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#1331

From: davinlim <davinlim@...>
Date: Tue Aug 29, 2006 10:17 am
Subject: The Fundamental: "SAMMA DITTHI" - Harmonious Perspective (Part 2)

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"SAMMA DITTHI" - Harmonious Perspective (Right View): The reason that this is at the beginning of the 8-Fold Path, is because it

sets the tone of the impersonal aspects of the entire Path. This Harmonious Perspective (Right View) is talking about the perspective

of everything that arises as being an impersonal process (anatta) to be observed. When one is out of harmony with the present

moment (Dhamma or Truth), we are taking whatever arises personally (atta) and then there is the personal want to control all thoughts and sensations when they arise. This is where the craving begins to arise, and craving always shows itself as being a tightness or tension in both mind and body (please remember that the tightness or tension in one's head is a part of body and needs to be relaxed also).

... ...

Why does suffering occur? Because of the unharmonious perspective of " `I want' things to be, the way `I want' them to be, when `I want' them this way!" This "I", "Me", "Mine" concept or perspective (atta) is the very problem to be seen, let go of, and relaxed - in all movements or shifts of mind's attention from one thing to another. As one begins to understand that all phenomena (Mentality/Materiality, Nama-Rupa) that arise (anicca), are a part of an impersonal (anatta) process to be observed, let go of and relaxed. Then one will be more able to see the slight tightnesses or tensions (or movement of mind's attention) caused by taking things personally.

... ...

When the meditator takes anything as being "I", "Me", "Mine" personally, at that time, we are not able to see or understand any of the Noble Truths. Why? Because the craving (I like it-/I don't like it- mind) and clinging (the stories that go along with the opinions, concepts, and the false idea of a personal self) have clouded our perspective. This is the way mind pushes us around and makes us think that every "problem" that arises through our daily lives is an emergency and such a big problem that it seems unsurmountable.

This deluded mind brings up all kinds of dissatisfaction and even depression. The way modern society works these days is, if one can't see exactly how mind works. One takes everything that arises as being "mine" personally and then suffers a lot because, "I want to control this feeling with `my' thoughts" and when one finds out this approach doesn't work - one takes drugs and/or alcohol to get relief from these pains and sufferings. Instead of looking at the deeper aspects of HOW mind's attention occurs and how to change one's perspective from "I am this" (the false personal belief) to "It's only this" (the impersonal observation which is easy to let go of and relax).

The first step of the 8-fold path is really the key that unlocks the suffering! That is the deep realization that everything that arises is simply a part of an impersonal process which can be seen most clearly through the letting go of craving (by relaxing) and seeing all movements or shifts of mind as being a part of the Dukkha! The rest of this path shows us how to do this, also.

Bhante Vimalaramsi
www.dhammasukha.org

Dhamma Sukha Meditation Center, RR1 Box 100, Annapolis, MO. 63620, U.S.A.

For Gautama, in whose embrace, Dharma was shown, and opinions vanished.

For all sentient beings, with whom we are inextricably linked to, over time and over space.

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#1330

From: davinlim <davinlim@...>
Date: Sun Aug 20, 2006 2:05 pm
Subject: The Fundamental: The Buddha's 8-Fold Path (Part 1)

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The 8-Fold Path is so important that the Buddha included it in the very first discourse that he gave, The Dhammacakkappattana

Sutta (The Turning of the Wheel of Dhamma). He was teaching the first 5 ascetics about the correct way to practice meditation,

and was showing how his understanding of the Dhamma was different from other teachings. As it says in many suttas The Dhamma

is well expounded by the Buddha, it is immediately effective, has the invitation to come and see, which leads to final liberation here and now.

What this says is that this Path to the cessation of suffering, is still an experience that can happen for us today, when one practices the original teachings of the Buddha closely. This wonderful Path to the cessation of suffering has 8 parts and they must all be practiced at the same time while one is doing their meditation. So every part of the 8-Fold Path has a practical aspect to it and teaches us about understanding how to let go of the suffering talked about in the Noble Truths.

With that said, Let us take a look at the 8-Fold Path in a little different way. For one thing the word Right seems to be a little hard for our purposes of understanding. So the author chooses to use the word "Harmonious", instead of "Right". This tends to put a softer approach to the actual practice of meditation. If one uses the word "Right", it automatically brings to mind the opposite which is wrong! This tends to make one's mind see things in black or white and nothing in between. And the word "Harmonious" doesn't seem to do this, it gives a more fluid kind of feeling to all of these different aspects of the 8-fold Path. A question that the truth seeker can ask oneself as they live their life is, "Am I really being in harmony with what is happening in the present moment right now?" This kind of question can help one to remember to stay of the Path that leads to the cessation of all suffering (The 8-Fold Path). They are:

Harmonious Perspective or Right View (Understanding)

Harmonious Imaging or Right Thought

Harmonious Communication or Right Speech

Harmonious Movement or Right Action

Harmonious Life Style or Right Livelihood

Harmonious Practice or Right Effort

Harmonious Observation or Right Mindfulness

Harmonious Collectedness or Right Concentration

Bhante Vimalaramsi
www.dhammasukha.org

Dhamma Sukha Meditation Center, RR1 Box 100, Annapolis, MO. 63620, U.S.A.

For Gautama, in whose embrace, Dharma was shown, and opinions vanished.

For all sentient beings, with whom we are inextricably linked to, over time and over space.

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#1329

From: Sukandar Hadinoto <sukandarh@...>
Date: Fri Aug 18, 2006 6:28 am
Subject: Buddha - making your life worth living

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Listen for Buddha�s voice in everything you do, everywhere you go; He's the one who will keep you on track.

