Category Archives: Daily Buddhism

Daily Buddhism

Buddha’s Ghostwriters and Hinduism

2 Comments

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A Reader recently wrote:
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I wish to know if buddhist philosophy was actually codified by The Budda himself or by some other saint like Nagarjuna later?

The Buddhist philosophy, i think, is actually based on the vedic philosophy in terms of rebirth and salvation defined as coming out the cycle of rebirths but does not follow the vedic tradition. hence this interest in the origins of the philosophy. I am more interested in knowing how Buddhism is close to Hinduism. somehow I like to believe Buddha as the ninth incarnation of Vishu in the ten incarnations of Vishu.

I have heard that Buddha refusing to answer questions about the vedic philosopy and recommended his followers to follow vedas only if they understand. is it so?

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My Response:
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DISCLAIMER: My opinion follows, there are going to be dissenters whenever verifiable fact competes with faith.

I will admit right now that my knowledge of Hinduism is nowhere near that of Buddhism. To my knowledge, the Vedas (one of the Hindu ‚Äúscriptures‚Äù) did advocate an escape from Samsara (the cycle of rebirth), but I know they had definite ideas of Heaven and Hell, which Buddhism does not support (for the most part). Buddhism has always been a bit vague about exactly what happens when one reaches Nirvana. Generally speaking, yes, much of the “religious” side of Buddhism came straight from Hinduism.

Buddha never codified anything himself as far as I am aware. According to legend, his words were written down just after his death, although more probably the first writings were collected over a long period of time after his death. Very little of what is attributed to Buddha is verifiable– remember that this was a VERY long time ago, and modern scholars aren’t even in agreement about the CENTURY in which Buddha lived. In my admittedly academically slanted opinion, he almost certainly came up with the 4 Noble Truths and Eightfold Path himself, but beyond that, I wouldn’t bet on anything. Still, the words of the later authors ring true, so they are of value whether Buddha actually said them or not.

With all Buddhist doctrine and texts, weigh the words yourself and believe what makes sense to you. Remember the basic POINT of Buddhism: You aren’t trying to please any kind of god or supreme being, you are trying to reach a very personal goal of Enlightenment. Use what works for you and give up what seems unbelievable. You should keep on reading and learning, however, so you are better able to make informed decisions whether to accept or disregard parts of the doctrine. Bear in mind, that not all sects of Buddhism will agree with me on this; some are very doctrinal and strict.

Buddha (or someone writing in his name) is said to have refused to answer questions about “religious” topics, such as the existence of god(s), afterlife, magic, and so forth. He stated that there was simply no way to experience those things firsthand, so there was no way to know for certain about them; anything else would be speculation and a waste of time.

Maybe someday I’ll do a multi-part series on Hinduism; it’ll give me a chance to get back up to speed on that material. Is there any interest in the subject?

Daily Buddhism

Buddhist Rosary Beads / Mala

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A Monk With Mala BeadsBuddhist Rosary Beads / Mala

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A Reader recently phoned in with the question:
(Phone in yours at 937-660-4949)
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Could you please discuss Buddhist Rosary Beads? What re they for and how do you use them?

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My Response:
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Buddhist “rosary” beads consist of either 108 beads most commonly for Mahayana Buddhists, or sometimes, 27 beads as in Pure Land Buddhism. These are called “mala” or “japa mala.” Hinduism also uses these. They are usually made from wood, preferably sandalwood, while the string is traditionally either human hair or silk.

They are commonly used for counting prayers, chants, or repeated mantras. Some mantras are meant to be repeated hundreds of times, and the person meditating will use the mala, moving their fingers across the beads rather than break their concentration on counting. Depending on the group or sect, sometimes it makes a difference which hand or which fingers are used to count the beads.

