In the forum, a fellow dhamma user posted the question if we are ready to Die now? And there is a poll for it with most of the posters choosing the option "Come what may ..let go", one choosing "Somehow ready" and no one choosing options "not yet, still thinking i am in the pink of health..." or "I need some time !!!!"
Here's some of the replies posted online to this topic -
1) This is a taboo question in many people , but death can happen to us anytime , anywhere
Being a Buddhist , one should let go when the Time comes and Reflect on what one have done and not done and Wholeheartedly preparation for the afterlife
2) 西藏度亡经 retell by Yi FanYi Fan is a very great writer with excellent writing skill, making very brilliant examples to make reader understand the profound parts. if anyone is holding this book, pls turn to page 131-143where Guru Rinpoche impart the heart of Enlightenment. it is a key! If one can understand and apply that into daily practice, step by step...the result will be far beyond what we can imagine.
3) I've live a full life so if my time is up, I have no regrets in crossing over. Though I do wonder who'll take care of my funeral arrangements and if I'll have a wake as my immediate and extended family are all Christians.
Below was my reply to this topic and i wish it has helped in someway to stress the importance of impermanence and the art of living here and now.
Nope, i do not think i will ever be fully prepared to die, at least not in the near future that i can forsee (although i'm not saying we cannot prepare for it). The truth is sometimes while lying down on the bed and i will just wonder what is it going to be like after death? And the stark reality is i do not know at all depsite all that we can learn and read or even hear about it from various people and masters.
I recalled once reading a short passage about a student asking the master what is it like after death? Will they go to Pureland? Will they be re-born? How can they be sure that there's a rebirth and it will not be nothing after death? The master simply smiled and replied that he does not know and will only know on the day he passes away. A very truthful and insightful answer by the master and we know that the master is absolutely right.
The more i reflect upon death, the less fearful i become of it but at the same time, the more i found myself inadequate in preparation. Embracing this feeling of inadequacy, it allows and reminds me the importance of impermanence, the importance of living here and now, in the present moment - to learn to think, speak and act with loving kindness and wisdom whenever possible, allowing me to develop internally and externally, helping in the betterment of the lives for both myself and those around me.
Below are some quotes from Master Thich Nhat Hanh that stressed the importance of impermanence and living in the present moment.
"If we really understood and remembered that life was impermanent, we would do everything we could to make the other person happy right here and right now. If we spend twenty-four hours being angry at our beloved, it is because we are ignorant of impermanence"
"Whatever you do or say in a state of anger will only cause more damage in the relationship. Instead, try not to do anything or say anything when you are angry."
with metta
Tuesday, 28 April 2009
Saturday, 25 April 2009
Buddha Nature - Its Inherently The Same
Buddha Nature resides in each and one of us and all of us have the potential to realise this nature. Regardless of what notions and concepts we may have, the truth is Buddha Nature is inherent in all sentient beings and the same for all.
You do not have anymore Buddha Nature than i do nor do i have more Buddha Nature than you. And do not ever think that saints have more Buddha Nature than we do, for this only serves to undermine ourselves, our potential to emulate them in terms of their kindness and compassion. =)
There is a simple illustration that can give us a glimpse of how non-increasing and non-decreasing the Buddha nature is, how inherently it is the same for all sentient beings. In this illustration, we make use of a Mountain (Buddha Nature) and 4 basic groups of people, Buddhas, Bodhisattvas, Arhats and Other Sentient Beings.
The Mountain (Buddha nature) is some distance away from these 4 groups of people. To these 4 groups of people, the Mountain is the same, there is no difference for they are facing the same Mountain. The only difference is how clear do these 4 groups of people have the Mountain in sight - it depends on how much obstruction has been cleared and how uncluttered their minds are.
For Buddhas - there are no obstruction, just like seeing the mountain on a clear bright sunny day. The whole mountain is in sight clearly with all its granduer and details.
For Bodhisattvas - there are very little obstructions, it is akin to seeing the mountain on a clear day but with occasional passing clouds. Once in a while, the sight is not all that clear when the clouds passes by and the sunlight shining on the mountain is dimmed.
For Arhats - there are slightly more obstructions compared to Buddhas and Bodhisattvas, it is like seeing the mountain with some mist. The mountain is clearly in sight but they are not able to see the full details with the mist shrouding the mountain.
For Other Sentient Beings (including myself) - it is like seeing the mountain shrouded with a huge fog. The sight is fuzzy and to some extent, the fog may be so bad that we do not see the mountain even when we stand at the mountain feet.
This simple illustration provide us some insights to how non-increasing and non-decreasing the Buddha nature is. It is the same in all sentient beings, no more and no less just as the Mountain (Buddha Nature) is to these 4 groups of people. All there is to it, is the amount of obstructions we have that prevent us from having a clear sight like a Buddha.
You do not have anymore Buddha Nature than i do nor do i have more Buddha Nature than you. And do not ever think that saints have more Buddha Nature than we do, for this only serves to undermine ourselves, our potential to emulate them in terms of their kindness and compassion. =)
There is a simple illustration that can give us a glimpse of how non-increasing and non-decreasing the Buddha nature is, how inherently it is the same for all sentient beings. In this illustration, we make use of a Mountain (Buddha Nature) and 4 basic groups of people, Buddhas, Bodhisattvas, Arhats and Other Sentient Beings.
The Mountain (Buddha nature) is some distance away from these 4 groups of people. To these 4 groups of people, the Mountain is the same, there is no difference for they are facing the same Mountain. The only difference is how clear do these 4 groups of people have the Mountain in sight - it depends on how much obstruction has been cleared and how uncluttered their minds are.
For Buddhas - there are no obstruction, just like seeing the mountain on a clear bright sunny day. The whole mountain is in sight clearly with all its granduer and details.
For Bodhisattvas - there are very little obstructions, it is akin to seeing the mountain on a clear day but with occasional passing clouds. Once in a while, the sight is not all that clear when the clouds passes by and the sunlight shining on the mountain is dimmed.
For Arhats - there are slightly more obstructions compared to Buddhas and Bodhisattvas, it is like seeing the mountain with some mist. The mountain is clearly in sight but they are not able to see the full details with the mist shrouding the mountain.
For Other Sentient Beings (including myself) - it is like seeing the mountain shrouded with a huge fog. The sight is fuzzy and to some extent, the fog may be so bad that we do not see the mountain even when we stand at the mountain feet.
This simple illustration provide us some insights to how non-increasing and non-decreasing the Buddha nature is. It is the same in all sentient beings, no more and no less just as the Mountain (Buddha Nature) is to these 4 groups of people. All there is to it, is the amount of obstructions we have that prevent us from having a clear sight like a Buddha.
Saturday, 11 April 2009
Let's Talk About Money and Monks
This entry came about when one of fellow dhamma forum user who posted some questions due to recent news that she read about a monk. She wanted to clarify on her thinking that Buddhist monks are never paid a salary since their needs would be taken care of by the temple administrators who draw from temple donations. She also read up something that is confusing, it goes like this,
"The interpretation of the rules, however differs between the Mahayana and Theravada traditions. The Theravadins, especially those from Thailand, claim to observe these rules to the letter of the law, however, in many cases, the following is more in theory than in actual practice ......... Also, a rule prohibiting the handling of gold and silver, in other words - money, is considered by the Mahayana Sangha a handicap were it to be observed strictly in today's world. They interpret this rule as avoiding the accumulation of riches which leads to greed. Theravadin monks tend to split hairs on this rule as, although most will not touch coins, many carry credit cards and cheque books."
She liked to know if it wasn't Buddha's intention for those who joined the religious order to detach themselves from worldly pleasures, desires and material things and if so, how did the Mahayana teachings end up deviating?
For someone who is new to Buddhism, it may seem contradicting to have read such news and articles and it may even shake their faith and trust in the teachings of the Buddha. For that i would like to share some insights on this which i have shared earlier in the forum so each and one of us can reflect and clear the doubts on the Sangha that might have arose within us.
First of all, let's not lose heart at the Sangha just because there were some unfavourable news reported. We have to remind ourselves what Buddha taught before he passed into parinibbana. He said to the Sangha to be a light upon themselves, to use the Dhamma as a guide, as a teacher.
"Think not that you have no teacher after my death. Regard the Dhamma and Vinaya I have taught you as your teacher."
Let us use the Dhamma to reflect and contemplate for ourselves, to look for the meaning and purpose why certain precepts were introduced by the Buddha. That way i believe, is the best way to clear our minds of doubts, shedding light for each and everyone of us.
We must recall the intentions for these precepts and codes. They were setup to help the practitioner to develop spiritually, to rid themselves of suffering which has its roots in attachments and ignorance.
So is it all that truly important not to touch money at all? Let's contemplate on this scenario:
There is a sick person on the deathbed in the final moments. For the last time before passing away, he or she wishes to hear the preaching of the Dhamma from the abbot of a small local modest monastery of their rural town that he or she attends regularly.
Because the monastery is a small establishment with small followings, they do not own a vehicle as they are not able to afford one. Very much due to the fact the donations from the local followers were small although they have already been very generous in their givings.
Now, the family members of the sick person are extremely poor, there is no way that they could afford to hire a car to fetch the abbot. They even have to borrow the phone from their neighbours to call the abbot. Now, this abbot is currently alone in the monastery. Having received this call, he realised that he has to do something to fulfil the final wishes of this dying person.
He knows that there is enough money left from the donations in the monastery to allow him to hire a car to quickly travel to the home of the dying person. What should he do when the precepts indicate that he should not have contact with money?
