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Thursday 9 May 2013

Inner Peace, Peace among Peoples





VI Buddhist-Christian Colloquium - Vatican

Inner Peace, Peace among Peoples


Pontificio Consiglio Per Il Dialogo Interreligioso
Ufficio Nazionale Per L'ecumenisimo e Il Dialogo Interreligioso

Auditorium, Pontifical Urbaniana University
Rome - 06 May 2013


Love and Compassion: A Buddhist Perspective on Traditional Religious ParadigmsBy Geshe Gedun Tharchin


Abstract


While I will be presenting love and compassion from a Buddhist perspective, it is important to acknowledge that its value is shared across all religious traditions. In fact, love and compassion is an innate quality, commonly shared by all sentient beings. It has a simple language and a universal value which can be found in any human heart. In Buddhism, we believe that all happiness, including both personal and world peace, depend upon love and compassion. They are inseparable. Even though the universal value of love and compassion is my main focus, I will present a classic Buddhist conception of these ideas, using the Buddha's words, classic commentarial sources, and practical contemplative methods which are often used.


Introduction


Mahatma Gandhi once said, "If there is any message to give, it should be the message of Love". In today's world of severe global, economic and social crises, the value of love and compassion is indispensable. In fact, it is an essential factor for maintaining a healthy human society. For this reason, love and compassion is, and has always been, a universal human value. It can be seen as the religion, faith, and heart of our human family. Even modern democratic societies have often adopted these core principles of religious life. We can see such commitment to love and compassion reflected in their fundamental values and constitutional rights like equality, brotherhood and freedom. Clearly, all human beings understand on some level that the very survival of humanity is based on Love. It is our reason for existing. Love can be seen as the essence of humanity and the living force of the Universe. I believe that under the umbrella of this one word, the entirety of humanity could be united to live as one family.
Due to diversity in languages and various social conditions, there have been many ways of expressing this universal value. However, in today's era of globalization, powerful and rapid communication and social networks, these natural divisions between people are decreasing. Our religious institutions should follow this trend. They should have the courage and the competence to adapt traditional methods and descriptions of faith and doctrine in a more contemporary and universal way. They should update their ideas so that their valuable ancient wisdom can become linguistically and culturally accessible to the wider globalized society. This sentiment is directly in line with the living spirit of love and compassion: universal brotherhood, respect, equality, freedom and sharing in the happiness of one another.

The following are some examples of teachings Buddha Sakyamuni, and subsequent Buddhist masters gave on Love and Compassion. As we read their presentations, perhaps we can imagine how they might be adapted for a modern audience.

Buddha's words on Love and Compassion


Tipitaka Digha Nikaya 13 “The Four Sublime States”

"1. Here, monks, a disciple dwells pervading one direction with his heart filled with loving- kindness, likewise the second, the third, and the fourth directions; so above, below and around; he dwells pervading the entire world everywhere and equally with his heart filled with loving-kindness, abundant, grown great, measureless, free from enmity, and free from distress.

2. Here, monks, a disciple dwells pervading one direction with his heart filled with compassion, likewise the second, the third, and the fourth directions; so above, below and around; he dwells pervading the entire world every-where and equally with his heart filled with compassion, abundant, grown great, measureless, free from enmity, and free from distress.

3. Here, monks, a disciple dwells pervading one direction with his heart filled with sympathetic joy, likewise the second, the third, and the fourth directions; so above, below and around; he dwells pervading the entire world everywhere and equally with his heart filled with sympathetic joy, abundant, grown great, measureless, free from enmity and free from distress.

4. Here, monks, a disciple dwells pervading one direction with his heart filled with equanimity, likewise the second, the third, and the fourth directions; so above, below and around; he dwells pervading the entire world every-where and equally with his heart filled with equanimity, abundant, grown great, measureless, free from enmity and free from distress."

