the same time;

One type of student who may be given

method down and may be attached

weak tea is like the autumn moon;

weak tea are beginners who thirst for

to a goal of getting enlightened.

water is neither sun, nor moon, nor

practice but are not ready for bitter

They are burdened by their experi-

rain but it has extreme clarity and

tea. To them I will speak words of com-

ence and intellect. To them I will give

brightness. Some people drink strong

fort and encouragement to make them

a flavorless method. For example,

tea to combat sleepiness or tiredness,

feel happy to practice. The other type

Master Zhaozhou of the Tang dynasty

most people prefer weak tea, and

is those who have drunk bitter tea but

used phrases that seemed to have

those who drink only water are few.

are in danger of losing their resolve to

no meaning, such as: “The 10,000

practice. To them I will give weak tea

dharmas return to one; where does

Drinking tea in the meditation hall

as an expedient means. It’s like telling

the one return to?” Or, “When I was

can be a ritual, but it is most impor-

someone just setting out on a journey,

in Qingzhou I made a robe weighing

tant to listen to the master’s words.

“There s a place over the horizon that

seven pounds.” Or, “What did Bodhid-

In fact, a talk like this is called “tea

is really idyllic, with trees, birds, and

harma bring from the West?” Or, “In

words.” These words are like different

a beautiful landscape. If you just keep

the garden there are cypress trees.”

strengths of tea, as the methods we

on going you will definitely get there.”

These are examples of “water” words that can induce a practitioner to give

teach vary according to a student’s level of experience. Some methods

One of the sutras tells about a man

up all attachments, throw everything

are poisonously strong, some are

who yells at his ox, saying, “You are

away, and reach the highest goal of

lighter, and some have no particular

stupid and useless! Why can’t you go

enlightenment. But there are also

meaning.

faster with such a light load? Don’t

people who can suddenly put down

you see all the other oxen in front of

all their attachments with bitter tea.

One type of student who may be given

us speeding along?” Whereupon the

It works by giving them a shock. One

weak tea are beginners who thirst for

ox stopped dead in its tracks and

can even attain this by drinking weak

practice but are not ready for bitter

refused to move, thinking, “Since I

tea, but in that case, it can only be a

tea. To them I will speak words of

am useless, why should I move?” So

very gradual enlightenment.

comfort and encour-agement to make

the man, very upset, asked the other

them feel happy to practice.

men in front, “How do you get your ox

Who here has had the taste of water,

to go so fast?” They replied that they

where there is no sun, no moon

Strong tea is called “bitter tea.” Those

deceive their animals, saying sweet

and no rain, neither night nor day?

who have just begun to practice are

words to them, like, “You are so good

Yes, but was it crystal-clear? When

not ready to drink this tea. After they

and energetic. Without you, I would

it is crystal-clear it has brightness in

have gained some benefit from prac-

be nowhere. Awhile back you climbed

which all things all exist, but there is

tice but are still not clear how to settle

that hill like it was nothing. Now that

no discriminating mind, no taste. So

their mind, they should drink bitter

the road is flat, you should really be

subjectively, in this state, the person

tea. Like being baked by a hot sun

able to speed along.” So the oxen are

does not exist. If a person in this state

or startled by thunder, this bitter tea

very happy to go fast. Like humans,

is out in the burning sun, he wouldn’t

gives them no chance to get lazy. They

animals also need to be comforted

consider that he is in the sun, but

wouldn’t dare fall asleep or indulge in

and encouraged.

everything is still very clear. With bitter or weak tea, the mind is still there, but

a scattered mind. This bitter tea will arouse them into “angry determina-

Water has “tasteless” taste; it should

crystal-clear water is like the state of

tion” to practice hard. This is why

be given only to those who have

no-mind. Bitter and weak tea can help

masters of the Linji sect used to beat

practiced extremely well but have

you towards no-mind, but eventually

and shout. Such methods are bitter

not yet entered the door of Chan,

one needs to drink clear water. EH

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I am a Buddhist

by Dr Wong Yin Onn

When I say that ‘I am a Buddhist’, I am not shouting that ‘I am good, better than you or even close to being pure’.

Instead I’m shouting that ‘I was lost in the pains, unsatisfactoriness and frustrations of the world, but now I’m walking a path that leads to progressive lessening of my greed and ignorance, lessening my attachments and sufferings day by day.’