1) Refuse the family saying that he cannot go as he needs to adhere to the precepts. If he breaks them, his spiritual development will be hindered. Not only that, he gets to retain the donations.
2) Request one of the family members to walk for the next 2 or 3 hours to his monastery so that the family member can take physically handle the money. With that, they can hire a car and he will not need to break his precepts.
3) Simply pick up the money, hire the car and reach the dying person in the shortest possible time to expound the Dhamma for the last time, generating merits for the person.
Of these 3 solutions, which one will generate the most merits? Which one will help the most number of people develop spiritually? I hope this little story helped to clear some doubts if the Mahayana had actually deviated from the Teachings.
Sometimes, things are not what they may appeared to be on the surface. When handling money, it does not mean that one is attached to wealth and when not handling money, it does not mean that one does not crave for wealth.
One classic story is about attachments and how deceiving appearances can be revolves around 2 monks, one elderly master and his disciple helping a woman cross a river.
In the story, these 2 monks were on a long journey and reached a river. There is a young lady who wishes to cross the river but did not wish for her dress to get wet as she has to be presentable in her match making session later, it could decide her life long happiness. Seeing the 2 monks approaching the river, and an idea came to her and she requested them for assistance, to bear her across the river.
The young monk was very hesitant and did not agree to the request as it was in violation of the precepts to be in contact with a member of the opposite sex. To his shock, his master acceded and carried the young lady across the river. Once they were across the river, the lady gave her thanks and left. The monks continue their way.
On their, the young monk kept thinking about the incident and was absolutely furious that his master had broken a precept. At first, he kept it to himself but the more he think of it, the more disgusted he was. Finally, unable to bear it any longer, he burst out and shouted at his master, how could he be so shameless and hanker after physical contact with young lady.
The old master simply broke out with a smile and said, "I've left her at the riverside once we have crossed the river. If you did not mentioned it again, i would not have recalled the incident. But you instead, have carried her all the way till now, over such a long distance." In this story, we can now see who truly is attached and who is not.
"The interpretation of the rules, however differs between the Mahayana and Theravada traditions. The Theravadins, especially those from Thailand, claim to observe these rules to the letter of the law, however, in many cases, the following is more in theory than in actual practice ......... Also, a rule prohibiting the handling of gold and silver, in other words - money, is considered by the Mahayana Sangha a handicap were it to be observed strictly in today's world. They interpret this rule as avoiding the accumulation of riches which leads to greed. Theravadin monks tend to split hairs on this rule as, although most will not touch coins, many carry credit cards and cheque books."
She liked to know if it wasn't Buddha's intention for those who joined the religious order to detach themselves from worldly pleasures, desires and material things and if so, how did the Mahayana teachings end up deviating?
For someone who is new to Buddhism, it may seem contradicting to have read such news and articles and it may even shake their faith and trust in the teachings of the Buddha. For that i would like to share some insights on this which i have shared earlier in the forum so each and one of us can reflect and clear the doubts on the Sangha that might have arose within us.
First of all, let's not lose heart at the Sangha just because there were some unfavourable news reported. We have to remind ourselves what Buddha taught before he passed into parinibbana. He said to the Sangha to be a light upon themselves, to use the Dhamma as a guide, as a teacher.
"Think not that you have no teacher after my death. Regard the Dhamma and Vinaya I have taught you as your teacher."
Let us use the Dhamma to reflect and contemplate for ourselves, to look for the meaning and purpose why certain precepts were introduced by the Buddha. That way i believe, is the best way to clear our minds of doubts, shedding light for each and everyone of us.
We must recall the intentions for these precepts and codes. They were setup to help the practitioner to develop spiritually, to rid themselves of suffering which has its roots in attachments and ignorance.
So is it all that truly important not to touch money at all? Let's contemplate on this scenario:
There is a sick person on the deathbed in the final moments. For the last time before passing away, he or she wishes to hear the preaching of the Dhamma from the abbot of a small local modest monastery of their rural town that he or she attends regularly.
Because the monastery is a small establishment with small followings, they do not own a vehicle as they are not able to afford one. Very much due to the fact the donations from the local followers were small although they have already been very generous in their givings.
Now, the family members of the sick person are extremely poor, there is no way that they could afford to hire a car to fetch the abbot. They even have to borrow the phone from their neighbours to call the abbot. Now, this abbot is currently alone in the monastery. Having received this call, he realised that he has to do something to fulfil the final wishes of this dying person.
He knows that there is enough money left from the donations in the monastery to allow him to hire a car to quickly travel to the home of the dying person. What should he do when the precepts indicate that he should not have contact with money?
1) Refuse the family saying that he cannot go as he needs to adhere to the precepts. If he breaks them, his spiritual development will be hindered. Not only that, he gets to retain the donations.
2) Request one of the family members to walk for the next 2 or 3 hours to his monastery so that the family member can take physically handle the money. With that, they can hire a car and he will not need to break his precepts.
3) Simply pick up the money, hire the car and reach the dying person in the shortest possible time to expound the Dhamma for the last time, generating merits for the person.
Of these 3 solutions, which one will generate the most merits? Which one will help the most number of people develop spiritually? I hope this little story helped to clear some doubts if the Mahayana had actually deviated from the Teachings.
Sometimes, things are not what they may appeared to be on the surface. When handling money, it does not mean that one is attached to wealth and when not handling money, it does not mean that one does not crave for wealth.
One classic story is about attachments and how deceiving appearances can be revolves around 2 monks, one elderly master and his disciple helping a woman cross a river.
In the story, these 2 monks were on a long journey and reached a river. There is a young lady who wishes to cross the river but did not wish for her dress to get wet as she has to be presentable in her match making session later, it could decide her life long happiness. Seeing the 2 monks approaching the river, and an idea came to her and she requested them for assistance, to bear her across the river.
The young monk was very hesitant and did not agree to the request as it was in violation of the precepts to be in contact with a member of the opposite sex. To his shock, his master acceded and carried the young lady across the river. Once they were across the river, the lady gave her thanks and left. The monks continue their way.
On their, the young monk kept thinking about the incident and was absolutely furious that his master had broken a precept. At first, he kept it to himself but the more he think of it, the more disgusted he was. Finally, unable to bear it any longer, he burst out and shouted at his master, how could he be so shameless and hanker after physical contact with young lady.
The old master simply broke out with a smile and said, "I've left her at the riverside once we have crossed the river. If you did not mentioned it again, i would not have recalled the incident. But you instead, have carried her all the way till now, over such a long distance." In this story, we can now see who truly is attached and who is not.
Saturday, 4 April 2009
Metta - Loving Kindness (Includes Loving Yourself Too)
The topic on metta and self love came about when there was question posted in the forum on what happens to a Buddhist who has taken the vows but commits suicide? This is a question that is thought invoking and truly deserves our attention.
My opinion was that one must have reached a point in life where he or she believed that suffering and pain has reached beyond their ability to bear, having reached such a decision. To that effect, he or she has not realised the Teachings of Buddha and the action of suicide only serves to imprint the last thought before death as a thought of suffering. And if one is to believe that there is re-birth and due to the strong kamma of the last lingering thought before death, one will be most likely to be reborn in a place of suffering regardless whether or not the vows were taken. Of course, the sense of guilt will be stronger for a person who has taken the vows, resulting in the last thought to be even more negative, causing further suffering.
Before one reaches the point to even contemplate about suicide, we should constantly remind ourselves in the interdependency of all phenomenon. The truth is that our actions affects not only ourselves but also our loved ones, friends, communities and if you can believe, the world. The fact is, we do not live alone. If one commits suicide, we must understand that the loved ones of the one committing such an act will be devastated and they will have much suffering to bear for the actions of one committing such grave acts. If we truly love our loved ones, how can we even bear to entertain such thoughts allowing them to bear the consequences of our unwholesome actions?
One may then raise a point, what if our parents have passed on and with no close confidants, does that provide a more compelling reason for one to consider or even commit suicide? That is to say that one believe that there is no one who will feel sad or devastated if we were to pass on. The only repercussion is that people will feel shock momentarily or just disgusted about this happening in their vicinity, probably worrying about the decrease in the value of their property due to bad publicity. Otherwise, it is only the effort of requiring public resources like police, coroner and undertakers to handle and close the case formally.
For that we have to work on the basis that life is precious and all beings are equal in their pursuit for happiness. When someone contemplates suicide or chose to hurt themselves, in a matter of fact, they are seeking happiness although it may be very self-deluded. If possible, there is no one who will wish for pain and suffering in life. But when the mind is unclear and clouded, we can sometimes make the wrong call or judgement, committing actions which we believe will end our suffering. Suicide, self-mutilation are some of the actions that people make when it comes to such times.
With the thought that life is infinitely precious and all beings are equal, it does not make it anymore compelling for any person to consider suicide just because their loved ones are not around. However, we must admit that there is most likely lesser support for someone who does not have their loved ones around them, making it easier for them to sink deeper into depression and ultimately reaching such decisions.
Let's bear in mind that when someone commits suicide, he or she has not realised the Teachings of Buddha and in this case, has not realised the 4 sublime states of the mind, metta (loving kindess), karuna (compassion), mudita (sympathetic joy) or upekkha (equanimity). In specific, metta is the state of mind that should be stressed on in this particular discussion.
Buddha has taught that metta should be cultivated towards all beings just like the unconditional love that a mother has towards her only child where the life of her child is just as important to hers. When Buddha mentioned all beings, it includes ourselves. We must not forget to love others as equally as we love ourselves and to love ourselves as equally as we love others. Here is a quote from Master Thich Nhat Hanh on the importance of self love.
