Master Hsing Yun

New Year's Message by Master Hsing Yun

The Buddhist Channel, Jan 5, 2014

Taipei, Taiwan -- As we celebrate Fo Guang Shan’s 48th anniversary, I myself would also be turning 88 years old. Looking back to a life that involved much traveling, I can truly feel the following to be true, “Hope and a bright future come with willingness to reach out.” In time of the new spring, I wish you every success with your life and career pursuits. May you be like the noble steed which gallops into a bright future. Keep striving forward, hope is right ahead of you!

Ever since Fo Guang Shan was founded, I have been succeeded by Ven. Hsin Ping, Ven. Hsin Ting, and Ven. Hsin Pei as the Head Abbot. Last March, the Inaugural Ceremony of Fo Guang Shan’s 9th Abbot and Dharma Transmission Ceremony for the 49th Generation of the Linji School was held with Ven. Hsin Bao as the new Head Abbot, and with Ven. Hui Chuan, Ven Hui Lun, Ven. Hui Kai, Ven. Hui Zhao, and Ven. Hui Feng as Deputy Abbots.
 
It brings me much assurance and comfort to see the new leader of the Fo Guang Shan Order elected by system. My words for them were that Fo Guang Shan is humanistic, is open, is about team effort, and depends on a heritage. It is the entire order’s duty to create a new future, build a new milestone, and disseminate Humanistic Buddhism in every part of the world. On the same day, 72 monastics from all Five Continents including Ven. Ming Guang, Director of the Buddhist Association of Taipei, and Ven. Jing Yao, Director of the China International Offering Ceremony to All Buddhas became the Dharma Descendants.
 
Last year, after I completed Buddhist Affinities Across One Hundred Years under the invitation of Academia Historica, I continued my narrations and published a new edition in April. The new book set consists of 160 million characters in Chinese, a total of 16 volumes that come with a collection of 1,600 pictures. The book launch took place at the National Taiwan Library in Taipei. Later in October, the Simplified Chinese edition was also published in China by Beijing’s SDX Joint Publishing Company. For the book launch, I was invited to the National Library of China in Beijing, where I also gave a talk on “Seeing the Power of Dreams.”

As I look back on my life, everything still appears so real, and what I am most grateful for are the blessings given by the Buddha and everybody. Having witnessed the wars, I truly feel that peace is so hard to come by, thus is very precious. If it were not for the Dharma, how could I have remained strong and faithful despite being separated from loved ones? Especially after all these years of devotion to the establishment and development of Fo Guang Shan and the Buddha Memorial Center, my emotions towards the Buddha has only become more sentimental. For this reason, I had written a poem, “Dear Buddha, Where Are You?” to express my feelings towards 80 years of searching for the Buddha’s whereabouts. As has been said, “The world is but a creation of the mind, so is the Dharma realm. Even into the infinite future, the Buddha will always be in my heart.” May every affectionate Buddhist be able to establish a heart-to-heart connection with the Buddha.
 
In light of the importance of Humanistic Buddhism to the future development of Buddhism, the FGS Institute for Humanistic Buddhism was established last March, and co-organized the Academic Conference on the Practice and Theory of Humanistic Buddhism with the Center for Chinese Cultural Research Institute of Nanjing University. During my plenary speech, I expressed my hope for Humanistic Buddhism to be recognized as what Buddhism is: something that symbolizes happiness, peace, joy, and equality. May everyone work together to enable Buddhism regain its original intent.
 
Fo Guang Shan has always placed a great emphasis on education. My ideal is not just to establish a school, but to establish a good school. Last January, Dr. Ling Tsong-ming, former Deputy Minister of Education took the post of president at Nanhua University. When he invited me to speak at the teacher and student training camp, I reminded them of the university’s objective: to live righteously, think openly, act morally, and learn diversely. It is hoped that while acquiring knowledge, they will also understand the importance of enriching themselves spiritually.
 
Other than the above, I was also invited by Fo Guang University’s president Dr. Yung Chaur-shin to the “102 National Conference of University and College Presidents”, which was also attended by President Ma Ying-jeou and over 100 university and college presidents. I have great expectations in Fo Guang University to become the world’s top center for Buddhist studies. In addition, with much gratitude to Dr. Wu Chin-shun, former University of the West president, the university has developed consistently, and received new leadership in June from Dr. Stephen Morgan. I also have good news to share with you all, that is, approval has been granted by the Philippine Board of Education to establish the Lokavid University.
 
This will be the 5th university of Fo Guang Shan, and will focus on humanities, art, and Buddhist studies.
 
I never went to school, and never saw a school during my younger days, however, with much gratitude to the support given by many, last year, Shandong University, Wuhan University, and Renmin University of China each conferred an honorary doctorate to me.
 
In addition, Macau University and National Chung Cheng University also conferred an honorary doctorate in humanities, and social sciences respectively. According to my disciples, I have so far received such an honor from 14 universities. Feeling undeserving for all of these, I nevertheless hope to inspire people by telling them that even if they don’t have a chance for education, they must not give up on themselves. We do not have to rely on others to learn; as long as we learn with our ears, and think, our efforts will surely enable us to improve.
 
Other than the above,I also had the opportunities to visit various universities, colleges, and institutes. Last year, I was invited to lecture at Beijing’s National Museum of China, Tianjin Library, Wulanqiate Grand Theater in Inner Mongolia, China Taiyuan Coal Transaction Center, National Library of China, Zhong Shan Memorial Hall in Guangzhou, Zhudao Guest House, and the Yangzhou Forum. I also lectured at the Hainan Broadcasting Group on “Happiness and Peace”; Shandong University on “Heaven, Earth, and Humans”; Renmin University of China on “How to Rediscover Ourselves” ; and at Nanhua Temple’s Caoxi Forum on “A Buddhist’s Dreams.”
 
