Buddhism As Education

Impermanence is a keynote in the Buddha's teachings. Down to the smallest dust speck, nothing is permanent. If it was't so, the Buddha had said, then there is nothing to practice for. Everything is conditioned, due to cause and condition joining together to create an effect, different combinations of different conditions giving rise to different effects. In many of His suttas, He tell us to reflect on our condition: Subject to parents who have died or will die one day, how could we ourselves then be permanent?? We therefore cannot progress any further in right understanding without first understanding the first of the Four Noble Truth: The Truth of suffering. The Buddha never used words casually. In this case His choice of the word dukkha had a purpose to show the cause of life. Here it means not so much the suffering of aches and pains but "du" (to be disgusting) + "kkha" (nothing, empty): that is what we assume to be doesn't exist. What we take to be a

Problems in life start when we are born. Otherwise, if we had not been born, would we be subjected to aging, sickness and death? Instead of seeing life's unsatisfactorily, many of us see its problems as something good, even desirable. Many people and even monks during the Buddha's time saw no fault in enjoying sensual pleasures as much as possible. Such indulgence in one's desires is very easy to practice, even animals can have their enjoyment too. By choosing to ignore such problems, they only look to fulfill their happiness. But their apparent happiness is just an illusory, a cover for a host of unpleasantness such as worry, anxiety, boredom, jealousy, anger, grief and depression that permeate their daily life and relationships around them. This way like a millipede walking around and round along the hoop, we will not be able to find an end to life's problem in the cycle of rebirth, which is never ending. Ignorance is the problem that is the starting point of the prob

Let us go back to the teaching of Dependent Origination. The first link on the chain is ignorance. This is not a culpable ignorance. For example, the driver who pleads that he did not know he wasn't supposed to drive through a red light. He ought to have known it. But if a child sets fire to a house, it would be hard for the court to convict him for an arson. Perhaps a better word is nescience, simply "not knowing". Nescience is the state of not knowing that we all begin life with. What does the fetus or the new born child know? The development of that knowing is the flourishing of our pure awareness and intuitive intelligence. These are the 2 qualities of the enlightened mind, the Buddha within, which develops both gradually and in quantum leaps. An obvious stage when we enter into a different level of awareness, a different way of relating to the world, is that passed by most 7 year-old kids. Although the child steadily grows in understanding, all of a sudden at 7, the

This is another of those points that we need to look at. First, we need to distinguish between can't when it means I am unable and can't when it means won't . Parents know when their child means won't rather than can't - such as when they can't sleep because they want to stay up. If they are honest with ourselves and if we have come to truly understand that the hurt inside us is created by us, then it is never a case of can't but always a case of won't forgive. We then need to change the internal dialogue and open up a chink of possibility: "Maybe I can forgive......" What is happening when we can't forgive ourselves? For most of us, this is the hardest thing to do. On a television programme about the "bag people", a late middle aged woman was interviewed. She had taken to the streets and began compulsive collection of rubbish, mainly papers. When asked why, she replied wistfully that she had been involved in the death of a

Tomorrow 11 December 2011 is the 17th day of the Eleventh Lunar Month is the Birthday of Amitabha Buddha. Amitabha Buddha is the Buddha of Infinite Light. One of his great vows was to establish a Pure Land known as Sukhavati, the Western Paradise. One who is able to call on Amitabha's name with "an undivided mind" will be reborn there, and never have to endure rebirths in the cyclic suffering of samsara. The Maha Twin Lotus Ponds, the siddhi (fruition) of the True Buddha School Dharma, are an extension of the Western Paradise. Pure Land of Ultimate Bliss This is the Buddha Land of Amitabha Buddha. In Amitabha Sutra, there is full description about this Pure Land. This is the world of utmost joy without suffering. With the spiritual power of Amitabha Buddha, all beings in this world will understand Buddhism easily and practise diligently, and attain enlightenment eventually. Therefore by reciting Amitabha Buddha's name, Buddhist followers hope that they will be born in

By Lama Zopa Rinpoche 1st December 2011 Kyabje Lama Zopa Rinpoche gave this teaching on animal liberation at Shakyamuni Center, Taichung, Taiwan on March 4, 2007. Transcribed by Thubten Munsel and edited by Ven. Ailsa Cameron. Master Hai Tao first gave a 35-minute Dharma talk in Chinese. This was followed by a group recitation of manis until Rinpoche began his talk. Good morning to everyone. I would also like to offer my respect and greetings to Master Hai Tao and to everyone else, my brothers and sisters. I think that the activities that Master Hai Tao has been doing in this world up to now, liberating many millions of animals, are really incomparable holy deeds. There’s no one else in this world who could do this. His incomparable holy deeds are of incredible benefit to the most precious, kind sentient beings, the animals. Liberating animals is one of the best means to bring peace in this world, not only peace to the animals but also peace to the human beings, with thousands of huma