When I say ‘I am a Buddhist’ I don’t speak of this with a ‘Holier than Thou’ attitude, Never with a ‘I am going to Heaven while you are on a one way ticket to Hell’ mindset.

Instead I’m confessing that I am ignorant of much Truth and need the Buddha Dhamma to be my guide. If I am bad I have an equal chance as any of going to Hell, and if I am keeping my precepts well, I too have a well deserved holiday in Heaven.

When I say ‘I am a Buddhist’ I’m not trying to show one-upmanship or arrogance but I’m professing that I’m weak and need the Buddha, Dhamma and Sangha as my Refuge to carry on.

When I say ‘I am a Buddhist’, I’m not bragging of success.

Instead I’m admitting I have failed time and again to let go of my Greed, Hatred and Ignorance, and need the Buddha Dhamma to help me develop qualities of Generosity, Loving Kindness and Wisdom.

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When I say ‘I am a Buddhist’ I’m not claiming to be perfect. In reality my flaws are far too visible, but the Buddha has taught that everyone of us is capable of purifying himself and attaining perfect wisdom of the Truths of life. He has given me the confidence that I too can evolve to be Enlightened.

When I say ‘I am a Buddhist’ I still feel the sting of pain, the aging of my body, illness and I have my share of heartaches and failures in this ceaselessly changing world, But the Dhamma has taught me to see the realities of life, to accept change and to handle it with wisdom. My physical body will inevitably suffer but my Mental pain is optional.

Associate Professor Dr Wong Yin Onn, MBBS (Mal), MRCP (UK), AM(M’sia), FRCP (Glasgow), joined Monash University Malaysia in February 2007. He graduated with distinction from the University of Malaya and was Visiting Lecturer at his alma mater in 1988 -1989. He wrote a book on “Emergencies in Internal Medicine” in 1988. Dr Wong teaches the Buddha Dhamma regularly in Johor Bahru and Singapore and was an invited speaker at the 3rd Global Conference on Buddhism. He is also the Patron of Majjhima Dhamma Centre in Singapore.

He conducts weekly Dhamma Classes at Metta Lodge Buddhist Centre in Johor Bahru since 2004. EH

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Dharma Kids The Brave Little Parrot -- A Jataka Tale

O

nce, long ago, the Buddha was born as a little parrot. One day a storm fell upon his forest home. Lightning flashed, thunder crashed, and a dead tree, struck by lightning, burst into flames. Sparks leapt on the wind and soon the forest was ablaze. Terrified animals ran wildly in every direction, seeking safety from the flames and smoke.

“Fire! Fire!” cried the little parrot. “To the river!” Flapping his wings, he flung himself out into the fury of the storm and, rising higher, flew towards the safety of the river. But as he flew he could see that many animals were trapped, surrounded by the flames below, with no chance of escape.

Suddenly a desperate idea, a way to save them, came to him.

He darted to the river, dipped himself in the water, and flew back over the now raging fire.

The heat rising up from the burning forest was like the heat of an oven. The thick smoke made breathing almost unbearable. A wall of flames shot up on one side, and then the other. Crackling flames leapt before him. Twisting and turning through the mad maze of fire, the little parrot flew bravely on. At last, when he was over the center of the forest, he shook his wings and released the few drops of water which still clung to his feathers.

The tiny drops tumbled down like jewels into the heart of the blaze and vanished with a hissssssssss.

Then the little parrot once more flew back through the flames and smoke to the river, dipped himself in the cool water, and flew back again over the burning forest. Back and forth he flew, time and time again, from the river to the forest, from the burning forest to the river. His feathers were charred. His feet were scorched. His lungs ached. His eyes, stung by smoke, turned red as coals. His mind spun dizzily as the spinning sparks. But still the little parrot flew on.

At this time, some of the devas -- gods of a happy realm -- were floating overhead in their cloud palaces of ivory and gold. They happened to look down. And they saw the little parrot flying among the flames. They pointed at him with perfect hands. Between mouthfuls of honeyed foods they exclaimed, “Look at that foolish bird! He’s trying to put out a raging forest fire with a few sprinkles of water! How absurd!” And they laughed.

But one of those gods, strangely moved, changed himself into a golden eagle and flew down, down towards the little parrot’s fiery path.

The little parrot was just nearing the flames again when the great eagle with eyes like molten gold appeared at his side. “Go back, little bird!” said the eagle in a solemn and majestic voice. “Your task is hopeless! A few drops of water can’t put out a forest fire!