Why 108 beads? According to Wikipedia:Buddhist Sandalwood Mala Beads

In traditional Buddhist thought, people are said to have 108 afflictions or klesas. There are 6 senses (sight, sound, smell, taste, touch, and consciousness) multiplied by 3 reactions (positive, negative, or indifference) makes 18 “feelings.” Each of these feelings can be either “attached to pleasure or detached from pleasure” making 36 “passions”– each of which may be manifested in the past, present, or future. All the combinations of all these things makes a total of 108, which are represented by the beads. This same number is also used in Japanese New Year services where a bell is rung 108 times.

In addition, practitioners of Vajrayana Buddhism, use the number 108 for a different purpose. After reciting 100 mantras, 8 extra mantras are done to compensate for any errors. ( http://en.wikipedia.org/wiki/Buddhist_prayer_beads )

Here is some additional information from the Edmonton Buddhist Meditation Group:
http://www.serenereflections.ca/Articles/2004/TheUsesoftheBuddhistRosar.html

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Find Buddhist Mala Beads – Large 14mm beads – Black sandalwood at Amazon:
http://www.amazon.com/dp/B000JD9I9M/?tag=askdrarca-20

Daily Buddhism, Reviews

Book: The Saint of Kathmandu, by Sarah Levine

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Book: The Saint of Kathmandu and Other Tales of the Sacred in Distant Lands
By Sarah Levine
Reviewed by Brian Schell
Beacon Press, 242 Pages, ISBN 978-0-8070-1312-0
Buy from Amazon: http://www.amazon.com/dp/0807013129/?tag=askdrarca-20

This is a little different from the other books I’ve reviewed here. It’s not strictly a Buddhist book; it’s about various religions around the world. There are six stories in the book, each one a more-or-less true story in the experience of the author, a British anthropologist.

The first tale is about spirit possession in a Muslim town, the second is about the Cult of the Virgin in Mexico, Witchcraft in Kenya, Buddhism in Kathmandu, Charismatic Christianity in Hong Kong, and Zen in America. For the readers of Daily Buddhism, I am going to focus on just two of the stories, although all are worth your time.

The third story involves the author’s trip from Kathmandu to India, where she visits the places where the Buddha gained Enlightenment and also where he died. Along the way, she has many discussions with Guruma, the leader of the group and a Nepalese Nun, as well as being the titular ‚ÄúSaint‚Äù of the book. Guruma’s stories show what it was like to be a little girl being forced into an arranged marriage, her escape and distant travels to the nunnery, and her later work in bringing the Dharma to thousands of women who otherwise would be neglected by the male-dominated society. Interestingly, early in the story, the author laments the possibility of having to talk about western Buddhism with two Americans, yet at the end of the story she finds that she cannot tolerate the more disciplined approach of the East.

The sixth and last story is an interesting one as well. It’s about the author’s encounter with an American Zen Master (said to be the first American Zen master). While the author is initially taken by the quirky Zen Master/artist, she quickly discovers the dark side of the situation. The man loves being the center of attention, is a control freak, and never wanted to be a teacher anyway. He, as well as his students, became victims of his own cult of personality. Zen Masters do generally come off a somewhat arrogant in most tales, but this story gives a much more real sense of the problem, which is probably much more common than we in the West would probably assume.

It’s an interesting book with an interesting perspective. There are things here both positive and negative about all these various groups and religions. The author is clearly more interested in the people and their attitudes than the places she visits or beliefs the people hold, and the stories she relates are very personal in nature.

You aren’t going to learn anything about how to practice Buddhism with this book, but it’s a good read, and it’s fun to visit the unusual cultures and share the odd experiences the author relates with us here. The final chapter in particular, shows us some of the inherent problems with lineage traditions where it is assumed that the teacher is always right.

Once you reach enlightenment, does it last forever or does it fade?

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Buy from Amazon: http://www.amazon.com/dp/0807013129/?tag=askdrarca-20

Daily Buddhism

Our Buddhist President: Politics and Religion

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Our Buddhist President: Politics and Religion

There’s no lesson today; I want YOU to teach ME about something I genuinely don’t follow much.