"In taking good care of yourself, you take good care of your beloved one. Self-love is the foundation for your capacity to love the other person. If you don't take good care of yourself, if you are not happy, if you are not peaceful, you cannot make the other person happy. You cannot help the other person; you cannot love. Your capacity for loving another person depends entirely on your capacity for loving yourself, for taking care of yourself."
If one is to believe in the subject of rebirth, knowingly that committing suicide will only result in more suffering in the next rebirth, then in the spirit ot metta and self love, that itself can be one of the most valid reasons not to commit such an act.
Let's also not forget the benefits that metta can bring. If we can cultivate ourselves constantly with metta, we will naturally be loving and generous in our ways (thoughts, speech and actions). One of the many benefits of being generous and loving is that people around us will naturally be attracted to us. Of these people, there are definitely some that will be worthy of our companionship. We can then seek to foster a friendship that could last a lifetime providing the support that is not in anyway lesser than those that could be showered by our own family members.
When it come to developing metta, most of us will find that it will be near impossible to develop it overnight to the state where we can reach out with unconditional love for all beings, we may not even be able to do it in this lifetime. Those who are able to are usually the ones who have in their previous lives cultivated great merits enabling them to be born in conditions where it allows them to do so. The rest of us will find that it is a lifetime (or even countless lifetimes) journey of cultivation.
As most of us have yet to perfect metta and our love are mostly conditioned, it is important for us to start the embarkment on this lifetime journey of learning and practice. While practicing, we must always remember that happiness comes from within and not without. As an old Tibetan saying goes, "Seeking happiness outside ourselves is like waiting for sunshine in a cave facing north." So, let's start by cultivating self love which is the first basic exercise of metta meditation which generally starts with the following four exercises in sequence.
1) Love for ourselves
2) Love for someone we like
3) Love for someone we are neutral to
4) Love for someone we dislike
One may then raise another point, what if a quick relief is needed and we all know that metta meditation requires time and effort to bear fruits. In that case, we have to understand that for the person suffering, the people (families, friends, communities and Sangha) around him or her can provide immediate relief, support, concern and care making one feel better. He or she may also seek a doctor to have medication prescribed for temporary easing of the symptoms.
But again, we must understand that this is temporary. Ultimately, one has to realise that true happiness comes from within and not externally. So, if he or her continuously dwell on their pain and do not break off from the vicious cycle, then one is likely to be trapped within no matter how much relief and support is provided. Both must work hand in hand for the best results, self determination to be well and happy and support from the communities, lacking of either will make it very much harder although we cannot say it is impossible. And if i remembered correctly, Master Sheng Yen once mentioned that pain is unavoidable in life but suffering is not and suffering is our mentality towards pain.
My opinion was that one must have reached a point in life where he or she believed that suffering and pain has reached beyond their ability to bear, having reached such a decision. To that effect, he or she has not realised the Teachings of Buddha and the action of suicide only serves to imprint the last thought before death as a thought of suffering. And if one is to believe that there is re-birth and due to the strong kamma of the last lingering thought before death, one will be most likely to be reborn in a place of suffering regardless whether or not the vows were taken. Of course, the sense of guilt will be stronger for a person who has taken the vows, resulting in the last thought to be even more negative, causing further suffering.
Before one reaches the point to even contemplate about suicide, we should constantly remind ourselves in the interdependency of all phenomenon. The truth is that our actions affects not only ourselves but also our loved ones, friends, communities and if you can believe, the world. The fact is, we do not live alone. If one commits suicide, we must understand that the loved ones of the one committing such an act will be devastated and they will have much suffering to bear for the actions of one committing such grave acts. If we truly love our loved ones, how can we even bear to entertain such thoughts allowing them to bear the consequences of our unwholesome actions?
One may then raise a point, what if our parents have passed on and with no close confidants, does that provide a more compelling reason for one to consider or even commit suicide? That is to say that one believe that there is no one who will feel sad or devastated if we were to pass on. The only repercussion is that people will feel shock momentarily or just disgusted about this happening in their vicinity, probably worrying about the decrease in the value of their property due to bad publicity. Otherwise, it is only the effort of requiring public resources like police, coroner and undertakers to handle and close the case formally.
For that we have to work on the basis that life is precious and all beings are equal in their pursuit for happiness. When someone contemplates suicide or chose to hurt themselves, in a matter of fact, they are seeking happiness although it may be very self-deluded. If possible, there is no one who will wish for pain and suffering in life. But when the mind is unclear and clouded, we can sometimes make the wrong call or judgement, committing actions which we believe will end our suffering. Suicide, self-mutilation are some of the actions that people make when it comes to such times.
With the thought that life is infinitely precious and all beings are equal, it does not make it anymore compelling for any person to consider suicide just because their loved ones are not around. However, we must admit that there is most likely lesser support for someone who does not have their loved ones around them, making it easier for them to sink deeper into depression and ultimately reaching such decisions.
Let's bear in mind that when someone commits suicide, he or she has not realised the Teachings of Buddha and in this case, has not realised the 4 sublime states of the mind, metta (loving kindess), karuna (compassion), mudita (sympathetic joy) or upekkha (equanimity). In specific, metta is the state of mind that should be stressed on in this particular discussion.
Buddha has taught that metta should be cultivated towards all beings just like the unconditional love that a mother has towards her only child where the life of her child is just as important to hers. When Buddha mentioned all beings, it includes ourselves. We must not forget to love others as equally as we love ourselves and to love ourselves as equally as we love others. Here is a quote from Master Thich Nhat Hanh on the importance of self love.
"In taking good care of yourself, you take good care of your beloved one. Self-love is the foundation for your capacity to love the other person. If you don't take good care of yourself, if you are not happy, if you are not peaceful, you cannot make the other person happy. You cannot help the other person; you cannot love. Your capacity for loving another person depends entirely on your capacity for loving yourself, for taking care of yourself."
If one is to believe in the subject of rebirth, knowingly that committing suicide will only result in more suffering in the next rebirth, then in the spirit ot metta and self love, that itself can be one of the most valid reasons not to commit such an act.
Let's also not forget the benefits that metta can bring. If we can cultivate ourselves constantly with metta, we will naturally be loving and generous in our ways (thoughts, speech and actions). One of the many benefits of being generous and loving is that people around us will naturally be attracted to us. Of these people, there are definitely some that will be worthy of our companionship. We can then seek to foster a friendship that could last a lifetime providing the support that is not in anyway lesser than those that could be showered by our own family members.
When it come to developing metta, most of us will find that it will be near impossible to develop it overnight to the state where we can reach out with unconditional love for all beings, we may not even be able to do it in this lifetime. Those who are able to are usually the ones who have in their previous lives cultivated great merits enabling them to be born in conditions where it allows them to do so. The rest of us will find that it is a lifetime (or even countless lifetimes) journey of cultivation.
As most of us have yet to perfect metta and our love are mostly conditioned, it is important for us to start the embarkment on this lifetime journey of learning and practice. While practicing, we must always remember that happiness comes from within and not without. As an old Tibetan saying goes, "Seeking happiness outside ourselves is like waiting for sunshine in a cave facing north." So, let's start by cultivating self love which is the first basic exercise of metta meditation which generally starts with the following four exercises in sequence.
1) Love for ourselves
2) Love for someone we like
3) Love for someone we are neutral to
4) Love for someone we dislike
One may then raise another point, what if a quick relief is needed and we all know that metta meditation requires time and effort to bear fruits. In that case, we have to understand that for the person suffering, the people (families, friends, communities and Sangha) around him or her can provide immediate relief, support, concern and care making one feel better. He or she may also seek a doctor to have medication prescribed for temporary easing of the symptoms.
But again, we must understand that this is temporary. Ultimately, one has to realise that true happiness comes from within and not externally. So, if he or her continuously dwell on their pain and do not break off from the vicious cycle, then one is likely to be trapped within no matter how much relief and support is provided. Both must work hand in hand for the best results, self determination to be well and happy and support from the communities, lacking of either will make it very much harder although we cannot say it is impossible. And if i remembered correctly, Master Sheng Yen once mentioned that pain is unavoidable in life but suffering is not and suffering is our mentality towards pain.
Thursday, 2 April 2009
Is Kamma Predictable?
Sometime back in the forum we had a discussion on several points and one of them revolved around kamma. The question posted - Is kamma predictable? Is it possible for us to predict what sort of kamma will befall on us? For example, if a person is a life-long thief in the present life, is it likely that in the next life, this person will constantly suffer loss of personal property ?
Here are my views posted on the forum based on the limited knowledge i have on the Dhamma. There is nothing mystical about kamma and in fact, my tendency towards kamma is to relate it to our daily activities so it is more personal and relevant. Below is my take on it and if there are any lacking, it is due to my limited understanding.
As long as we have not liberated ourselves and perfect our wisdom and compassion, there is only a limit to how much we can determine the effects of our actions. Let's revisit the meaning of kamma -
Kamma is commonly known as the law of causes and effects. However, it is more than that, the law of causes and effects only form part of kamma. The word kamma implies volition meaning action with intention. Action here will encompass all three aspects, mental, speech and body. With every deed, it is naturally followed by an effect and this is how kamma came to be commonly known as the law of cause and effect.
There are four main types of kamma. They are kamma that rippens in this birth, kamma that rippens in next birth, kamma that rippens in successive births and kamma that is ineffective due to a lack of auxillary conditions.