On a different note, last February, I was invited to visit Beijing with Lian Chan, Honorary Chairman of the Kuomingtan, along with a group from Taiwan. Inside the Great Hall of the People, I was one of the three representatives to speak on behalf of the group during a meeting with Xi Jingping, the General Secretary of the Communist Party of China. During the meeting, I proposed that other than political and economic exchanges between the two sides of the Strait, cultural and educational exchanges could also be enhanced. After that, I presented my calligraphy to Xi, which says “Rise High Above, and Look Far Ahead.”
 
Not long after that, I also met with Hu Jintao, President of the People’s Republic of China, and then Jian Zhemin, former President of the People’s Republic of China in Yangzhou. People said that I am the first Buddhist monk to meet with three generations of China’s leaders. Nevertheless, my only intent in such an accomplishment is for leaders from both sides to place greater value on the Chinese culture and Buddhism’s influence on purifying human minds, so that Buddhism can contribute to greater peace and happiness for the nation, society, and the people.
 
In March, I was awarded Lifetime Achievement Award for Most Influential Chinese by the 7th Most Influential Chinese People’s Award co-organized by Phoenix Satellite Television and over 10 Chinese media companies.
 
In April, I received invitation to attend the Boao Forum for Asia Annual Conference 2013, where I met with Liu Changle, CEO of Phoenix Satellite Television again and spoke on “The Strength of Honesty and Integrity” together. After that, I was at the Asia & Culture, Health & Tourism Roundtable hosted by Jian Xiaosong. Initiated by 28 countries and attended by leaders of over a dozen countries, this world economic and trade summit was integrated with topics related to humanities.
 
From this, we can see that no matter how our environment changes, how fast the economy grows, or how much our materialistic life is fulfilled, people still hope to enrich their spirituality by turning to faith in order to find reliance for the heart.
 
In October, I was awarded the World Ecological Safety Award by the United Nations Ecological Safety Collaborative Organization Executive Committee, and then the Lifetime Achievement Award at the 11th Annual Global Views Business Forum, which was awarded by President Ma Ying-jeou. CCTV in Beijing has also awarded “The Brilliance of China--Choice for Chinese Culture Promoter of the Year” to me recently.
 
Such honor belongs to all Buddha’s Light members; I was only the receiver of their behalf. Without the Buddha’s blessings and everyone’s support, all the achievements today would not have been possible.
 
Throughout last year, my One-Stroke Calligraphy was subsequently exhibited in the museums of Hainan, Tianjin Beijing, Inner Mongolia, Shanxi, Gansu, Xian, Henan, Guandong, and Yunan. In particular, the local media informed me that I was the first Buddhist monk to ever hold an exhibition at the National Museum of China. I owe this to the support of many who have allowed me to develop affinities with the world through my One-Stroke Calligraphy. 
 
In October, in order to fundraise for Da Jue Temple’s Sutra Repository, a charity auction was hosted by Yang Lan, Chairperson of the Sun Culture Foundation, Cui Yongyuan, CCTV host, and Zhou Libo, Shanghai Style Small Talk Stand-up Comedian. For the charity, I had donated all the gifts I have received across the years, and there were also people who came for my One-Stroke Calligraphy. I find joy in that people are able to look beyond my writing and see my heart, and are willing to contribute by accumulating merits for themselves and leaving wisdom behind as their family legacy.
 
Other than the above, the 5-day International Vegetarian Expo held at Da Jue Temple in Yixiang attracted a crowd of 300,000; while at Jian Zhen Library in Yangzhou for the first time, the Expo also attracted a crowd of 180,000. This turnout was far beyond Yangzhou government’s expectations, and gave them new perspectives on the influence of vegetarianism. The Yangzhou Evening News even published an article on “The Positive Energies of Volunteers Exhibited at the Vegetarian Expo” to praise the spirit, the well-organized manner, and the demeanors of volunteer workers from Taiwan. The Vegetarian Expo not only enhanced Cross-Strait exchanges, but also promoted healthy eating and peace, which was indeed a “win-win” outcome.
 
In order to fulfill my promise to return to Singapore and Malaysia, in November, I visited again the Stadium Melawati Shah Alam in Malaysia, and held the “The Refuge-taking and Five Precepts Ceremony cum Prayer for the Public” inside the Singapore Indoor Stadium. Seeing more than 20,000 youth’s faith and enthusiasm at the Marvellous Malaysia Buddhist Cultural & Dharma Blessing Function 2013, shows much hope for the future of Buddhism.
Additionally, the ceremony in Singapore was graced by the presence of Prime Minister Lee Hsien Loong. In his speech, Lee expressed his admiration in BLIA members who have offered selfless services while overcoming religious and racial differences. As a token of appreciation for his kind words, I presented my One-Stroke Calligraphy which says “Embrace the World with Your Heart” to him.
 
The Buddha Memorial Center has celebrated its 3rd anniversary now. Each year, a total number of 12 million visitors is attracted to the center, which, compared to the annual visitor’s number of 8 million at the Louvre in Paris, has become an alternative “miracle” in Taiwan.
 