Meet your soulmate!
Yahoo! Asia presents Meetic - where millions of singles gather

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#1328

From: davinlim <davinlim@...>
Date: Sun Jul 23, 2006 2:24 pm
Subject: Democratic Flavour of the Buddhist Law

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Ven. Channa was found guilty of a wrong doing. But he was not willing to accept that as a wrong doing. The Buddha was informed

of this. The Buddha assembled the monks and held an inquiry. The Buddha said that punishment should be imposed on Ven. Channa.

This was how the punishment had to be imposed. Firstly, charges should be read against him. He should be reminded of his

wrong-doing. After reminding, the complaint should be formally presented. After that formality, a prominent, eloquent monk should

announce this way:

"Sirs, may the monks listen to me. This Ven. Channa has committed a wrong deed. But he is not prepared to accept it. If the Assembly of Monks so wishes, the Act of Suspension (Ukkhepaniya Kamma) should be imposed on him to prevent him working with other monks. This is a notice of that judgment. This monk Channa has committed a wrong deed. But he is reluctant to admit it. Therefore, the Assembly of Monks imposes a suspension on the monk named Channa, so that he will not be able to work with the other monks. If a member of the Assembly approves this punishment, please let him be silent. If a member of the Assembly does not approve this punishment, let him state that. I will repeat this for the second time. I will repeat this for the third time. If the Assembly of Monks approves this punishment, let the monks be silent. If there is someone who disapproves this, let him speak out."

Then he imposed the Act of Suspension on Monk Channa. The Assembly of Monks approved it. Therefore, the monks kept silent.

"Monks, the Act of Suspension has been imposed on the Monk Channa for not recognizing the fact that he has committed a wrong act. This Act of Suspension will prevent him from working with other monks. I will announce this in all residences of monks."

The non-aggressiveness, the civilized quality, the justice, and the democratic flavour of the Buddhist Law can be seen from these developments.

Ven. Weragoda Sarada Maha Thero, The Greatest Man Who Ever Lived - The Supreme Buddha,

Chapter 25 "Pioneer in Socialism and Democracy", Singapore Buddhist Meditation Centre, Singapore, 1998

For Gautama, in whose embrace, Dharma was shown, and opinions vanished.

For all sentient beings, with whom we are inextricably linked to, over time and over space.

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#1327

From: davinlim <davinlim@...>
Date: Sun Jul 23, 2006 2:20 pm
Subject: Do Not Overlook the Dharma

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During a student uprising in Burma, when the soldiers entered a temple to roust out dissidents, they would take off their shoes yet

hold onto their guns. They were showing respect to the Buddha, while overlooking the Dharma. It's essential to be accountable for our

actions and not overlook the Dharma in any domain.

Sharon Salzberg, Tricycle: The Buddhist Review, Vol. II, #3

Christianity depended on the authority of Christ, which was the foundation of its faith. Without faith in the crucifixion and resurrection of Christ, there could be no salvation - so the early Christian Christians held. Faith in Christ was primary, moral perfection dependent on it.

In Buddhism, on the contrary, faith in Buddha himself was not primary; the emphasis was on understanding his teaching and on the practices of meditation and moral discipline. Moral perfection was of primary importance for the liberation which Buddha himself exemplified. Thus the sources of Buddhist and Christian belief are very different.

Chai-Shin Yu, Early Buddhism and Christianity, Motilal Banarsidass, Delhi, reprinted 1981

For Gautama, in whose embrace, Dharma was shown, and opinions vanished.

For all sentient beings, with whom we are inextricably linked to, over time and over space.

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#1326

From: davinlim <davinlim@...>
Date: Tue Jun 27, 2006 3:54 pm
Subject: Fools and Bodhisattvas

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The ultimate lesson all of us have is unconditional love,

which includes not only others but ourselves as well.

Elisabeth Kubler-Ross
(1926-, Swiss-born American Psychiatrist)

Only Fools and Bodhisattvas
hurry into Samsara without procrastination.
The latter to save the first.
Why do YOU rush?
Only fools procrastinate leaving Samsara.
What are you waiting for?
Lest you are the latter,
for the sake of the first.

Buddhist Saying

For Gautama, in whose embrace, Dharma was shown, and opinions vanished.

For all sentient beings, with whom we are inextricably linked to, over time and over space.

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#1325

From: davinlim <davinlim@...>
Date: Tue Jun 27, 2006 3:45 pm
Subject: Dharma Medicine

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The preciousness of Dharma as medicine is one of the great themes of Mahayana Buddhism.

In this brief excerpt from Shantideva's classic text of 187 stanzas on the awakening heart, he states it very clearly:

If I need to comply with a doctor's advice
When frightened by a common illness,
Then how much more when perpetually diseased
By the manifold evils of desire...

And if all people dwelling on this earth
Can be overcome by just one of these,
And if no other medicine to cure them
Is to be found elsewhere in the universe,
Then the intention not to act in accordance
With the advice of the all-knowing Physicians
Who can uproot every misery
Is extremely bewildered and worthy of scorn.

~ Shantideva, Stephen Batchelor (trans.),
A guide to the Bodhisattvas Way of Life

Norma Levine, A Yearbook of Buddhist Wisdom, Godsfield Press, UK, 1997

For Gautama, in whose embrace, Dharma was shown, and opinions vanished.

For all sentient beings, with whom we are inextricably linked to, over time and over space.