Kamma is then further divided into the following categories. Kamma that produces their own resultants, kamma that supplements (supports) the resultants of another, kamma that alters the resultants of another and kamma that destroys the resultants of another.
To the question on next life, we cannot be sure that the person who is a thief in this life will always suffer constant loss of property in his next life. We have to bear in mind that for kamma to bear fruits, it is also dependent on the auxillary conditions for the fruits to rippen. Not only that, there are also kamma that one may accumulate to alter or even negate the bad effects of previous actions. As such, not all fruits will rippen, be it this birth, next birth or successive births.
Maybe for illustration purposes, let's use Robin Hood. He constantly robs the rich and gives to the poor. So in robbing others, if kamma is so fathomable and direct and without recourse, he will have to bear the effects of constantly losing his property in his next re-birth. But what about his generosity that he practiced due to compassion for those that are poor and suffering? Wouldn't that help him to ensure that his next birth be in the realms of heaven without material wants and needs. If so, how can he then suffer the kamma of a thief? I leave you to contemplate more on this point.
Instead of thinking about kamma and re-births as in our next lives and beyond, why not think of them in the following manner which is more practical in our day to day living. Esp when Buddha constantly stressed that we should be mindful of here and now since the past has gone and the future yet to be.
1) kamma that rippens in this birth - kamma that rippens this moment / today
2) kamma that rippens in next birth - kamma that rippens in the next moment / tomorrow
3) kamma that rippens in successive births - kamma that rippens many moments later / many days later
By reflecting in this manner, i believe we will be more mindful of our actions and their effects on us, our families, communities and environment here and now. If we are already so mindful of our actions here and now, constantly ensuring that each action was done with right intentions, with love and compassion, why should we worry about our next re-birth? By taking care of now, haven't we already took care of our future?
Here are my views posted on the forum based on the limited knowledge i have on the Dhamma. There is nothing mystical about kamma and in fact, my tendency towards kamma is to relate it to our daily activities so it is more personal and relevant. Below is my take on it and if there are any lacking, it is due to my limited understanding.
As long as we have not liberated ourselves and perfect our wisdom and compassion, there is only a limit to how much we can determine the effects of our actions. Let's revisit the meaning of kamma -
Kamma is commonly known as the law of causes and effects. However, it is more than that, the law of causes and effects only form part of kamma. The word kamma implies volition meaning action with intention. Action here will encompass all three aspects, mental, speech and body. With every deed, it is naturally followed by an effect and this is how kamma came to be commonly known as the law of cause and effect.
There are four main types of kamma. They are kamma that rippens in this birth, kamma that rippens in next birth, kamma that rippens in successive births and kamma that is ineffective due to a lack of auxillary conditions.
Kamma is then further divided into the following categories. Kamma that produces their own resultants, kamma that supplements (supports) the resultants of another, kamma that alters the resultants of another and kamma that destroys the resultants of another.
To the question on next life, we cannot be sure that the person who is a thief in this life will always suffer constant loss of property in his next life. We have to bear in mind that for kamma to bear fruits, it is also dependent on the auxillary conditions for the fruits to rippen. Not only that, there are also kamma that one may accumulate to alter or even negate the bad effects of previous actions. As such, not all fruits will rippen, be it this birth, next birth or successive births.
Maybe for illustration purposes, let's use Robin Hood. He constantly robs the rich and gives to the poor. So in robbing others, if kamma is so fathomable and direct and without recourse, he will have to bear the effects of constantly losing his property in his next re-birth. But what about his generosity that he practiced due to compassion for those that are poor and suffering? Wouldn't that help him to ensure that his next birth be in the realms of heaven without material wants and needs. If so, how can he then suffer the kamma of a thief? I leave you to contemplate more on this point.
Instead of thinking about kamma and re-births as in our next lives and beyond, why not think of them in the following manner which is more practical in our day to day living. Esp when Buddha constantly stressed that we should be mindful of here and now since the past has gone and the future yet to be.
1) kamma that rippens in this birth - kamma that rippens this moment / today
2) kamma that rippens in next birth - kamma that rippens in the next moment / tomorrow
3) kamma that rippens in successive births - kamma that rippens many moments later / many days later
By reflecting in this manner, i believe we will be more mindful of our actions and their effects on us, our families, communities and environment here and now. If we are already so mindful of our actions here and now, constantly ensuring that each action was done with right intentions, with love and compassion, why should we worry about our next re-birth? By taking care of now, haven't we already took care of our future?
Wednesday, 25 March 2009
Heart Sutra
Heart Sutra is known to be the shortest sutra which presents the purest essence of Buddha's Teachings. In the Heart Sutra, there are several lines that we may have come across quite often in our lives,
"Form Does not Differ From Emptiness, And Emptiness Does Not Differ From Form. Form is Emptiness and Emptiness is Form."
When we refer to emptiness in Buddhism, we are referring to being empty of an independent self. All phenomenon are interdependent, they cannot exist independently. No phenomenon, be it mental or physical, is independent. If it is, there will be no awareness of such phenomenon since the very awareness of such a phenomenon is dependent on our consciousness to acknowledge its existence itself is a mental phenomena. A classic exemplary question is when we see an object, does it exist externally or does it exist internally within our mind? By reflecting on this question, we already have a glimpse of the understanding of interdependence.
"Emptiness of All Dharmas Are Non-Arising, Non-Ceasing, Non-Defiled, Non-Pure, Non-Increasing, Non-Decreasing."
Imagine all the dhamma to be an ocean. A wave in its rise and fall is like individual phenomena (dhamma), each born and cease in its own time when the conditions rippens. Some waves are big and strong while some are small and weak. Although most of them will be like the little waves, your day to day ordinary life phenomenon but there are some who rises above the rest, phenomenon that affects the communities or the world, even the entire universe.
But we need to look beyond the waves, not to lose sight of the ocean itself. A wave is ocean. Although a wave itself is a distinct individual event, it cannot be separated from ocean. When the conditions ripens enough to cause a wave, nothing has been added to ocean. When the activity of wave ceases, the ocean is not lessen in anyway as well. The ocean remains the ocean.
"There is no suffering, no cause of suffering, no cessation of suffering, and no path. There is no wisdom, there is no attainment."
In contrast to the fourth noble truths that we know - There is suffering, there is cause of suffering, there is cessation of suffering and there is a path leading to the cessation of suffering, the heart sutra appears to have stated the exact opposites. Truly that is not so, as they refer to the Buddha nature that is ever present in all sentient beings. The ability to experience nibbana here and now. We are like a piece of diamond that is covered in mud and through careful washing, the diamond will shine forth, such is the nature of our mind. A diamond covered in mud is still a diamond, its value no lessen, just waiting to be discovered. That is the reason why there is no wisdom, no attainment, for what has to be attained has always been ever present, just covered up at the moment.
In the heart sutra, the last line Gate Gate Paragate Parasamgate Bodhi Svaha is actually a mantra. Mantra can be defined as a word or group of words that are capable of creating transformation, generating miracles. In most cases when an effort is made to chant a mantra continuously, it can help to calm and focus the mind which is in line with the Buddhist teachings to master the mind. To this effect, we can safely say that the mantra does generate transformation and that itself is already a miracle. A miracle does not have to be something beyond this world, it can be quite ordinary and the most ordinary miracles are truly the ones worth treasuring.
The meaning of the line Gate Gate Paragate Parasamgate Bodhi Svaha as defined by Master Sheng Yen is Go, Go, Go to the shore beyond (nibbana), All together to the shore beyond, And complete the bodhi path. Let's start the journey to cross over, shall we? =)
"Form Does not Differ From Emptiness, And Emptiness Does Not Differ From Form. Form is Emptiness and Emptiness is Form."
When we refer to emptiness in Buddhism, we are referring to being empty of an independent self. All phenomenon are interdependent, they cannot exist independently. No phenomenon, be it mental or physical, is independent. If it is, there will be no awareness of such phenomenon since the very awareness of such a phenomenon is dependent on our consciousness to acknowledge its existence itself is a mental phenomena. A classic exemplary question is when we see an object, does it exist externally or does it exist internally within our mind? By reflecting on this question, we already have a glimpse of the understanding of interdependence.
"Emptiness of All Dharmas Are Non-Arising, Non-Ceasing, Non-Defiled, Non-Pure, Non-Increasing, Non-Decreasing."
Imagine all the dhamma to be an ocean. A wave in its rise and fall is like individual phenomena (dhamma), each born and cease in its own time when the conditions rippens. Some waves are big and strong while some are small and weak. Although most of them will be like the little waves, your day to day ordinary life phenomenon but there are some who rises above the rest, phenomenon that affects the communities or the world, even the entire universe.
But we need to look beyond the waves, not to lose sight of the ocean itself. A wave is ocean. Although a wave itself is a distinct individual event, it cannot be separated from ocean. When the conditions ripens enough to cause a wave, nothing has been added to ocean. When the activity of wave ceases, the ocean is not lessen in anyway as well. The ocean remains the ocean.
"There is no suffering, no cause of suffering, no cessation of suffering, and no path. There is no wisdom, there is no attainment."
In contrast to the fourth noble truths that we know - There is suffering, there is cause of suffering, there is cessation of suffering and there is a path leading to the cessation of suffering, the heart sutra appears to have stated the exact opposites. Truly that is not so, as they refer to the Buddha nature that is ever present in all sentient beings. The ability to experience nibbana here and now. We are like a piece of diamond that is covered in mud and through careful washing, the diamond will shine forth, such is the nature of our mind. A diamond covered in mud is still a diamond, its value no lessen, just waiting to be discovered. That is the reason why there is no wisdom, no attainment, for what has to be attained has always been ever present, just covered up at the moment.