Last year alone, the Buddha Memorial Center hosted various international conferences, Buddhist Wedding and Bodhi Couple Vow Renewal Ceremony, Buddhist Hymn Concert, Taiwanese opera performances, and children’s dramas. There were also the “Humanity and Love - Touring Exhibition of Li Zijian Oil Paintings”; “Buddhist Art Along the Silk Roads: Light Shines on the Universe” co-held by 16 museums in China; “None Other Than Compassion – 26 Years of Lazurite Exploration in the World by Yang Hui-shan and Chang-yi”; and “Life Protection Paintings by Master Hongyi and Feng Zhikai” by the Cross-Strait Cultural Heritage Festival.

In September, the 2013 Fo Guang Shan International Book Fair was organized by the Kaohsiung government and hosted by the Buddha Memorial Center. Mayor Chen Chu attended the Book Fair by hosting a story-telling session for the children. On the other hand, Professor Charles H.C. Kao, founder of Commonwealth Publishing Group, organized the 2nd Hsing Yun’s World Forum, during which Nobel Prize for Literature winner, Mo Yan, gave a speech on “A Literary Writer’s Dream.”
 
Furthermore, a marathon that linked the Buddha Memorial Center to Mount Beatitude not only presented the message of love, but also commemorated the respectable Cardinal Paul Shan S.J.. Producer Liu Jia-Chang also held a three day “It’s Great to Have You: Liu Jia-chang Concert,” where the proceeds went to cultural and educational projects. There was also a “Buddha and Gods Gathering” to promote interfaith harmony as well as the diversity of the Chinese culture. Such wonderful and joyful happenings take place at the Buddha Memorial Center every day. I believe that education and culture will exert greater influences to the world and will allow people to see the truthfulness, goodness, and beauty of Humanistic Buddhism.
 
For 5 consecutive years, we have organized the National Buddha’s Birthday and Mother’s Day Celebration on Ketagalan Boulevard in front of the Presidential Office. This year, in order to respond to the World Book Day, FGS and BLIA Chunghwa donated more than a thousand titles with reference to Humanistic Buddhism to the universities and colleges of Taiwan. The donation ceremony was initiated by both President Ma Ying-jeou and myself. This was then extended to the National Library of China in Beijing, Beijing Normal University, Tsinghua University, and many others in hopes that the knowledge of reading can be spread far and wide.
 
Having taken more than a decade’s work, Encyclopedia of World Buddhist Art was finally completed last May. In these ten plus years, under Editor-in-Chief Ven. Ru Chang’s leadership, scholars and volunteers from around the world have helped collect, validate, edit, and proofread the data.
 
As fragile and impermanent as the world can be, unforeseeable natural disasters and manmade calamities occur very often. Last April, an earthquake measured at 7 on the Richter scale struck Yaan in Sichuan, China. In October, a 7.2 earthquake occurred in Cebu, Philippines. In November, Typhoon Haiyan devastated the Philippines. Each time, BLIA mobilized immediately to provide emergency relief aids. In particular, Mabuhay Temple in Manila established the “Typhoon Haiyan Disaster Center” to offer aids to the victims. At the same time, the Fo Guang Shan Academy of Art of the Philippines performed “Siddhartha – A Musical Journey to Enlightenment” in Manila, Los Angeles, and San Francisco to fundraise for the displaced people. May Buddha bless and comfort these people, and give them the strength to rebuild their homes and get back on their feet.
 
In August, one of Fo Guang Shan’s honorary benefactors, Pan Xiao-rui, passed away at the age of 93. Pan and I have been friends for more than half a century. Ever since the founding of Fo Guang Shan, he has unconditionally supported our endeavors in care for the old and young, emergency reliefs, temple construction, as well as education and cultural projects. He always kept a low profile and never boasted about his contributions. My unending gratitude to his kindness.
 
Over the past year, due to my continuously deteriorating physical body, I have had to visit the hospital on several occasions. Nevertheless, Dharma propagation is bigger than the self, so I have continued to give my best in following past masters’ steps by continuing to give Dharma talks, write calligraphy, receive guests, write books, ad teach. Yet, despite my efforts, my physical conditions are limited, with blurred eye-vision and hearing difficulty, and if I am no longer to oblige everyone’s wishes, all I can ask for is your forgiveness and understanding.
 
I dare not claim to have any profound understanding of the Dharma, but regarding the current situation of Buddhism as well as many popular misinterpretations of Buddhist terminology, I have had many realizations. For this reason, I will be giving a talk this year on the “New Interpretations of the Dharma” to share my experiences in the Dharma with you all.
 
In the coming New Year, I wish for everyone to: acquire firm faith, be your own mentor, stay strong in the face of adversity, and strive forward with courage.
 
May you be blessed with galloping hope, peace, and auspiciousness.
 
Hsing Yun
New Year’s Day, 2014
Founding Master's Office
English translation by: Ven. Miao Guang

Vajrayana Teaching Part 11

Continue Tantric teachings: 3 Principals Aspects of the Path/3 Higher Trainings:

C) SELFLESSNESS/EMPTY OF A SELF (EMPTINESS)

What is the essence/meaning of Selflessness or Emptiness?

The essence of emptiness is interdependence. One projects the other.

Emptiness will come out and show you that because of 'causes and conditions' are right, everything functions, everything exist.  That is the essence of interdependence.  Lets investigate.

Selflessness is a very mistaken idea in our culture.  Placing others before ourselves can be admirable.  In Tibetan Buddhism, Selflessness is the essential point.  It is to understand that this 'SELF' is just a labelling, a matrix of ideas conditioned into us by family, culture, society, personal experience and education.  This conditioning is the source of all our confusion about who we are in relationship to others.