Cease now and save yourself -- before it is too late.”

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But the little parrot only continued to fly on through the smoke and flames. He could hear the great eagle flying above him as the heat grew fiercer, calling out, “Stop, foolish little parrot! Save yourself! Save yourself!”

“I don’t need a great, shining eagle,” coughed the little parrot, “to give me advice like that. My own mother, the dear bird, might have told me such things long ago. Advice! (cough, cough), I don’t need advice. I just (cough), need someone to help.”

And the god, who was that great eagle, seeing the little parrot flying through the flames, thought suddenly of his own privileged kind. He could see them high up above. There they were, the carefree gods, laughing and talking, while many animals cried out in pain and fear from the flames below. And he grew ashamed. Then one single desire was kindled in his heart. God though he was, he just wanted to be like that brave little parrot, and to help.

“I will help!” he exclaimed and, flushed with these new feelings, he began to weep.

Stream after stream of sparkling tears poured from his eyes. Wave upon wave, they washed down like cooling rain upon the fire, upon the forest, upon the animals and upon the little parrot himself.

The flames died down and the smoke began to clear. The little parrot, washed and bright, rocketed about the sky laughing for joy. “Now that’s more like it!” he exclaimed.

The eagle’s tears dripped from burned branches. Smoke rose up from the scorched earth. Miraculously, where those tears glistened, new life pushed forth -- fresh shoots, stems, and leaves. Green grass pushed up from among the still glowing cinders.

Where the teardrops sparkled on the parrot’s wings, new feathers now grew. Red feathers, green feathers, yellow feathers -- such bright colors! Such a handsome bird!

All the animals looked at one another in amazement. They were whole and well. Not one had been harmed. Up above in the clear blue sky they could see their brave friend, the little parrot, looping and soaring in delight. When all hope was gone, somehow he had saved them. “Hurray!” they cried. “Hurray for the brave little parrot and for the miraculous rain!”

(From The Hungry Tigress as told by Rafe Martin. Parallax Press, Berkeley California, 1990.)

(Taken fron Inquiring Mind -- A Semi-annual Journal of the Vipassana Community Volume 10, Number 2, Spring 1994) EH

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WACANA 2011 “The Buddha-Word – Its Social Relevance and Application Today”

Sunday 31 July 31, 2011

Buddhist Maha Vihara, Brickfields, Kuala Lumpur, Malaysia Introduction In conjunction with the 2600th year of the Buddha’s Enlightenment as well as to commemorate the unbroken effort in propagating the Buddha-Word, we welcome you to attend WACANA 2011 which aims to gather Sangha members and lay Buddhists to re-examine the relevance of the Buddha’s teachings in today’s society.

To register online, visit www.nalanda.org.my

Enquiries Sis Santi Cheang, 012-2279349/03-89381500/1501 Fax: : 03-8938-1502 E-mail : wacana@nalanda.org.my Website : www.nalanda.org.my

Organizers/Secretariat

Program

WACANA 2011 is jointly organized by Nalanda Institute Malaysia and the Buddhist Maha Vihara.

The Secretariat is Nalanda Institute Malaysia.

Session 1 8:00 am Registration for Participants 9:00 am Opening Salutation 9:15 am Introduction to WACANA 2011

by Mr. Vijaya Samarawickrama 9:45 am Introduction to the World Tipitaka Set

Who should attend?

Buddhist Community Leaders, Buddhist educationists, Sangha members, Dharma propagators, Dharma School Principals, Dharma School Teachers, Interested lay Buddhists, Tertiary Level Student Leaders

Conference Fee (Free for Sangha members) RM50 for adult delegates RM30 for college & university students (aged 18 and above) # Number of participants is limited to 300 Submission Deadline Please submit your application by 1 July 2011 with full payment of Conference Fee. Payment Mode Cheque should be made payable to “NALANDA BUDDHIST SOCIETY MALAYSIA” and post to 3357, Jalan 18/31, Taman Sri Serdang, 43300 Seri Kembangan, Selangor, Malaysia.