In the heart sutra, the last line Gate Gate Paragate Parasamgate Bodhi Svaha is actually a mantra. Mantra can be defined as a word or group of words that are capable of creating transformation, generating miracles. In most cases when an effort is made to chant a mantra continuously, it can help to calm and focus the mind which is in line with the Buddhist teachings to master the mind. To this effect, we can safely say that the mantra does generate transformation and that itself is already a miracle. A miracle does not have to be something beyond this world, it can be quite ordinary and the most ordinary miracles are truly the ones worth treasuring.
The meaning of the line Gate Gate Paragate Parasamgate Bodhi Svaha as defined by Master Sheng Yen is Go, Go, Go to the shore beyond (nibbana), All together to the shore beyond, And complete the bodhi path. Let's start the journey to cross over, shall we? =)
Sunday, 22 March 2009
Buddhist and Vegetarian - They Are Not The Same
Here's another entry that arose from some questions posted by Quietfight in the forum. In the thread, she posted the following questions.
1) Why certain the Chinese Buddhists go a step further beyond vegetarian and strictly forbid the use of onion, garlic, leeks, chives and shallots to flavour cooking. Isn't maintaining a meat free diet already considered being a committed Buddhist?
2) Onion, garlic, leeks, chives and shallots excite the senses. Why is it wrong to excite the senses while enjoying a meal, even if its a meat free one?
Let's reflect back on the 5 precepts and their meanings. The precepts are meant to be a guide for the disciples to foster a healthy environment where there is love, peace and joy in the way of living and within the community. By doing so, it also allows the discple to have a conducive environment to further his insights and develop wisdom and compassion leading to the ultimate liberation. One of the characteristics that a Buddhist seek to develop by following these precepts is humility.
To contemplate on this, let's go back to the days of Buddha. In those days, the disciples of Buddha relied on alms begged from nearby towns and villages and when doing so, it is also a way to practice their humility for they cannot refuse what was given and they cannot ask for more than what is given. So, regardless of meat or vegetables, they are to accept the alms as long it was given in good faith and especially when the families whom provided the alms sacrificed whatever little they have to eat to the disciples and the amount could be substantial resulting in the family having to be less than full for a meal.
However, there is the precept of non-killing to consider as Buddhists revere life and practice compassion for all sentient beings. Let's reflect on this precept, why did Buddha request disciples to follow this precept? To lessen the suffering of sentient beings, not to create more. In that Buddha laid down the rule that one should not accept the meat if the meat was derived from an animal that was killed for purposely for the monk(s). Killing the animal for the purpose of alms giving defeats the intention to lessen suffering of sentient beings. That's the reason why Buddhists commit themselves to a diet that does not include "live" meat or a full vegetarian diet. All of these being done to further spiritual development, to foster metta (loving-kindness).
So reflecting on these points, as an illustration, do we purposely estranged ourselves from our parents or families because they put meat on the dinner table, refusing to eat them, arguing with them in anger and insisting that a separate meal to be prepared because of our commitment not to take meat? That's not the way to live with your families, not when we know that it took no small kamma for us to be born as the child of our parents, siblings to our brothers and sisters. One way is to take them since they are prepared with the love of your parents or families and it make no sense to create unnecessary anger or suffering within the family. In time if possible, we may wish to gradually guide them to a more wholesome meal when lesser meat or even no meat is used in preparing the meal so they can generate merits as well.
Afterall, isn't it contradicting for a vegetarian who loves and buys leather goods since meat and leather goods are both produced by the death of an animal? Below is a good read on vegetarianism.
Vegetarianism
As for the exclusion of the 5 pungent vegetables, there is a good answer on this by Master Chin Kong in the article, Art of Living - check it on page 34 to 35 of the pdf file in the link below. In summary, the restriction is to assist spiritual development as any of these taken in large quantities can cause irritation to the body, lessening the ability to concentrate, thereby diminishing spiritual development.
Art of Living
As for exciting the senses, there is no right and wrong answer in that. What Buddha taught was to free ourselves of attachments so that we can liberate ourselves. If we are too attached to the notion of exciting our senses, then obviously there is great attachment there and we should try to free ourselves from it. This is more in line with the precept of not taking alcohol and intoxicants as this precept seeks to remind us not to indulge in our senses, dulling the clarity of the mind. So all in all, there is nothing wrong in having an enjoyable meal but we do not need to be too attached to having an exciting meal all the time.
1) Why certain the Chinese Buddhists go a step further beyond vegetarian and strictly forbid the use of onion, garlic, leeks, chives and shallots to flavour cooking. Isn't maintaining a meat free diet already considered being a committed Buddhist?
2) Onion, garlic, leeks, chives and shallots excite the senses. Why is it wrong to excite the senses while enjoying a meal, even if its a meat free one?
Let's reflect back on the 5 precepts and their meanings. The precepts are meant to be a guide for the disciples to foster a healthy environment where there is love, peace and joy in the way of living and within the community. By doing so, it also allows the discple to have a conducive environment to further his insights and develop wisdom and compassion leading to the ultimate liberation. One of the characteristics that a Buddhist seek to develop by following these precepts is humility.
To contemplate on this, let's go back to the days of Buddha. In those days, the disciples of Buddha relied on alms begged from nearby towns and villages and when doing so, it is also a way to practice their humility for they cannot refuse what was given and they cannot ask for more than what is given. So, regardless of meat or vegetables, they are to accept the alms as long it was given in good faith and especially when the families whom provided the alms sacrificed whatever little they have to eat to the disciples and the amount could be substantial resulting in the family having to be less than full for a meal.
However, there is the precept of non-killing to consider as Buddhists revere life and practice compassion for all sentient beings. Let's reflect on this precept, why did Buddha request disciples to follow this precept? To lessen the suffering of sentient beings, not to create more. In that Buddha laid down the rule that one should not accept the meat if the meat was derived from an animal that was killed for purposely for the monk(s). Killing the animal for the purpose of alms giving defeats the intention to lessen suffering of sentient beings. That's the reason why Buddhists commit themselves to a diet that does not include "live" meat or a full vegetarian diet. All of these being done to further spiritual development, to foster metta (loving-kindness).
So reflecting on these points, as an illustration, do we purposely estranged ourselves from our parents or families because they put meat on the dinner table, refusing to eat them, arguing with them in anger and insisting that a separate meal to be prepared because of our commitment not to take meat? That's not the way to live with your families, not when we know that it took no small kamma for us to be born as the child of our parents, siblings to our brothers and sisters. One way is to take them since they are prepared with the love of your parents or families and it make no sense to create unnecessary anger or suffering within the family. In time if possible, we may wish to gradually guide them to a more wholesome meal when lesser meat or even no meat is used in preparing the meal so they can generate merits as well.
Afterall, isn't it contradicting for a vegetarian who loves and buys leather goods since meat and leather goods are both produced by the death of an animal? Below is a good read on vegetarianism.
Vegetarianism
As for the exclusion of the 5 pungent vegetables, there is a good answer on this by Master Chin Kong in the article, Art of Living - check it on page 34 to 35 of the pdf file in the link below. In summary, the restriction is to assist spiritual development as any of these taken in large quantities can cause irritation to the body, lessening the ability to concentrate, thereby diminishing spiritual development.
Art of Living
As for exciting the senses, there is no right and wrong answer in that. What Buddha taught was to free ourselves of attachments so that we can liberate ourselves. If we are too attached to the notion of exciting our senses, then obviously there is great attachment there and we should try to free ourselves from it. This is more in line with the precept of not taking alcohol and intoxicants as this precept seeks to remind us not to indulge in our senses, dulling the clarity of the mind. So all in all, there is nothing wrong in having an enjoyable meal but we do not need to be too attached to having an exciting meal all the time.
Of Schools and Lineages and Rituals
The below points arose from another forum discussion with Quietfight when she posed the question on the different schools of Buddhism and their authenticity and if the rituals are in contradiction to the Teachings of Buddha.
In the today's society, Buddhism is represented by many schools and lineages but they are just different methods (vehicles) to attain liberation, to perfect wisdom and compassion. We can perhaps view them in comparison to this illustration. One would like to travel from the east to the west of a country or continent, we can either travel via buses, cars, bicycles, trains, planes or a mixture of them. Ultimately, we will reach our destination regardless of the method though some may take longer than others.
That is not to say that we should keep switching transportation means. Afterall, there are waiting time wasted if we keep switching, resulting in adverse effect, more loss of time. Instead, one should still devote ourselves to one method of practice till one is competent as it is just like learning to ride a bicycle or to drive a car. By focusing on one method, the mind will not be distracted and will reach a certain level of competency much faster. Let's think back and reflect for a minute when there was a time we worried about the completion of 2 tasks. When doing task 1, our mind kept thinking about task 2, isn't it very tiring and we are not able to concentrate at all and mistakes arose, resulting having to double the efforts to correct them. In the first place, had we been able to concentrate on one single task at a time, we would have completed task 1 much earlier and better, lesser mistakes, leaving more time for task 2.
Here's some links for knowledge on the timeline of Buddhism and the backgrounds of the various schools:
Timeline Of Buddhism
Theravada - Teachings Of The Elders
Mahayana - The Great Vehicle
Vajrayana - The Thunderbolt Vehicle
Once we have thought it through, we will realise that all schools teach the same basics, the Four Noble Truths and the Eightfold Noble Path, the path to liberation, to perfect wisdom and perfect compassion. Whatever differences they have is just to suit the different needs that arose from the various groups of people that Buddhism came into contact with.