Tipitaka Khuddaka Sutta Nipata 1.8 “Metta Sutta”:

"This is to be done by one skilled in aims who wants to break through to the state of peace: Be capable, upright, & straightforward, easy to instruct, gentle, & not conceited, content & easy to support, with few duties, living lightly, with peaceful faculties, masterful, modest, & no greed for supporters. Do not do the slightest thing that the wise would later censure.

Think: Happy, at rest, may all beings be happy at heart. Whatever beings there may be, weak or strong, without exception, long, large, middling, short, subtle, blatant, seen & unseen, near & far, born & seeking birth: May all beings be happy at heart. Let no one deceive another or despise anyone anywhere, or through anger or irritation wish for another to suffer.
As a mother would risk her life to protect her child, her only child, even so should one cultivate a limitless heart with regard to all beings. With good will for the entire cosmos, cultivate a limitless heart: Above, below, & all around, unobstructed, without enmity or hate. Whether standing, walking, sitting, or lying down, as long as one is alert, one should be resolved on this mindfulness.

This is called a sublime abiding here & now. Not taken with views, but virtuous & consummate in vision, having subdued desire for sensual pleasures, one never again will lie in the womb."


Four Forms of Love and Compassion


In most Buddhist traditions, love and compassion practices are categorically presented in four types, taken from the first sutra above, known as the four “bramaviharas”. These states are often translated as the four immeasurables or sublime states. They are considered a way of generating the spirit of peace and kindness toward oneself and others. The four immeasurables are: 1. Immeasurable Loving kindness: an altruistic attitude that desires to all sentient beings be happy and have the causes for happiness. 2. Immeasurable Compassion: an altruistic attitude that desires that to all sentient beings be free from suffering and the causes of suffering. 3. Immeasurable Empathetic Joy: an altruistic attitude that desires all sentient beings to never be separated from the happiness that is free from suffering. 4. Immeasurable Equanimity: an altruistic attitude that desires all sentient beings to have equanimity, a state free from attachment, aggression and prejudice.
It is said that the practice and the cultivation of the four immeasurables has the power to cause one to be reborn into a Brama or “divine” realm. This has often been understood literally, but “being reborn into a Brama realm” could also mean transforming ones experience, being “reborn” from a painful state of mind into a state of mind which holds all four sublime attitudes. A mind of peace and joy that is free from pain and suffering, full equanimity, empathetic joy, compassion and love is something very practical while also “divine”.

Traditionally, it is suggested that these practices should be developed in a meditative contemplation, each state leads naturally into the next. For example, one starts such contemplation beginning with immeasurable equanimity—the attitude wishing oneself and others live with a state of mind that free from any hatred and attachment. Such a mind creates room for the next state, the immeasurable joy that oneself and others may live with inner joy, appreciation and admiration with all forms of goodness and happiness. That then leads to immeasurable love and compassion—an attitude of positive willingness to embrace all other beings whatever their pain or happiness might be. Clearly, a gradual development of these four immeasurable values produces an authentic inner peace, both within and universally.


Another Meditation on Love and Compassion


In my own Tibetan Tradition, the Eight Verses of Mind Transformation by the 11th century Tibetan Master Geshe Langri Tangpa are a highly valued practice. Some have said that the entire scope of the Buddhist religion is contained within them. These verses are a meditation practice which is traditionally recommended to be done on a daily basis. A practitioner would recite the verses and apply them as deep motivations for all their activities. This is another example of a practice whereby one can gradually transform our habitual attitudes and actions toward ones with more good will, peace and altruistic intent.

The Eight Verses are:

By thinking of all sentient beings as more precious than a wish-fulfilling jewel for accomplishing the highest aim, I will always hold them dear.
Whenever I’m in the company of others, I will regard myself as the lowest among all, And from the depths of my heart cherish others as supreme.
In my every action, I will watch my mind and the moment destructive emotions arise, I will confront them strongly and avert them, since they will hurt both me and others.
Whenever I see ill-natured beings, those overwhelmed by heavy misdeeds or suffering, I will cherish them as something rare, as though I’d found a priceless treasure.
Whenever someone, out of envy, does me wrong by attacking or belittling me, I will take defeat upon myself and give the victory to others.
Even when someone I have helped or in whom I have placed great hopes mistreats me very unjustly, I will view that person as a true spiritual teacher.
In brief, directly or indirectly, I will offer help and happiness to all my mothers and secretly take upon myself all their pain and suffering.
I will learn to keep all these practices untainted by thoughts of the eight worldly concerns. May I recognize all things as like illusions, and without attachment, gain freedom from bondage.