OR Bank transfer to NALANDA BUDDHIST SOCIETY MALAYSIA, CIMB Bank Berhad, account number 1259-0001415-05-4

Session 2 Polity and 10:00 am 10:20 am 10:40 am 11:00 am 12:50 pm

Economics Presentation by Datuk Dr. Victor Wee Presentation by Mr. Wei Chuan Beng Discussion / Q & A Session Lunch Dana / Luncheon for Participants Hymn Singing Performance & Pāli Recitation

Health, Science & Technology 1:00 pm Presentation by Ven. Dr. M. Punnaji 1:20 pm Presentation by Dr. Wong Yin Onn 1:40 pm Discussion / Q & A Session Session 3 2:00 pm Workshops 3:00 pm Tea Break & Fellowship 3:45 pm Workshop Presentations 4:30 pm Summary of Proceedings 4:50 pm Closing salutation 5:00 pm End of Program

WACANA is a Buddhist Conference which aims to gather distinguished members of the Buddhist Sangha and laity to discuss pertinent issues affecting the Buddha-Sasana. The inaugural WACANA 2007 carried the theme “Educating Tomorrow’s Leaders Today”, WACANA 2008 with the theme “Buddhist Leadership in Malaysia: Values, Vision, Vitality” and WACANA 2009 was themed “Dhammaduta - Uniting Our Vision, Engaging Our Community”.

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Subscribe Now!

EASTERN HORIZON needs your support!

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Snow Lion Publications P.O. Box 6483 Ithaca, New York 14851, USA www.snowlionpub.com

Jamgon Kongtrul, Journey and Goal. The Treasury of Knowledge. 2011. pp 702. US$49.95 This is part of a ten-volume Treasury of Knowledge encyclopedia encompassing the entire range of Tibetan Buddhist teachings. Written by Jamgon Kongtrul, whose writings have been embraced by the four major schools of Tibetan Buddhism, the set is a vast and inclusive treasure trove of material. This volume, Journey and Goal, focuses on the spiritual path-- the journey and the resultant state of enlightenment where it leads--the goal. Extensively varied perspectives are offered, not only from the different schools of Buddhism, but also from the varying levels of practice and attainments. In fact, this is the most comprehensive treatment of these themes to appear in the English language.

EH

Sarah Harding, Niguma. Lady of Illusion. 2010. pp 373. US$32.95 This volume brings to the forefront the life and teachings of a mysterious eleventh-century Kashmiri woman who became the source of the Shangpa Buddhist lineage. Niguma’s story challenges the view that images of accomplished female practitioners are merely symbolic representations of the “feminine principle.” In some cases they portray real spiritual leaders. This volume includes the thirteen works that have been attributed to Niguma in the Tibetan Buddhist canon. These works include the source verses for such esoteric practices as the Six Yogas, the Great Seal, and the Chakrasamvara and Hevajra tantric practices that are widespread in Tibetan traditions. EH

John Myrdhin Reynolds, Self Liberation Through Seeing with Naked Awareness. 2010. pp 170. US$18.95 This work is a terma (treasure teaching) of Guru Padmasambhava discovered by master Karma Lingpa. It gives a clear explanation as to why and how the principle of a spiritual teaching can be misunderstood and points out directly on the right method of application of this knowledge. Giving instruction on the method of self-liberation, it presents the essence of Dzogchen. As this is regarded as one of the most advanced and esoteric teachings, practitioners seek out helpful commentary to guide them through the material. This text does just this - presenting this traditionally advanced teaching in such a way to make it accessible for modern readers. EH

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Alexander Berzin, Introduction to the Kalachakra Initiation. 2010. pp 197. US$18.95 The Kalachakra initiation is widely given throughout the world to large groups of people by the Dalai Lama and other great Tibetan teachers to promote world peace. This initiation is the doorway to an important Buddhist system of tantra practice for inner transformation, spiritual development, and overcoming the limitations that keep us from accessing our true potential. This is an expansion of oral instructions that Dr Alex Berzin has given during several Kalachakra initiations to help both participants and observers make their experience more meaningful. He explains the theory of tantra, the vows, commitments, visualization, and the factors to consider when one is ready to actually take the initiation. EH

Longchenpa, You are the Eyes of the World. 2010. pp 106. US$18.95 Longchenpa was the great systematizer and transmitter of Dzogchen and his writings combine visionary poetic expositions of the nature of reality with lucid explanations and practical advice. This book is one of his most accessible texts -- it is essential for anyone practicing Dzogchen because it focuses on integrating the practice with ordinary daily life. The translation is especially accurate having been approved by Namkhai Norbu, one of the most eloquent and erudite contemporary Dzogchen teachers. It’s a definite musthave for anyone interested in Tibetan Buddhism and in particular Nyingma philosophy and Dzogchen. It’s also a great text for anyone trying to integrate their spirituality into daily life. EH