We’re less than two weeks away from the American Presidential election, and the polls seem to show the two candidates extremely close. For every poll that shows one candidate ahead, another shows the other guy winning. The closeness of this race, and the previous two as well, shows that we are deeply divided as to our opinions on how the country should be run. The rest of the world looks on with baited breath, the financial markets are uncertain, the partisans have pulled out all their dirty tricks, and some people just want the candidate’s signs out of their neighbor’s yard.

It’s a big one, and everyone who can vote, should.

I’m not going to tell you how to vote, but I want you guys to “advise” ME which way to go., taking your Buddhist thoughts into consideration. I really want your feedback on this one, as I am STILL undecided. Personally, I don’t believe anything I hear from either side any more as it’s all just campaign promises and what people want to hear, whether it’s true or not.

The Daily Buddhism is not a political platform; we’re here to discuss Buddhism. So let’s talk about Buddhism: Turn on your own mental or emotional ‚ÄúBuddhist Mode‚Äù and explain to me which candidate is better in that respect in your opinion. Neither of THEM is Buddhist, obviously, but which one seems to support Buddhist ideals and philosophy more? Which is closer to “our way” of thinking?

Post your comment in the blog below
Or phone in your thoughts at 937-660-4949 (might be a good time to try this!)
Or email dailybuddhism@gmail.com

And I’m posting this one on a Friday to allow more time for you to send in Feedback. Depending on the number of responses, I may or may not spend a day next week discussing the results, but I don’t want to go into politics too heavily here.

As always, no registration is required to post on the blog, and you’re free to use an alias if you want, but all posts are approved or moderated before they become visible, and anything inappropriate will never see the light of day.

Would we even WANT a Buddhist President? It didn’t work out so well for Tibet.

Daily Buddhism

Fear

1 Comment

A Reader recently wrote:

What is the buddhist way to overcome fear and anxiety in life? I understand it is by controlling the mind: but the question is what are some of the key techniques used to tame the mind in a more positive way?

My Response:

Meditation will generally lead to a calmer, more thoughtful approach to most things, and that would be my main recommendation; get started meditating and learn to control your anxieties.

Another thing to consider is that fear is generally a result of attachment. Buddhists consider attachment (“grasping”) a bad thing. Everything changes, and that’s something we have to learn and accept. That’s a whole lot easier to say than do, but that really is it in a nutshell. Think for a bit on what causes your fear. What are you afraid of losing? Is that something (or someone) that you are going to lose eventually anyway? Most things and people are going to be lost someday, no matter what we do; it is important to understand and accept that.

That sounds somewhat negative, but once those bonds of grasping can be broken, you will have real freedom, and the fearlessness that accompanies it.

Buy “No Death, No Fear” by Thich Nhat Hanh
http://www.amazon.com/dp/1573223336/?tag=askdrarca-20

Daily Buddhism, Reviews

Book: Footprints in the Snow, by Chan Master Sheng Yen

Book: Footprints in the Snow
By Chan Master Sheng Yen
Reviewed by Brian Schell
Doubleday, 210 Pages, ISBN 978-0-385-51330-2
Buy from Amazon: http://www.amazon.com/dp/0385513305/?tag=askdrarca-20

Have you ever dreamed about becoming a Buddhist monk? I have. I’ve visited some of those temples, and can imagine living there, doing the daily work, chanting, meditation, and so forth. After reading this book, I see that my mental picture of it all may have been a bit rosy.

Footprints in the Snow is the autobiography of Sheng Yen, a Chan (“Chinese Zen”) Master. There are several biographies of the man in Chinese, but this is the first edition in English. Sheng Yen was born in an extremely poor farming family in the Chinese countryside. With few other options, he was taken by a family friend to the Wolf Mountain monastery, where he learned the basics of becoming a monk. He later moved on to Shanghai, but the war between the Communists and the Nationalists drove him to become a soldier-for-life in Taiwan. Eventually securing his freedom from the soldier’s life, he once again became a monk. After travels to Canada, the USA, and back to China, he finally became a Chan Master and one of those most influential Buddhists alive today. He combines his personal story with historical events, and we can see how political changes in China and Taiwan altered not only his life, but Buddhism in general.

