THE MIND AS OUR SOFTWARE

To illustrate the Buddhist approach to the mind, let us compare our body and mind to a computer. In this simile, the body is the hardware and the mind is the software.
As mentioned above, the mind is defined as a non-physical phenomena which perceives, thinks, recognises, experiences and reacts to the environment, not unlike computer software.
Although software needs to be imprinted or registered in something like the hard-drive before it can do anything, in itself, a program represents a lot of thinking by the software manufacturer. Without software (mind), the hardware (body) is just a 'dead thing'. The hardware (body) is of course important in what the computer can do; how fast it is, which programs can be run, and how the computer can interact with the world. However good the hardware is, it can ultimately only perform what the program 'knows'. The hardware can get damaged, or even 'die', and the software can be moved onto another set of hardware; not unlike rebirth!
The software needs to use the 'senses' of the hardware, like the keyboard, the mousea, a video camera, a modem etc. to receive 'input'; just like the mind needs the senses the receive the 'input' of the outside world.
This leads to an important observation: it is easy to recognise that a computer is not 'objective' about the world; depending on what kind of video camera, microphone or modem we connect it to, the input will be different. Similarly, our bodily senses cannot really be objective: people's ears are different, the eyes are different etc., so how can someone ever claim to be an 'objective observer'? Above and beyond that lies the software; the more advanced this is, the more 'intelligent' it will be able to read the world and determine what is the best thing to do. Similarly, the more advanced our mind is, the more intelligent and wise we will be, providing we are not hampered by serious physical problems. As the software actually determines what the hardware does, so is the mind the master of the body - within the physical limitations of the body. But the Buddha made it clear that a human body is the best type of available hardware!
There are limits to the development of the hardware; for example, the amount of electrical circuits on chips is getting larger and larger, but there are physical limits which the developers encounter. With the software, the limit appears to be much less clear; the first types of computers behaved with the intelligence of an on/off switch, but already they can beat a grandmaster at chess and nobody can say where it will end. Similarly, Buddhism teaches that there is no real limit to the development of our mind, and in fact omniscience is possible. At that stage, all our normal values and concepts dissolve as limited and non-objective. Buddhism encourages us to develop the software of our mind to enter into a different state which is beyond limitations, suffering and problems.
The method to develop our mind is summarised as study and meditation. Initially, we need to understand how the programs of our mind work and how they can be improved, and then do the reprogramming in meditation. This is why psychology and meditation are so important.
Below listing of aspects of the mind may appear very dry and boring, but remember, so are computer manuals...
CLEAR-LIGHT MIND
In Tibetan Buddhism, often the so-called 'clear-light mind' is mentioned. This is the most subtle level of mind (see also death & rebirth), which we are normally not even aware of. It appears to the very advanced meditator and during the death process, but in this case, also only advanced meditators will be able to notice it. It is a non-conceptual, 'primordial' state of mind.
From a talk given by HH Dalai Lama. Oct. 11-14, 1991 New York City. Path of Compassion teaching preliminary to Kalachakra:
Question: When people hear of luminosity of clear light that dawns at the moment of death they ask why it is called clear light. What has this got to do with light as we know it?
Dalai Lama:
"I don't think that in the term clear light, light should be taken literally. It is sort of metaphoric. This could have its roots in our terminology of mental will. According to Buddhism, all consciousness or all cognitive mental events are said to be in the nature of clarity and luminosity. So it is from that point of view that the choice of the term light is used. Clear light is the most subtle level of mind, which can be seen as the basis or the source from which eventual experience or realisation of Buddhahood, Buddha's wisdom might come about, therefore it is called clear light. Clear light is a state of mind which becomes fully manifest only as a consequence of certain sequences or stages of dissolution, where the mind becomes devoid of certain types of obscurations, which are again metaphorically described in terms of sun-like, moonlike and darkness. These refer to the earlier three stages of dissolution which are technically called, including the clear light stage, the four empties. At the final stage of dissolution the mind is totally free of all these factors of obscuration. Therefore it is called clear light. Sort of a light. It is also possible to understand the usage of the term clear light in terms of the nature of mind itself. Mind or consciousness is a phenomena which lacks any obstructive quality. It is non-obstructed."
A teaching from Venerable Ajahn Chah (Pra Bhodinyana Thera):
"About this mind... In truth there is nothing really wrong with it. It is intrinsically pure. Within itself it's already peaceful. That the mind is not peaceful these days is because it follows moods. The real mind doesn't have anything to it, it is simply (an aspect of) Nature. It becomes peaceful or agitated because moods deceive it. The untrained mind is stupid. Sense impressions come and trick it into happiness, suffering, gladness and sorrow, but the mind's true nature is none of those things. That gladness or sadness is not the mind, but only a mood coming to deceive us. The untrained mind gets lost and follows these things, it forgets itself. Then we think that it is we who are upset or at ease or whatever.
But really this mind of ours is already unmoving and peaceful... really peaceful! Just like a leaf which is still as long as no wind blows. If a wind comes up the leaf flutters. The fluttering is due to the wind -- the 'fluttering' is due to those sense impressions; the mind follows them. If it doesn't follow them, it doesn't 'flutter.' If we know fully the true nature of sense impressions we will be unmoved.
Our practice is simply to see the Original Mind. So we must train the mind to know those sense impressions, and not get lost in them. To make it peaceful. Just this is the aim of all this difficult practice we put ourselves through."

