Buddhist Practice Is About the Kind of Person You Are

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The world has always needed people who are kind and wise and who can effectively and skillfully relate to the cries of the world. It would seem that Buddhist practices and values are designed to produce such people. That is what attracted me to Buddhism as a young man, and has kept me in the Buddhist fold for my whole adult life.

However, over the decades much of what I have learned about Buddhism concerns the ways these lofty promises have been exaggerated or unfulfilled -- perhaps partly due to my own idealization and wishful thinking. Of course Buddhism exists in the human realm and is practiced and taught by flawed and corruptible human beings.

How could it be otherwise? It is true that Buddhism has produced some extraordinary people. It is just as true that Buddhist individuals and institutions--past and present -- have caused harm and suffering. We have only to look at the continuing drumbeat of bad news regarding present-day Buddhist teachers, leaders and institutions to realize that Buddhists -- like people of every faith -- come in all shapes and sizes.

Once Thich Nhat Hanh was asked to summarize Buddhism in one word, and he said, "Ahimsa," which means "non-harm." Following his example, when I am asked to briefly explain what Buddhism is about, I say, "It is about the kind of person you are and what you do." Of course it is about more than that too, but if it is not about that -- if it is only about some heady ideal of perfect enlightenment unconnected to character and action -- then I wonder what use it is.

On that point, I like the Chinese Zen story about an eccentric Zen teacher known as the Tree Master -- since he lived in a tree. Once a high lord, on hearing about the Tree Master's wisdom, visited him and asked, "What is the deepest truth of Buddhism?"

The Tree Master replied, "Do good, avoid evil, benefit beings." These are the three pure precepts of the Bodhisattva, which would have been known to every person of that time.

The lord, perhaps affronted by the apparent triviality of the teacher's response, said, "Why, even a three-year-old child knows that!"

The Tree Master retorted, "Yes, but even a hundred year old man can't fully practice it."

The Tree Master knew that the world of flawed human beings includes intrigue, treachery, betrayal, ambition, pride, rigidity and duplicity -- even among those who profess to be deeply spiritual. All religions -- East and West -- seem to partake of this darkness to some degree. Many adult converts to Buddhism have yet to fully accept this -- perhaps because so much of their knowledge comes from books or reading, which tend to display Buddhism's best face.
Once a senior monk from a training monastery in Japan was visiting a large Zen center in America, and was astonished to see the meditation hall full of Americans silently meditating. The Japanese monk turned to his American host and said, "How do you get them to meditate without beating them?" Apparently in Japan it was unusual for Zen monks to actually like meditation.

In the 1970s, I once asked a highly regarded Japanese Zen teacher how many enlightened Roshis there were in Japan. The teacher paused and finally replied, "Four or five." I was taken aback. I had naively assumed that there were hundreds more just like him. That was an important lesson for me. Saints are rare, whatever the country or the era.

That being said, Buddhists ought not to be discouraged or disillusioned by hearing the news of how things really are. After all, "how things really are" is what the word "dharma" means. While I have at various times been dismayed on hearing bad news about some Buddhist individual or institution, I keep taking refuge in the thought that this too is Dharma. To know how things really are and to face those facts with clarity and courage is our work as Buddhists.

May that work long continue.

Source: http://www.huffingtonpost.com/lewis-richmond/buddhist-practice-is-abou_b_3570465.html
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Lewis Richmond is a Buddhist writer and teacher. Follow him on Twitter: www.twitter.com/lewrichmond

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8th Global Conference on Buddhism passed resolutions against violence in Buddhist countries and bombing in India

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Singapore -- Delegates from Singapore and overseas attended the two-day 8th Global Conference on Buddhism, held in Singapore on 6 and 7 July 2013. Drawing on the presence of 1,200 delegates from the various Buddhist traditions, the Conference culminated in the passing of two resolutions concerning the on-going violence against Muslims in Buddhist countries, and the bombing of the MahaBodhi Temple in Bodhgaya, India on 7 July 2013.

The resolutions were a response from the Buddhist community towards these international incidents, and passed with an overwhelming majority of more than 95% voting in favour.

Resolution on the violence against Muslims in Buddhist countries

“We hereby wish to inform our Muslim brothers and sisters that as Buddhists, we are deeply concerned by the violent treatment of Muslims at the hands of people claiming to be Buddhists.

Islam is a religion of peace and Buddhism a religion of non-violence. These are ideals for all mankind, regardless of differences in beliefs and customs. We call upon the leaders of the Buddhist and Muslim communities to condemn all acts of violence and to use their influence to encourage all to be gentle and act with compassion. We also call on governments to take firm measures against murder, assault, arson, rape and other acts of violence and incitement to violence, and take the appropriate action against offenders, whatever their social status.”

Resolution on the bombing in India

“We are deeply saddened but we forgive those responsible for bombing the Mahabodhi Temple in Bodhgaya.

You may damage the most important temple in Buddhism but you will not destroy our faith in forgiveness and compassion. “

“Buddhism is a religion of compassion and wisdom,” said Ms Angie Chew Monksfield, organising chairperson of the Global Conference on Buddhism and President of Buddhist Fellowship, said: “While we are saddened by the violence in Myanmar and the bombings in
India, we recognise that the only lasting solution towards such acts of violence is forgiveness. The resolutions are a concrete way of demonstrating our commitment to peace. We hope that these resolutions will contribute towards resolving the conflicts in a
peaceful and effective manner.”

Datuk Dr Victor Wee, President of Buddhist Gem Fellowship Malaysia, said: “I am heartened to see Buddhists from all traditions using this opportunity to engage each other on current issues of critical importance. We have discussed and passed public
resolutions on these two issues, based on the Buddhist principles of kindness and wisdom.”

The Conference included topics and presenters such as “Search Inside Yourself” by Mr Tan Chade-Meng of Google, “Challenges to Buddhism: Taking the Buddha Seriously” by Professor Richard Gombrich of Oxford University, and “Buddhist Bioethics in Medicine and Research” by Dr Ho Eu Chin.

About the Organiser of the Conference - Buddhist Fellowship

Buddhist Fellowship is a non-sectarian English speaking Buddhist group that focuses on the learning of the Buddha’s Teachings and the practice of meditation. It has over 5,000 members and has been a dynamic force in the Buddhist community in advocating modernization and bringing issues into the open for discussion and resolution.