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#1324

From: davinlim <davinlim@...>
Date: Tue Jun 13, 2006 4:37 pm
Subject: The Principle of Experience

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The principle of dependent arising (paticcasamuppada) is used by the Buddha as an explanation of every form of experience,

whether it be in the sphere of the physical life, both inorganic and organic, in the analysis of the process as well as content of

human explaining human behaviour (kamma*) including the social and the political, and finally, in describing the means and the

goal of moral behaviour (dhamma), the goal being the attainment of freedom (nibbana). The confidence with which the Buddha

applied it to explain all forms of human experience was because the theory was grounded in experience and reflection... ... ...

In the explanation of experience it is claimed to be a middle way between the two extremes of externalism and annihilationism ... both of which are said to be unsupported by experience. [T]his principle of experience receives its most abstract formulation as follows:

When that is present, this comes to be;

on the arising of that, this arise.

When that is absent, this does not come to be;

on the ceasing of that, this ceases.

David J. Kalupahana, The Buddha and the Concept of Peace, Vishva Lekha Publishers, Sri Lanka, 1999
* Kamma, dhamma and nibbana are the Pali words for the Sanskrit equivalent of karma, dharma and nirvana respectively.

For Gautama, in whose embrace, Dharma was shown, and opinions vanished.

For all sentient beings, with whom we are inextricably linked to, over time and over space.

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#1323

From: davinlim <davinlim@...>
Date: Sun May 28, 2006 12:28 pm
Subject: Non-Surgery

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Western medicine emphasizes surgery too much. Doctors want to take out things that are not wanted. When we have something irregular in our body, too often they advise us to have an operation. The same seems to be true in psychotherapy. Therapists want to help us throw out what is unwanted and keep only what is wanted. But what is left may not be very much. If we try to throw away that we don�t want, we may throw away most of ourselves. Instead of acting as if we can dispose of parts of ourselves, we should learn the art of transformation. We can transform our anger, for example, into something more wholesome, like understanding. We do not need surgery to remove our anger. If we become angry at our anger, we will have two angers at the same time. We only have to observe to with love and attention. If we take care of out anger in this way, without trying to run away from it, it will transform itself. This is peacemaking. If we are peaceful in ourselves, we can make peace with our anger. We can deal with depression, anxiety, fear, or any unpleasant feeling in the same way.

Ven. Thich Nhat Hanh, Peace Is Every Step, Bantam Books, USA, 1992

For Gautama, in whose embrace, Dharma was shown, and opinions vanished.

For all sentient beings, with whom we are inextricably linked to, over time and over space.

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#1322

From: davinlim <davinlim@...>
Date: Mon May 1, 2006 3:28 am
Subject: Justice and Democracy

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It is probable that the tendency towards self-government evidenced by these various forms of corporate activity received fresh

impetus from the Buddhist rejection of the authority of the priesthood and further its doctrine of equality as exemplified by its

repudiation of caste. It is indeed to the Buddhist books that we have to turn for an account of the manner in which the affairs of

the early examples of representative self-governing institutions were conducted. It may come as a surprise to many to learn that

in the assemblies of Buddhists in India 2500 years and more ago to be found the rudiments of our own parliamentary practice of the present day.

Marquis of Zetland, a former Viceroy of India, "Legacy of India"

Ven. Channa was found guilty of a wrong doing. But he was not willing to accept that as a wrong doing. The Buddha was informed of this. The Buddha assembled the monks and held an inquiry. The Buddha said that punishment should be imposed on Ven. Channa. This was how the punishment had to be imposed. Firstly, charges should be read against him. He should be reminded of his wrong-doing. After reminding, the complaint should be formally presented. After that formality, a prominent, eloquent monk should announce this way:

"Sirs, may the monks listen to me. This Ven. Channa has committed a wrong deed. But he is not prepared to accept it. If the Assembly of Monks so wishes, the Act of Suspension (Ukkhepaniya Kamma) should be imposed on him to prevent him working with other monks. This is a notice of that judgment. This monk Channa has committed a wrong deed. But he is reluctant to admit it. Therefore, the Assembly of Monks imposes a suspension on the monk named Channa, so that he will not be able to work with the other monks. If a member of the Assembly approves this punishment, please let him be silent. If a member of the Assembly does not approve this punishment, let him state that. I will repeat this for the second time. I will repeat this for the third time. If the Assembly of Monks approves this punishment, let the monks be silent. If there is someone who disapproves this, let him speak out."

Then he imposed the Act of Suspension on Monk Channa. The Assembly of Monks approved it. Therefore, the monks kept silent.

"Monks, the Act of Suspension has been imposed on the Monk Channa for not recognizing the fact that he has committed a wrong act. This Act of Suspension will prevent him from working with other monks. I will announce this in all residences of monks."

The non-aggressiveness, the civilized quality, the justice, and the democratic flavour of the Buddhist Law can be seen from these developments.

Ven. Weragoda Sarada Maha Thero, The Greatest Man Who Ever Lived - The Supreme Buddha,

Chapter 25 "Pioneer in Socialism and Democracy", Singapore Buddhist Meditation Centre, Singapore, 1998

For Gautama, in whose embrace, Dharma was shown, and opinions vanished.

For all sentient beings, with whom we are inextricably linked to, over time and over space.

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#1321

From: davinlim <davinlim@...>
Date: Thu Apr 27, 2006 4:16 pm
Subject: Confidence on Solid Grounds

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You can do very little with faith,

but you can do nothing without it.

Samuel Butler

One strong in faith but weak in wisdom has uncritical and groundless confidence.

One strong in wisdom but weak on faith errs on the side of cunning and is as hard to cure as one whose sickness is caused by a medicine.

When the two are balanced, one has confidence only where there are grounds for it.

Visuddhimagga, Pali Text Society

For Gautama, in whose embrace, Dharma was shown, and opinions vanished.

For all sentient beings, with whom we are inextricably linked to, over time and over space.