Hence, the Buddhist instruction 'NO SELF', NO SUFFERING.  It is the grasping onto this illusion of 'Self/I' as who we are?  In Tibetan Buddhism 'Selflessness' is the 3rd liberation of the 4 Noble Truths that leads to the end of suffering.

As ordinary human being, we invest our sense of Self in impermanent qualities of Life (this is the 1st Truth): our appearance, capabilities, family origins, health, wealth, relationships, affiliations, status etc.  Because of this investment of our basic well-being, as all impermanent aspects of life change and dissappear we suffer (2nd Truth).  Through not investing our sense of self in this impermanence (selflessness), there is a way to be free of this suffering (3rd Truth) which leads to peace (4th Truth).  

In reality, all phenomena existing around us is absent of inherent existence, because each and everything surrounding us arise through depending on other phenomena.  Lets investigate how things exist through depending on others. For example, when we say 'short', the concept of short exist through depending on the concept of 'long'.  If the concept of long does not exist, then there could not be the concept of short.  Similarly, if we say 'high', the concept of high must exist by depending on the concept of 'low'.  Without the concept of low, how could there be the concept of high.  As long as each and every phenomena exists by depending on others (interdependance).

Reflect on Life Impermanence

Our mind has an ability of its own to create & to stretch phantom images of death.  The reason is the mind is not trained to see life with all its impermanence and unsatisfactoriness, is likely to cling to illusions just as a drowning man will cling even to a straw.

Antidote

Do some selfless service for the welfare of others to gain hope & confidence in the next life.  Altruism purges all selfish attachments.  Purity of mind & detachment from worldly things or at least minimise it will ensure a happy parting from this world.  It is the constant contemplation of death to understand the impermanence of life and the wisdom to correct the wrong way of living that take the fear out of death. 

Summary - 3 Higher Trainings of Mind

a) Ethics (Morality)

b) Compassion

c) Wisdom

These are the 3-Keys we can use for our life and we conduct our lives on that basis.

Results: Particularly the ethics, is the karmic point.  The result is what we were talking about as vajra body, vajra speech and vajra mind - the totally enlightened levels of body, speech and mind.  

The ordinary produces the result of the perfect vajra body as a result of practice and meditation on compassion.

The perfect mind is the result of practice and meditation on wisdom.

The combination, joining them together, is the result of morality.  Basically keep these 3 as a guideline for your life.  Its brings joy!  Thats how we can lead our life.  The other is allowing negative emotions to control YOU.  

Antidote: Act according to the directions of positive emotions and positive Mind. In principle, keep compassion as morally clean and apply wisdom. That is actually how you live your life and become very nice and happy.  By the time you actually have to go, you can go with dignity and nicely. That is karma combined together with the Four Noble Truths.

1st Truth: To know, to acknowledge and to recognize

2nd Truth: To avoid what causes suffering, not to entertain it.

3rd Truth: It is cessation, the introduction of the goal and the purpose of our life. It tells you what you can achieve.

4th truth: It shows you how to practice.  Practice means conducting your mind and your body functioning properly.

Contemplate: When the good things come in, its nothing to be very excited about. When the bad things come in, its not so much to be sad about, because the reality is, we are living in samsara.That is the nature of samsara. We want to get into Nibbana and be pure. Whatever happens in your life, take it as it comes. You have a choice!

Is Meditation The Best Medicine?

Analysis by Murray Hunter  January 1, 2014


Millions of people in ‘the developed world’ visit therapists for all sorts of emotional and psychological problems they find difficulty in coping with by themselves. People who visit psychiatrists are usually very quickly diagnosed with some form of psychosis and treated with a mixture of cognitive therapies and antipsychotic medications. Various health insurance schemes around the world have greatly encouraged this growing practice.

One major question that should be asked is whether the enormous growth in psychology based therapies are just a case of supply to meet a demand?, and more importantly, should anxiety and alienation always be treated with psychiatric intervention, without looking at alternatives where individuals take on more self-responsibility for coping with their own emotions.

Meanwhile over the new year break, hundreds of thousands of mainly women took time to attend prayer and meditation retreats in Buddhist temples across Thailand. In a prayer hall one could hear the anticipatory silence while waiting for the monk to take his place in front of the congregation. This air of serenity would occasionally be interrupted by the ring of a mobile phone which would prompt a lady to dash out of the hall and answer a call.

Many women in Thailand find the time off to go to a temple and live in Spartan conditions for a period of a few days to a few weeks. They hope that this will relieve the stress they build up during everyday life, so they can go return home ‘fresh and recharged’. Thai women serve their children, husband, parents and parents in-law, and often pursue a career at the same time.

Many find some time in the temple for prayer and meditation very beneficial.  Buddhism is the first philosophy to recognize the arising of psychosis in people. Buddhism is not a conventional religion, but rather a philosophy based on the four Noble truths and Eight-Fold Path.

The Four Noble Truths are: 1. Our delusions of self cause our suffering, 2. Suffering is a fact of life resulting from our attachment to what we desire, 3. If we extinguish our attachment, we reduce our suffering, and 4. By following the Eightfold Path and developing wisdom, we can alleviate our suffering.

The Eightfold path consists of right understanding, right intention, right speech, right action, right livelihood, right effort, mindfulness and right concentration.

