Saturday, February 28, 2009
Sunday, February 22, 2009
How To Meditate - by Dalai Lama
HOW TO MEDITATE?
"The most important thing is practice in daily life; then you can know gradually the true value of religion. Doctrine is not meant for mere knowledge, but for the improvement of our minds. In order to do that, it must be part of our life. If you put religious doctrine in a building and when you leave the building depart from the practices, you cannot gain its value."
His Holiness the Dalai Lama, from ' A Policy of Kindness'
I would strongly advise everyone to start with a serious course in meditation in a centre or group under the guidance of an experienced teacher, preferably at least with a few days in silence. This should give you a genuine feeling of the effect that meditation can have on the mind. Many people try to teach themselves meditation by reading books etc., but I can't remember ever meeting an enthusiastic self-taught meditator. So a proper course, if possible with a qualified teacher is invaluable. Furthermore, one should realise that continuity in meditation is considered essential: better five minutes a day, every day, than two hours once a week. For example, five minutes in the morning are likely to become longer over time, and can easily become part of your everyday life.
Many people discover it quickly becomes more essential and helpful than a good breakfast or 'the first cup of coffee' in the morning. In the evening, it can be a good way to stop the worries of the day and go to sleep in a comfortable state of mind. People who have problems getting to sleep may discover that with an evening meditation just before going to bed, the mind becomes much calmer and getting to sleep is no problem anymore. Ultimately, meditation can become a continuous state of mind, but that obviously takes a lot of training/habituation.
Before starting meditation, ideally we need to take care of a few things:
- a quiet place (using music is nice for relaxing, but not really meditation), switching off the phone will help.
- make sure you are not too tired, early morning is generally said to be the best time.
- sit comfortable; most people like a cushion under their behind, the room is best not too warm or cold.
- wear loose, comfortable clothing.
- try to create continuity in time and place to become habituated to the circumstances of meditation.
The Body:
- keeping the back straight, in whichever posture you meditate is most essential.
- try to be comfortable and physically relaxed, and avoid moving too much.
- keep the head straight, slightly bent forward, keep the teeth slightly apart, the tip of the tongue against the upper pallet.
- the eyes are best kept half-open (without really looking), but many beginners find that too distracting and close them.
- the shoulders should be relaxed and the hands can be put in one's lap.
- the legs can be in the full lotus (which not many Westerners manage), but also simply crossed. In fact, other positions like sitting on one's knees or on a bench are good as well. If all of these are too difficult, you can also use a chair, but remember to sit only on the front half of the seat, not leaning against the back rest to avoid a bent back, and keep the feet flat on the floor. Keeping the knees warm may help to avoid numbness of the legs.
- try belly-breathing; not breathing with the chest, but from the navel.
- always remember that the posture should enhance meditation, not be an obstacle! The Buddha even taught one of his disciples who had many problems with his posture to lie down with his back on a bed, and then he quickly made progress; however, most people tend to fall asleep - so it will not be suitable for everyone...
The Mind:
- be relaxed but at the same time awake and attentive: finding your balance here is not easy!
- be a careful observer of your own mind and thoughts; sometimes called the 'little spy inside':
From Ani Tenzin Palmo, Reflections on a Mountain Lake: Teachings on Practical Buddhism:
"As we begin to develop awareness of the mind, the mind itself appears to divide into two. A new aspect of the mind arises. This is referred to variously as the witness, the seer, the knower, or the
observer. It witnesses without judgment and without comment. Along with the arrival of the witness, a space appears within the mind. This enables us to see thoughts and emotions as mere thoughts and emotions, rather than as 'me' and 'mine.' When the thoughts and emotions are no longer seen as 'me' or 'mine', we begin to have choices. Certain thoughts and emotions are helpful, so we encourage them. Others are not so helpful, so we just let them go. All the thoughts and emotions are recognized and accepted. Nothing is suppressed. But now we have a choice about how to react. We can give energy to the ones, which are useful and skillful and withdraw energy from those which are not."
The Session:
1. Try and set yourself a minimum time that you want to meditate and try to stick to that as a minimum, but also stop before you get completely tired.