Just like 2500 years ago, Buddha taught his disciples according to the situation arose, never prescribing just one single method. He saw the different nature of each student and that they are unique in their own rights, he simply pointed them to the best method that would lead them to liberation. For example, he taught his disciples the method of breath mindfulness but there was one instance, he instead instructed one disciple to watch a candle flame instead. Watching the candle flame and its flickering, the disciple realised the impermanence nature of all phenomenon, he was enlightened.
As for rituals, let's not be quick to dismiss it as something that is contradicting to the Buddhist philosophies and teachings because we do not understand it. For example, the rituals of chanting. Reciting suttas is a need in the past as there was no written records of Buddha's Teachings. The only way to pass them down is through the Sangha reciting them and committing them to memory. Not only that chanting sutta or mantra is another excellent method to calm the mind if one finds difficulty in meditation. By reciting a sutta or mantra, we are also expressing our faith in the Teachings and reminding ourselves of its meanings and lessons.
Another ritual, is the prostration towards a Buddha or Bodhisattva statue. When a Buddhist does that, he or she is not praying to the statue. After all it is after just another stone or wood craving. The underlying meaning of prostration is to remember what the stone or wood image implies - the Teachings of the Great Beings, their wisdom and compassion, their vows to liberate all sentient beings. In prostration, it is a way to express our humility and that we should do our best to follow the Teachings and paths of these Great Beings, not only to ourselves but to also assist all sentient beings in attaining liberation.
In the today's society, Buddhism is represented by many schools and lineages but they are just different methods (vehicles) to attain liberation, to perfect wisdom and compassion. We can perhaps view them in comparison to this illustration. One would like to travel from the east to the west of a country or continent, we can either travel via buses, cars, bicycles, trains, planes or a mixture of them. Ultimately, we will reach our destination regardless of the method though some may take longer than others.
That is not to say that we should keep switching transportation means. Afterall, there are waiting time wasted if we keep switching, resulting in adverse effect, more loss of time. Instead, one should still devote ourselves to one method of practice till one is competent as it is just like learning to ride a bicycle or to drive a car. By focusing on one method, the mind will not be distracted and will reach a certain level of competency much faster. Let's think back and reflect for a minute when there was a time we worried about the completion of 2 tasks. When doing task 1, our mind kept thinking about task 2, isn't it very tiring and we are not able to concentrate at all and mistakes arose, resulting having to double the efforts to correct them. In the first place, had we been able to concentrate on one single task at a time, we would have completed task 1 much earlier and better, lesser mistakes, leaving more time for task 2.
Here's some links for knowledge on the timeline of Buddhism and the backgrounds of the various schools:
Timeline Of Buddhism
Theravada - Teachings Of The Elders
Mahayana - The Great Vehicle
Vajrayana - The Thunderbolt Vehicle
Once we have thought it through, we will realise that all schools teach the same basics, the Four Noble Truths and the Eightfold Noble Path, the path to liberation, to perfect wisdom and perfect compassion. Whatever differences they have is just to suit the different needs that arose from the various groups of people that Buddhism came into contact with.
Just like 2500 years ago, Buddha taught his disciples according to the situation arose, never prescribing just one single method. He saw the different nature of each student and that they are unique in their own rights, he simply pointed them to the best method that would lead them to liberation. For example, he taught his disciples the method of breath mindfulness but there was one instance, he instead instructed one disciple to watch a candle flame instead. Watching the candle flame and its flickering, the disciple realised the impermanence nature of all phenomenon, he was enlightened.
As for rituals, let's not be quick to dismiss it as something that is contradicting to the Buddhist philosophies and teachings because we do not understand it. For example, the rituals of chanting. Reciting suttas is a need in the past as there was no written records of Buddha's Teachings. The only way to pass them down is through the Sangha reciting them and committing them to memory. Not only that chanting sutta or mantra is another excellent method to calm the mind if one finds difficulty in meditation. By reciting a sutta or mantra, we are also expressing our faith in the Teachings and reminding ourselves of its meanings and lessons.
Another ritual, is the prostration towards a Buddha or Bodhisattva statue. When a Buddhist does that, he or she is not praying to the statue. After all it is after just another stone or wood craving. The underlying meaning of prostration is to remember what the stone or wood image implies - the Teachings of the Great Beings, their wisdom and compassion, their vows to liberate all sentient beings. In prostration, it is a way to express our humility and that we should do our best to follow the Teachings and paths of these Great Beings, not only to ourselves but to also assist all sentient beings in attaining liberation.
Thursday, 19 March 2009
5 Precepts - A Discussion
A couple of days back, a few of us discussed on the 5 precepts over the forum. Would like to share it as it was a good discussion and one of our mates, quietfight, posted a very good question,
"After a person participates in a ceremony to take Refuge in the Triple Gems to commit to adhering to the 5 Precepts, what happens when the person breaches precepts ? For example, commit adultery in a moment of weakness or run over a cat while driving ?"
Below was my reply based on my understanding of the Dhamma,
"As with all other actions and decisions we take in life, there will naturally be its effects and consequences, that is one of the basic laws of kamma.
Whether or not a person undertakes the precepts or not, by committing adultery, the person and all the individuals involved will naturally be visited by the effects of adultery and we all know that the effects can be ruinous to those involved and their families. The same goes for running over a cat while driving, kamma will visit but for this, it depends on the situation - was it an intentional act or was it unintentional?
One note to bear in mind is that kamma is stronger when the act is intentional. Since undertaking the 5 precepts was an intentional act, we know that the kamma will be stronger one breaks the precepts compared to one that has not undertaken the vows. Let's view it this way - since the person has taken the vows, i believe the person will mostly be a man or woman of conscience. As such when breaking it (especially intentionally), he or she will know that a precept has been broken and by their conscience, he or she will suffer more mentally in addition whatever material or physical effects the actions may bear.
Maybe as a quick guide to the decisions we make with reference to the 5 precepts is to revisit the intentions of Buddha when he prescribed the precepts for lay people who came to listen to his teachings. It is to promote and foster good, healthy living where it will help one to develop wisdom, compassion and love, bringing joy and happiness to one's families and communities.
With this constantly borne in mind, we should seek to foster an environment when we can uphold the 5 precepts better. Example, prior to committing the adultery in a moment of weakness as you mentioned, conducive conditions and environment must have existed for the situation to happen. Such as being alone together or getting drunk, acting in a moment of stupor. In this case, if the person had constantly remembered Buddha's teachings, the person will know better than to allow conditions and environment to develop further till the siuation is as such and cannot be salvaged.
Afterall, how does one consume alcohol in a fruit juice bar?
By the way, below is link to a good read on kamma
What Karma Is
The Gift of Dhamma Exceeds All Gifts"
If you are interested in the full discussion, here's the link to the forum on this:
http://www.sgclub.com/singapore/clarification_5_precepts_139165.html
"After a person participates in a ceremony to take Refuge in the Triple Gems to commit to adhering to the 5 Precepts, what happens when the person breaches precepts ? For example, commit adultery in a moment of weakness or run over a cat while driving ?"
Below was my reply based on my understanding of the Dhamma,
"As with all other actions and decisions we take in life, there will naturally be its effects and consequences, that is one of the basic laws of kamma.
Whether or not a person undertakes the precepts or not, by committing adultery, the person and all the individuals involved will naturally be visited by the effects of adultery and we all know that the effects can be ruinous to those involved and their families. The same goes for running over a cat while driving, kamma will visit but for this, it depends on the situation - was it an intentional act or was it unintentional?
One note to bear in mind is that kamma is stronger when the act is intentional. Since undertaking the 5 precepts was an intentional act, we know that the kamma will be stronger one breaks the precepts compared to one that has not undertaken the vows. Let's view it this way - since the person has taken the vows, i believe the person will mostly be a man or woman of conscience. As such when breaking it (especially intentionally), he or she will know that a precept has been broken and by their conscience, he or she will suffer more mentally in addition whatever material or physical effects the actions may bear.
Maybe as a quick guide to the decisions we make with reference to the 5 precepts is to revisit the intentions of Buddha when he prescribed the precepts for lay people who came to listen to his teachings. It is to promote and foster good, healthy living where it will help one to develop wisdom, compassion and love, bringing joy and happiness to one's families and communities.
With this constantly borne in mind, we should seek to foster an environment when we can uphold the 5 precepts better. Example, prior to committing the adultery in a moment of weakness as you mentioned, conducive conditions and environment must have existed for the situation to happen. Such as being alone together or getting drunk, acting in a moment of stupor. In this case, if the person had constantly remembered Buddha's teachings, the person will know better than to allow conditions and environment to develop further till the siuation is as such and cannot be salvaged.
Afterall, how does one consume alcohol in a fruit juice bar?
By the way, below is link to a good read on kamma
What Karma Is
The Gift of Dhamma Exceeds All Gifts"
If you are interested in the full discussion, here's the link to the forum on this:
http://www.sgclub.com/singapore/clarification_5_precepts_139165.html
Saturday, 14 March 2009
Here We Go Again
With the global recession, it cannot be helped but to see companies looking for cheaper alternatives, to reduce costs, to better the bottomlines till times are better. The firm i'm working in is no exception and it doesn't help when our department is a cost driven department. In about 3 to 4 months, 6 of my colleagues will be leaving us, be it internally or externally as their positions are being deployed to India. I pray that they will get another position within the firm soon as not only its a loss to the firm if they go just because they cannot find another position soon enough internally. But from the fact that some of them are pretty close friends and it will definitely be a loss to me personally to see them go.