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#1320

From: davinlim <davinlim@...>
Date: Fri Apr 14, 2006 5:07 pm
Subject: Devadetta, the Elephant Hunter

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Devadatta was an elephant hunter in one of his previous existences. At that time, in a certain forest, there lived a large number of

elephants. One day, the hunter noticed that these elephants knelt down to the paccekabuddhas* on seeing them. Having observed

that, the hunter stole an upper part of a yellow robe and covered his body and hand with it. Then, holding a spear in his hand, he

waited for the elephants on their usual route. The elephants came, and taking him for a paccekabuddha fell down on their knees

to pay obeisance. They easily fell a prey to the hunter. One by one, he killed the last elephant in the row each day for many days.

The Bodhisatta (Buddha Gotama-to-be) was then the leader of the herd. Noticing the dwindling number of his followers he decided to investigate and followed his herd at the end of the line. He was alert, and was therefore able to evade the spear. He caught hold of the hunter in his trunk and was about to dash him against the ground, when he saw the yellow robe. Seeing the yellow robe, he desisted and spared the life of the hunter.

The hunter was rebuked for trying to kill under cover of the yellow robe and for commuting such an act of depravity. The hunter clearly did not deserve to put on the yellow robe.

Then the Buddha spoke in verse as follows:

Verse 9: He who is not free from taints of moral defilements (kilesas) and yet dons the yellow robe, who lacks restraint in his senses and (speaks not the) truth is unworthy of the yellow robe.

Verse 9: Story of Devadetta, from The Dhammapada (Khuddaka Nikaya)

*Paccekabuddha: One who, like the Buddha, is Self-Enlightened in the Four Noble Truths and has uprooted all the moral defilements.

However, he is incapable of sharing his Enlightenment with others. Paccekabuddhas appear during the absence of the Buddha Sasana (Teaching).

For Gautama, in whose embrace, Dharma was shown, and opinions vanished.

For all sentient beings, with whom we are inextricably linked to, over time and over space.

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#1319

From: davinlim <davinlim@...>
Date: Wed Apr 12, 2006 5:08 pm
Subject: In the Armor of Perseverance

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What the world needs more than anything is bodhisattvas, active servants of peace, "clothed," as Longchenpa said,

"in the armor of perseverance," dedicated to their bodhisattva vision and to the spreading of wisdom into all reaches of our

experience. We need bodhisattva lawyers, bodhisattva artists and politicians, bodhisattva doctors and economists, bodhisattva

teachers and scientists, bodhisattva technicians and engineers, bodhisattvas everywhere, working consciously as channels of

compassion and wisdom at every level and in every situation of society; working to transform their minds and actions and those of others, working tirelessly in the certain knowledge of the support of the buddhas and enlightened beings for the preservation of our world and for a more merciful future.

Sogyal Rinpoche

For Gautama, in whose embrace, Dharma was shown, and opinions vanished.

For all sentient beings, with whom we are inextricably linked to, over time and over space.

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#1318

From: davinlim <davinlim@...>
Date: Sat Apr 8, 2006 7:11 am
Subject: The Whole of the Holy Life

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True friendship is like sound health;

the value of it is seldom known until it be lost."

Charles Caleb Colton

A real friend is one who walks in
when the rest of the world walks out."

K.S.M.

"Don't walk in front of me, I may not follow.
Don't walk behind me, I may not lead.
Walk beside me and be my friend."

Albert Camus

Friendship is one mind in two bodies.

Mencius

Then Ananda came to the Lord and said, "Half of the holy life is friendship, association and intimacy with the beautiful."

"Say not so, Ananda, say not so! It is the whole of the holy life, not half, this friendship, this association, this intimacy with the beautiful."

Samyutta Nikaya

For Gautama, in whose embrace, Dharma was shown, and opinions vanished.

For all sentient beings, with whom we are inextricably linked to, over time and over space.

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#1317

From: davinlim <davinlim@...>
Date: Thu Apr 6, 2006 3:41 pm
Subject: Friends

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If all my friends were to jump off a bridge,
I wouldn't jump with them,
I'd be at the bottom to catch them.

K.S.M.

Everyone hears what you say.
Friends listen to what you say.
Best friends listen to what you don't say.

R.V.K.

We all take different paths in life,
but no matter where we go,
we take a little of each other everywhere.

Tim McGraw

Hold a true friend with both your hands.

Nigerian Proverb

A friend is someone who knows
the song in your heart and can
sing it back to you when you have
forgotten the words.

K.S.M.

A friend who always lends a hand,
A friend in both sorrow and joy,
A friend who offers good counsel,
And a friend who sympathizes too -

These are the four types of true friends,
And one who is wise, having understood this,
Will always cherish and serve such friends,
Just as a mother tends her only child.

Digha Nikaya

For Gautama, in whose embrace, Dharma was shown, and opinions vanished.

For all sentient beings, with whom we are inextricably linked to, over time and over space.

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#1316

From: davinlim <davinlim@...>
Date: Mon Apr 3, 2006 4:00 pm
Subject: Happiness, and Anger

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The world is like a mirror; frown at it, and it frowns at you.

Smile and it smiles, too.

Herbert Samuels

Inner peace, which is the principal characteristic of happiness, and anger cannot coexist without undermining one another. Indeed, negative thoughts and emotions undermine the very causes of peace and happiness. In fact, when we think properly, it is totally illogical to seek happiness if we do nothing to restrain angry, spiteful, and malicious thoughts and emotions. Consider that when we become angry, we often use harsh words. Harsh words can destroy friendship. Since happiness arises in the context of our relationships with others, if we destroy friendship, we undermine one of the very conditions of happiness itself.