Forgiveness is a change of heart, a radical transformation of our relationship towards people whom we have harmed, towards people whom have harmed us and towards ourselves, away from hatred and revenge; guilt and shame; self-hatred and self-punishing. To forgive is to stop justifying and indulging the emotions of hurt, anger, guilt, shame associated with the incident which evoked pain. When we have forgiven fully, we remember the incident and feel only compassion for ourselves and the other party for all the suffering and pain evoked and expressed in the incident. To forgive is not to brush an incident aside and forget it. Pushing it out of mind is a suppressive measure and the grudge works underground and sabotages our lives in ways of which we are unaware. For instance, it may be that we have been hurt by an unfaithful partner. If we fail to work through hurt towards forgiveness, that hurt stays within us and prevents us from forming a new relationship out of fear of further hurt. It

With Khedup Rinpoche, Khenpo Rinpoche, my mum and brother Khenpo Rinpoche, my mum and my brother With Khenpo Rinpoche, my dad and mum Khenpo Rinpoche with me Today, my family and I had made a courtesy visit to Karma Norbuling Buddhist Centre (KNBC) which is situated at Jalan Rozhan, Alma, Bukit Mertajam. We were greeted by Venerable Lama Khedup Rinpoche (KNBC resident master) and visiting Khenpo Menlha Rinpoche who is from Dolpo Buddha Service Centre, Jorpati-Kathmandu, Nepal. During our visit we exchange views, current Buddhist issues and opinions with both Rinpoches. Khenpo Menlha Rinpoche is due to leave soon for Penang and Sabah. We wish to express our heartfelt thanks and gratefulness to both Khedup Rinpoche and Khenpo Rinpoche for their hospitality and lessons.

Hurting another? What happens when we hurt someone? The reason for wanting to harm someone are many: envy and jealousy; revenge; spite; sheer cruelty. They are so many reasons as there are malevolent intentions. And when we achieve our goal of hurting someone, there arises a satisfaction, a joy in someone's suffering. This is cruelty. This is hard for us to accept because for the most part, we think we act from good motives. We justify and rationalize our behaviour: Eye for an eye; I just wanted to put them in their place and so on. the results is a hardening of the heart and distancing of it from its own emotions making it impervious to another's suffering. But when we empathise with the victim, then we feel shades of shame, guilt and remorse. How should we understand these qualities? Feeling shame We feel shame when our self-esteem is punctured. We lose face. We thought we were good but now we realize we can behave in petty or malicious ways. Our self-image is bruised and we

Nandaka Vihara will be holding its annual Kathina Robes Offering ceremony on this Sunday 23rd October 2011. Nandaka Vihara is a forest monastery situated in Bukit Mertajam near to the Cherok Tokun Recreational Forest. Surrounded by orchards and forest reserve land, the quiet environment makes it suitable for meditation practice. The forest monastery is established to encourage the practice of meditation not only to monastic but also laymen and laywomen. Laypeople also come to participate in other activities such as Dhamma talks, Dana (charity, offering of food to monks), Dhamma discussions, Pali chanting class and Sunday Dhamma class for children as well. For this year's Vassa period, Nandaka Vihara is honoured to have 7 Venereble monks residing in the monastery in conjunction of the rains retreat. The programme for the Kathina Day shall be as follows: 8.00 am - Pindapata (Alms round) 8.30 am - Food Stalls Open for Devotees 10.30 am - Sanghikadana (Food Offerings) 12.00 pm - Kathin

The rains retreat of the monks (Vassana Kala) ends on the full moon day of October. During the Vassana retreat that lasted for three months, the monks served the community of followers and devotees in various ways such as preaching of Dhamma, meditation, counselling and serving in many other ways. The monks end the retreat by performing a Monastic Disciplinary Act (Vinaya Kamma) called the Pavarana. After this, the monks are free to leave the place where the retreat was held. Before they leave, it is the custom for the devotees to hold a farewell ceremony for the monks which is called the Kathina ceremony. During this ceremony, many gifts are offered to the monks as well as gifts for the upkeep of the monastery (Vihara). A very important part of this ceremony is the offering of a special robe called the Kathina Civara, which is made in a special way, through contributions and collective effort by many devotees. This is also offered in a special way by carrying the "Kathina Robe&qu

A Candle Light Procession will be held at Nandaka Vihara, Cherok To'kun on 12th October 2011 at 8.00 pm to mark the end of the Vassa Period (Annual Rains Retreat) of the Sangha. After the procession, the Sangha shall lead the Buddha Puja ceremony to mark the same. All Buddhist devotees, relatives and friends are therefore invited to this meritorious event.

The Kathina at Mahindarama Buddhist Temple in Kampar Road, Penang will be held on 16th October 2011, next Sunday corresponding to the 20th day of the 9th Lunar Month. The Kathina ceremony in Mahindarama will commence at 7.00 am with the procession around the Main Shrine Hall three times carrying along the Kathina Cloth and other offerings, follow by the Offering of Kathina Robes to the Sangha and offering of other requisites as well. Upon the offering of the Kathina Robes and other requisites, the ceremony shall continue with the Buddha Puja (Offering to the Buddha) and Sanghikadana (Offering of Alms to the Sangha. Co-Sponsors: RM500, while Ordinary Sponsors will be RM120. Every Co-Sponsors and Ordinary Sponsors shall be given a tray of requisites to be offered to the Sangha. Sadhu, Sadhu, Sadhu!