One of my colleague who was not affected by this deployment remarked that it was so sudden, stemming from the effect that we have discussed this before and we believed that deployment will only come after the 1st quarter results if the loss continues for the firm. Why we believe so was due to the nature of our work, where problem solving skills cannot be taught but only gained through experience and knowledge of the systems. These skills cannot be achieved easily within a short period of time. So strong was our conviction that we believe that deployment will happen gradually and over the next 2 years. Afterall, the roles within our department that does the setup and maintenance of the static data took a year to deployed. If these roles that handled the routine and mundane tasks took a year, what's more for those like us whose roles are more investigative and intuitive by nature. Maybe that's also the reason why we are having a partial deployment now rather than a full deployment; to test if a full deployment is possible?
Whatever it maybe, i told my colleague who was so distraught by the news that there's always a silver lining. We should be grateful that it's not a full deployment and that we are still employed. With the fact that we are being retained only serve to prove that we are at least performing our jobs well and we would be the last to go. For that fact, it should also argue well for our next job when we need to search for one.
One of my colleague who was not affected by this deployment remarked that it was so sudden, stemming from the effect that we have discussed this before and we believed that deployment will only come after the 1st quarter results if the loss continues for the firm. Why we believe so was due to the nature of our work, where problem solving skills cannot be taught but only gained through experience and knowledge of the systems. These skills cannot be achieved easily within a short period of time. So strong was our conviction that we believe that deployment will happen gradually and over the next 2 years. Afterall, the roles within our department that does the setup and maintenance of the static data took a year to deployed. If these roles that handled the routine and mundane tasks took a year, what's more for those like us whose roles are more investigative and intuitive by nature. Maybe that's also the reason why we are having a partial deployment now rather than a full deployment; to test if a full deployment is possible?
Whatever it maybe, i told my colleague who was so distraught by the news that there's always a silver lining. We should be grateful that it's not a full deployment and that we are still employed. With the fact that we are being retained only serve to prove that we are at least performing our jobs well and we would be the last to go. For that fact, it should also argue well for our next job when we need to search for one.
Sunday, 8 March 2009
An Experience
In slightly over a week's time, i will be ending my current shift for New York hours, moving on to Europe hours.
What marks the end of a shift also signifies the beginning of a new one, such is the law of nature, cyclical existence of all conditions.
Sometimes, have you ever wonder if we are really moving from a source to a destination or are simply still residing on the same spot? A matter of perception, a matter of which end we are viewing from. Imagine a line (time) starting from Spot A (beginning) to Spot B (ending) just like the one below to be our timeline.
(A) ._______________________________________________. (B)
What happens if you are turn it around in such a way that Spot A is right behind Spot B in your line of sight. It becomes a single spot just like the one below, doesn't it?
(A) . (B)
Where has the line (time) gone to? Disappeared? No, it is still there although it is now out of sight because one end is now overlapping the other. Just like looking at a metal tube with its centre hollow. Viewing from the side, we see the full length but when we view it from one end through the hollow centre, we see the other side with no indication of the length except by the feel of our hands when holding it.
So what is time? Its existence provide us with the condition to grow, to move on and yet its existence cannot be related in such a way that our words, thoughts or concepts can fully comprehend or explain its nature. We can only experience the passing of time directly, there is no other way.
Though we are not able to fully conceptualise time, we can relate it in the simplest and most direct manner. "Time is an Experience." that's how i will put it. How will you experience Time?
What marks the end of a shift also signifies the beginning of a new one, such is the law of nature, cyclical existence of all conditions.
Sometimes, have you ever wonder if we are really moving from a source to a destination or are simply still residing on the same spot? A matter of perception, a matter of which end we are viewing from. Imagine a line (time) starting from Spot A (beginning) to Spot B (ending) just like the one below to be our timeline.
(A) ._______________________________________________. (B)
What happens if you are turn it around in such a way that Spot A is right behind Spot B in your line of sight. It becomes a single spot just like the one below, doesn't it?
(A) . (B)
Where has the line (time) gone to? Disappeared? No, it is still there although it is now out of sight because one end is now overlapping the other. Just like looking at a metal tube with its centre hollow. Viewing from the side, we see the full length but when we view it from one end through the hollow centre, we see the other side with no indication of the length except by the feel of our hands when holding it.
So what is time? Its existence provide us with the condition to grow, to move on and yet its existence cannot be related in such a way that our words, thoughts or concepts can fully comprehend or explain its nature. We can only experience the passing of time directly, there is no other way.
Though we are not able to fully conceptualise time, we can relate it in the simplest and most direct manner. "Time is an Experience." that's how i will put it. How will you experience Time?
Saturday, 28 February 2009
Remains, Revisits and Recalls
Remains - It's already the end of February 2009 and i still have another 4 days of leave brought forward from last year that needs to be cleared by March. Now that both 2008 year end reporting and Jan 2009 month end reporting are over, i will have to try clear them mid March lest they are forfeited. But it still remains to be seen if my leave application will be successful or not for the dates i'm trying for.
Revisits - This must be the 5th or 6th time i read Incarnations of Immortality and it is still so refreshing. Within these 7 books, Piers Anthony created a world where science and magic were at their peak with Death (Thanatos), Time (Chronos), Fate (Clotho, Lachesis, Atropos), War (Mars), Nature (Gaea), Evil (Satan) and Good (God) being offices of immortals that are being held by different people from time to time. A highly recommended read for fantansy fans.
Recalls - Reading the series where Immortals (yes even God and Satan) are offices that changed hands every few decades or centuries, i recall the wise teachings of Buddha on impermanence. No matter how a phenomena seems permanent, it is still an illusion since all phenomenon are in a state of constant flux even if they are not evident to us, to the naked eye. Like mother Earth where the land was whole billions of years ago and yet now, it is separated into several major continents. There is no mistake here what we believe is so ever unchanging in nature, is in truth so ever impermanent, no matter how slow and invisible the change is.
Revisits - This must be the 5th or 6th time i read Incarnations of Immortality and it is still so refreshing. Within these 7 books, Piers Anthony created a world where science and magic were at their peak with Death (Thanatos), Time (Chronos), Fate (Clotho, Lachesis, Atropos), War (Mars), Nature (Gaea), Evil (Satan) and Good (God) being offices of immortals that are being held by different people from time to time. A highly recommended read for fantansy fans.
Recalls - Reading the series where Immortals (yes even God and Satan) are offices that changed hands every few decades or centuries, i recall the wise teachings of Buddha on impermanence. No matter how a phenomena seems permanent, it is still an illusion since all phenomenon are in a state of constant flux even if they are not evident to us, to the naked eye. Like mother Earth where the land was whole billions of years ago and yet now, it is separated into several major continents. There is no mistake here what we believe is so ever unchanging in nature, is in truth so ever impermanent, no matter how slow and invisible the change is.
Friday, 13 February 2009
Paticcasamuppāda - Dependent Origination
Paticcasamuppāda - Dependent Origination
When this is, that is.
From the arising of this comes the arising of that.
When this isn't, that isn't.
From the cessation of this comes the cessation of that.
Every phenomena has 3 parts, the beginning, the middle and the ending. The ending of this phenomena is in turn the beginning of another. Every phenomena has a cause which progressed into an effect and that effect in turn becomes a cause of another phenomena.
Every single phenomena can only exist the way it is now because all other phenomena exist the way exactly the way they were, are and will be. Such is the interdependency nature of all, for one cannot truly exist the way they simply are without the rest doing so.
Contemplate about how we exist in this very moment, can we exist in this manner if all events did not occur the way they are? How did we come into being? We cannot exist without our parents meeting each other and our parents in turn cannot exist without their parents meeting and this cannot be made possible if Earth is not suitable for life.
Imagine Edison did not invent light bulb. Imagine Wright Brothers did not invent the first airplane. Imagine if televisions were not invented. Imagine languages and literacy did not evolve they way they did till they are today. What will the world be like? Will we still be the very same person we are here and now? That is interdependency, we cannot exist the way we know we are without the rest of the phenomena existing the way they are in the past, present and future.
When this is, that is.
From the arising of this comes the arising of that.
When this isn't, that isn't.
From the cessation of this comes the cessation of that.
Every phenomena has 3 parts, the beginning, the middle and the ending. The ending of this phenomena is in turn the beginning of another. Every phenomena has a cause which progressed into an effect and that effect in turn becomes a cause of another phenomena.
Every single phenomena can only exist the way it is now because all other phenomena exist the way exactly the way they were, are and will be. Such is the interdependency nature of all, for one cannot truly exist the way they simply are without the rest doing so.
Contemplate about how we exist in this very moment, can we exist in this manner if all events did not occur the way they are? How did we come into being? We cannot exist without our parents meeting each other and our parents in turn cannot exist without their parents meeting and this cannot be made possible if Earth is not suitable for life.
Imagine Edison did not invent light bulb. Imagine Wright Brothers did not invent the first airplane. Imagine if televisions were not invented. Imagine languages and literacy did not evolve they way they did till they are today. What will the world be like? Will we still be the very same person we are here and now? That is interdependency, we cannot exist the way we know we are without the rest of the phenomena existing the way they are in the past, present and future.