To say that we need to curb anger and our negative thoughts and emotions does not mean that we should deny our feelings. There is an important distinction to be made between denial and restraint. The latter constitutes a deliberate and voluntarily adopted discipline based on an appreciation of the benefits of doing so. This is very different from the case of someone who suppresses emotions such as anger out of a feeling that they need to present a facade of self-control, or out of fear of what others may think. Such behaviours is like closing a world which is still infected. Again, we are not talking about rule-following. Where denial and suppression occur, there is, in my view, a danger that in so doing the individual stores up anger and resentment. The trouble here is that at some future points they may find they cannot contain these feelings any longer.

The Dalai Lama, Ethics for the New Millennium, Riverhead Books, New York, 1999

For Gautama, in whose embrace, Dharma was shown, and opinions vanished.

For all sentient beings, with whom we are inextricably linked to, over time and over space.

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#1315

From: davinlim <davinlim@...>
Date: Sun Apr 2, 2006 10:45 pm
Subject: An Inn

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When we come into this life, we don't really own anything.

And we own nothing when we leave.

It is only a lease we have during our lifetime -

and it is up to us to make the most of it.

Jerold Panas

A famous spiritual teacher came to the front door of the King's palace.

None of the guards tried to stop him as he entered and made his way to where the King himself was sitting on his throne.

"What do you want?" asked the King, immediately recognizing the visitor.

"I would like a place to sleep in this inn," replied the teacher.

"But this is not an inn," said the King, "It is my palace."

"May I ask who owned this palace before you?"

"My father. He is dead."

"And who owned it before him?"

"My grandfather. He too is dead."

"And this place where people live for a short time and then move on - did I hear you say that it is NOT an inn?"

[TheDailyEnlightenment] #403

For Gautama, in whose embrace, Dharma was shown, and opinions vanished.

For all sentient beings, with whom we are inextricably linked to, over time and over space.

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#1314

From: "davinlim" <davinlim@...>
Date: Wed Mar 1, 2006 3:38 pm
Subject: Relying on Others

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It will not be possible even today in regard to Buddhism that it is worn out

because it is rooted upon certain fixed principles that can never be altered.

Gertrude Garatt

People want to rely on someone other than themselves. Some disciples of mine have a strong dependency on me, so as to say, "Shifu, you have to take care of your health. How can we rely on you if you're not around?" Here I am thinking to myself, "I can't even rely on myself, and along come you folks who want to rely on me." So I tell them to rely not on me but on the Dharma, because it is the Dharma that I myself rely on. I'm here today, but I may die tomorrow, so I encourage all of you to also rely on the Dharma, to be centred in the Dharma.

Ven. Master Sheng-Yen, Setting in Motion The Dharma Wheel: Talks on the Four Noble Truths of Buddhism,

Dharma Drum Publications, New York, 1998

For Gautama, in whose embrace, Dharma was shown, and opinions vanished.

For all sentient beings, with whom we are inextricably linked to, over time and over space.

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#1313

From: "davinlim" <davinlim@...>
Date: Sun Feb 26, 2006 2:49 pm
Subject: How To Open Your Heart

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One technique for arousing compassion for a person who is suffering is to imagine one of your dearest friends, or someone you

really love, in that person's place.

Imagine your brother or daughter or parent or best friend in the same kind of painful situation. Quite naturally your heart will open,

and compassion will awaken in you: What more would you want than to free your loved one from his or her torment? Now take this compassion released in your heart and transfer it to the person who needs your help: You will find that your help is inspired more naturally and that you can direct it more easily.

Sogyal Rinpoche

For Gautama, in whose embrace, Dharma was shown, and opinions vanished.

For all sentient beings, with whom we are inextricably linked to, over time and over space.

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#1312

From: "davinlim" <davinlim@...>
Date: Fri Feb 24, 2006 10:10 pm
Subject: Just "Gimme A Break"

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Individualism, the bedrock virtue of modern societies, begins to shade over from the proud self-sufficiency of free people into a

kind of closed selfishness, where maximizing personal freedom without regard for responsibilities to others becomes an end in itself.

In societies where individuals enjoy more freedom of choice than at any other time in history, people resent all the more the few

remaining ligatures that bind them. The danger for such societies is that people suddenly find themselves socially isolated, free to associate with everyone but unable to make the moral commitments that will connect them to other people in true communities.

Professor Francis Fukuyama, The Great Disruption: Human Nature And The Reconstitution Of Social Order, Profile Books, 1999

Ego is like a room of your own, a room with a view with the temperature and the smells and the music that you like. You want it your own way. You'd just like to have a little peace; you'd like to have a little happiness, you know, just "gimme a break."

But the more you think that way, the more you try to get life to come out so that it will always suit you, the more your fear of other people and what's outside your room grows. Rather than becoming more relaxed, you start pulling down the shades and locking the doors. When you do go out, you find the experience more and more unsettling and disagreeable. You become touchier, more fearful, more irritable than ever. The more you just try to get it your way, the less you feel at home.

Pema Chodron, Start Where You Are: A Guide to Compassionate Living, Shambhala Publications, 1994

For Gautama, in whose embrace, Dharma was shown, and opinions vanished.

For all sentient beings, with whom we are inextricably linked to, over time and over space.

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#1311

From: "davinlim" <davinlim@...>
Date: Tue Feb 21, 2006 9:22 pm
Subject: The Blue Print of Happiness

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I am responsible for my own well-being, my own happiness.

The choices and decisions I make regarding my life directly influences the quality of my days.

Kathleen Andrus

Because the Buddha taught His followers that they themselves make or mar their own happiness, it becomes necessary for us to rely on our own efforts and not seek salvation from a deity or supernatural being. Now if man must rely on himself, it is weakness to seek aid and favours by praying. Instead of prayer, He taught us to meditate and develop the mind so that we would be able to face the difficulties of life, and overcome them.