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Buddhist monks to preach without hurting other religions

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"It is our duty to make people with weak faith to have stronger faith... Monks are the only method to make [them] have strong faith... The monks shouldn't act carelessly." - Ven. Dr Sandavarabivamsa

Yangon, Myanmar -- Esteemed monks from Mogok Vipassana League called for monks to preach in accordance to Buddhist teachings and not resort to hurting other religions.

Over 150 monks from Mogok Vipassana League attended the ceremony on protecting nationality, religion and Sassana which was held at their headquarters in Yangon on Wednesday.

"[Monks] need to prioritise our own nationality, religion and Sassana and preach to make people believe while ensuring not to disturb other people and hurt other religions. We all need to avoid extremism and act in accordance with the truthful doctrine of the Buddha," said venerable monk Agga Nyana.

The meeting comes as Buddhist monks have come under the scrutiny of the international press. TIME magazine's July cover featured controversial Mandalay monk, U Wirathu citing cases of religious hatred and extremism. The article was met with strong condemnation in Myanmar, which is a majority Buddhist country, leading the government to ban the issue over fear of inciting more hatred.

"The world has accused us of being religious and social extremists. We have to keep denying this. We also have to prevent ourselves [from becoming extremists]. We have to build trust in Sassana. If we do this, our Sassana will not disappear in our lifetime," said senior monk Ven. Dr Sandavarabivamsa.

Religious violence between Buddhists and Muslims has spread across different towns and cities in Myanmar this year, often fuelled by rumours and hate speech. But as Myanmar embarks on a series of reforms opening up to the outside world many Buddhists feel that their time-old traditions are under threat.

This has led to numerous debates in the media about whether there should be law to protect religion. During the ceremony, Dr Sandavarabivamsa echoed opposition leader Aung San Suu Kyi, in saying that building peoples faith more than laws was what was important to maintain religion.

"It is our duty to make people with weak faith to have stronger faith. We have to make our devotees have strong faith in Sassana. Monks are the only method to make [them] have strong faith... The monks shouldn't act carelessly. We have to give sermons about religion," he added.

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Mayor to seek return of Buddhist statue in South Korea

In an interview Wednesday, Yasunari Takarabe said he will submit a petition seeking the return of the statue of the Kanzeon Bodhisattva to Kannon Temple, and that it will bear the signatures of around 17,000 residents of the Sea of Japan island. It might be submitted to the Cultural Heritage Administration of Korea as soon as July.

?The island?s residents protected the statue for centuries,? Takarabe said. ?My mission is to meet with senior officials of the cultural heritage entity and convey their feelings.?

The Tsushima board of education said Takarabe in late April launched a campaign to collect residents? signatures and that as of Tuesday, more than 16,800, or half the island?s population, had signed the petition.

The seated statue, designated an important cultural property by Nagasaki Prefecture, has remained in South Korea following a provisional ruling by a district court in the city of Daejeon.

An inscription indicates the statue was made in Korea in 1330 at Buseoksa Temple in what is now Yeongju, North Gyeongsang province. The board of education said it may have been sold to Kannon Temple when anti-Buddhism movements began spreading on the Korean Peninsula in the 14th century.

A South Korean temple, however, claims the statue was plundered from the peninsula by Japanese pirates between the 13th and 16th centuries.

Last February, the Daejeon District Court said that the statue should not be returned to Japan until it is confirmed that the temple on Tsushima acquired it lawfully.

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Pay more attention to Buddhists, Rinpoche tells India

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Leh, Ladakh (India) -- Buddhist spiritual leader Kyabje Thuksey Rinpoche has said the government should give more attention to Buddhism as its followers are along the international borders and are crucial for national security.

<< Kyabje Thuksey Rinpoche was receiving the trophy of Green Hero from the Honourable 12th President of India, Pratibha Patil in Hong Kong, 2010 (File pic)

“I feel the (Indian) government pays less attention to Buddhism as compared to others. We always pray for the country and its borders are protected by the followers of Drukpa Order of Buddhism, who are settled along the international boundaries,” the Rinpoche said during an interaction with a group of visiting reporters.

Rinpoche is ranked second in the Drukpa lineage hierarchy of Tibetan Buddhism, which is the most predominant Order of Buddhism in India and has a large number of followers in Ladakh, Himachal Pradesh, Arunachal Pradesh, and along the Tibetan border. He is also the chairperson of Druk Padma Karpo Educational Society which runs the famous Druk Padma Karpo School of the Hindi film ‘3 Idiots’ fame.

“During the recent Chinese incursion, we prayed for the country,” the Rinpoche said.

Born in Chushul in Ladakh, the Rinpoche was recognised as the reincarnation of 1st Thuksey Rinpoche (Drukchen Dungse Rinpoche) by the 14th Dalai Lama and the 12th Gyalwang Drukpa in July 1987. In June 1988, he was taken, first to Chemday monastery and then to Druk Sanga Choeling monastery for enthronement. Until 18 years of age, he studied at his own monastery in Darjeeling. For higher studies, he went to Bhutan where he spent nine years. He graduated from Tango Buddhist University in March 2013.

The Drukpa Order flourished in Ladakh because it received royal patronage and 70 per cent of the Buddhist followers owe allegiance to this lineage. Founded in the 17th Century, the Hemis Monastery is the oldest monastery of the Drukpa Order in Ladakh. According to the Rinpoche, the Hemis Gompa (monastery) has some of the most famous holy relics which are thousands of years old.

“We have a hand written manuscript of Jesus Christ in our secret library but we have not yet got the opportunity to make it public to the world,” he said.The Hemis Monastery organises the famous yearly Hemis Festival, which is a reflection of the rich traditional and cultural heritage of the Drukpa Buddhism. For the past four years, it has been organising the Annual Drukpa Council which is a congregation of leaders of Drukpa Order from across the world. The Council deliberates on the challenges of the present day.

Serious challenge

“Modernisation is a serious challenge for us as people are showing lesser interest in religion, but there still are people wanting to become monks and nuns,” he said. Environmental degradation is another issue that will be discussed at the Council to be held in August.

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5th Annual Drukpa Council from Aug 29-Sept 5, 2013

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Kuala Lumpur, Malaysia -- The 5th Annual Drukpa Council has been scheduled for 29 Aug to 5 Sept 2013, at the Hemis Monastery, Ladakh, India. This is likely to be the last time that Ladakh will play host to the world's largest assembly of Drukpa Masters.

The Annual Drukpa Council (ADC) is a yearly event for the masters and followers of the Drukpa Lineage to come together, exchange views and spiritual knowledge. Both the experienced and young Rinpoches of the Drukpa Lineage would be requested to give teachings and share their wisdom and experience during the ADC.