Shechen Gyaltsap IV and Rinchen Dargye, A Practice of Padmasambhava, Essential Instructions on the Path to Awakening. 2011. pp 178. US$19.95 A Practice of Padmasambhava presents a very practical and compelling teaching related to a visualization and mantra practice of Padmasambhava. This practice is based on the most important revelation of the renowned nineteenth-century treasure revealer Chokgyur Lingpa, “Accomplishing the Guru’s Mind: Dispeller of All Obstacles”. It provides an introduction to the preliminary trainings, outline the primary elements of visualization practice and mantra recitation, and supply a detailed explanation of the practice of Padmasambhava’s wisdom aspect, Guru Vadisimha. Through practical stepby-step instructions on this deity, the reader is guided into the general world of tantric practice common to all of Tibetan Buddhism. EH

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Wisdom Publications 109 Elms Street, Somerville, MA 02144, USA. www.wisdompubs.org

Gene Reeves, The Stories of the Lotus Sutra. 2010. pp 368. US$18.95 The Lotus Sutra is one of the world’s great religious scriptures and most influential texts. It has been a seminal work in the development of Buddhism throughout East Asia and, by extension in the development of Mahayana Buddhism throughout the world.

Taking place in a vast and fantastical cosmic setting, the Lotus Sutra places emphasis on skillfully doing whatever is needed to serve and compassionately care for others, on breaking down sharp distinctions between the ideals of the fully enlightened Buddha and the Bodhisattva who vows to postpone personal salvation until all beings may share it together, and especially on each and every being’s innate capacity to become a Buddha. The stories here are all found in this important sutra. EH

Kathleen McDonald, Awakening the Kind Heart. How to Meditate on Compassion. 2010. pp 152. US$15.95 Kathleen McDonald (Venerable Sangye Khadro) introduces two powerful methods for awakening the kind heart in us all. The first is the practice of the four immeasurable thoughts — love, compassion, joy, and equanimity. The second method is thought transformation, a beautiful practice based on a short, eight-verse text that is an exemplary guide to living compassionately. The message is that just as we appreciate other people being kind to us, others appreciate it when we are kind to them. Her message is thought kindness is important but it doesn’t always come easily – we have to work on it. EH

Thea Mohr and Jampa Tsedron, Dignity and Discipline. The Evolving Role of Women in Buddhism. 2010. pp 333. US$18.95 This is a collection of essays taken from a global conference on nun’s bhiksuni ordination from all traditions that took place in Hamburg, Germany. The articles cover the breath of Buddhist traditions and convey the history and the vision for the future of the role of women as ambassadors and curators of the ordained Buddhist community. This book shows a shift toward granting women full ordination in all traditions of Buddhism. Aware of this controversy, The Dalai Lama together with scholars and monastics from around the world had presented powerful cases, grounded in both scripture and a profound appeal to human dignity, that the order of Buddhist nuns can and should be fully restored. EH

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Anyen Rinpoche, Dying with Confidence. 2010. pp 170. US$16.95 In this book, Anyen Rinpoche gives practical information beneficial to those wanting to explore the depth of the teachings on dying skillfully, in accord with the teachings of Tibetan Buddhism. Encouraging readers to honestly look at both life and death, and to contemplate our impermanence deeply, the author shows us how to use the very process of dying to further our goal of enlightenment, compassion, and a wise and fulfilling life in the here-and-now. With clear, concise directions, the author guides the reader through what is necessary to ensure a calm and smooth transformation into the next phase of existence. Topics in this book range from preparation of the will to organ donation and the use of medications and medical technology EH

Arinna Weisman and Jean Smith, The Beginner’s Guide to Insight Meditation. 2010. pp 238. US$15.95 This good-hearted primer is a true beginner’s guide to Vipassana or Insight Meditation.

The first-person stories nicely support the more instructional, but not doctrinaire, how-to bulk of the text. Complete with a biography of the Buddha, a list of U.S. Insight Meditation centers, some core sacred texts and a glossary, this volume is the perfect starter kit for people curious about Buddhism, who may or may not adhere to a particular faith. For those who may not even know how to put their hands together in a pose of dedication to take the Three Refuges vows, this gentle manual provides loose soil where tender roots might take hold. EH

Andy Ferguson, Zen’s Chinese Heritage. 2011. Pp 549. US$18.95 The history of Zen can be almost as perplexing as its cryptic koan. In many accounts of Zen history, it is hard to tell who is Chinese and who is Japanese, who lived in the 6th century and who in the 16th. Andy Ferguson attempts to clear the air in this volume.