2. Motivation - to know what you are doing, most Buddhists will start with a refuge prayer, generating bodhicitta (for example using the prayer of the four immeasurables) and the seven-limb prayer (this contains the aspects of respectfulness towards the teachers, making (mental) offerings, admitting one's past mistakes, rejoicing in positive actions, asking the teachers to remain, requesting them to teach and dedicating the practice to full enlightenment). See the example meditations for a set of these prayers.
3a. Calming and clearing the mind - often using a simple (but often not easy) breathing meditation - see below.
3b. Optional for an analytical meditation: take specific object or technique and stay with that - avoid excuses to change the subject.
4. Conclusion and dedication - to make impression on the mind
In short: meditation is a method to transform ourselves into the person we would like to be; don't forget what you want to be like, therefore we need to set the motivation which gives perseverance in the practice. Keep relaxed, don't push yourself and don't expect great experiences. A dedication at the end directs positive energy towards results.
The Tibetans traditionally advise the '6 Preparatory Practices' prior to the first traditional meditation session of the day:
1. Sweep and clean the room and arrange the altar.
2. Make offerings on the altar, e.g. light, food, incense, water bowls, etc..
3. Sit in a comfortable position and examine your mind. If there is much distraction, do some breathing meditation to calm your mind. Then establish a good motivation. After that, take refuge and generate the altruistic intention by reciting the appropriate prayers.
4. Visualise the 'merit field' in front of you with your Teachers, Buddhas, bodhisattvas, etc. If this is too difficult, visualise Shakyamuni Buddha alone and consider him the embodiment of all Buddhas, Dharma (teachings) and Sangha (community).
5. Offer the seven limb prayer and do the mandala offering by reciting the prayers.
6. Make requests to the lineage teachers for inspiration by reciting the requesting prayers. It is also good to review the entire graduated path to enlightenment by reciting for example, "Foundation of All Good Qualities". This helps you to understand the purpose of the particular meditation that you will do in the overall scheme of training the mind in the gradual path. It also plants the seed for you to obtain each realisation of the path.
Source from: http://buddhism.kalachakranet.org/
"The most important thing is practice in daily life; then you can know gradually the true value of religion. Doctrine is not meant for mere knowledge, but for the improvement of our minds. In order to do that, it must be part of our life. If you put religious doctrine in a building and when you leave the building depart from the practices, you cannot gain its value."
His Holiness the Dalai Lama, from ' A Policy of Kindness'
I would strongly advise everyone to start with a serious course in meditation in a centre or group under the guidance of an experienced teacher, preferably at least with a few days in silence. This should give you a genuine feeling of the effect that meditation can have on the mind. Many people try to teach themselves meditation by reading books etc., but I can't remember ever meeting an enthusiastic self-taught meditator. So a proper course, if possible with a qualified teacher is invaluable. Furthermore, one should realise that continuity in meditation is considered essential: better five minutes a day, every day, than two hours once a week. For example, five minutes in the morning are likely to become longer over time, and can easily become part of your everyday life.
Many people discover it quickly becomes more essential and helpful than a good breakfast or 'the first cup of coffee' in the morning. In the evening, it can be a good way to stop the worries of the day and go to sleep in a comfortable state of mind. People who have problems getting to sleep may discover that with an evening meditation just before going to bed, the mind becomes much calmer and getting to sleep is no problem anymore. Ultimately, meditation can become a continuous state of mind, but that obviously takes a lot of training/habituation.
Before starting meditation, ideally we need to take care of a few things:
- a quiet place (using music is nice for relaxing, but not really meditation), switching off the phone will help.
- make sure you are not too tired, early morning is generally said to be the best time.
- sit comfortable; most people like a cushion under their behind, the room is best not too warm or cold.
- wear loose, comfortable clothing.
- try to create continuity in time and place to become habituated to the circumstances of meditation.
The Body:
- keeping the back straight, in whichever posture you meditate is most essential.
- try to be comfortable and physically relaxed, and avoid moving too much.
- keep the head straight, slightly bent forward, keep the teeth slightly apart, the tip of the tongue against the upper pallet.
- the eyes are best kept half-open (without really looking), but many beginners find that too distracting and close them.
- the shoulders should be relaxed and the hands can be put in one's lap.