Within Buddhist philosophy, consciousness and metaphysics are combined in the concept of Pratîtyasamutpada or dependent origination. This is where reality is seen as an interdependent timeless universe of interrelated cause and effect. A human’s existence is interwoven with the existence of everything else and the existence of everything else is interwoven with the human’s existence in a mutually interdependent way. Because this concept is past, present and future, everything in the universe is only transient and has no real individual existence.

This is a very important concept because it is only our ability to free ourselves from attachment and delusion about our sense of self and values unconsciously placed on others, will we be able to see the world as it really is, rather than what we wish it to be. In fact our view of self and existence is created through our clinging and craving which blinds us to the reality of dependent origination, a concept describing interrelatedness. Buddhism is about transcending these delusions, and the patterns and pathways we are locked into, so human perception is clear and unbiased. According to the philosopher Alan Watts, this makes Buddhism an ethical philosophy of life, rather than a religion in strict terms.

Suffering, which comprises desire, craving, greed, and attachment can be considered symptoms of psychosis which the retreats are focused upon eradicating.

Practice of the Eightfold Path may assist in raising consciousness to a completely non-dualistic view of subject and object and assist a person avoid further suffering.

The Abhidhamma Pitaka, the last of three parts to the Pali Cannon (the scriptures of Theravãda Buddhism) describes the structure of the human mind and perception with amazing accuracy to the accepted views of modern neuro-science today, some 2,300 years before the invention of PET and MRI, which has allowed neuroscientists to map the human mind. Siddhartha Gautama, more commonly known as the Buddha practiced modern psychology techniques more than 2,000 years before psychology as a discipline was invented.

Monks have been performing the role of psychology in Thai society for many hundreds of years. Prayer and meditation sessions within temples during the morning and evening can be seen as a practical way in assisting mental health. At some monasteries, even more radical techniques are used to help people develop higher levels of self awareness, so they can deal with their emotions.

Phra Chayapon Chayaparo, the deputy Abbot of the Samangkeytamt Vipassanu Centre near Rattaphum, in Songkhla said that its very important for monks to be actively involved in peoples self education. Chayapon stated that “that the monk gets food from the people, but doesn’t give food back” is highly undesirable. Therefore it’s important for monks to give leadership. Learning can only come from within the self, and it’s up to the monks to facilitate this. Learning comes from being outside your comfort level and this has always been a very important component of Thai Buddhist practice. Consequently, what could be called a “shock treatment” is practiced at the Samangkeytamt Vipassanu Centre. These unconventional techniques guarded and handed down by forest masters are used to assist participants increase their mindfulness. Phra Chayapon proudly says that many Christians and Muslims also attend the centre to assist them develop control over their mind-flow, so they can be aware of and overcome the influences of their emotions.

Phra Chayapon explained that people with emotional problems may go to a psychiatrist, who upon consultation may prescribe a drug that inhibits or produces certain neuro-chemicals that suppress certain feelings. There are often many undesirable side effects from the drugs used to induce these mental states in people. However through chanting and meditation, many positive endorphins can be produced naturally which allow one to have a much more healthier state of mind. The advantage of doing this naturally is that through the mind exercises he teaches, people can take their own responsibility for their mental state.

Buddhism is rapidly gaining importance in the developed world, where for example according to 2011 census data, almost 2.5% of Australia’s population consider themselves Buddhist.

Among those not born as Buddhists, there is a growing fascination with Buddhist philosophies. Many are finding the ‘wisdom’ of Buddhism very alluring. Western devotees gather all around Australia in small groups like the run by the Venerable Bhikkhu Jaganatha, known as Ajarn Jag, ordained in Burma a few years ago, at the Buddhist Society of Victoria in East Malvern. These groups numbering up to 50 people each night practice paying homage to the Buddha, chanting, and meditation. There are many seeking an answer to the feeling of some aspect of ‘emptiness’ in life. Consequently, many attendees are single or divorced people who put their efforts into meditation and dharma teachings as a means to assist them develop full and happy lives. There is a large therapeutic content within the Buddhism practiced in Melbourne.

The concepts practiced in Australia tend to promote a holistic lifestyle based upon spiritual practices, diet, and exercise like yoga, which conventional religions have failed to provide. This is leading to a new form of secular Buddhism, a philosophy espoused by Stephen and Martine Bachelor, who were once a monk and nun. They now conduct retreats and seminars on a secular approach to Buddhist practice based on the early teachings of the Buddha as found in the Pali Cannon all over the world. Stephen Bachelor strongly advocates that a religion should primarily enable people see themselves, think, relate to others, act, and behave in an ethical and fulfilling way.Through meditation and practice of the Eight-Fold path, one can develop their personal self awareness and better deal with the stresses and problems of life.

 

So how relevant is Buddhism to therapy?

Since the beginning of the Twentieth Century, especially after World War II, there has been a growing interest in Eastern philosophy in the West. The teachings of the Abhidhamma Pitaka have inspired and influenced many psychoanalysts and psychologists, including Carl Jung, Erich Fromm, Albert Ellis, Jon Kabat-Zinn and Marsha M. Linehan. There has been a great leap forward in humanitarian and transpersonal philosophical influence in therapy. Dialogue between philosophy theorists and practitioners of East and West has led to mutually influential relationships between them. This has led to new insights into therapies and new schools of thought on both sides. Aspects of Buddhist Dharma are also incorporated in the works of Western philosophers including Caroline A. F. Rhys David and Alan Watts.

There is some evidence that chanting and meditation is beneficial to the brain and can assist in coping with stress. Meditation can assist in lowering blood pressure, meditators have longer attention spans, and even reduce the progress of age related cognitive disorders.