A brainchild of His Holiness the Gyalwang Drukpa, the spiritual head of the Drukpa Lineage, ADC aims to provide a platform for building and nourishing inter-group relationships within the Drukpa Lineage as well as to introduce and share the richness of its spiritual legacy with others. It also provides an annual gathering for the masters and the followers of the Drukpa Lineage to meet once a year, thus providing opportunity to receive teaching, empowerment, oral transmission, from accomplished Dragon masters of Tibet, Bhutan, India and Nepal.

ADC includes not only traditional rituals and practices, but also open discussions and exchange of views regarding the practical use of spirituality to resolve today's difficulties. It also functions as a forum to increase our ability to work more productively together in a harmonious way.

One of the key driving forces of the ADC is to promote Live to Love which is the practical aspect of inculcating loving-kindness and compassion in the world today.

About The Drukpa Lineage

The Drukpa Lineage or Lineage of the Dragons has the legacy of guiding countless beings on the path of Dharma and ultimate enlightenment for more than 800 years.

Yet with the passage of time, several important teachings and traditions of the lineage, such as the Yogini tradition within the Drukpa Lineage have been lost.

The teachings of the three mad yogis: i.e. Tsangnyon Heruka (1452-1507), Druknyon Kunga Legpa (also known as Drukpa Kunleg, 1455-1529) and Unyon Kunga Sangpo (1458-1532) are almost disappearing.

Many Drukpa followers neither know much about the Three Divine Madmen nor about other enlightened masters of the Drukpa Lineage such as Gyalwa Yangonpa (1213-1258) and Gyalwa Lorepa (1187-1250), even many of the monks and nuns do not know their biographies.

Those who are interested in attending the ADC, please email to contact@drukpa-hk.org for preliminary registration. Further details will be provided once available.

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Dhamma Or Ethnic Buddhism

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Singapore -- Buddhism is my religion and has been for nearly 43 years. I consider the Buddha to have been the greatest mind in human history. I believe that the Dhamma is the closest humanity has come to ethical and spiritual perfection.

I have been teaching Dhamma for about 25 years and  I have never got tired of it, and I still discover aspects of  it that I had not noticed before. As an outgrowth of all this I have also developed a deep interest in Buddhist societies and cultures and have been fortunate enough to visit nearly every region where Buddhism prevails. During my travels I have generally found Buddhists to be open, gentle, generous and kindly folk.

But I am not blind. As samsaric beings Buddhists have their defilements just as people of other faiths do. They are capable of being stupid and greedy, prejudiced and uncaring, provoked and provoking, self-centred and inflexible, tradition-bound and superstitious.

They practice their religion as often as they fail to practice it – just as people of other faiths do. Despite this there has long been the illusion in the west that Buddhists, unique amongst humanity, practice their religion with complete fidelity - that because the Buddha taught gentleness, understanding and love, Buddhists follow these teachings unfailingly.

Well, it looks like those with such  illusions might be about to be disillusioned. It started some years ago with news reports of Sri Lankan monks being involved in racist politics and ethnic violence.

The Dorje Shugden and the Karmapa rumpus had little impact on public opinion because of the obscure issues involved, although they shocked and perhaps disillusioned some western Tibetan Buddhists.

Then the riots in Tibet gave a rather un-Shangri La picture of the troubles in that country.

Now it’s the ethnic riots in Burma. I quite understand that thoughtful people are deeply disturbed by these happenings.

I am too. But there is an added dimension to the reports about these as opposed to troubles beyond the Buddhist world. And it is this. Commentators and observers continually express their surprised to discover that Buddhists, monks included, can be provoked to violence, that they have chauvinistic feelings, that they are capable prejudices, and that they can resort to violence.

On the one hand this disillusioning worries me. Why? Because it tends to happen that when an illusion gives way to reality there is often a strong reaction in the other direction. When the deluded finally see the real situation they do not blame themselves for being unrealistic, they blame that which they were previously deluded about.

I suspect that Buddhists, and by implication Buddhism, previously held  so unrealistically high is  gradually going to be put down far lower than it should be.

On the other hand I am not  entirely unhappy that a more realistic view of Buddhists and Buddhist lands is beginning to emerge. Why? Because I have long seen the danger, not to say the foolishness, in the  “ethnic” approach to Dhamma.

When a western monk in the west asks to be addressed as Ajahn or Gelong, Sayadaw, Roshi or Sensei rather than their English equivalent he is identifying himself, not just as a Buddhist, but with a particular ethnic expression of Buddhism.

When they chant in the Tibetan or the Burmese or the Chinese way the same impression can be created.  When you tie yourself to a particular culture or country you involve yourself in people’s minds with that culture or country. And when that country or culture looks bad people see Buddhism as bad.

Dhamma is universal, it transcends culture and ethnicity. The practice of the Dhamma is not the special preserve of any particular ethnic group.

Let us practice the Buddha’s teaching, not Thai Buddhism, not Tibetan Buddhism, not Burmese Buddhism or any other culturally-specific expression of the Dhamma. Let us practice the Dhamma with a minimum of cultural trappings.

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Buddhist festival helps keep culture alive

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New Plymouth, New Zealand -- New Plymouth's Sri Lankan community brought its culture alive on Saturday in celebration of religious and cultural festival Vesak.

<< TALKING TRADITION: Young performer Sethini Koralage, 3, at a Sri Lankan religious and cultural festival in Bell Block on Saturday.

The festival commemorates the birth, enlightenment and death of Buddha.

Organiser Ramitha Fernando said it was similar to what Diwali was to Hindus and what Ramadan was to Muslims.

"It is important to celebrate this on a large scale because once you've left your motherland you are isolated.

"There are no Buddhist temples in New Plymouth.

"It's particularly easy for the young children to forget their culture, their religion and their mother tongue."

More than 125 people attended the fifth celebration held in the province, as well as three monks who travelled from Auckland to take part in the ceremony.

The day began with an offerings ceremony, in which flowers, incense and beverages were passed around a circle to the monks who then placed them on a statue of Buddha.

"That's how we offer things to Buddha," Mr Fernando said.

Sermons followed, and the monks were then offered gifts from the people.

Buddhist songs were also performed by children and their parents.

Mr Fernando said many different cultures turned up to experience the Buddhist tradition and a good time was had by all participants.

"Some of those in our community work as engineers and they brought some workmates along so they were able to come and appreciate our culture and food," he said.

"Our plan is to continue this for many years."