- the legs can be in the full lotus (which not many Westerners manage), but also simply crossed. In fact, other positions like sitting on one's knees or on a bench are good as well. If all of these are too difficult, you can also use a chair, but remember to sit only on the front half of the seat, not leaning against the back rest to avoid a bent back, and keep the feet flat on the floor. Keeping the knees warm may help to avoid numbness of the legs.
- try belly-breathing; not breathing with the chest, but from the navel.
- always remember that the posture should enhance meditation, not be an obstacle! The Buddha even taught one of his disciples who had many problems with his posture to lie down with his back on a bed, and then he quickly made progress; however, most people tend to fall asleep - so it will not be suitable for everyone...
The Mind:
- be relaxed but at the same time awake and attentive: finding your balance here is not easy!
- be a careful observer of your own mind and thoughts; sometimes called the 'little spy inside':
From Ani Tenzin Palmo, Reflections on a Mountain Lake: Teachings on Practical Buddhism:
"As we begin to develop awareness of the mind, the mind itself appears to divide into two. A new aspect of the mind arises. This is referred to variously as the witness, the seer, the knower, or the
observer. It witnesses without judgment and without comment. Along with the arrival of the witness, a space appears within the mind. This enables us to see thoughts and emotions as mere thoughts and emotions, rather than as 'me' and 'mine.' When the thoughts and emotions are no longer seen as 'me' or 'mine', we begin to have choices. Certain thoughts and emotions are helpful, so we encourage them. Others are not so helpful, so we just let them go. All the thoughts and emotions are recognized and accepted. Nothing is suppressed. But now we have a choice about how to react. We can give energy to the ones, which are useful and skillful and withdraw energy from those which are not."
The Session:
1. Try and set yourself a minimum time that you want to meditate and try to stick to that as a minimum, but also stop before you get completely tired.
2. Motivation - to know what you are doing, most Buddhists will start with a refuge prayer, generating bodhicitta (for example using the prayer of the four immeasurables) and the seven-limb prayer (this contains the aspects of respectfulness towards the teachers, making (mental) offerings, admitting one's past mistakes, rejoicing in positive actions, asking the teachers to remain, requesting them to teach and dedicating the practice to full enlightenment). See the example meditations for a set of these prayers.
3a. Calming and clearing the mind - often using a simple (but often not easy) breathing meditation - see below.
3b. Optional for an analytical meditation: take specific object or technique and stay with that - avoid excuses to change the subject.
4. Conclusion and dedication - to make impression on the mind
In short: meditation is a method to transform ourselves into the person we would like to be; don't forget what you want to be like, therefore we need to set the motivation which gives perseverance in the practice. Keep relaxed, don't push yourself and don't expect great experiences. A dedication at the end directs positive energy towards results.
The Tibetans traditionally advise the '6 Preparatory Practices' prior to the first traditional meditation session of the day:
1. Sweep and clean the room and arrange the altar.
2. Make offerings on the altar, e.g. light, food, incense, water bowls, etc..
3. Sit in a comfortable position and examine your mind. If there is much distraction, do some breathing meditation to calm your mind. Then establish a good motivation. After that, take refuge and generate the altruistic intention by reciting the appropriate prayers.
4. Visualise the 'merit field' in front of you with your Teachers, Buddhas, bodhisattvas, etc. If this is too difficult, visualise Shakyamuni Buddha alone and consider him the embodiment of all Buddhas, Dharma (teachings) and Sangha (community).
5. Offer the seven limb prayer and do the mandala offering by reciting the prayers.
6. Make requests to the lineage teachers for inspiration by reciting the requesting prayers. It is also good to review the entire graduated path to enlightenment by reciting for example, "Foundation of All Good Qualities". This helps you to understand the purpose of the particular meditation that you will do in the overall scheme of training the mind in the gradual path. It also plants the seed for you to obtain each realisation of the path.
Source from: http://buddhism.kalachakranet.org/
Fang Sheng - Apa Esensinya?