Love and Truth


Having a loving heart also means living in the truth. Peace and absolute truth are connected.
Buddhism is based on the fundamental theory of The Four Noble Truths. The Truth of Suffering, The Truth of the Causes of Suffering, The Truth of the Cessation of Suffering and the Truth of the Path that Leads to the Cessation of Suffering. When we understand the truth of suffering we must do so on three levels: the suffering of oneself, others and also on a universal level. Moreover, at the individual level of oneself and others there are three types of suffering: that of pain, that of change and the pervasive dissatisfying nature of the world. It is said that the deep comprehension of these three levels in one’s own experience is the key factor that opens our heart to genuine compassion and love. The realization of our own three dimensional suffering leads to understanding how others suffer, which generally causes compassion to spontaneously arise.

Additionally, from the Buddhist point of view, both the suffering of oneself and others should be understood through wisdom, or ultimate reality. This wisdom called “shunyata” is often known as “emptiness” or “selflessness”. Such a realization is the culmination of the contemplations on suffering begun with the Four Noble Truths. In selflessness we truly understand the very root causes of suffering and can clearly see the path leading to their end. We say at this point that the Three Jewels (Buddha, Dharma and Sangha) or “protections” in Buddhism have been firmly established. Buddha is considered the ultimate salvation, Dharma as the path and Sangha as a personal state of being saved.
In addition, the second protection, Dharma, is presented in the format of the three higher trainings. These are: The Higher Training of Morality, The Higher Training of Concentration and The Higher Training of Wisdom. The Higher Training of Morality is, simply put, not harming others through actions of the body, speech or mind. This is a true manifestation of an attitude of love and compassion. The Higher training of Concentration is the practice of mindfulness and contemplative living. Buddhism uses meditation and prayer as important methods to develop mental qualities. The Higher training of Wisdom is to understand all activities, including both of the other trainings, through an awareness of ultimate reality, the ultimate truth of selflessness.
The Buddhist practice of morality is fundamentally based on love and compassion. In the context of the Fourth Noble Truth, the truth of the path, these types of actions are commonly referred to as Right Speech, Right Livelihood and Right Effort. Here “Right” means a non-harmful or non-destructive form of action. The essence of Buddhist morality is any action done with a peaceful motivation and attitude, such as the Four Sublime States I mentioned above.


Tong Len - Giving and Taking


Finally, the practice of compassion in my own Tibetan tradition greatly emphasizes a practice called “Tong Len”. This is a meditation which focuses on taking all the sufferings of others' upon oneself and giving all our goodness to others through the mindfulness of breathing in and out.
It is described above in the Eight Verses by Kadampa Geshe Langri Tangpa; "In brief, directly or indirectly, I will offer help and happiness to all my mothers, and secretly take upon myself all their pain and suffering."
The distinctive characteristic of this practice is its application while keeping mindfulness of the breath. We breathe in knowingly while taking on suffering, and breathe out in the same way, offering happiness. The practice should be “secret”, which means we don’t allow it to be influenced by pride or desire for praise.
This practice reflects a genuine spirit of love and compassion. We sharing our own goodness with others and take their pain and suffering within our heart. It can expand human nature infinitely; definitively achieving inner peace and social harmony for everyone.


Conclusion


Here I have attempted to share the essential values of love and compassion based on my own Buddhist tradition. What has been presented could be equally compatible with many of the other great religious traditions of the world. Certainly, these ideas could be useful for all of humanity in achieving both their temporary and spiritual goals.