He organizes all of the Chinese Zen masters from Bodhidharma from the 5th century to Huikai in the 13th century, presenting their core records and writings in chronological order by 25 generations. He also presents an expertly arranged foldout lineage chart of the Zen ancestors, with cross-referencing by Japanese, Chinese pinyin, and Chinese Wade-Giles transcriptions. EH

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Shambhala Publications, Inc 300 Massachusetts Avenue Boston, MA 02115, USA www.shambhala.com

Chogyam Trungpa, Work, Sex Money. Real Life on the Path of Mindfulness. 2011. pp 256.

US$15.95.

As (the late) Chogyam Trungpa says in this book repeatedly: sex, work and money are the things that cause us most grief. It’s real life and facing up to that is real spirituality.

Spirituality isn’t about finding an escape from those issues. It’s about learning how to deal with those issues. The book is based on transcripts of three talks about work, sex and money, with material from a dozen or so other talks included where it fit. Work, sex and money are all expressions of the sacredness of life, as Trungpa says. Treat them as sacred, deal with your annoyances, and your life may be transformed. EH

J. Krishnamurti, Where can Peace be Found? 2011. pp 109. US$15.95 Krishnamurti taught that in order for there to be peace in the world, we must each first make peace with ourselves. No spiritual path, leader, or personal or political philosophy will guide us in this endeavor. He said that this transformation of the human psyche is a truth that each of us must discover within. When we recognize that our consciousness is not individual but common to all humans, we can work together in a spirit of cooperation and compassion. He also said we must take personal responsibility for our actions and reactions—in our relationships and in our lives—as this is the necessary first step toward a finding a real meaning in our lives. EH

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Other Publishers Sharon Salzberg. Real Happiness. The Power of Meditation, Workman Publishing, 2011. pp 208. US$14.95. With CD Sharon Salzberg’s book describes everything from meditation (breathing, walking, body scanning, even drinking tea) to mindfulness (emotions, dealing with thoughts and feelings via recognition, acceptance, investigation and non-identification) to lovingkindness meditation (cultivating compassion and true happiness, paying attention to ourselves and others with interest and care). She introduces a 28-day guided program of 20-minute meditation sessions. There is an extended discussion of the benefits of meditation. The book also comes with a CD with four guided meditations. Sharon explains that meditation brings us into a space where we can begin to examine our assumptions about ourselves, and the way the world works, and what brings us happiness. EH

Lama Yeshe, Life, Death and After Death. Lama Yeshe Wisdom Archives, Boston, USA. 2011. pp 112. Free This book help us to understand the death process and trains us to deal with it so that when the time of death arrives and the various illusory visions arise, instead of being confused, we’ll know what’s going on and will recognize illusions as illusions, projections as projections and fantasies as fantasies. This book also contains the last teachings Lama Yeshe gave in the West. Poignantly, the topic was death and rebirth; six months later, Lama Yeshe passed away. It also includes an introductory discourse by Lama Zopa Rinpoche and concludes with a teaching on transference of consciousness given by Lama Yeshe in London in 1982. EH

Hsing Yun, Life. Buddha Light Publishing, Los Angeles, USA. 2011. pp 153. US$15.95 In Life, Master Hsing Yun articulates the Buddhist view of the meaning, grandeur, and mystery of life, while applying those views in different arenas of contemporary society.

Life flows effortlessly between Buddhist theory and practice, and between history and personal expose, while entering a deep exploration of topics that few Buddhist leaders have explored: human rights, education, politics, and freedom. Delving into these weighty topics, Life is both beautifully reverent and hopeful for humanity and all life in the world. Master Hsing Yun has been a Buddhist monk for over seventy years and has spent his life promoting Humanistic Buddhism. EH

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Dharma Aftermath

by Rasika Quek

The Nostradamus Season

If one were a materialist and held the view that before he or she took birth in a mother’s womb he or she never existed, it would give rise to a mind-boggling “issue” of galactic proportions. He or she would be tantamount to admitting that out of “emptiness” came the energy that manifested his/her form with all its infinite creative possibilities. Kudos to Dr. Aaron Lim of the Bodhi Fellowship for highlighting this in a recent seminar in Kuala Lumpur. The implication is tremendous. If we really looked at ourselves and every other human being as coming from emptiness with the ability to manifest infinite creations, all the self-condemnation, attack thoughts, viciousness, blaming, etc. would melt away. How could a God-like being be any less loving to other God-like beings possessing the same infinite potential?