Melihat sekumpulan orang di pinggir kali, apa asumsi yang muncul dalam benak kita pertama kali? Hampir dapat dipastikan kita berasumsi mereka adalah sekumpulan orang yang sedang mencari dan menangkap ikan. Sebaliknya, mungkin tidak ada yang berasumsi bahwa kumpulan orang tersebut sedang melakukan kegiatan yang bertolak belakang, yakni alih-alih menangkap ikan, mereka justru sedang melepas ikan-ikan ke kali tersebut.
Orang yang belum pernah melihat hal ini dengan mata kepala sendiri, mungkin berpendapat ini hanyalah isapan jempol belaka, mana ada orang yang melepas ratusan bahkan ribuan ikan ke kali? Bagi yang pernah menyaksikan hal tersebut, mungkin geleng-geleng kepala tidak percaya. Gila mungkin, demikian pikir mereka.
Di saat banyak orang sibuk mengambil ikan dari kali, ternyata ada sekelompok orang sibuk melepas ikan ke kali. Ada apa gerangan? Apakah mereka adalah para pecinta lingkungan hidup yang sedang beraksi? Apakah mereka para pejabat pemerintah yang sedang melakukan kegiatan seremonial tabur benih? Atau …?
Pelepasan ikan (dan makhluk hidup lainnya) seperti yang dilakukan oleh sekumpulan orang tersebut dalam Buddha Dharma (ajaran Buddha) disebut sebagai Fang Sheng. Fang Sheng berasal dari bahasa Mandarin, yang mana Fang berarti “melepas” dan Sheng menunjuk pada “makhluk hidup”. Dengan demikian Fang Sheng memiliki pengertian yang sangat gamblang yakni melepaskan makhluk hidup ke habitatnya masing-masing agar mereka mereguk kembali kehidupan alam yang bebas dan bahagia.
Semangat Fang Sheng
Buddha Dharma adalah ajaran yang sangat menghargai kehidupan. Setiap makhluk hidup (sekecil apapun) adalah sama berharganya dengan diri kita. Buddha Dharma mengajarkan bahwa tidak ada seorangpun yang berhak mengakhiri kehidupan makhluk lain dengan alasan apapun.
Dalam Kitab Suci Tripitaka, bagian Anguttara Nikaya III, 203, Buddha mengajarkan lima aturan moral (sila) yang dikenal dengan Panca Sila Buddhis. Kelima sila tersebut adalah bahwa seorang umat Buddha bertekad melatih diri menghindarkan diri dari (1) pembunuhan makhluk hidup, (2) perbuatan pencurian, (3) perbuatan asusila, (4) ucapan yang tidak benar, (5) minuman yang menyebabkan kesadaran berkurang.
Sila adalah aturan moral yang dijalankan oleh seorang umat Buddha. Aturan moral ini bukanlah perintah ataupun larangan, karena azas ajaran Buddha adalah kebijaksanaan. Buddha tidak pernah menerapkan larangan ataupun perintah dalam ajaran Beliau. Buddha senantiasa memberi teladan dan mengajarkan Dharma dengan menjelaskan apa yang baik untuk dilakukan dan apa yang tidak baik untuk dilakukan, bukan apa yang harus dilakukan (perintah) dan apa yang tidak boleh dilakukan (larangan). Karena itu, sila adalah pernyataan tekad mulia yang muncul dan berkembang dari dalam lubuk hati kita sendiri, dengan tanpa adanya paksaan dari siapapun.
Pembunuhan, apapun bentuknya, adalah hal yang tidak baik untuk dilakukan karena pembunuhan berarti mengakhiri kehidupan makhluk lain. Jika kita sebagai manusia memiliki hasrat untuk hidup, serta tidak ingin kehidupan kita diambil, demikian juga yang dirasakan dan diinginkan oleh makhluk lain. Hal ini tidak dapat dipungkiri, tapi mungkin kita berusaha mengingkarinya dengan mengutamakan kepentingan diri kita di atas kepentingan makhluk lain.
Keseluruhan ajaran Buddha dapat dirangkum dalam sebait syair yang indah yang berbunyi:
Sabba pappasa akaranam,
Kusala uppasampada,
Sacitta pariyodapanam,
Etam Buddhanam sasanam
Janganlah melakukan perbuatan jahat,
Perbanyaklah berbuat kebajikan,
Sucikan hati dan pikiran,
Inilah inti ajaran Buddha.