Wednesday 23 January 2013

Asian Buddhist Tradition of hospitality


Storia e tradizione dell’ospitalità
PRIMO COLLOQUIO PER UN FORUM PERMANENTE SULL’OSPITALITA’
presso la sede del Museo Archeologi
Nazionale delle Marche in Ancona, palazzo Ferretti,
Giugno 15, 2006
_______________________________________________________________________

Asian Buddhist Tradition of hospitality

Geshe Gedun Tharchin
***

Origin of Asian Buddhist greetings


Buddhist greetings truced to Sanskrit namah te, a Asian greeting originating in India, namah means "bow, obeisance, reverential salutation, adoration". te is the dative of the personal pronoun tvam, "you". A literal translation of namah te is thus "reverential salutation to you". It is commonly accompanied by a slight bow made with the hands pressed together, palms touching, in front of the chest.

In indian religious context this word can be taken to mean any of these:

The Spirit in me meets the same Spirit in you
I greet that place where you and I are one.
I salute the divine in you
I salute the Light of God in you.
I bow to the divine in you.

It is saying that I recognize that within each of us is a place where divinity dwells, and when we are in that place, we are One. In other words, it recognizes the equality of all, and pays honor to the sacredness and interconnection of all, as well as to the source of that interconnection.

Namaste is a Hindi word, and hence has widespread use in North India where Hindi and its dialects are the languages spoken. Gassho is the term used in Japanese contexts for the hand-gesture, and for the wider bowing, as a whole. In Thailand, the gesture is known as wai (pronounced "why" with a rising tone). In some parts of India (for example, Punjapi-speaking areas), Namaste is used only to greet Hindus. The proper greeting for Muslims and Sikhs being Assalamu Alaikum and Sat Sri Akaal respectively.

Namaste or Namaskar is the term for such greetings also used as a greeting itself. "Namaste" is widely used than that in South Asia, particularly in greeting elders. Moreover, it is used throughout Asia, especially in the context of Buddhism or Buddhist cultures, even though it is known by different names in some languages.

Gesture and symbolism


The gesture used when bowing in Namaste is the bringing of both hands together, palms touching, in front of the person -- usually at the chest, or a higher level such as below the chin, below the nose, or above the head. This gesture is a mudra; a well-recognised symbolic hand position in eastern religions. One hand represents the higher, spiritual nature, while the other represents the worldly self. By combining the two, the person making the gesture is attempting to rise above his differences with others, and connect himself to the person he bows to. The bow is a symbolic bow of love and respect.

In other words, as long as we can fully recognise the goodness of others, and can focus ourselves fully in paying homage to that, without any thoughts of self-interest or ulterior motives, but to pay our respects wholeheartedly, we are very close to the enlightened state of mind, which is the focus of Buddhist practice.

Tibetan greeting


In Tibet namaste became Tashi Delek or Ta Shi De Le. Tashi Delek has same significant and meaning of Namah te , but today it become also the common, everyday, Tibetan greeting. Tashi means auspicious and Delek (also transliterated, deleg) means fine or well. The phrase means something like, "May everything be well" or "auspicious greetings." It is also used as a synonym for the word "greetings."

Tashi Delek greeting has been symbolised by Katag (traditional silk scarf) in Tibetan tradition. But in India still such tradition has been used but not with Tibetan traditional katags, rather offering with real white shoals.


No Tibetan custom is as well known as the offering of a katag or white scarf in greeting. The kata is an auspicious symbol. It lends a positive note to the start of any enterprise or relationship and indicates the good intentions of the person offering it. Katas are offered to religious images, such as statues of the Buddha, and to lamas and government officials.


Buddhist eight symbols of auspicious


In Buddhist tradition there are eight symbols of auspicious. Those symbols used for honouring people with offering to them or with decorating either on the flour or on the wall or painting on gate in their honour.

1. The Protection Parasol
The precious parasol symbolizes the wholesome activity of preserving beings from illness, harmful forces, obstacles and so forth in this life.

2. The Golden Fish
The fish represent the emancipation of one's consciousness from all suffering and thereby leading to eventual spiritual liberation.