Mindfulness practice and meditation can be seen as a practical, preventative, and empowering method to self manage mental health. This is in stark contrast to the primarily reactive way in taking medications as a corrective approach to suppress psychotic conditions. The Buddhist approach doesn’t rely on the use of medical specialists and drugs that strain the costs of national health.

The message from the recent documentary Kumare about Vikram Gandhi who impersonated an Indian Guru and builds a following in Arizona, showed that a person’s personal enlightenment and personal wellbeing, is capable of coming from within. People with guidance are capable of managing their own emotions.

The potential exists to lower the number of people on prescribed drugs in society. Mindfulness practice could go some way to lessening the stress that society is generating. For some this will work. However general society will tend to remain skeptical burying this potential within the fringes of mental health policy.

Most probably, society will still remain intent in taking drugs an attempt to relieve stress and dumping the aged with mental deterioration in aged care homes as a solution. Any change would run up against vested interests within these industries. As a result people will continue to suffer through the side effects of prescribed antipsychotic medicines and languish in aged care homes.

As Albert Einstein once said Insanity is doing the same thing over and over again but expecting different results.

Jettha Khoo

Life in a Nutshell by Jettha Khoo, The Buddhist Channel, Oct 14, 2013 We strive, we drive For a better life Pursuing gain and fame With passion and flame, Alas! I found and thus realize This is not the path nor truth That one should seek Fame, gain and sensual pleasure Desire and attachment Bring more pain than gain Endless rounds of birth and death Suffering in Samasara A gain and again? It's a fool's game! Happiness lies within Free from the burden of life Unfettered with contentment No more desire and attachment Within and without, Banish ego, let it go Along with.... Greed, hatred and delusion Suffering shall vanish Along with... Ignorance With the practice of the 8 Noble Paths Right understanding, right thought, right speech, Wisdom shall arise Right action, right livelihood Morality shall arise Right effort, right concentration, right mindfulness Concentration shall arise Blessed with the Noble 8 fold paths, Ignorance shall vanish Henceforth, one shall be free From suffering in eternity And live on..... In peace and harmony.		Get your Korean Buddhist News here, brought to you by BTN-Buddhist Channel Point your feed reader to this location Submit an Article Write to the Editor Affiliation Program Send a E-Card

Localization of Buddhism - 3 case studies

How Buddhism gets localized

by Ven. Suduhumpola Wimalasara Thera, The Buddhist Channel, December 31, 2013

Ven. Suduhumpola Wimalasara Thera highlights three countries - Sri Lanka, Japan and China - where Buddhism became a localized religion
Colombo, Sri Lanka -- The spread of Buddhism was due to two reasons. First was the royal patronage it received from Emperors Ashoka and Harsha later the Pala kings. The second was the popular support it received due to its essentially non intrusive nature of its dictates and practices. The countries that have the largest Buddhist populations are China, Japan, Thailand, Vietnam, Myanmar, Sri Lanka, South Korea, Taiwan, Cambodia, and India.

 
The spread of Buddhism far and wide also made its traditional teachings and philosophy subject to an assimilative process that made it indigenous to the host society and culture. The spread of Buddhism was always through missionaries and pilgrims who followed established trade routes. While it had to compete with established religions it was always amenable to the osmotic absorption of local beliefs and traditions. This paper examines how Buddhism is localized in Sri Lanka, Japan and India.
 
Sri Lanka
Buddhism arrived in Sri Lanka under royal patronage and became the state religion and a national identity. From its inception it became the sole religion of the state and the Buddhist monastic order was so fashioned that the Buddhist monk was royal advisor, educator and spiritual guide. To a great extent the same socio political order took root in Myanmar and Thailand. Sri Lanka is regarded as the cradle of pure Theravada Buddhism. While this school of Buddhism is soundly based on the Four Noble Truths which eventually leads to Nibbana and the end of suffering the localized Buddhism that is popularly practiced has more mundane objectives such as success in business, social mobility, political recognition etc. These worldly pursuits are far removed from the austere Buddhists teachings found in canonical texts.

The Buddhists of Sri Lanka practise a form of devotional and ritualistic Buddhism that has a marginal relation to the Buddhist doctrine of suffering and Nibbana. In day to day practice of localized Buddhism the ordinary Buddhist life is a series of rituals, ceremonies and traditions which serve to produce a society that is homogenous in terms of religious observances and the acceptance of the authority of the Buddhist clergy.
 
The rituals performed by Buddhists of Sri Lanka are in essence intended to gain worldly rewards and to prevent misfortune. In order to reach these objectives the Buddha and the monks are invested with supernatural powers.
The purpose of these practices is to gain as much merit as possible and the act of giving ‘Dana’ is central to this form of Buddhist living.
Max Weber when describing Buddhism in Sri Lanka as ‘Monastic Landlordism’ comes close to the localized Buddhism of Sri Lanka where the Temples held large tracts of land not so much as exploitative feudal land lords but benevolent custodians of the belief system that held the nation together.
 
Japan
Buddhism reached the shores of Japan as the religion of the elite society. It was established in the Nara imperial court. Gradually it spread among the general population simultaneous to its synthesis with Shinto. The adoption of Buddhism as the official religion of the court was an accident that owes its occurrence to the ascendancy of the Soga family. During the Taika reforms, Buddhism became the instrument of power of the emperor paving way for the creation of a state sponsored and state administered Buddhism where the monks were recognized officials. Yet Buddhism remained confined to the aristocracy with ordinary people rarely involved in the practice of the religion. This court monopoly of Buddhism in Nara was the cause of the removal of the seat of government from Nara and the shift to Kyoto.
 