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Antique Buddhist sculptures found in Odisha

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Kendrapara, India -- Antique Buddhist sculptures comprising monolithic and votive divinities have been found near a cremation ground in a remote village in Odisha's Kendrapara district, known for its rich Buddhist legacy.

The two antique pieces are of 4.6 foot and 3.6 foot in length and were found lying close to the cremation ground at Sadanandapur village by researchers.

Researcher Harish Chandra Prusty said the sculptures date to the 11th century AD when Bhaumakara dynasty ruled the then Kalingan Empire.

The stone-cut sculptures are strikingly similar to those unearthed and preserved in Buddhist heritage sites of Udaygiri and Langudi in Jajpur district, he said.

The village is also not far from Lalitgiri-Ratnagiri-Udaygiri Buddhist heritage sites.

"We found the sculpture pieces during a visit to the village on May 24. The locals were not aware of their antique value of the stone objects. However, the sculptures have not been vandalised. Locals have not damaged it," he said.

"The discovery of Buddhist sculptures bears ample testimony of the rich history of the place. It needs to be protected as there is every likelihood of more discoveries of rock-cut sculptures from these places. State archaeology department and Archeology Survey of India should take steps to conserve and save it," said archaeologist Bijoy Kumar Rath.

Buddhism flourished in Odisha under Bhaumakaras and Somvamshis during 7th to 11th Century AD and declined with the fall of these dynasties. There are innumerable sites in both Kendrapara and Jajpur district which have treasures of Buddhist heritage and legacy but are still unexplored.

"We had spotted the sculptures in the past. But nobody knew their historical significance. People are glad to know of the chance-discovery of Buddhist sculptures from their village," said Ajaya Bebarata, a local resident.

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Living the Buddhist way

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Jakarta, Indonesia -- Different people take different paths in an effort to attain perfection. While a few people are endowed with extraordinary talent or intelligence to invent or create, most people need not worry about that and simply follow or apply what the inventors or creators have discovered for us.

<< Waisak offers precious momentum for Buddhists to apply - and not necessarily to simulate - what he taught and demonstrated during his lifetime.

The same is true in the religious realm. While religion and religious teachings were in place hundreds or even thousands of years ago, people of the latter and present times should just put in practice what religion and religious teachings have taught and provided for them.

The celebration of Waisak, or Buddha’s Day of Enlightenment, on Saturday is therefore the perfect time for Indonesians, particularly Buddhists, to take a break from their daily routines and refresh their minds with noble ideas and teachings of Siddhartha Gautama in the pursuit of a balanced life and spiritual perfection.

Waisak, essentially a commemoration of three important events in the life of Siddhartha, namely his birth, his enlightenment after which he became Buddha (literally meaning “the enlightened one”) and his death, therefore offers precious momentum for Buddhists to apply - and not necessarily to simulate - what he taught and demonstrated during his lifetime.

Born the prince of a small kingdom in India, Siddhartha was showered with riches and shielded from the poor, the sick, monks and death, through to adulthood. However, his eventual encounter with those whose lives had been touched by sickness, death, poverty and monks made him realize that his life was not eternal and he then decided to abandon his riches and left his wife and young son to live a monastic life.

The teachings of Buddha focus on ways to escape the cycle of wants and desires, to end suffering (nirvana). Devout Buddhists should therefore endeavour to lead a noble life according to the teachings, including commitments to abstain from harming living beings, stealing, sexual misconduct, lying and intoxication. As part of a heterogeneous society, Buddhists are expected and always reminded to live in harmony with people of other faiths and to respect the beliefs of other people as Buddha taught.

Buddhism, as well as other religions, teaches and expects its adherents to strike a balance in life - to pursue ones’ dreams as individuals who have ambition and expectations, but at the same to have empathy and concern for others, particularly the hapless ones.

And in such a plural, multicultural and multiethnic Indonesian society, with the yawning gap between the rich and the poor, truly implementing the teachings of Buddha will at least help soothe the impact of such critical differences on the nation and benefit the adherents - individually - in their pursuit for religious perfection.

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Website aims to project "original Pure Land Buddhism"

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Hong Kong, China -- A new website on Pure Land Buddhism – http://www.purelandbuddhism.org/ was recently launched to promote awareness of the "original Pure Land Buddhism".

The aim of the new site is to introduce to international audiences the original Pure Land school in the lineage of Tang Dynasty China’s Master Shandao (????), synthesizer of the Pure Land thought of the great early masters and de facto founder of Pure Land Buddhism.

The website, the only one of its kind in English, is part of a broader effort, now gathering momentum in eastern Asia, to restore the original face to Pure Land Buddhism, the subject of so much historically-accumulated confusion and misunderstanding about its true nature.

Pure Land has long been the largest school of Buddhism in China and eastern Asia. But the versions that have flourished over the past millennium are not the original form taught by Shandao. The reason is historical: Because of a Buddhism-persecution campaign in the late Tang Dynasty, the writings of Shandao and his disciples were lost in China for a thousand years. During that period, the teachings became mixed as masters from other traditions interpreted Pure Land Buddhism according to the doctrines of their own schools.

Shandao’s texts were, however, transmitted to Japan, where they not only survived but thrived. The Shandao lineage became the basis on which the Jodo Shu (Pure Land School) and, later, the Jodo Shinshu (True Pure Land School) were founded. These evolved into a dominant stream of Japanese Buddhism, though with many features different from what Shandao had taught.

It wasn’t until the end of the Qing Dynasty that Master Shandao’s original writings were “re-exported” back to China. However, war, revolution and political upheavals posed formidable obstacles to the systematic study and propagation of pristine Pure Land Buddhism. Only with the relative peace and social development of recent decades have such efforts begun in earnest.

For more information please visit: http://www.purelandbuddhism.org

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Vesak Celeberated In Brussels With Participation Of International Buddhist Community

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Brussels, Belgium -- Decorated with Buddhist flags, scores of colourful Vesak lanterns, and also other decors presented by several Buddhist countries, gave an ambiance of a temple and serene atmosphere to the Sri Lankan Residence in Brussels, on the evening of Sunday 26th May, when the Embassy of Sri Lanka to the Kingdom of Belgium, Luxembourg and the Mission to the European Union marked the noble Day of Vesak.

The event was graced by the presence of Hon. Deputy Speaker of the Sri Lanka Parliament, Mr. Chandima Weerakkody and the five-member cross-party Parliamentary delegation from Sri Lanka who are on an official visit to the European Parliament.