Venerable Anoma Mahinda, The Blue Print of Happiness: An Outline of The Buddha's Teaching,

10th edition, The Buddhist Missionary Society, Malaysia, 1985

For Gautama, in whose embrace, Dharma was shown, and opinions vanished.

For all sentient beings, with whom we are inextricably linked to, over time and over space.

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#1310

From: "davinlim" <davinlim@...>
Date: Mon Feb 20, 2006 7:20 pm
Subject: Church Bells

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At least we must find for a little while Solitude and Rest.

At least we must have for all that live a little place of love in our chest.

At least we must learn to be a little more ready to Death when it comes.

At least we must try to live that one fleeting moment of True Nature at its best.

1983 Rev. Sujiva

In my tradition, we use the temple bells to remind us to come back to the present moment. Every time we hear the bell, we stop talking, stop our thinking, and return to ourselves, breathing in and out, and smiling. Whatever we are doing, we pause for a moment and just enjoy our breathing. Sometimes we also recite this verse:

Listen, listen.

This wonderful sound brings me back to my true self.

When we breathe in, we say, "Listen, listen," and when we breathe out, we say, "This wonderful sound brings me back to my true self."

Since I have come to the West, I have not heard many Buddhist temple bells. But fortunately, there are church bells all over Europe. There do not seem to be as many in the United States; I think it is a pity. Whenever I give a lecture in Switzerland, I always make use of the church bells to practice mindfulness. When the bell rings, I stop talking, and all of us listen to the full sound of the bell. We enjoy it so much. (I think it is better than the lecture.) When we hear the bell, we can pause and enjoy our breathing and get in touch with the wonders of life that are around us - the flowers, the children, the beautiful sounds. Every time we get back in touch with ourselves, the conditions become favourable for us to encounter life in the present moment.

Thich Nhat Hanh, Peace is Every Step - The Path of Mindfulness in Everyday Life, Bantam Books, USA, 1991

For Gautama, in whose embrace, Dharma was shown, and opinions vanished.

For all sentient beings, with whom we are inextricably linked to, over time and over space.

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#1309

From: "davinlim" <davinlim@...>
Date: Sun Feb 19, 2006 1:59 pm
Subject: There Is Always Hope

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In Tibet we say: "Negative action has one good quality: it can be purified." So there is always hope.
Even murderers and the most hardened criminals can change and overcome the conditioning that led them to their crimes.

Our present condition, if we use it skillfully and with wisdom, can be an inspiration

to free ourselves from the bondage of suffering.

Sogyal Rinpoche

For Gautama, in whose embrace, Dharma was shown, and opinions vanished.

For all sentient beings, with whom we are inextricably linked to, over time and over space.

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#1308

From: "davinlim" <davinlim@...>
Date: Sun Feb 12, 2006 7:02 pm
Subject: Buddhist Responses to Article "Understanding the Muslim Reaction"

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Do Buddhists Worship the Buddha?

With regards to the article "Understanding the Muslim Reaction" as featured in "Today" on 9 February 2006, it was written that, "For

instance, Muslim participants at an inter-faith session held at Darul Arqam Singapore last year learnt more about Buddhism from a Buddhist practitioner from Kong Meng San Monastery. Those who attended the talk now know that statues in temples do not mean that Buddhists are idol worshippers, as Buddhists essentially do not worship the Buddha. Despite their distinct theological meanings, Buddha statues are generally mediating tools for the Buddhist form of worship."

Being the above-mentioned speaker during the session, I would like to clarify that Buddhists do not worship the Buddha in the sense of the appeasing of a higher power - since the spiritually liberated Buddha neither requested nor needs any material offerings, or even allegiance by any devotees. Thus, the voluntary making of offerings before Buddha images are reminders for Buddhists to cultivate generosity and other specific virtues they represent; not for the Buddha's actual "consumption". However, we do "worship" the Buddha as the personification of the ideal of Buddhahood (full enlightenment) - which is the spiritual perfection of compassion and wisdom, as attained by the historical Buddha, as taught to be achievable by all beings.

The custom of having Buddha (and Bodhisattva) images and bowing before them is a practice of expressing and cultivating personal humility and gratitude to the Buddha for his teachings. This often meditative act of deep veneration also acknowledges the Buddha's supreme enlightenment and our willingness to learn from him, so as to emulate his virtues.

Buddha images are visualised to represent the presence of the Buddha during the moments of paying respects, making offerings and the supplicating of prayers. They are used as a means of focus for one's faithful sincerity, while Buddhists are also well aware that they are only representative images and not the Buddha per se. They can be seen as "mediating tools" in the sense of being "instruments facilitating worship", not "instruments (or idols) that are worshipped". Buddhist images are thus more akin to being objects of inspiration, instead of objects of devotion.

I sincerely hope this letter helps to further understanding of Buddhism, just as the original article seeked to further the understanding of Islam. Mutual understanding is afterall of paramount importance for the sustenance of multi-religious harmony in Singapore.

Shen Shi'an

Actual Significance of Buddha Statues

I refer to the article "Understanding the Muslim Reaction" as featured on 9 February 2006 in "Today". It was written that, "Those who attended the talk now know that statues in temples do not mean that Buddhists are idol worshippers, as Buddhists essentially do not worship the Buddha. Despite their distinct theological meanings, Buddha statues are generally mediating tools for Buddhist form of worship... Buddha statues are generally mediating tools for the Buddhist form of worship. In a similar fashion, prayer mats can be mediating tools for worship for Muslim.."