Source from: http://buddhism.kalachakranet.org

GENERAL BUDDHISM

Buddhist Teachings.
These are the basic teachings and concepts in Buddhism.
Karma
Actions have consequences; so our lives are conditioned by our past actions.
Rebirth
Consciousness continues after death, and finds expression in a future life.
Liberation from karma
By following the Buddha's path one escapes the cycle of craving and suffering.
The Four Noble Truths
These are the essentials of Buddhism.
Enlightenment
The highest goal of life is to reach Enlightenment; a state of being that goes beyond suffering.
Dharma
The teachings and hence the way to nirvana.
The core of Buddhist teaching
At the heart of the Buddha's teaching lie The Four Noble Truths and The Eightfold Path which lead the Buddhist towards the path of Enlightenment.
Facing the Truth
The Buddha taught that the human tendency is to avoid the difficult truths of life and this in turn leads to suffering. By enabling the mind to be at peace through meditation a human being can confront reality and overcome hatred and craving.

Source from http://www.bbc.co.uk/religion

Holy Days - Wesak

WESAK
Find this year's date in the multifaith calendar
Wesak is the most important of the Buddhist festivals and is celebrated on the full moon in May. It celebrates the Buddha's birthday, and, for some Buddhists, also marks his birth and death.
Buddha literally means 'one who is awake' and has become enlightened. It is a term that denotes a person who has attained the supreme wisdom and compassion of Enlightenment.
To Buddhists Enlightenment is a blessed state in which the individual attains Nirvana - the transcendence of desire and suffering.

Buddha’s disciples
Many of Buddha's disciples have attained Enlightenment, and there have been many other Enlightened teachers.
The celebration of Wesak is a chance to remember the story of how the Buddha gained Enlightenment, and to reflect on what it might mean for individual Buddhists to move towards Enlightenment themselves.
Celebrations
The festival is celebrated with much colour and gaiety. Homes may be cleaned and decorated. In Thailand, for example, special Wesak lanterns are made of paper and wood, and often there a large ceremonial releases of caged birds.
In many countries during the festival, Buddhists will visit their local temple for services and teaching, and will give offerings to the monks of food, candles and flowers.

Chanting and praying are an important part of Wesak. The 'Bathing the Buddha' ceremony is also often included. Water is poured over the shoulders of the Buddha and serves as a reminder to purify the mind from greed, hatred and ignorance.
Chinese Buddhists incorporate elements of their country's culture into their religious celebrations like the traditional dancing dragons.
Gifts are taken to an altar to be offered to the Buddha statues. This shows respect and gratitude to the Buddha for his life and teachings.
If there is food it is usually vegetarian as Buddhists try not to harm animals.

Source from http://www.bbc.co.uk/religion

Kathina

KATHINA
The Kathina festival, which originated 2,500 years ago, celebrates the largest alms-giving ceremony of the Buddhist year.
It occurs at the end of the Vassa, or monsoon, period, in October and November. During the Vassa period, normally nomadic Buddhist monks will have remained in one place for three months, and the Kathina celebration marks the time for them to move on. The festival also celebrates the offerings of cloth that are given to the monks upon their leaving by the lay people.
The offering can take place up to one month following the end of the Vassa period, from 19th October to 16 November, and is celebrated by buddhists of the Theravada tradition.
HISTORY
According to the scriptures, a group of thirty monks were journeying together with the intention of spending the Vassa period with the Lord Buddha, but the Vassa began before they reached their destination and so they had to stop.

The monks were upset that they were unable to be with Buddha, who later heard of their plight. As a reward Buddha gave some cloth, which he had acquired as a gift from one of the lay community, to the monks and told them to sew a robe and then bestow it upon one of their company. The Buddha said that there was nothing as uplifting as generosity and sharing, and so the monks set about sewing a new set of robes. They used a frame, called a Kathina, on which to spread the cloth as they were making it.
THE FESTIVAL
Lay supporters now continue this tradition at the end of the Vassa. The cloth giving is a gift of the followers of Buddhism, and therefore no monk is allowed to request or organise the festival.
The cloth, according to Buddha, must be offered to the whole Sangha community, who will then decide among themselves who receives the gift.
Buddhist families take joy in offering cloth to their teachers. About three metres of cloth is all that is needed, but very often other items are offered as well. On the day of the festival, people begin to arrive at the monastery and begin by sharing a meal. At about 1 o clock, they will formally offer the cloth and other gifts.
Two monks will be presented with the cloth on behalf of the whole Sangha community. These monks will then formally announce the member of the community who will receive the cloth once it has been made up.
The monks will spend much of the night preparing and cutting the cloth, and finally sewing it together to form a robe.
The formal Sangha act (Sangha Kamma) of presenting the cloth to the chosen monk may take place much later in the evening, when it is ceremonially presented to the nominated monk.

Source from http://www.bbc.co.uk/religion

Sangha Day - Magha Puja
This festival is also known as Fourfold Assembly or Magha Puja Day.
Sangha Day is the second most important Buddhist festival. It is a celebration in honour of the Sangha, or the Buddhist community. For some Buddhists Sangha refers only to monks and nuns. It is a chance for people to reaffirm their commitment to Buddhist practices and traditions.

Sangha Day commemorates the spontaneous gathering of 1,250 enlightened monks (arahants) to hear the Buddha preach at Veluvana Vihara.
At this gathering, the Buddha gave his first sermon, or recitation of the Patimokkha (the rules and regulations of the monastic order).
Sangha is the term used for the Buddhist spiritual community. On Sangha Day Buddhists celebrate both the ideal of creating a spiritual community, and also the actual spiritual community which they are trying to create.
The Sangha is precious in Buddhism as without those in the community to look up to or share aspirations with, the spiritual life would be very challenging.
Sangha Day is a traditional time for exchange of gifts; it has become a prominent festival among Western Buddhists even though it is less well known in the East.
Celebrations vary, but can include chanting, meditation, the lighting of oil lamps, and the reaffirmation of people's commitment to Buddhist practice.

Source from http://www.bbc.co.uk/religion