Ven. Murungasyaye Gnanissara Nayaka Thero of Jethavana Vihara in Paris and Ven. Pra Shdhinanaivides of Wat Thai Dhammarama Temple in Brussels and monks conducted the religious ceremony, including the Buddha Pooja, a Dhamma Sermon, and invoking blessings by chanting Seth Pirith followed by a brief meditation programme.

The second half of the programme began with the lighting of the Vesak lanterns by the participants and inaugurating the illumination. Addressing the gathering that consisted the diplomatic corp, the Sri Lankan community in Belgium and Luxembourg, Ambassador P.M. Amza, recalled the joint efforts of the international Buddhist community, led by Sri Lanka to gain international recognition for the Day of Vesak in 1999. The life of Lord Buddha, was exemplary and his teachings convey a timeless message for every individual to live happily and peacefully, he said.

A brief cultural programme symbolizing the diversity with which the millions of Buddhists around the world commemorate Vesak, brought in a group of Sri Lankans and Mission staff singing devotional songs (Bakthi gee), and the Thai Buddhist Community presenting two traditional dance items honouring the noble triple gem. At the end of the days programme, the gathering also had the opportunity to enjoy a sumptuous Sri Lankan vegetarian meal.

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Thai PM visit Sri Lanka – a platform to align the Buddhist Nations of Asia

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Colombo, Sri Lanka -- Thai Prime Minister Ms. Shinawatra is due to visit Buddhist Sri Lanka during the month of Wesak. The bond that Sri Lanka and former Siam (Thailand) share needs to go beyond diplomatic niceties.

<< Thai Prime Minister Yingluck Shinawatra

The people of present and future need to know the exact nature of what ties Buddhist nations together. In addition to seriously considering forming a League of Buddhist Nations it is suggested that a film be produced in co-partnership about the “Fascinating Journey from Sri Lanka to Siam” based on the narration of Wilbagedera who wrote the original narration of his journey to the Thai capital of Ayuthiya and the magnificent welcome accorded to the Sri Lankan delegation by the Thai King.

Let all those preparing to welcome the Thai PM remember that she arrives not to talk about multiculturalism but to mark the special Buddhist bond that exists between Buddhists and Buddhist nations. Therefore, it is essential that the agenda is solely on Buddhism and those involved in discussions are capable of giving genuine voice to Buddhists this translated means that all those mouthing opposing views should be left out.

It was in 1752 that Ven. Upali Thera of Siam was assigned by the Siamese monarch to visit Sri Lanka to restore the Buddhist Sangha Order in Sri Lanka. The backdrop to this was the request made by King Keerthi Sri Rajasinghe who sent a convoy of monks initiated by Ven. Weliwita Saranankara to Siam.

The Siam Nikaya is located around the city of Kandy and is named so because of its origins in Thailand. The two main divisions of the Siyam Nikaya are the Malwatta and Asgiriya. Together both Nikayas have over 6000 temples and close to 20,000 Buddhist monks. It is this bond that brings the Thai PM to Sri Lanka bringing a special message from Thailand.

The hospitality shown by Siam continues unabated to this day and Sri Lanka acknowledges with pride the warmth with which a fellow Theravada nation continues to uphold traditions.

The Sri Lankan delegation headed by Wilbagedera was a journey that took 3 months passing Cambodia to reach Siam in 1750. The detailed and picturesque account of the respect and honor given to the Sri Lankan 60 member delegation by the Siamese King is enchanting to any reader.

We are told that a retinue of 32 boats formed in procession to carry the Sri Lankan envoys with music in accompaniment. Outdoing even the diplomatic chivalry of the present the protocol procedures followed at the Royal Thai palace cannot be left to a book for selected reading only. Ayuththa was 60km inland and described as a “glorious capital” and far more practical than the present floodprone capital of Bangkok.

The narrative of Wilbagedera and others being taken on horse-drawn carriages to the Palace, given a Guard of Honor consisting of Regiments with thousands of troops in attendance needs to be visually made available to the entire world in film jointly sponsored by both nations and filmed in both Sri Lanka and Thailand.

It would be a great opportunity to forge and strengthen people to people contact between Thailand and Sri Lanka to enhance cultures between the two nations.

Everything that the Sri Lankan envoys saw from white elephants in the Thai place, the precious stones, gold, figures of lions and elephants, the golden Lion throne on which the King sat like a God Sakra radiating the place from the gemstones, being served on gold and silver trays, visiting holy temples is something that should definitely not escape the attention of the present and future generation of Buddhists.

It was after this visit that Sri Lanka saw a revitalization of Buddhism and within 3 years 3000 samaneras had joined the Sasana.

Sri Lanka also has the honour of initiating the discovery of Footprint of Buddha in Siam in the year 1628 A.D.

Thus the meticulous account kept by Wilbegedera, Sri Lanka’s envoy to Siam from the time the delegation departed from Trincomalee port aboard the Dutch ship Weltryg on 1st August 1750 to sail back to Sri Lanka on 30th May 1753 on board the VOC ship Oost Kapelle after 2 ½ years needs to be put into a film a joint effort by the Governments of both Sri Lanka and Thailand.

The heroes of the Buddhist world need to now gain the publicity it is denied by the English press, in order to bring these to the open a League of Buddhist nations would ensure that forgotten histories are revitalized and forgotten heroes are once more remembered. Asia’s heroes and Asia’s fetes are exclusive and awesome too.

A film on Wilbegedera’s journey to Siam is certainly one agenda item that cannot be omitted. This will provide the basis to form better ties not only amongst the clergy but amongst lay Buddhists as well throughout the Buddhist world.

Asgiriya and Malwatte chapters must back the initiative to form a League of Buddhist nations as well as the film that would link the people of Sri Lanka and Thailand closer.

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Remain vigilant against religious bigots: President

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Dhaka, Bangladesh -- President M Abdul Hamid Advocate on Thursday urged all to be vigilant against the reactionary bigots with a view to maintaining traditional communal harmony in the country at any cost, reports UNB.

"A reactionary quarter of bigots is active with ill motive to misguide the people of the country in the name of religion. Ordinary people never accept the heinous activities easily. All of us will have to remain vigilant against the quarter," he told journalists at a reception programme at Bangabhaban.

The President and his wife Rashida Khanom hosted the reception for the members of the Buddhist Community on the occasion of Buddha Purnima, the biggest religious festival of the community.

The President and his wife welcomed the guests and exchanged greetings with them.