I found this book hard to put down. I’m not usually a fan of biographies, but his easygoing writing style and obvious love of what he does makes every page enjoyable. Along with the story, the author explains a bit of Buddhist philosophy in a comfortable, jargon-free style that DailyBuddhism readers will appreciate. My favorite parts of the book, however, are his interactions with the monks and abbots of the various monasteries. Far from being the altruistic teachers and devoted worshippers we usually envision, he shows us the real picture. Many of the Chinese monks sell their services for money, they get into trouble with alcohol and women, there is “office politics” in the hierarchies, and so forth. The pettiness of some of the monks and abbots are shocking. One thing is clear though, in the monk’s world, everything revolves around money. Given that we stereotypically assume monks to be poor and penniless, above such financial concerns, the reality or monastery life is quite different.

He goes from poor farm boy to a monk, to a soldier, to an abbott, to a monk again, eventually becoming homeless and rising back to the top. All the way, he refines his teaching style and is attached to nothing. It’s a dramatic story, and there are some good educational bits on Buddhism scattered throughout. If you ever wanted to know about Monastery life, this is a must-read.

This one is going into my “Read it Again someday” pile.

Daily Buddhism

Prayer in Buddhism

1 Comment

Prayer in Buddhism

You may have noticed by now, that I tend to avoid writing on some of the more “religious” topics of Buddhism. Instead, I have focused more on the easily experienced and obviously practical truths in Buddhist practice. Not this time, since I recently came across something that I really wanted to share.

Yesterday, I reviewed the book, Footprints in the Snow, by Chan Master Sheng Yen. As a biography, it was very interesting, but it also had some of his own philosophy and teaching experiences in it. Toward the end of the book, he tells us how he explains prayer to Westerners. Below follows what may be the clearest, most logical argument for prayer that I have seen. As with all things Buddhist, you can believe it or not according to him. Be sure to notice that he’s perfectly willing to accept that any given ‚Äúmiracle‚Äù may just as well be ‚Äúcoincidence”:

Recitation, or prayer, is another element of the Chan practice that I teach. The power of prayer cannot be explained by psychology or science. When we pray, we generate power. In Buddhism, we say the relationship between the person who prays and the object of prayer is like the relationship between a bell and the person who rings the bell, or a mirror and the person who stands before the mirror. The bell won’t ring without someone to ring it. The mirror does not make a reflection without someone standing in front of it. The being – the object of prayer- can only have power if people have faith in it. It’s the same as in Christianity. You are saved only if you have faith. On this level, Buddhism is no different from that in Western religion. Faith is what gives people its power.

On another level, Chan practice generates mental power. For example, when a mother thinks about her child all the time, the child may begin to think that he should write or call her. He seems to sense her need even though he didn’t hear from her directly. This kind of mental power is universal; it happens in the East and the West. And that’s just the power of one person. Consider what can happen when a thousand people recite the Great Compassion Dharani together; the power generated may create a substantial reaction, ripening causes and conditions until change occurs.

People may come together to pray for money to buy a piece of land for a monastery, for example (which actually happened in Taiwan when we were trying to find funds to purchase the land for Dharma Drum Mountain, our monastery and Buddhist University there). It is not as if the Bodhisattva Guanyin gave those people the will to buy that land. It’s the power of the mind that praying to the Guanyin generates that leads to the result, although the causes and conditions need to be ripe for the results to occur, no matter how many people come together to pray.

Chan does not encourage individuals to use recitation to ask for specific results. When Chan masters ask for something, it’s not just for themselves; it’s for everyone. For example, if there is a terrible drought, with the land all cracked and dried up, local officials may ask a a monk to ask for rain. There are many examples when a Chan master asked for rain, and rain came. Westerners think this is outright superstition. I agree that it is indeed possible that such occurrences are pure coincidence; that when you pray for rain and rain comes, well, it was simply time for it to rain, with or without the prayer.