(Dhammapada XIV, 183)
Fang Sheng, sesungguhnya adalah aplikasi sederhana yang lengkap dari bait syair tersebut. Tidak melakukan pembunuhan makhluk hidup (sila pertama) adalah bahwa kita tidak melakukan perbuatan jahat dengan merenggut kehidupan makhluk lain. Bahkan, setelah melepaskan diri dari melakukan kejahatan pembunuhan makhluk hidup, lebih jauh lagi adalah dengan memperbanyak berbuat kebajikan, yakni membebaskan makhluk-makhluk hidup yang menderita, kapan saja dan di mana saja hal tersebut dapat dilakukan. Kehendak mulia yang mendasari perbuatan Fang Sheng yakni berharap agar semua makhluk hidup berbahagia dan terlepas dari penderitaan, ini menunjukkan bahwa kita telah mulai memasuki tahap penyucian hati dan pikiran, sehingga niat-niat jahatpun tidak akan mendapat tempat dalam batin kita.
Disadari atau tidak, ajaran cinta kasih universal (tanpa kondisi dan persyaratan apapun, pun tidak hanya terbatas pada manusia) yang dibabarkan oleh Buddha adalah ajaran yang ramah lingkungan. Ajaran Buddha secara langsung atau tidak langsung memberikan kontribusi luar biasa bagi upaya pelestarian lingkungan hidup.
Fang Sheng adalah perluasan dari sila untuk tidak melakukan pembunuhan makhluk hidup serta menjadi sebuah solusi untuk mengembalikan ekosistem sehingga kepunahan spesies-spesies karena ulah manusia dapat dihindarkan
Source from :
Abin Nagasena
http://dhammacitta.org/artikel/berpikir-cara-buddhis/fang-sheng-apa-esensinya
Orang yang belum pernah melihat hal ini dengan mata kepala sendiri, mungkin berpendapat ini hanyalah isapan jempol belaka, mana ada orang yang melepas ratusan bahkan ribuan ikan ke kali? Bagi yang pernah menyaksikan hal tersebut, mungkin geleng-geleng kepala tidak percaya. Gila mungkin, demikian pikir mereka.
Di saat banyak orang sibuk mengambil ikan dari kali, ternyata ada sekelompok orang sibuk melepas ikan ke kali. Ada apa gerangan? Apakah mereka adalah para pecinta lingkungan hidup yang sedang beraksi? Apakah mereka para pejabat pemerintah yang sedang melakukan kegiatan seremonial tabur benih? Atau …?
Pelepasan ikan (dan makhluk hidup lainnya) seperti yang dilakukan oleh sekumpulan orang tersebut dalam Buddha Dharma (ajaran Buddha) disebut sebagai Fang Sheng. Fang Sheng berasal dari bahasa Mandarin, yang mana Fang berarti “melepas” dan Sheng menunjuk pada “makhluk hidup”. Dengan demikian Fang Sheng memiliki pengertian yang sangat gamblang yakni melepaskan makhluk hidup ke habitatnya masing-masing agar mereka mereguk kembali kehidupan alam yang bebas dan bahagia.
Semangat Fang Sheng
Buddha Dharma adalah ajaran yang sangat menghargai kehidupan. Setiap makhluk hidup (sekecil apapun) adalah sama berharganya dengan diri kita. Buddha Dharma mengajarkan bahwa tidak ada seorangpun yang berhak mengakhiri kehidupan makhluk lain dengan alasan apapun.
Dalam Kitab Suci Tripitaka, bagian Anguttara Nikaya III, 203, Buddha mengajarkan lima aturan moral (sila) yang dikenal dengan Panca Sila Buddhis. Kelima sila tersebut adalah bahwa seorang umat Buddha bertekad melatih diri menghindarkan diri dari (1) pembunuhan makhluk hidup, (2) perbuatan pencurian, (3) perbuatan asusila, (4) ucapan yang tidak benar, (5) minuman yang menyebabkan kesadaran berkurang.