3. The Great Treasure Vase
The treasure vase symbolizes a long life, wealth and prosperity.

4. The White Lotus
The lotus symbolizes purity of the body, speech and mind and the blossoming of wholesome deeds in blissful liberation

5. The Right-Turning Conch
The conch symbolizes the spread of the teachings of the Dharma and an awakening from the slumber of ignorance.

6. The Endless Knot
An auspicious geometric diagram, it symbolizes the unity of wisdom, great compassion and the illusory character of time.

7. The Banner of Victory
The banner stands for the complete victory of the Buddhist doctrine over death, ignorance and all the negativities of this world.

8. The Wheel of Dharma
Representing the Dharma and Shakyamuni himself, the wheel symbolizes the turning of the wheel of Buddha's doctrine both in teachings and realizations enabling us to experience the joy of wholesome deeds and liberation.

Buddhist Eight offerings of hospitality


There are also Buddhist arts of arranging eight offerings for receiving the guests, which driven from ancient Indian tradition. Today this costume has been kept in religious rituals for making pujas in Tibetan Buddhist tradition. Those eight symbols are as follow;

1. Water offering to cleanse the mouth.
2. Offering clear water mixed with incense or sandalwood water to wash the feet.
3. Offering flowers.
4. Offering is incense.
5. Offering Light or a lamp.
6. Offering of perfume or the fragrance from saffron or sandalwood.
7. Offering of delicious food which has a lot of different tastes.
8. Offering of music.





Wednesday 16 January 2013

KARMA

 La Via Del Nirvana by Gedun Tharchin - English translation of the Second chapter


KARMA


It is of fundamental importance to deepen the topic of Dharma: the ultimate Dharma is the one called Nirvana. Nirvana can be considered the end of suffering; the Dharma is therefore the pathfinder for the attainment of Liberation. It is nothing else than the oneness of all means that lead to Liberation, to Enlightenment: studying, listening and contemplating. There is another term in Sanskrit called Abidharma, which stands for the supreme realization of the nature. Abidharma is the direct understanding, the sublime appearance of the ultimate awareness of phenomena. Abidharma is what we call supreme Dharma, which is the ultimate way to achieve Nirvana. By analysing the term Dharma we notice that it possesses different meanings. In the beginning, in order to start apprehending it, we have to study what is in relation with it and find out about what we need to do to connect to the supreme, the ultimate Dharma. When we talk about Dharma it means that we are dealing with the way that can lead us to the cessation of suffering, to liberation from Samsara.

Samsara and Nirvana are two very distinct entities: Samsara is chaos; Nirvana is a mental state of realisation in which everything is clear and lucid and in which there is no confusion left. The fact that we seek Nirvana means that we find ourselves in a state of disorder. The instruments that allow us to change that state and to attain realisations, and the clarity of Nirvana, are referred to as Abidharma.

Abhidharma is the profound realisation of emptiness, it is the final perception of reality, it is the ultimate understanding of the real nature of things. The process is linear: Samsara, Abhidharma and after that Dharma, that is to say Nirvana.

From the moment we find ourselves in Samsara, in a confused state, we try to understand and study the Abidharma. This is the conventional level of Abidharma; the ultimate level or the level of real understanding of the true nature of things is different. Therefore, what we call the conventional Abidharma, which is connected to the traditional Abidharma, are all the instruments allowing us to achieve the definite one. These instruments are studies and contemplation which both allow us to understand the nature of reality.

Presently we live in Samsara no matter if we are a Buddha, an Arhat or a Bodhisattva and want to exit that state. The means that allow us to do so are interdependent with the essence of Karma.

We live in Samsara due to Karma. The willingness to exit Samsara implies our wanting to change our Karma. By Karma we mean our personal work, the concrete action to take. Everything that happens in Samsara depends on Karma. Sometimes we wonder how it is possible that so many events can be produced by Karma, and this is difficult to imagine.