The problem is can we regularly remember that we are not our bodies and that we are spiritual beings that go beyond form with glorious infinite creative potential? The fact of the matter is that we tend to be sucked into the drama of the “world” and every day life that we completely forget who we really are. We may have come with good intentions but somehow lost our way because we got distracted by stress, financial insecurities, petty jealousies, inability to forgive, lack of self-worth and other self-inflicted negative thinking or beliefs that don’t really serve us.

Suppose if I were to substitute God-like with Buddha-like or Bodhisatva-like for the above, how would this impact the outlook of those professing to be Buddhists? Would it mean that we are now arriving at a stage where we can be awakened from our illusions? And why not? If we believe we have infinite potential, we could easily manifest the willingness and determination to do what we resolved to do. Why must someone else be a Buddha, Arahat or Bodhisatva, why not you? Why must we be sold to self-limiting beliefs that only serve to trap us in “samsara”? As Dr. Aaron puts it, the ego is very sly. It (the ego) will want you to be religious but the moment you are about to discover that your limitation beliefs are largely self-imposed and unreal, it will unleash fear, doubt, etc. to turn you back. As shadows do not have realities of their own but are due to the absence of light, the ego is also “unreal” but seems to exist due to our lack of love and illumination (of the mind). The more we turn up our love and wisdom, the more we weaken the ego’s shadow.

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We will not be doing the Japanese a favor if we continually feel grief and pity for them for the disastrous tsunami and radiation leakages that hit them recently. It would better to picture them in our minds as glorious beings with infinite patience and resourcefulness to overcome any predicament they may be facing. Witness the little nine year old Japanese boy who captured the hearts of millions of netizens by promptly putting the biscuits offered to him to a food pool as he felt that others needed it more than him. The world has never seen anything like this - ordinary Japanese people who are selfless and disciplined in the face of calamity. Fifty workers risked their lives working beyond safe radiation levels to stop the leakages so that many others will be saved. There was no condemnation, no finger pointing, no looting ….. What can we say except that they appear to be a nation of Bodhisatvas than just mere human beings.

Looking at the Japanese “Bodhisatvas”, I am embarrassed by the political, racial and religious polarization happening in my own backyard. People who you think are normally “religious” are into “attack” and “condemnation” mode to win over the minds of their friends and associates. There is nothing wrong articulating your point view but if it occurs week after week, month after month even after chi kung or “dana” sessions, something is terribly amiss. People seem intent on being “right” rather than being peaceful. Whatever happened to abstaining from gossiping, slandering and harsh speech? Did the Buddha exempt politics as not being subject to these abstinences? As Gandhi once put it, “you have to become the change you wish to see in the world.” If I see myself practicing more harmony, more gentle speech, more fairness to my kids and colleagues, more understanding of others’ concerns, I can change my own reality and the way things appear to me.

Even if others may consider me a “wimp”, I would rather be “peaceful” than be “right”. It is rare for battles to be started because people chose to be peaceful. More battles have been started because people thought they were “right” or were doing the “right thing”. Don’t get me wrong, I believe in the power of the vote. But rather than waste my energy and time talking about things I can’t control, I’d rather spend my time in peaceful contemplation and planning my next good deed. Life is too short for spending time promoting other people’s “tiny, mad ideas.” I should be thinking about maximizing my creative potential for my own good and the common good. All attack and condemnation is based on the idea that we are our bodies. But I am not buying into the idea that I am the body or you are the body anymore. We came from “emptiness” and we have the energy potential to manifest infinite possibilities. Why should I choose bitterness and hatred, the tired ways of the “world”?