I am heartened to learn that the author is making an effort to reach out and to understand religious beliefs of fellow Singaporeans. However, I would like to point out a misconception. It is correct to say that we Buddhists do not worship the Buddha the way Muslims would worship Allah, but it would be wrong to compare Buddha statues to prayer mats. Having said that, I am sure the author meant no disrespect.

The statue of the Buddha is a symbol of all the highest ideals and values that each Buddhist tries to cultivate in themselves. Some of these ideals include compassion, wisdom, peace and patience etc. Much like the crescent and stars on our national flag symbolises our nation, democracy, peace, progress, justice and equality. When Buddhists bow before a Buddha statue, we bow down to the above, and as a mark of respect and reverence for our teacher, the Buddha. So while Buddha statues are not objects of worship, they are objects inspiring great veneration for what they symbolise.

It is interesting to note that when the Taliban destroyed the Bamiyan Buddhas, there was no violent protest, destruction of properties, death threats or killing by any Buddhist. This is because while we feel the pain and loss of these statues, both for the Buddhist community and Afghans, we understand that these statues are ultimately stones and mud bricks. To strike at our Muslim brothers, we would be doing a more terrible thing. We would have destroyed what those Buddha statues symbolised.

Less well known are the portrayal of Buddha images on swimsuits by Victoria's Secret in 2004. Its offensive distastefulness upset many Buddhists worldwide. However, Buddhists peacefully and successfully protested via petitioning for the withdrawal of the line of design.

As the world gets smaller and different cultures and creeds are "forced " to live alongside each other, we need to learn the vital skills to solve our differences without resorting to violence. Hatred will only fuel more hatred.

Tok Meng Haw

For Gautama, in whose embrace, Dharma was shown, and opinions vanished.

For all sentient beings, with whom we are inextricably linked to, over time and over space.

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#1307

From: "davinlim" <davinlim@...>
Date: Sat Feb 11, 2006 7:49 am
Subject: Birth dates never clash negatively with those of 'Buddhist gods'

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Feb 10, 2006
http://straitstimes.asia1.com.sg/forum/story/0,5562,370141,00.html?

Birth dates never clash negatively with those of 'Buddhist gods'

IN THE article 'M-cyclist dies in 4-vehicle collision on PIE' (ST, Jan 31), it was reported that 'Mr Seah Peng Kee's relatives had asked him to give offerings and incense to the gods because he was born in the Year of the Dragon and his birth date clashed with that of a Buddhist god. 'To Buddhists, this means bad luck,' said an uncle who declined to be named.'

As we express our deep condolences to the family of the bereaved, please allow us to clarify that the above belief is not Buddhist in nature. In Buddhist teachings, there is no Buddha, Bodhisattva or god whose birth date clashes negatively with that of any person, which then requires some form of appeasement.

In Buddhism, so-called 'bad luck' can be averted by the active practice of generosity to aid the needy. This creates positive karma, which dilutes the ill effects of negative karma. However, due to the complex dynamics of karma, fortunes and misfortunes can be difficult to predict. What is of paramount importance is the continual practice of good.

In Buddhism, Buddhas and Bodhisattvas are the central subjects of spiritual refuge, not any god. While Buddhist cosmology acknowledges and respects the existence of many gods, some of whom are Buddhist, the historical Buddha is called 'the teacher of humans and gods' in the context of Buddhism.

In multi-religious Singapore, it is crucial to be mindful about use of religious terms. We hope there will be more caution and sensitivity in future, so as to preserve Singapore's religious harmony, which is as precious as it is delicate.

Ven. Sik Kwang Sheng

Secretary-General of Singapore Buddhist Federation

For Gautama, in whose embrace, Dharma was shown, and opinions vanished.

For all sentient beings, with whom we are inextricably linked to, over time and over space.

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#1306

From: "davinlim" <davinlim@...>
Date: Wed Jan 11, 2006 10:04 pm
Subject: All Equal Before the Law of Spiritual Development

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It is important to realize that the Buddha was the first religious thinker in history to emphasis the equality of humanity. He firmly

stated this by insisting that "the four classes are equal to one another." In most other religions in the world, and in all religions prior

to the Buddha, there is always a conception of an "elite" or a superior group. Towards the end of the Agganna Sutta, the Buddha

shows how people from all classes could enter the Buddhist order of monks. Here he gives two strong argument to prove the equality

of the human race. One is that before the moral law, persons of all four classes are completely equal. Whether it be a Brahmin or a Sudra, if one does bad actions one will reap bad results. The second argument is that human beings are all equally capable of attaining ultimate enlightenment, there being no difference at all in their spiritual capabilities and therefore are all equal before the Law of Spiritual Development.

Gunapala Dharmasiri, Fundamentals of Buddhist Ethics, The Buddhist Research Society, Singapore, 1986
Dr. Dharmasiri is a lecturer of Philosophy at the University of Sri Lanka.

Note: Four classes - The four castes of the caste system was present in ancient India and perhaps today. The highest class or caste consists of the Brahmins, religious order worshipping the India gods; the second caste consists of the royalties; the third caste consists of the merchants; the last caste consists of the beggars and slaves collectively called the "untouchables".

For Gautama, in whose embrace, Dharma was shown, and opinions vanished.

For all sentient beings, with whom we are inextricably linked to, over time and over space.

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#1305

From: "davinlim" <davinlim@...>
Date: Sat Jan 7, 2006 2:39 pm
Subject: Genuine Reverence

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[D]on't pray when it rains if you don't pray when the sun shines.