The Buddha stated that grasping the various levels and subtle ways in which Karma works is more difficult than understanding the concept of emptiness. Besides, he also explained that all superior beings, Bodhisattvas and Arhats, may have realised the concept of emptiness but only the Buddha is really able to know how emptiness and the subtle levels of Karma function. Therefore we cannot expect to understand everything that has to do with Karma, it would be impossible. I will do my best to try and explain it though.

How can we grasp the concept that each event is produced by Karma? Let us start with the definition of Karma. According to traditional Buddhist scriptures it is a state of awareness. For this purpose there are two mental levels: one is the temporary mind or the mind which appears and disappears, the other one is the primary mind. Karma is connected to the secondary mind. The secondary mind is the mind that, according to a western definition, could be said to be “volatile”. Anger for example belongs to the secondary mind and not to the primary one because we are not constantly angry. The angry state of mind arises or not depending on the circumstances.

This does not mean that when we are not angry we have abandoned anger: anger is within us, in subsoil, as if it were in a state of drowsiness. This characterizes the temporary mind which, as I have mentioned before, appears and disappears depending on the events that manifest. The secondary mind can be more clearly understood as a process of intention.

Intention accompanies every mental function and there are five generating states: the first one is feeling, the second one is concept, the third one is intention, the fourth is inspiration, and the final one is contact. The five omnipresent mental factors accompany every mental function.

When it comes to feeling we distinguish three types: pleasant, unpleasant and neutral. About intention we can say that every action we undertake is always accompanied by intention, by motivation. Positive states of mind like understanding and goodwill are also accompanied by these mental states. Even negative states of mind like anger and hatred respond to such a mechanism of functioning. When we are upset there is always an intention behind our anger. The intention bears the principal aspect of what we call Karma. From a psychological point of view it is quite obvious how Karma is created. For instance, if we give money to a beggar in the street this creates good Karma. But how does this come about? It comes about from the positive intention that motivates our action.

Dedicating oneself to spirituality is a lot more important than dedicating oneself to the material aspects of life. Buddha uses the example of a tiny sesame able to produce a big tree though. The same has validity for us: a small positive intention can produce big things.

Therefore it is clear how it is possible to produce good Karma. It is not blind faith or something we have to attribute a similar connotation to. Positive Karma creates positive results, negative Karma creates negative results.

There are four characteristics of Karma:
The first one is certainty, it is certain that a positive Karma creates a positive result and vice-versa. The second one is the fact that we will not experience any type of Karma we have not created ourselves. The third characteristic is that if we create positive or negative Karma, it will not disappear and will not be lost. The fourth characteristic is that a small positive Karma can generate a big result. These four characteristics of Karma are the bases of Buddha’s teachings. They can be condensed into three simple verses: doing virtuous actions, not doing non-virtuous actions and trying to train the mind.

It is very simple, if we commit a negative action we will experience the consequent result. The result of wickedness is suffering, the result of kindness is happiness. The events, be they positive or negative, depend on our intentions and therefore they depend on Karma.

Trying to train or dominate our mind means to address our intentions, to change them into something virtuous. So, in the verse where the Buddha says “not to commit unvirtuous actions” he summarizes all of his teachings about ethics (sila). If one abides by the rules of morality, by ethical principles, it will be impossible to commit negative actions.

The first verse reads: “Do virtuous actions, do good things” this verse sums up Buddha’s teaching about concentration (samadhi). The major substance of concentration is the awareness of the mind. If one is consciously vigilant one will commit virtuous actions. When we lose our mindfulness we act in the wrong way.

The third (verse) reads: “Try to dominate your mind”. This verse contains Buddha’s teachings about wisdom (prajna) in the sense of development of good qualities. Having wisdom means to try to determine what is right and what is wrong. We make mistakes because we do not have a pure view. If we had an unambiguous understanding of what is positive and what is negative we would refrain from making mistakes. One therefore needs to have a solid base founded on ethics, be rooted in morality and develop concentration. Once morality and concentration are attained wisdom is developed. 

                                                                               Gedun Tharchin