President Abdul Hamid said: "Bangladesh is a country of communal harmony. The country came into being with the spirit of building a non-communal society free from oppression? for that secularism was identified as one of the main principles in the constitution of 1972."

He said: "We've to keep in mind that people of the country are pious, but not bigots."

The President mentioned that secularism does not mean non-religiousness. Secularism means to work for national development through pursuing respective religion.

The time has come to work for building Bangladesh as non-communal country as dreamt by father of the nation Bangabandhu Sheikh Mujibur Rahman, he said.

"The state and festival are for all irrespective of religion. All of us-Hindu-Muslim-Bouddha-Christian-are Bangalis. Our today's pledge will be to advance the country towards development and prosperity with the joint efforts of all."

Abdul Hamid noted that from time immemorial, the Buddhist community has been contributing to the country's education, culture and socio-economic development. "Different archeological sites in different parts of the country bear the proof," he said.

Industries Minister Dilip Barua, State Minister for Religious Affairs M Shahjahan Miah, ambassadors and high commissioners of different countries including Myanmar, Bhutan, Vietnam, Thailand and Sri Lanka as well as representatives of various international organisations and professionals of Buddhist community attended the reception.

Secretaries to the President's office were present on the occasion.

BSS adds: Members of the Buddhist community here today celebrated their most sacred and largest festival Buddha Purnima in the city and elsewhere in the district with traditional enthusiasm and solemn devotion.

Buddhists celebrate the Purnima marking the three significant events, took place in the life of Lord Buddha- the birth, enlightenment and passing away.

Lord Buddha was born on the Full Moon day in 563 BC, attained supreme enlightenment and nirvana (the cycle of rebirth) on the same day.

The festival was celebrated in all monasteries and different Buddhist organizations with elaborate programmes.

The day's programmes were heralded with hoisting of the national and religious flags atop all monasteries in the dawn and chanting of the sacred verses from the Tripitaka.

The Buddhist devotees also offered fruits, flowers, candles etc to statues of Lord Buddha throughout the day.

Prayer meets, sermons on the life of Gautam Buddha, religious discourse, continuous recitation of Buddhist scriptures, group meditation, processions, worships of the statue of Buddha were the highlights of the day's programmes.

In the city, the main religious congregations were held at Nandankanan Buddhist temple, Katalganj Nabapandit Vihar, Purnachar International Buddhists Monasteries at Devpahar, Sarbajanina Buddha Vihar at Momin road and Biswamoitry Buddha Vihar at Agrabad.

The Buddhists in Chittagong organized a two-day programme ahead of Buddha Purnima. Deputy Commissioner of Chittagong Abdul Mannan will inaugurate a religious procession at Nandankanan Buddhist Monastery at 8 am Friday.

To mark the day, local dailies also brought out special articles while Bangladesh Betar and Bangladesh Television, Chittagong centres aired special programmes highlighting importance of the festival.

To mark the occasion, special issues of a good number of periodicals of the community like Amitabh, Sombodhi, Krishti, and Arya were brought out.

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Buddhist temple moving to Wauwatosa due to heavy growth

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Congregation relocating from Milwaukee due to growth

Wauwatosa, Wisconsin (USA) -- When Tu Mai, leader of the Buddhist Youth Association, moved to Milwaukee in 1988 there were only 15 people in his congregation. Now there are 150.

During Tu Mai's early years as a Milwaukee resident, the 15-person congregation was praying in a small, two-bedroom home. They recently bought a 14,000-plus square foot complex and will be moving in where Unity West Church once stood at 4750 W. Mayfair Road.

The newly-named Phuoc Hau Buddhist Temple opens its doors June 16.

Open to the public

"It will be very open to the public," Tu Mai said, adding that they will post events on their website for people to follow and will have open meditation and culture classes for the public every Sunday.

Some classes will focus on Vietnamese culture and dharma, the teachings of Buddha. Tu mai stressed that he wanted many classes to be open to children.

Growing pains

The two-bedroom home on 11th street and Southside in Milwaukee worked for the congregation for 10 years. The living room served as a prayer room and the kitchen could be used for cooking for the congregation.

As the community grew, the house became more and more cramped. In less than 10 years the congregation had outgrown the home. Sunday services had to take place in hourlong shifts from 9 a.m. to 4 p.m.

The congregation sold the home and moved to a 2,000 square foot old school building on 16th Street and Oklahoma Avenue in Milwaukee in 1993. From there, things were perfect. They could fit as many people as needed for their Sunday service, have enough space for their classes on the Dharma and Vietnamese culture and accommodate everyone.

The congregation, however, kept growing.

Much like their house, their prayer space was getting more and more cramped as members joined the congregation. So they looked around for something in their budget and found the Unity West Church on sale for $625,000.

They bought it, hoping that the church's size, which can accommodate 225, will meet the needs of their growing community.

Tu Mai said he was happy with the congregation's growth.

"The Buddhist followers feel good and we have more people and more members," he said. "That's the way it's supposed to be. We believe in the Buddha and the dharma and it really helps our lives."

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Sri Lanka inquiry into Buddhist monk's self-immolation

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Colombo, Sri Lanka -- Sri Lanka is to investigate the role of the media in the death of a Buddhist monk on Saturday, the day after he set fire to himself.

<< Dozens of people protested after the authorities rejected a state funeral for the monk Dozens of people protested after the authorities rejected a state funeral for the monk

Officials say journalists who filmed Bowatte Indarathana's self-immolation could have tried to have him rescued.

The Media Ministry Secretary, Charitha Herath, said the monk had told at least one TV journalist of his plan.

Meanwhile, hardline Buddhist nationalists are hailing the dead monk as a hero for his act.

Mr Herath said any reporter who knew in advance of the monk's plans should have contacted the police.

"My issue is that if you have already [been] informed by somebody that he is going to commit suicide, you are supposed to at least inform others to get rid of that disaster," he said.

Venerable Indarathana was protesting against the slaughter of cattle and the alleged conversion of Buddhists by Sri Lanka's minority faiths.

He set himself on fire outside the holiest Buddhist shrine in the country - the Temple of the Tooth in the central city of Kandy. He died in intensive care in the capital Colombo the following day.

The monk - believed to be aged 30 - belonged to a Buddhist revivalist group which has been campaigning against the Muslim halal method of slaughtering animals.

Coverage criticised

The government condemned media outlets showing video of the incident.

The BBC's correspondent in Sri Lanka, Charles Haviland, says some viewers have criticised the extensive coverage the suicide

received from a hardline Buddhist TV channel, Swarnavahini.

