Stupas

Stupas

What are Stupas?

Scattered across Asia are tens of thousands of stupas. Stupas are dome-shaped structures of varying sizes that are usually said to contain some relic of Buddha. Some are as simple as a mound of mud, while others are elaborate ornate buildings. Most are some form of stone statuary or monument.

When Buddha died, his remains were cremated and divided among eight of his most advanced students, who buried them in stupas. Hundreds of years later, the emperor Ashoka, who we will discuss later, had several thousand new stupas built, and supposedly split up the ashes from the original eight stupas among all of the new ones. Today, they can be found everywhere in the East, and during my recent stay in Japan, I saw dozens of them, in all levels of detail.

As stated above, a stupa can be a simple pile of mud, but generally, there are five parts to one; a square base, a hemispheric dome, a spire, a crescent moon and a circular disc.

‚ÄúA stupa is a place where all the Buddhas are abiding. Those beings who don’t have the karma actually to see Buddha need the holy objects of body, speech and mind – statues, scriptures, stupas – as a field for accumulating merit.‚Äù – Guhyasamaja Root Text

Q&A: Suicide

Suicide

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A Reader recently wrote:
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A friend of a friend of mine recently killed herself. My friend, raised in a Christian environment, knows from what she has been taught that people who commit suicide wind up in the worst part of Hell.

What is the Buddhist perspective on suicide?

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And my response:
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Suicide is bad, no matter what perspective you have.

Buddhists do not have a Hell, at least not in the same way Christians do, but that doesn’t mean there aren’t repercussions. Remember, the very first Noble Truth is that all life if suffering. Suffering is the norm, not the exception. Many people in the West have been trained (more and more so through the media) that life should be happy and wonderful, and if it isn’t, then something is wrong. This is very misleading. Life is life; sometimes it’s wonderful, but that’s just not a sustainable goal. All life is suffering; you can avoid it for a while, but not forever.

Buddhists don’t go to hell. They do, however, have to deal with karma and rebirth. Suicide causes a great deal of suffering, both to yourself and those left behind. Causing suffering brings on bad karma, and chances are that if you’re suffering now, a bad rebirth will only make things worse.

It sounds awful to say that suffering is normal, and that you should ‚Äúsuck it up and move on,‚Äù but that’s really the only solution. Life is suffering, but there is an end to suffering, and that end is the eightfold path. Meditation can be a big help with combating depression, but medication and therapy can be as much of a help as more Buddhist solutions. Just because we’re Buddhist does not mean we cannot take advantage of modern medicine and treatments too. But as we all know, you have to make an effort to get better, and with depression, that’s not easy. Nothing is easy with depression.

Comments?

Koan: A Diamond In The Road

Finding a Diamond on a Muddy Road

Gudo was the emperor’s teacher of his time. Nevertheless, he used to travel alone as a wandering mendicant. Once when he was on his way to Edo, the cultural and political center of the shogunate, he approached a little village named Takenaka. It was evening and a heavy rain was falling. Gudo was thoroughly wet. His straw sandals were in pieces. At a farmhouse near the village he noticed four or five pairs of sandals in the window and decided to buy some dry ones.

The woman who offered him the sandals, seeing how wet he was, invited him in to remain for the night in her home. Gudo accepted, thanking her. He entered and recited a sutra before the family shrine. He was then introduced to the women’s mother, and to her children. Observing that the entire family was depressed, Gudo asked what was wrong.

“My husband is a gambler and a drunkard,” the housewife told him. “When he happens to win he drinks and becomes abusive. When he loses he borrows money from others. Sometimes when he becomes thoroughly drunk he does not come home at all. What can I do?”

“I will help him,” said Gudo. “Here is some money. Get me a gallon of fine wine and something good to eat. Then you may retire. I will meditate before the shrine.”

When the man of the house returned about midnight, quite drunk, he bellowed: “Hey, wife, I am home. Have you something for me to eat?”

“I have something for you,” said Gudo. “I happened to be caught in the rain and your wife kindly asked me to remain here for the night. In return I have bought some wine and fish, so you might as well have them.”

The man was delighted. He drank the wine at once and laid himself down on the floor. Gudo sat in meditation beside him.

In the morning when the husband awoke he had forgotten about the previous night. “Who are you? Where do you come from?” he asked Gudo, who was still meditating.

“I am Gudo of Kyoto and I am going on to Edo,” replied the Zen master.