The shift of the imperial capital to Kyoto by Emperor Kammu at the close of the 8th century marked the beginning of the Heian period and the golden years of imperial patronage of Buddhism. The new emperor removed himself from the Nara temples and founded a long line of temples in the environs of Kyoto. The end of the Heian period marked the rise of the warrior class which in turn had a major impact on Buddhism and its role in Japans political order. Increasingly people turned to religion with Buddhist priests who were used to lavish lifestyles were ignored or marginalized with new sects coming to fill the void and meet the needs of the people.
 
In this backdrop of political upheaval and religious transformations three distinct sects of Buddhism, True Pure Land, Nichiren, and Zen, gained tremendous popularity. While the old established and powerful monasteries were busy pursuing their economic and political ambitions, the new orders spread their teaching that helped spread Buddhism throughout Japan.
For centuries thereafter, Buddhism was more a political instrument than a belief system. The systems of government under imperial rule or the Shoguns influenced the practice of Buddhism.
 
China
Buddhism morphed in to a definite Chinese mold that was compatible with the Chinese way of life or the Chinese world view. Thus Buddhism adopted ancestral worship and obscure texts brought from India on filial piety became core belief systems. Buddhism spread faster in northern China where social dynamics helped demolish cultural barriers between the elite ruling families and the general population; In contrast the southern aristocracy and royal families retained their monopoly on power. Daoist and Confucian political ideology helped sustain the political status of elite clans in the south. Finally Buddhism gained official support during the reign of Emperor Wu of the Liang Dynasty. However Buddhism spread fast among the peasantry both in the north and the south.
 
The immense popularity of Buddhism during the Tang Dynasty is evident from the many caves and structures that survive to date.
As the first religion to come in to China from outside Buddhism has had a major impact on Chinese culture, politics, literature and philosophy for nearly two millennia during which Buddhism was totally and irrevocably localized.
 
Conclusion
Buddhism is a belief system that evolved in a society that was already under the influence of Hindu Brahamin teaching. The Buddha in seeking the truth to his satisfaction was a social reformer who questioned many of the traditions, surmises and even the dogma that was contemporary to his time. Therefore it was inevitable that his teachings were founded on strong moral assumptions that determined whether a specific act under defined conditions was right [moral] ,wrong [immoral] or neutral [neither right or wrong and hence no moral implication].
 
Thus Buddhism when transplanted in any society had the advantage of immediately triggering a discussion or debate on ‘Morality? This usually happened according to the composition, structure and genius of that particular society, group or country. It is this unique character of Buddhism that makes it even today a `Science of Morality’. This allows Buddhism as practiced in any country to seek the ‘Moral Truth’ in the context within which it is engaged. The French anthropologist Claude Levi-Strauss of the Sorbonne in Paris wrote on Buddhism "Between this form of religion and myself, there was no likelihood of misunderstanding. It was not a question of bowing down in front of idols or of adoring a supposed supernatural order, but only of paying homage to the decisive wisdom that a thinker, or the society which created his legend, had evolved twenty-five centuries before and to which my civilization could contribute only by confirming it".
 
This examines Buddhism through an anthropological lens. Hence it does not follow the familiar path of the textual, historical and philosophical analysis. It is necessary to see Buddhism in these different landscapes of Sri Lanka, Japan and China though local practices and traditions instead of the pure textual scripture. It is of course easy to dismiss these traditions and rituals as aberrations or corruptions of the pristine text. However that would be a myopic construction of a far deeper reality of Buddhism as a living experience in the countries that are examined in this paper. Most western scholars associate the practiced Buddhism with notions of political influences such as power, tribe and ethnicity. The anthropology of Buddhism in almost every Asian country contains a wide array of local religious rituals which can only be explained as local compulsions through the millennia since the first sermon at the Deer park at Isipathana.

Ven. Suduhumpola Wimalasara Thera is the Chief incumbent of Japan Naritasan Joso Temple. He is also founder of Daham Sevane Singiththo,The International Development Foundation. Visit the site for more info:
www.dahamsevanesingiththo.lk

Vajrayana Part 10

Continue Tantric teachings: 3 Principals Aspects of the Path/3 Higher Trainings

B) BODHICITTA:  Mind of awakening for the sake of others (universal compassion)

1)  One who manage to cultivate the mind of renunciation but not supported by pure mind of awakening (bodhicitta) that persons practice of renunciation won't bring maximum benefit to him and the others.  

2) As long as a person is lacking bodhicitta there is no way he will achieve buddhahood.

3) As long as a person is away from buddhahood, that person has not accomplished the highest level of benefit to others and himself.

4) The smart one must generate the excellent awakening mind (bodhicitta) in order to achieve the state of buddhahood, which has the capacity to bring maximum benefit to self and others.

When an individual with the right motivation take refuge he desires to attain personal liberation from samsara and its causes.  Bodhicitta extends this desire to encompass all 'sentient beings'.  All beings in samsara share the same condition.  We aspire with enthusiasm to rescue them from this bondage and lead them to enlightenment.  At present they lack the necessary powers to complete our task but by attaining buddhahood we can acquire them for our personal happiness but for the benefit of all living beings.  Bodhicitta is the wish for supreme enlightenment for the sake of 'others'.  The SIGN OF TRUE BODHICITTA is the constant readiness to undergo any sacrifice for the happiness of all beings. The pure bodhicitta grows gradually & our present state of mind is transformed only after long acquaintance with it. When bodhicitta arises spontaneously like the thought of 'food in a starving man', a person becomes a real bodhisattva. Then, the smallest virtuous action is incomparable with any ordinary good deed, creating merit as vast as space.