In Pali, Kathina literally means unshakable or immovable. The merits accrued in offering this kind of rob is unshakable by the other small demerits. Whenever the donors of Kathina Robe enjoy the results of these meritorious deeds in Samsara, the other small demerits - except the Five Weighty Karmas cannot interrupt or cannot shake its effect just like the great Earth or Mount Meru cannot be shaken by the wind. Therefore, it is called "Kathina". In Buddhist countries such as Sri Lanka, Thailand, Laos, Myanmar and Cambodia, the annual offering of Kathina Robes has assumed a great auspicious significance and this religious function receives even the Royal Patronage and favour. As such, devotees for this important annual occasion with great enthusiasm to take part in the celebration. Kathina Robe cannot be accepted by all monks. Only monks who had received Higher Ordination and observe the Vassa or Rains Retreat for three months can accept the Kathina Robe. Those who are novices,

Please share with all our families, relatives and friends.

Heong San See Temple in Tanjung Tokong Lama, Penang will be organizing the Lotus Lighting in conjunction of the Medicine Buddha Repentance Puja tomorrow 2nd October 2011 for good fortune and elimination of obstacles from 8.00am to 12.00pm. Lotus Lighting for individual will be RM10.00 while for family will be RM20.00. Those who are interested, kindly contact the temple at the following: 428 Jalan Tanjung Tokong Lama, 10470 Penang, Tel: 04-8999067, 8999629 Mantra of the Medicine Buddha Namo Bhagavate Bhaisajya Guru Vaidurya Prabha, Rajaya Tathagataya Arhate Samyak Sambuddhaya Tadyatha Om Bhaisajye Bhaisajye Bhaisajya Samudgate Svaha.

What happens when we are hurt by another's behaviour? Let's take the first occasion of an insult. The word arrives at the ear. "You idiot!" We perceive with the ear not just the sound of the word but also the tone of anger. We perceive with the eye the signs of anger on the face and in the body language. We can also sense at the heart level the emotion. For instance, we can sense the tension in a room where there has just been an argument. All this is the point of contact. after this the process is internal, dependent on our inner dispositions. It is recognized and is then labelled as unlikable. This is the point of feeling which is determined by our past experience of insults and how we are reacted to them. Some people will be slightly hurt, others incensed. When this happens, the heart has reacted upon the hearing. It feels hurt. Immediately there rises the craving to be rid of the hurt and the normal desire is be rid of the person who hurts us and respond to

Almost 500 years ago in China, a father sat down to write to his son. He wanted his son to know what had transpired in his life. Many years before, when he was very young, he went to a temple and met a very distinguished person. He naturally paid his respects to this man who in turn asked him: "You are supposed to pass the imperial examination next year, why are you not studying?" Mr Liao Fan, then asked the man for his name, where he was from and how he was able to know what Mr Liao Fan was supposed to do. The man introduced himself as Mr Kong and he told Liao Fan that he knew how to predict what was going to happen and that he was supposed to teach this art to him. Liao Fan went home and told his mother everything what happened earlier. His mother then told him to invite Mr Kong to their house to test him to be certain that what Mr Kong is telling is the truth. They then invited Mr Kong to their home and then asked him to predict for the immediate future and everythin

Samaneras (trainee monks) listening attentively to the guidance of the Venerable Sir A Senior Venerable chanting the suttas in the presence of other venerable sirs The Venerable Sanghas acknowledging the offerings of monks' requisites from devotees Venerable Sanghas acknowledging the offerings of daily requisites from devotees Our Venerable Sanghas began the chanting of suttas for the samaneras and devotees Samaneras and devotees following attentively to the chanting of suttas Sanghas and samaneras led by Abbot Ven.Dhammasubho began accepting various offerings of food and drinks Other Sanghas and samaneras began to receive the food offerings served on the hall Various kinds of food offerings delivered over by the devotees Devotees and well-wishers began to take the food after the Sanghas and samaneras were offered In conjunction of the Vassa period (rain retreat - monks go into intensive practice), a number of activities and programs were organized by Nandaka Vihara in ord

A view of the Sima Building from the main shrine. Have yet to go up there to see the internal part of the building (keeping everyone guessing). This is one of the kutis (monks' quarters) situated in one upper part of the hill. No entry, so have to take the view only from outside. This kuti is situated in one corner of the road leading upwards. Look at the very strong foundation planted at the bottom of the kuti in order to preserve the nature and environmental impact. This is the first kuti situated at the down hillside viewed from the top. The prayer and meditation mini hall is also situated on top of the kuti . This is the side view of the first kuti situated on the down hillside. Currently, two visiting Sanghas from Sri Lanka are residing in this kuti for the whole of this Vassa period . This is a very beautiful fish pond situated near the first hillside kuti which was recently constructed. It beautifies the area there and enhanced the natural habitat over the compound. Sadhu to