The man was utterly ashamed. He apologized profusely to the teacher of his emperor.

Gudo smiled. “Everything in this life is impermanent,” he explained. “Life is very brief. If you keep on gambling and drinking, you will have no time left to accomplish anything else, and you will cause your family to suffer too.”

The perception of the husband awoke as if from a dream. “You are right,” he declared. “How can I ever repay you for this wonderful teaching! Let me see you off and carry your things a little way.”

“If you wish,” assented Gudo.

The two started out. After they had gone three miles Gudo told him to return. “Just another five miles,” he begged Gudo. They continued on.

“You may return now,” suggested Gudo.

“After another ten miles,” the man replied.

“Return now,” said Gudo, when the ten miles had been passed.

“I am going to follow you all the rest of my life,” declared the man.

Modern Zen teachings in Japan spring from the lineage of a famous master who was the successor of Gudo. His name was Mu-nan, the man who never turned back.

In Burma – A Poem

Today we have something a little different. It’s not a classic Buddhist text, but rather a modern poem submitted by a reader. The theme of the poem involves current events that we have discussed previously in both the emails and blog, so I don’t think it needs any introduction.

In Burma
A Poem by Molly Locklear

In Burma
Last night I slept in Tibet.
And saw flags on the mountain side.
The hope for all humanity in the hands of the people.
Bowed in prayer they cease the pain of this world.
Their songs soar through the air carried to all corners of Earth
May someone hear their cries.

Last night I slept with the souls of Burma.
In a shallow pitch black hole we slept.
In our spiritual nudity we embraced and our souls lifted in praise.
the blood stained robes of monks and nuns stayed in the hole,
and their pure souls were released.

Last night I slept in Beijing.
The whole world gathered to witness history.
Broken promises, broken people.
Oppression is their solution.
Bloody robes and bloody nuns,
government killing all who oppose.
Their screams of freedom cannot be heard through the sheet of their oppressors.

Last night they slept in me.
The songs, sorrows, and screams.
In my head they echo, and show their bloody hands and feet.
They comfort me in knowing that this world is transient
Kings to ants and so on.
While this pain is much, it will not last.
Soon their souls will leave their soiled tunics and broken bodies,
and rise to a new world of peace

See more of the author’s work at http://www.thatmollygirl.com

If anyone else has original poetry, short essays, or something of the sort that they think the readers here would like to read, feel free to submit it by email to dailybuddhism@gmail.com.

And tomorrow is the Fourth of July, a holiday in America and a three-day weekend. I’ll be out with family, so there won’t be any posting for tomorrow. I’ll be back on Monday with something new!

Buddhist Symbology Part 7 and 8: Endless Knot and Wheel

Buddhist Symbology Part 7 & 8

The Endless Knot

This interesting geometrical figure is made up of overlapping corners and lines, and almost looks like some kind of maze or complex moebius strip. You really probably need a picture of this one, check out the site.

The intertwined lines represent the dependence of each person on everyone else. This concept is very important in Buddhism. Since the knot has no beginning or end, it also represents the limitless unending wisdom of the Buddha.

The Dharma Wheel

We have alreadys discussed the Dharma Wheel, so I’m not going to cover that again so soon: http://www.dailybuddhism.com/archives/45

And these Eight items are collectively known as the ‚ÄúEight Auspicious Symbols.‚Äù They are especially common in the Tibetan tradition, but are also commonly used elsewhere. It’s not unusual to see works of art that contain one or more of these symbols, and as you can imagine with eight unique symbols such as these, many artistic opportunities are available for the Buddhist artist.

Buddhist Symbology Part 6: Victory Banner

Buddhist Symbology Part 6

The Victory Banner

Early Buddhists adopted the victory banner as an emblem of the Buddha’s enlightenment, heralding the triumph of knowledge over ignorance. Buddha himself supposedly places the banner on the summit of Mt. Meru, symbolizing his victory over the entire universe. Mount Meru is believed to be the central axis supporting the world.

The flag of victory also represents Buddha’s defeat of Mara, who personifies hindrances on the path to spiritual realization. Specifically, there are said to be four types of Maras, each one representing an individual hurdle on the path to spiritual progress. These are:

  • Emotional Defilement
  • Passion
  • Fear of Death
  • Pride and Lust

Buddha had to achieve victory and eliminate these four Maras before he could attain enlightenment.