Sila adalah aturan moral yang dijalankan oleh seorang umat Buddha. Aturan moral ini bukanlah perintah ataupun larangan, karena azas ajaran Buddha adalah kebijaksanaan. Buddha tidak pernah menerapkan larangan ataupun perintah dalam ajaran Beliau. Buddha senantiasa memberi teladan dan mengajarkan Dharma dengan menjelaskan apa yang baik untuk dilakukan dan apa yang tidak baik untuk dilakukan, bukan apa yang harus dilakukan (perintah) dan apa yang tidak boleh dilakukan (larangan). Karena itu, sila adalah pernyataan tekad mulia yang muncul dan berkembang dari dalam lubuk hati kita sendiri, dengan tanpa adanya paksaan dari siapapun.
Pembunuhan, apapun bentuknya, adalah hal yang tidak baik untuk dilakukan karena pembunuhan berarti mengakhiri kehidupan makhluk lain. Jika kita sebagai manusia memiliki hasrat untuk hidup, serta tidak ingin kehidupan kita diambil, demikian juga yang dirasakan dan diinginkan oleh makhluk lain. Hal ini tidak dapat dipungkiri, tapi mungkin kita berusaha mengingkarinya dengan mengutamakan kepentingan diri kita di atas kepentingan makhluk lain.
Keseluruhan ajaran Buddha dapat dirangkum dalam sebait syair yang indah yang berbunyi:
Sabba pappasa akaranam,
Kusala uppasampada,
Sacitta pariyodapanam,
Etam Buddhanam sasanam
Janganlah melakukan perbuatan jahat,
Perbanyaklah berbuat kebajikan,
Sucikan hati dan pikiran,
Inilah inti ajaran Buddha.
(Dhammapada XIV, 183)
Fang Sheng, sesungguhnya adalah aplikasi sederhana yang lengkap dari bait syair tersebut. Tidak melakukan pembunuhan makhluk hidup (sila pertama) adalah bahwa kita tidak melakukan perbuatan jahat dengan merenggut kehidupan makhluk lain. Bahkan, setelah melepaskan diri dari melakukan kejahatan pembunuhan makhluk hidup, lebih jauh lagi adalah dengan memperbanyak berbuat kebajikan, yakni membebaskan makhluk-makhluk hidup yang menderita, kapan saja dan di mana saja hal tersebut dapat dilakukan. Kehendak mulia yang mendasari perbuatan Fang Sheng yakni berharap agar semua makhluk hidup berbahagia dan terlepas dari penderitaan, ini menunjukkan bahwa kita telah mulai memasuki tahap penyucian hati dan pikiran, sehingga niat-niat jahatpun tidak akan mendapat tempat dalam batin kita.
Disadari atau tidak, ajaran cinta kasih universal (tanpa kondisi dan persyaratan apapun, pun tidak hanya terbatas pada manusia) yang dibabarkan oleh Buddha adalah ajaran yang ramah lingkungan. Ajaran Buddha secara langsung atau tidak langsung memberikan kontribusi luar biasa bagi upaya pelestarian lingkungan hidup.
Fang Sheng adalah perluasan dari sila untuk tidak melakukan pembunuhan makhluk hidup serta menjadi sebuah solusi untuk mengembalikan ekosistem sehingga kepunahan spesies-spesies karena ulah manusia dapat dihindarkan
Source from :
Abin Nagasena
http://dhammacitta.org/artikel/berpikir-cara-buddhis/fang-sheng-apa-esensinya
Saturday, February 14, 2009
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
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
Sunday, February 8, 2009
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
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
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
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
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
Saturday, January 31, 2009
Dhamma For All
Welcome to this inspirative blog and thank you for come over to my blog.
This Dhamma For All blog is an interactive network for all over people in the world.The vision of this blog is to improve the interactive communication between members which is focusing in the implementation of the beautiful Dhamma.
Your participation and support in exchanging the different information regarding Dhamma as well as other subjects which is good, useful,positive thought and also could be enlightened for all human beings in the world is kindly appreciated and welcomed. Kindly provide your inspirative words, wisdom words, beautiful poems,etc.
Any books regarding buddhism such as Dalai Lama's books is also provided here and you could obtain any information link to other inspirative & motivational website also.
Have a nice reading.
Moderator,
Mira Mulyadi
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