However, Sinhalese ultra-nationalist ministers in the government have praised the incident as an act of self-sacrifice for the good of the country, he adds.

Dozens of monks from the same group, Voice of Sinhala, and their supporters, staged a demonstration in Colombo on Sunday after the authorities rejected their demand for the monk to be given a state funeral.

Self-immolation by Buddhist monks in Sri Lanka is exceptionally rare, although many Tibetan monks have recently committed suicide in this way for political reasons.

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Buddhist site in Guntur district faces monumental neglect

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NAGARJUNASAGAR, India -- Anupu Park located near Macherla town in Guntur is one of the important Buddhist religious sites in Andhra Pradesh. This is where Acharya Nagarjuna was believed to have taught his disciples. The Anupu ruins were surrounded by lush green gardens and beautiful parks, till recently.

But the visitors to the park who came here to attend the Buddha Jayanti celebrations organized by the state government on Saturday were shocked to find the place in complete neglect. All the greenery around the park has vanished due to the lack of maintenance. Several Tibetans, who visited Anupu and Nagarjunakonda museum, expressed their dissatisfaction over the poor maintenance.

Horticulture department foreman Sunil Kumar said the motor of the borewell in the park had tripped thrice in the last one month due to frequent fluctuations in power supply. The entire Anupu Park, it seems, has dried up due to poor maintenance.

Incidentally, the state government, during the World Tourism Conference in Hyderabad, had decided to celebrate Buddha Jayanthi at historical Buddhist sites including Anupu but did not do much to improve the conditions at the park.

Hence, the festival at Anupu only showcased the utter casual attitude of the tourism department.

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Malaysian Buddhists celebrate Wesak Day

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KUALA LUMPUR, Malaysia -- Visitors came as early as 7am to the Buddhist Maha Vihara here to commemorate Wesak Day on Friday.

<< Devotees at the Buddhist Maha Vihara in Kuala Lumpur performing prayers on Wesak Day.

Devotees presented flowers, lit candles, sought blessings and made offerings to the monks to commemorate the birth, enlightenment and death of Buddha.

Ng Chun Hoe, a 54-year-old volunteer of the Friends of the Vihara, said the spirit of giving was very important to him as he was happy seeing people smile and hungry folk fed.

The manager of an insurance company recounted seeing a boy picking up unlit firecrackers during Chinese New Year some 30 years ago.

“The child's family was very poor, he had no toys and barely enough food to eat, so he ended up playing with a dangerous item,” said Ng, adding the episode led him to help the needy ever since.

Tents selling offerings, candles, flowers, balloons, lotus buds, food and beverages as well as booths recruiting volunteers were set up inside and along the road leading to the temple in Brickfields here.

<< The thanka, a giant canvas painting of Sakyamuni Buddha, is unfurled at the Enlightened Heart Buddhist Centre in Tambun.

Over in IPOH, hundreds of devotees unfurled a thanka - a giant canvas painting of Sakyamuni Buddha - at the Enlightened Heart Buddhist Centre in Tambun.

It is a traditional practice to unfurl the thangka in the temple compound to draw power from the sun.

Devotees also ran under the 60m by 12m canvas to receive blessings from Buddha.

Meanwhile, in PETALING JAYA, DAP adviser Lim Kit Siang called an end to race politics and ease escalating racial polarisation.

"My wish on Wesak Day is for all leaders, starting with the Prime Minister (Datuk Seri Najib Tun Razak), to walk the talk of their Wesak Day messages.

"I urge Najib to show leadership by example in his call to the people to set aside their differences at all levels of society," he said in a statement here Friday.

He challenged Najib to demonstrate his political will and ease escalation of racial polarisation and for Barisan Nasional component parties to open their membership to other races to make them Malaysian-based and not raced-based.

Lim also wished all Buddhists in Malaysia a happy and enlightening Wesak Day and non-Buddhists a happy holiday.

"The best way to celebrate Wesak Day is to truly and sincerely strive to follow his teachings, reiterate the determination to lead noble lives, develop the mind, practice loving kindness and bring peace and harmony to humanity," he said.

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Sri Lankan President visits China's Lingguang Buddhist Temple

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Colombo, Sri Lanka -- Beijing: President Mahinda Rajapaksa and First Lady Shiranthi Wikaramasinghe Rajapaksa, along with members of the Sri Lankan delegation, visited the Lingguang Buddhist Temple located on the outskirts of Beijing Monday.

The chief incumbent most venerable Chang Zang and fellow monks welcomed the President, the First Lady and the delegation, and invoked blessings.

The temple, which was established 1,200 years ago, has become a center for Buddhist pilgrims because of the Buddha tooth relic that it houses. The only other recognized tooth relic of the Buddha is located in the Sri Dalada Maligawa (Sacred Temple of the Tooth Relic) in Sri Lanka. The tooth relic at the Lingguang Temple had first been taken to what is now Pakistan after the passing of the Buddha before it was brought to China.

President Rajapaksa donated a gold-plated Buddha statue to the temple when he visited China in 2007.

Minister of External Affairs Prof. G.L. Peiris, Ministers Wimal Weerawansa and Douglas Devananda, Parliamentarians A.H.M. Azwer and Namal Rajapaksa, Chief-of-Staff Gamini Senarath and Sri Lanka's Ambassador in China Ranjith Uyangoda were also present.

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Ban Sukhawadee helps raise funds for massive Issan Buddhist center

Home Asia Pacific South East Asia Thailand

Pattaya, Thailand -- Saha Farms’ Ban Sukhawadee and the Phra Yai Chaiyaphum Foundation organized a merit-making ceremony to raise funds for a 20 billion baht Buddhism center in Thailand’s northeast.

Saha Farms Managing Director Punya Chotithewan welcomed Banglamung District Chief Sakchai Taengho, Nongprue Police Superintendent Col. Somnuk Janthages, and Thipakorn Rinthaisongh, president of the Phra Yai Chaiyaphum Foundation, to the grandiose Pattaya mansion May 10.

Guests donate funds for the new Buddhism center in Thailand’s northeast.Guests donate funds for the new Buddhism center in Thailand’s northeast.

Guests donated funds that will go toward construction of a religious center slated to host the world’s largest Buddhist statue, among other attractions, in Chaiyaphum’s Nafai Sub-district.

The 20 billion baht project calls for a biography of Buddha’s 500 lives, four pagodas, models of important Buddhist destinations around the world, a 2,500-person sermon hall, a pavilion to accommodate 5,000, lotus swimming pool, 500-rai sake-head statue, parking for 1,000 cars, waterfalls, accommodations for monks and more.