Satchel Paige
(1906?-1982, American Baseball Player)

[A] Buddhist goes before an image and offers flowers or incense not to the model but to the Buddha as the perfection; he goes as a mark of gratitude and reflects on the perfection of the Buddha, meditation on the transicency of the fading flowers.... But a genuine reverence for the Buddha is to be measured only by the extent to which one follows His teachings.

Hammalawa Saddhatissa, Buddhist Ethics: The Path to Nirvana, Wisdom Publications, Boston, 1987

For Gautama, in whose embrace, Dharma was shown, and opinions vanished.

For all sentient beings, with whom we are inextricably linked to, over time and over space.

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#1304

From: "davinlim" <davinlim@...>
Date: Sat Jan 7, 2006 2:19 pm
Subject: Rationality is Required Most in Our Age

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...the remark said to have been made by that great twentieth-century scientist Albert Einstein,

that although he was not a religious man, if he had been one, he would be a Buddhist.

The Tree of Enlightenment

In the history of Buddhism, there have been no disputes between religious beliefs and scientific knowledge, since Buddhism is not contradictory to science. There is no point at which science comes into conflict with Buddhism, which is fully in accord with reason. Buddhism does not ask its followers to believe in anything outside the normal order of nature. Thus the rationality of Buddhism is required most in our age. Einstein himself wrote that if there is any religion which is acceptable to the modern scientific mind, it is Buddhism, because it applies to all times and to all men without regard to race, nation, or faith.

Chamnong Tongprasert, Royal Institute, Bangkok, Thailand

For Gautama, in whose embrace, Dharma was shown, and opinions vanished.

For all sentient beings, with whom we are inextricably linked to, over time and over space.

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#1303

From: "davinlim" <davinlim@...>
Date: Wed Jan 4, 2006 2:05 pm
Subject: Future for the Enlightened Religion

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The NKF fiasco was a shame for a tightly regulated country like Singapore. Not sufficient checks and balances can create this sort

of problem. By the time the whistle-blower sounded her whistle, it was too late. In fact, the whistle-blower in Singapore was sued by

T.T. Durai but fortunately she has the support of her boss (The Straits Times). We need stronger opposition and more transparency.

Human nature is defiled and power corrupts, absolute power corrupts absolutely.

It is also a bitter lesson for the Buddhist community. The biggest loss (money wise) is from the Buddhist community and the Taoist and Chinese Clans associations. Out of the so many NKF Dialysis centers, at least 90% are sponsored by these groups, Buddhist being the majority. Many years ago, as concerned Buddhists we discussed the irony of Buddhist community not helping Buddhist managed charities but prefered to gave the money to NKF and other charities, while Buddhist managed charities were always crying for funding. The problem then was NKF has had high profile, many governmental and political VIPs were backing NKF and everybody thought if these VIPs lent their supported, NKF must be OK. At the same time, support for NKF earned them similar high profile, good publicity and scored merit points in the book of governmental recognition for social services. Why not, these financial support for NKF could enhance their chances of getting a PBM, a BBM?? After all, T. T. Durai was awarded the highest meritorious medal for Public Service by the President!!!

Sadly, the main losers and most disillusioned are the average man in the street. Hard earned money, sweat and blood money, true spirit of generosity, their donations went into this NKF scam. I know of many Buddhists who are average wage earners setting aside $20 to as high as $100 monthly through GIRO deductions for many years just to support these Dialysis centers. How heart broken when they heard this shame. The parties at NKF guilty of this scam shall not escape their bad karma, I am sure.

Interesting to note what the new Chairman of the new NKF Board (Mr. Gerald Ee) said at a press conference recently: "I have never donated a cent to NKF. Whenever I received a donation pamphlet from NKF, I threw it away". How did he know that the old NKF was not worth supporting while many others do not know, especially the Buddhist leaders in Singapore??? Like many other scams and scandals, be it religious institutions, charitable organisations or business corporations, do not be blinded by impressive academic titles, high offices, governmental or political patronage, media publicity, charisma, eloquent oratory, marketing window dressings and branding. Go behind the fanfare and look out if the leaders of these organisations and institutions actually do live by what they preach. Always remember, the teaching is in the living, not words, speeches, brochures, websites, annual reports or media coverage.

TS Low, Managing Director
Ehipassiko Pty Ltd, AUSTRALIA
Tel/Fax: (02) 4295 4436
Website: www.heartsanctuary.com

It's time Buddhism plan for her own future and optimise her resources.

The above is a good reflective piece, published with kind permission from Mr TS Low.

For background stories: http://www.nkfs.org/news/press_19_12_05.php

For NKF list of dialysis centres: http://www.nkfs.org/centres.php

For Gautama, in whose embrace, Dharma was shown, and opinions vanished.

For all sentient beings, with whom we are inextricably linked to, over time and over space.

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#1302

From: "davinlim" <davinlim@...>
Date: Wed Jan 4, 2006 2:14 pm
Subject: If You Strive Energetically

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When Thomas Edison invented the light bulb, he tried over 2000 experiments before he got it to work.

A young reporter asked him how it felt to fail so many times. He said, "I never failed once. I invented the light bulb.

It just happened to be a 2000-step process."

Received in an e-mail

Ye Bhikshus! If you strive energetically..., there is nothing that is difficult.... For example, a constant trickle of water will bore a hole in a rock. If the mind of a [disciple] becomes in many ways lazy and inattentive frequently, it is just like making a fire by friction and resting before it is hot. Though you want to have fire, you cannot get it.

The Sutra of Buddha's Bequeathed Teaching, translated into Chinese from Sanskrit by Kumarjiva,

translated into English from Chinese by Prof. Chou Hsiang Kuang

For Gautama, in whose embrace, Dharma was shown, and opinions vanished.

For all sentient beings, with whom we are inextricably linked to, over time and over space.

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