All of our activities & thoughts are tinged by self-serving motivations & attitudes.  Even when they perform acts of kindness, they generally do so expecting praise or personal satisfaction and not because of pure altruism. Bodhisattvas are motivated by universal compassion, they seek the ultimate goal of buddhahood in order to be of service to others.  

The Sign of true Boddhisattvas is the constant readiness to undergo any sacrifice for the happiness of all beings.  Unlike ordinary beings, who think of their own advantage, boddhisattvas consider how best to benefit others.  They become endowed with that kind of wise insight that enables them to see all beings as trap in samsara.  Great compassion takes hold of them.

METHOD TO CULTIVATE BODHICITTA

Birth, aging, sickness and death - 4 conditions that we go through in our life. Another version is our 'desire, karma, wrong view and ignorance' (4 negative emotions) that constantly disturb us.  We are bound very tightly by the chains of karma.  As long as we dwell in samsara, we are controlled by the power of karma.  As long as we live with self-grasping, this will never let us be free from samsaric cyclic existence.  As long as we live under the strong influence of ignorance, the darkness of ignorance stops us from seeing the TRUTH.  And if we don't understand the truth, there is no chance at all to achieve liberation and buddhahood.

11 Rounds of contemplation

1) Equanimity - calmness of mind or temper : to develop an awareness of our mental attitude, examine to ascertain whether they are right or wrong.

2) Recognition of all beings as our mother: At present other beings seem unrelated to us, we do in fact have a very close relationship with them and it is our responsibility to help them.  The nature of this bond is that of 'mother & child'.  Our present existence is not a self-originated phenomenon but it is a product of many former lives (rebirths).  In the past we  have been born many times  through birth process: from womb, from an egg, from moisture etc.

3) Remembering their kindness: Contemplate our own mother's kindness towards us; our fondness for her will grow.  Before our birth we were protected & preciously carried in her womb.  We were in a state of total helplessness and complete dependence.

4) Repaying their kindness: Having realized we owe a debt of gratitude, we must find out how it can be repaid.  Since all beings wish to be rid of suffering and to gain happiness, we must recognize and effect a total change of  our consciousness.

5) Equality of self & others: We should understand how the will to repay the kindness of motherly sentient beings leads to those new attitude of our mind.

6) The faults of self-cherishing: We persist in regarding ourselves as most precious while others seem less important. Whenever feeling like this arise we must immediately change our attitude.

7) The advantages of cherishing others: The cultivation of this attitude is right and wholesome. The supreme qualities of enlightened beings is happiness we enjoy result from our efforts for the well being of our fellow creatures.

8) The mental attitude of exchanging the self with others: When we have become fully aware of the disadvantages of cherishing ourselves at the expense of other.  We can change our attitude to effect a transformation so that when another being suffers we cannot bear his anguish and suffer also. ( eg a mother feels great happiness when she knows her child is contented because she holds her child more precious than herself. Her ability of exchange is limited to one being but our aim is to extend it to all beings.

9) Taking and giving: We begin this meditation by imaging the wrong self cherishing attitude in the form of a black spot at our heart.  Around us are the sentient beings of the 6-realms (negative realms: hell beings, hungry ghosts (pretas), animal. positive realms: human beings, gods (devas), asuras (demi gods)).  We can visualize them in their respective realms or all in human form. Then we begin to generate compassion, the strong wish to separate the greatly suffering beings from misery.  We generate loving kindness (metta) and the willingness to give away our happiness. We then visualize all the merits and seeds of our skillful deeds in the form of radiant white light embracing all sentient beings.  As it touches them, it gives mental and physical happiness to all.

10) The supreme wish: When we look to see if sentient beings really do have this happiness we find that we have done in our visualization has not affected them directly but has helped us to develop the supreme wish. This stimulus to increase our efforts by reflecting on the kindness of all beings and their poor conditions, we must decide with stronger love and compassion that we will accept the responsibility of delivering them from their suffering.

11) Generation of bodhicitta: After arising from the former meditation, we must examine ourselves to see if it is really in our capabilities to fulfill the commitment we have made?  We shall find that we aspire to rid ourselves and others of suffering, we are totally happy by it.  At present our consciousness is like the sun obscured by clouds.  As the clouds disperse the sunshine becomes brighter until finally the sun floods the whole land with its radiant light. In the same way each of the bodhisattva stages, certain obstacles are eliminated and the power of wisdom is fully developed one becomes an enlightened being, a Buddha.

These are the stations on the journey of bodhicitta.  When making a journey, it is not enough merely to know the names of the stations, they must be recognized &  means found to reach them through our practice but to live by it (be sincere). Remember the law of physics: it qualifies that you receive in "equal reaction" to what you give.  A tip to look out for: you should be able to tell that your practice is working by the way you feel - the 1st evidence of when you feel your emotions lift.  It has to be heartfelt, just mouthing the words is not enough. It's a feeling of peace, calm, happiness (positive emotions)

Reminder: Practice: need to Purify and accumulate Merits:

Purification of oneself, accumulation of merits, every practice that people do has an effect, has a purpose and helps.

Dhammapada Reflection Verses 58-59

Verses 58-59

Just as a sweet scented and beautiful lotus
  can grow from a pile of discarded waste,
the radiance of a true disciple of the Buddha
  outshine dark shadows cast by ignorance.