Still, the nature of what I do and teach cannot be explained by psychology or a science. Enlightenment in Chan cannot be manufactured in a laboratory or measured by a machine. Enlightenment can only be known by direct experience, just as the warmth of a cup of tea can only be understood by the person drinking it.

(Sheng Yen. Footprints in the Snow. Doubleday. 2008. p. 182-83).

Buy Footprints in the Snow from Amazon: http://www.amazon.com/dp/0385513305/?tag=askdrarca-20

Daily Buddhism, Koans

Koan: Shoun & His Mother

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Koan: Shoun & His Mother

Shoun became a teacher of Soto Zen. When he was still a student his father passed away, leaving him to care for his old mother.

Whenever Shoun went to a meditation hall he always took his mother with him. Since she accompanied him, when he visited monasteries he could not live with the monks. So he would built a little house and care for her there. He would copy sutras, Buddhist verses, and in this manner receive a few coins for food.

When Shoun bought fish for his mother, the people would scoff at him, fo a monk is not supposed to eat fish. But Shoun did not mind. His mother, however, was hurt to see others laugh at her son. Finally she told Shoun: “I think I will become a nun. I can be vegetarian too.” She did, and they studied together.

Shoun was fond of music and was a master of the harp, which his mother also played. On full-moon nights they used to play together. One night a young lady passed by their house and heard music. Deeply touched, she invited Shoun to visit her the next evening and play. He accepted the invitation. A few days later he met the young lady on the street and thanked her for her hospitality. Others laughed at him. He had visited the house of a woman of the streets.

One day Shoun left for a distant temple to deliver a lecture. A few months afterwards he returned home to find his mother dead. Friends had not known where to reach him, so the funeral was in progress.

Shoun walked up and hit the coffin with his staff. “Mother, your son has returned,” he said.

“I am glad to see you have returned, son,” he answered for his mother.

“Yes, I am glad too,” Shoun responded. Then he announced to the people about him: “The funeral ceremony is over. You may bury the body.”

When Shoun was old he knew his end was approaching. He asked his disciples to gather around him in the morning, telling them he was going to pass on at noon. Burning incense before the picture of his mother and his old teacher, he wrote a poem:

For fifty-six years I lived as best I could,
Making my way in this world.
Now the rain has ended, the clouds are clearing,
The blue sky has a full moon.

His disciples gathered around him, reciting sutra, and Shoun passed on during the invocation.

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Daily Buddhism

Zen Gardens

Zen Gardens

Ryoanji, Kyoto Japan
Ryoanji Temple, Kyoto Japan

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A Reader recently Wrote:
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Could you explain what a zen garden is( Much like you did in your podcast with the mandalas)? Thanks

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My Response:
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I’m assuming by ‚ÄúZen Garden,‚Äù you mean ‚ÄúJapanese Rock Garden,‚Äù which is what most Westerners associate with the term.

I suspect most of us have a fairly accurate idea what a Zen Garden looks like already. It’s a flat area of ground covered in sand, with gravel on top. There are usually a few larger rocks scattered around, and there are very few (and often no) plants. I was in Kyoto last December, and while I was there, I visited the Ryoanji Temple, which is best known for its rock garden. I have some pictures from my trip posted here. If you’re ever in Kyoto, it’s within easy walking distance from the Golden Pavilion (Kinkakuji Temple); I’d recommend taking in both in the same day.

Ryoanji, Kyoto Japan
Ryoanji Temple, Kyoto Japan

So what is the point of a Zen Garden?

The placement of the stones is intentional and very well-considered. In the Ryoanji Temple, for example, there are 15 stones, but they are placed in such a way that you can only see 14 of them at any time, no matter where you stand. Supposedly if you achieve Enlightenment, then you can see all 15 at once. The stones in other gardens have different stories. Some are laid out in reference to mountains or islands, with the sand or gravel representing the ocean and the rocks becoming the islands. Other gardens may be more random or apparently haphazard, emphasizing the space between the rocks. Every one of them is different.