Every time I forget this, I remember to forgive myself and my brother and sister. EH Rasika Quek 11 April 2011

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2011 WESAK INTERNATIONAL FILM FESTIVAL

www.wiff.org.my

Enquiries: 03 78049154

Malaysia Tourism Center, Jalan Ampang, Kuala Lumpur

June 11-12 & 18-19, 2011 E English

Program

G German

J Japanese

M Mandarin S Sinhalese

TIME

THEATRE 1

THEATRE 2

THEATRE 3

Saturday, Jun 11

Title

Title

Title

10:30 - 1:00 pm

Words of my Perfect Teacher E 1hr 43 mins

Enlightenment Guaranteed E 1 hr 48 mins

Buddhism in America E 50 mins

Little Note M 15 mins

Angulimala E 10 mins

Arising Light E 26 mins Plum Village E 50 mins

1:30 - 1:50 pm

Hymn Singing

Nil

Nil

2:00 - 4:00 pm

Unmistaken Child E 1 hr 42 mins

Bhutan E 57 mins

Daughters of Wisdom E hr 8 mins

Buddhism in Europe E 50 mins

Goryeo Buddhist Paintings E 50 mins

Dalai Lama Renaissance E 1 hr 45 mins

Devotion of Mattieu Ricard E 1 hr 7 mins

Oil Lamp E 9 mins

Dhamma Dana E 30 mins

4:30 - 6:30 pm

Uppalavanna S 1 hr 20 mins

8:00 - 8:30 pm

Opening Ceremony

Nil

Nil

8:30 - 10:30 pm

Zen The Story of Dogen J 2 hrs

Nil

Nil

Sunday, Jun 12

Title

Title

Title

10:00 - 10:20 am

Hymn Singing

Nil

Nil

10:30 - 1:00 pm

Enlightenment Guaranteed G 1 hr 48 mins

Buddhism in Europe E 50 mins

Zen The Story of Dogen J 2 hrs

Daughters of Wisdom E 50 mins 1:40 - 1:50 pm

Hymn Singing

Nil

Nil

2:00 - 4:00 pm

Unmistaken Child E 1 hr 42 mins

Words of my Perfect Teacher E 1 hr 43 mins

Uppalavanna S 1 hr 20 mins

4:30 - 6:30 pm

Arising Light E 26 mins

Bhutan E 57 mins

Devotion of Matthieu Ricard E 1 hr 7 mins

Goryeo Buddhist Paintingss E 50 mins

Dhamma Dana E 30 mins

Little Note M 15 mins

7:30 - 7:50 pm

Hymn Singing

Nil

Nil

8:00 - 10:00 pm

Plum Village E 50 mins

Angulimala E 10 mins

Enlightenment Guaranteed E 1 hr 48 mins

Buddhism in America E 50 mins

Dalai Lama Renaissance E 1 hr 45 mins

Oil Lamp E 9 mins

Saturday, Jun 18

Title

Title

Title

10:00 - 10:20 am

Hymn Singing

Nil

Nil

10:30 - 1:00 pm

Words of my Perfect Teacher E 1 hr 43 mins

Buddhism in Europe E 50 mins

Plum Village E 50 mins

Little Note M 15 mins

Angulimala E 10 mins

Buddhism in America E 50 mins

Uppalavanna S 1 hr 20 mins 1:30 - 1:50 pm

Hymn Singing

Nil

Nil

2:00 - 4:00 pm

Unmistaken Child E 1 hr 42 mins

Bhutan E 57 mins

Daughters of Wisdom E 1 hr 8 mins

4:30 - 6:30 pm

Zen Story of Dogen J 2 hrs

Goryeo Buddhist Paintings E 50 mins

Arising Light E 26 mins

Dalai Lama Renaissance E 1 hr 45 mins

Devotion of Mattieu Ricard E 1 hr 7 mins

Oil Lamp E 9 mins

Dhamma Dana E 30 mins

8:00 - 10:00 pm

Performance by Ani Choying Drolma www.choying.com

Nil

Nil

Sunday, Jun 19

Title

Title

Title

10:00 - 10:20 am

Hymn Singing

Nil

Nil

10:30 - 1:00 pm

Enlightenment Guaranteed G 1 hr 48 mins

Buddhism in Europe E 50 mins

Zen The Story of Dogen J 2 hrs

Devotion of Mattieu Ricard E 1 hr 7 mins 1:30 - 1:50 pm

Hymn Singing

Nil

Nil

2:00 - 4:00 pm

Buddhism in America E 50 mins

Unmistaken Child E 1 hr 42 mins

Uppalavanna S 1 hr 20 mins

Arising Light E 26 mins

Bhutan E 57 mins

Daughters of Wisdom E 1 hr 8 mins

Goryeo Buddhist Paintings E 50 mins

Dhamma Dana E 30 mins

Little Note M 15 mins

Buddhism in Europe E 50 mins 4:30 - 6:30 pm