Tuesday, 3 February 2009
Precious Moments
Just collected my fourth Precious Moments membership card on the last Sat nite. Its been four years running that i'm a member. I don't collect the figurines but i like giving them to friends for special times like their weddings, birthdays and christmas as each figurine has a unique quote that i find appropriate for the occasion. Here are some of those that i remembered, do you happened to recognise some of those? =)
Always Reach For The Stars
Always Reach For The Stars
August Poppy Peaceful
Count Each Birthday With A Joyful Smile
Filled With Wonder And Joy On This Special Night
Friendship Is A Sweet Journey
God Bless This Baby Girl
Happily Ever After
It Only Takes A Moment To Show You Care
January Snowdrop Pure And Gentle
Let's Always Preserve Our Friendship
Love One Another
March Violet Modest
May Your Birthday Be A Blessing Figurine
May Your Every Wish Come True
May Your Holidays Be Warm and Fuzzy
November Crysanthemum Sassy Cheerful
Ringing In The Season
Say I Do
Sow Much To Do
The Fruit Of The Spirit Is Love, Joy, and Peace
The Path Of Friendship Is Not Measured In Miles But Moments Shared
The 'Purr-fect' Christmas Morning
Together Is The Nicest Place To Be
Wishing You The Sweetest Birthday
You Crafted A Place In My Heart
You Have A Certain Glow About You
You Have Touched So Many Hearts
Friday, 30 January 2009
十心语
时时要观心 事事才顺心
逆境要忍心 烦恼要清心
修学要恒心 帮人要耐心
说话要细心 做事要专心
做人要爱心 对人要宽心
Tuesday, 20 January 2009
Back to NYK Shift
It's back to NYK Shift today and it will be so for the next 2 months. Sort of looking forward to it after working in Pacific hours where i usually worked about 12 to 15 hrs a day most of the time. Somehow in NYK shift, the hours are shorter and i get to wear causually to office. Meantime, i'm still trying to recover from my bad dose of sniffles.
Started on Amber and Blood (Volume 3 of The Dark Disicple) by Margaret Weis. Just a little background, she and Tracy Hickman started the all time bestselling series DragonLance Chroniclces which is one of my favourite reads.
Just before the story starts, there is usually a few pages for acknowledgements and dedications. To my pleasant surprise, there was a page dedicated to The Five Remembrances of Buddha:
1) I am of the nature to grow old. There is no way to escape growing old.
2) I am of nature to have ill health. There is no way to escape ill health.
3) I am of nature to die. There is no way to escape death.
4) All that is dear to me and everyone I love are of nature to change. There is no way to escape being separated from them.
5) My actions are my only true belongings. I cannot escape the consequences of my actions. My actions are the ground upon which I stand.
Sadhu, sadhu, sadhu. =)
Started on Amber and Blood (Volume 3 of The Dark Disicple) by Margaret Weis. Just a little background, she and Tracy Hickman started the all time bestselling series DragonLance Chroniclces which is one of my favourite reads.
Just before the story starts, there is usually a few pages for acknowledgements and dedications. To my pleasant surprise, there was a page dedicated to The Five Remembrances of Buddha:
1) I am of the nature to grow old. There is no way to escape growing old.
2) I am of nature to have ill health. There is no way to escape ill health.
3) I am of nature to die. There is no way to escape death.
4) All that is dear to me and everyone I love are of nature to change. There is no way to escape being separated from them.
5) My actions are my only true belongings. I cannot escape the consequences of my actions. My actions are the ground upon which I stand.
Sadhu, sadhu, sadhu. =)
Monday, 5 January 2009
Rolling Once Again
Its good to be skating once again, to feel the wheels rolling beneath me and a little breeze in my face. Skating demands focus, both mentally and physically but it provides enjoyment in its own way.
Skated only 24km on Fri nite by myself and realised that i was pretty much out of shape. Used to do 48km with no problem at all but now at only half that distance, i'm already pretty drained. Well, i did stop for several months, so i guess its gonna take me awhile to get toned up.
Earlier today, i met up with Mark, Tracy, David and Pearlyn for a leisure evening skate at East Coast. We did about 20km at a fairly leisure pace. Its been quite a while since i last seen these 2 couples and it felt good to be able to catch up with these good friends of mine.
Even while i was skating, my thoughts drifted to her every now and then, wishing her day was just as good as mine, if not better. Of course, not forgetting all of you guys out there who visits my blog site, i hope your day ended just as well as mine.
Skated only 24km on Fri nite by myself and realised that i was pretty much out of shape. Used to do 48km with no problem at all but now at only half that distance, i'm already pretty drained. Well, i did stop for several months, so i guess its gonna take me awhile to get toned up.
Earlier today, i met up with Mark, Tracy, David and Pearlyn for a leisure evening skate at East Coast. We did about 20km at a fairly leisure pace. Its been quite a while since i last seen these 2 couples and it felt good to be able to catch up with these good friends of mine.
Even while i was skating, my thoughts drifted to her every now and then, wishing her day was just as good as mine, if not better. Of course, not forgetting all of you guys out there who visits my blog site, i hope your day ended just as well as mine.
Sunday, 4 January 2009
3rd Jan 2009 - 216 Pages
If there's a way that i can describe my feelings for the day, i can only say i'm all mixed up. In any case, it will pass eventually like all phenomena. Just gotta type it out, let it go and move for the next day.
Got messages from Qin last nite about 2 plus in the morning and from the tone of them, i didn't really feel comfortable esp when the last bit just broke off suddenly. I changed and took a cab down, i just had to be sure she wasn't wandering about in the middle of the nite. Walked around the neighbourhood, no sign of her. Tried calling, nobody answered. Told myself she's probably back at home and resting already. Nothing much i could do so i hung around for a while till about 4, left a message and prayed for her well being and i went home.
She replied today about 3 in the afternoon, i'm glad to get that sms but again it just stopped, no further replies from her. Tried a few more times in the evening until it was around 7 plus when i tried with a phone call. It just rang and rang and rang, nobody answered. The silence was stifling, i had to do something. No point in dwelling on negative thoughts and fretting about. I got out of the flat and took a bus to Junction 8. Had Mos Burger for my dinner and while i was at it, i started on The Redemption of Althalus. Another quality novel by David Eddings, this is probably the 4th or 5th time reading this. Oh ya, a good book is one excellent way to focus the mind instead of having it jumping around like a monkey. Did about 60plus pages of it while i was there.
Next stop, Dobhy Ghaut. Popped into Gramophone, and i purchased some CDs. Didn't really have any idea what else to do, i walked over to the National Museum to admire the structure. Admired it for abit before crossing SMU to reach the other side and settled down at Coffee Bean (btw, the full name is Coffee Bean and Tea Leaf if you haven't noticed) for a cup of coffee and a slice of Apple Tart. Do give the Apple Tart a try the next time you are in Coffee Bean, its pretty decent (in my opinion). Read some more and its nearly 11pm. The cafe's closing and its time for me to go. Strolled down to Suntec and took Bus 70 home but i didn't go home immediately. Instead, i went to Macs that was about 5 mins walk away from home. Had some of those Twister fries and a cup of orange juice. Sat there for about 1 hr and read some more. Its nearly 1am, time to go home and already at page 216.
So, here i am, all logged on to my MSN, Yahoo Mail, Facebook and Blogger.
Saw some updates about her, Word Challenge shows she's the leader at 4 plus in the morning last nite and she also uploaded some fotos earlier about 7 plus this evening. Now, at the very least i know she's generally fine and i can at set my mind to ease.
Got messages from Qin last nite about 2 plus in the morning and from the tone of them, i didn't really feel comfortable esp when the last bit just broke off suddenly. I changed and took a cab down, i just had to be sure she wasn't wandering about in the middle of the nite. Walked around the neighbourhood, no sign of her. Tried calling, nobody answered. Told myself she's probably back at home and resting already. Nothing much i could do so i hung around for a while till about 4, left a message and prayed for her well being and i went home.
She replied today about 3 in the afternoon, i'm glad to get that sms but again it just stopped, no further replies from her. Tried a few more times in the evening until it was around 7 plus when i tried with a phone call. It just rang and rang and rang, nobody answered. The silence was stifling, i had to do something. No point in dwelling on negative thoughts and fretting about. I got out of the flat and took a bus to Junction 8. Had Mos Burger for my dinner and while i was at it, i started on The Redemption of Althalus. Another quality novel by David Eddings, this is probably the 4th or 5th time reading this. Oh ya, a good book is one excellent way to focus the mind instead of having it jumping around like a monkey. Did about 60plus pages of it while i was there.
Next stop, Dobhy Ghaut. Popped into Gramophone, and i purchased some CDs. Didn't really have any idea what else to do, i walked over to the National Museum to admire the structure. Admired it for abit before crossing SMU to reach the other side and settled down at Coffee Bean (btw, the full name is Coffee Bean and Tea Leaf if you haven't noticed) for a cup of coffee and a slice of Apple Tart. Do give the Apple Tart a try the next time you are in Coffee Bean, its pretty decent (in my opinion). Read some more and its nearly 11pm. The cafe's closing and its time for me to go. Strolled down to Suntec and took Bus 70 home but i didn't go home immediately. Instead, i went to Macs that was about 5 mins walk away from home. Had some of those Twister fries and a cup of orange juice. Sat there for about 1 hr and read some more. Its nearly 1am, time to go home and already at page 216.
So, here i am, all logged on to my MSN, Yahoo Mail, Facebook and Blogger.
Saw some updates about her, Word Challenge shows she's the leader at 4 plus in the morning last nite and she also uploaded some fotos earlier about 7 plus this evening. Now, at the very least i know she's generally fine and i can at set my mind to ease.
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