Mystical Misconceptions

Many people believe the gardens are laid out to create a peaceful, relaxing environment. Although the gardens do sometimes have this effect, this is not actually intentional, and there is certainly nothing mystical involved. Many of the gardens are set up to be viewed from a single sitting position. When one person sits there alone, admiring the aesthetically pleasing garden, they tend to think, “why is this garden arranged like this?” Or perhaps they choose that spot for meditation. Without plants or wildlife, these gardens are very quiet and conducive to contemplation.

There is a misconception that many hold that the purpose of the garden is that the person maintaining the garden would quietly stir the gravel with a rake and maybe reach Enlightenment. In reality, however, the gardens do not change. The garden at Ryoanji, for example, has kept the same layout for over 600 years. Other than occasional minor maintenance, they don’t go in there and play with a rake every day.

Did you know though, that the term “Zen Garden” is a recent invention? Apparently, this term is almost offensive to some people— check out the comments at this page: http://www.rothteien.com/superbait/zenviewpoints.htm, although I suspect they are using a wider definition of Zen Garden than just the gravel & stone variety.

Still, they are attractive and fun to visit. In fact, you can even buy your own ‚ÄúDeluxe Zen Garden‚Äù kit (Amazon link): http://www.amazon.com/dp/B00005OUHD/?tag=askdrarca-20. It might make a fun gift, but I doubt you’re going to become Enlightened by stirring sand in a little toy tray.

Hotel reservations in Kyoto

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Daily Buddhism, Reviews

Book: Here You Are, By Mayke Beckmann Briggs

Here You Are, Mayke Beckmann Briggs
Here You Are, Mayke Beckmann Briggs

Book: Here You Are
By Mayke Beckmann Briggs
Reviewed by Brian Schell
Boathouse Books, 42 Pages, ISBN 9780977646913
Buy from Amazon: http://www.amazon.com/dp/0977646912/?tag=askdrarca-20

There are umpteen-gazillion books out there, both good and bad, concerning Buddhism for adult readers. There are very few good books for Children that involve Buddhist ideas. Books based upon the Jataka Tales are classics, but those stories are ancient and somewhat generic in nature. Modern-day Buddhist children books are starting to enter the market, albeit slowly. This is one of them.

It’s a durable hardcover children’s book with heavy pages and bright colors throughout. The text is short and extremely simple, and even beginning readers will be able to move through the book quickly. The drawings are simple but bright, and mostly involve ‚ÄúYou,‚Äù the central character in the story. Unlike stories about 3rd-person characters, ‚ÄúYou‚Äù are the center of attention here. Fortunately, since the pronoun ‚ÄúYou‚Äù works whether reading the book yourself or having the book read to you, it’s a neat idea.

The subject here is about the main character, who asks the questions, ‚ÄúWho made everything?‚Äù, ‚ÄúWhy am I here?‚Äù and several other ‚Äùbig‚Äù questions. The book does not supply answers to any of the big questions, that’s up to the adult in the child’s life to explain. There are no references to God or any other specific religion. The book could literally be used to introduce any child to the big questions, and the adult must supply whatever answers they feel are appropriate.

I’m assuming that Daily Buddhism readers are going to want to use the book to explain the Buddhist perspective on the questions posed here. The book is fine for that, and there is one section of the book:

Here you are, wondering,

how everything appears out of nowhere like the waves rise up from the sea,

and how everything vanishes into nothing,

like the waves, on a calm summer’s day.

This could lead into a decidedly Buddhist-tinted discussion.

The one and only problem I see with the book are the pictures of ‚ÄúYou‚Äù (see the cover image). The pictures are all of a little boy, or perhaps a girl with very short hair. I’m not sure whether this was an artistic decision or an oversight. I imagine it would be confusing to try to make the pictures of ‚ÄúYou‚Äù to apply to everyone. Still, unless you are buying the book is for a little caucasian boy, be prepared.

Buy from Amazon: http://www.amazon.com/dp/0977646912/?tag=askdrarca-20