Construction is scheduled to begin this year.

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UMMA displaying rare, treasured Buddhist thangkas

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The latest installation of the University of Michigan Museum of Art’s Collections Collaborations series is a spiritual journey wrapped around an exotic adventure.

<< "Vairocana Buddha" (or "Celestial Buddha")

The series is co-organized by the UMMA and other U-M units to showcase the diverse collections held by that university. The latest, “Buddhist Thangkas (pronounced tong-kah) and Treasures: The Walter Koelz Collection of Himalayan Art, Museum of Anthropology” was curated by Carla M. Sinopoli, U-M professor of anthropology, curator, Museum of Anthropology, and director of the Museum Studies Program; Donald S. Lopez Jr., U-M professor of Buddhist and Tibetan studies; and Natsu Oyobe, UMMA coordinating curator and associate curator of Asian art.

It features what the UMMA calls “the rich iconography of Buddha and Buddhist deities and the colorful images (that) make thangkas fascinating objects to study.”

“In the late fall of 1932,” writes Sinopoli in her introduction to the exhibit, “U-M zoologist Walter Norman Koelz traveled to northwest India to lead a scientific expedition into the rugged Himalayan regions of Ladakh, Zanskar, Spiti, and Kunawar. Although part of India, these were the westernmost regions of the Tibetan cultural domain.

“Over the next year, Koelz journeyed many hundreds of miles by foot and on horseback over treacherous mountain passes and through fertile valleys, stopping at Buddhist monasteries and isolated mountain communities along the way. The goal of U-M’s Himalayan expedition was to create a collection of Tibetan artifacts for its Museum of Anthropology.

“As recounted in his diary, Koelz’s collecting was guided equally by his keen aesthetic sense and his stubborn determination — and by the assistance of his partner Rup Chand, a member of a highly respected Lahuli family, who provided him with entree into private homes and sacred places.”

He left with a dozen crates filled with plant and animal specimens as well as more than 600 objects of art. Some of the better parts of his labor are now wrapped around the UMMA’s well-lit second-floor A. Alfred Taubman Gallery. They’re mounted comfortably with an undeniable ethnographic spirituality in a showcase setting among other UMMA holdings of other indigenous cultures from around the world.

As the exhibit notes, without “any particular interest in Buddhism,” Koelz (with the assistance of Chand) “variously cajoled, threatened, and persuaded private (Tibetan) individuals and monks to part with their sacred and treasured objects, providing rich, if disturbing insights into the process of collecting in the region during the waning decades of British colonial rule.”

Granted, we can’t separate the time from the effort, and this is merely the historic record of the event. What’s more rewarding is the productivity of Koelz’s work. As Sinopoli relates, “Taking pride of place among (these artifacts) are spectacular thangkas, or Tibetan scroll paintings, perhaps the most well-known form of Tibetan Buddhist art.

“Additional rarely seen treasures of the exhibition include silver and brass ga’u, small boxes containing sacred texts or amulets that were carried by men and women as they travelled the rugged mountains, as well as bronze statues, jewelry, and carvings of wood and bone.”

Add additional figures of Buddha and bodhisattvas; printing blocks for making prayer flags; and molds for shaping dough offerings, and, as Sinopoli adds, “these objects speak to the rich history of western Himalayan art, early 20th century material culture, and the man who collected them.”

The thangkas serve a cosmological, theological, and social function in Tibetan culture. Depicting a Buddhist deity or serving as a mandala, these painstaking artworks are meant to reflect devotion through which both craft and function combine into an expression of personal dedication. Not only are they enlightening devotionals; they also serve as historical tools that showthe significance of Buddhism to Tibetan culture. And they’re also astoundingly sophisticated art.

As a single magnificent example (out of many) illustrates, one of the highest regarded of Koelz’s accessions, a 13th century pigment on cloth “Vairocana Buddha” (or “Celestial Buddha”) surrounded by more than 140 smaller Buddha figures from the Poo Monastery of Spiti Valley, Himachal Pradesh, India, illuminates both his intent as well as the purpose and meaning of these special artifacts.

As the UMMA’s exhibit gallery note says, “In Tibetan Buddhism there are five Buddha families, each associated with a primary Buddha, color, and direction. At the center of this thangka, the oldest in the Koelz collection, is Vairocana, who occupies the center direction and who is associated with the color white.

“Radiating outward from him in diagonal lines are Buddhas representing the other families: Akshobhya (east, blue), Ratnasambhava (south, yellow), Amitabha (west, red), and Amoghasiddhi (north, green).

“The bottom row is occupied by protector deities, including the four guardian kings and the guardians of the ten directions. The specific placement of the smaller Buddhas and guardians around the central figure conform to the requirements of the Vairocana mandala (celestial palace), suggesting its power even in the absence of the conventional palace structure.”

The rest of the exhibit follows along these erudite and cultured lines. And as such, “Buddhist Thangkas and Treasures” ends up being as much a lesson in comparative religion as much as anthropology and art. It’s a spectacular array of rarely seen art and artifacts - venerated religious documents that now help create international understanding.

If you go

“Buddhist Thangkas and Treasures: The Walter Koelz Collection of Himalayan Art, Museum of Anthropology” will continue through June 9 at the University of Michigan Museum of Art, 525 S. State St. Museum hours are 11 a.m.-5 p.m. Tuesday-Saturday, and noon-5 p.m. Sunday. For information, call 734-763-UMMA.

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Buddhists pray for end to Rohingya conflict

?Hopefully the Myanmar government will be able to end the conflict soon,? one of the Buddhist monks said as he led the prayers at an altar in the southern yard of the temple.

Buddhist nun Daya Kusala of the Buddha Mahayana Community Council expressed the same hope, expecting the Myanmar government to handle the Rohingya conflict with love , not violence.

?Are the killers in Rohingya really Buddhist monks? If they are, they shouldn?t have done so because Buddha taught love,? Daya Kusala said.

She also expressed hope the Rohingya conflict would not influence Indonesians and they should remain living in harmony.

The prayers at the Mendut Temple were led by the nine councils grouped under the Indonesian Buddhist Council (Walubi). In their prayers, the monks also asked God to free Indonesia from ethnic, religious, race and inter-group conflicts as well as from natural disasters.

Buddhists were seen following the prayers solemnly under tight security from the local police and the Yogyakarta Police?s Mobile Brigade (Brimob). The bomb squad was also deployed.

Monk Wongsin Labiko Mahatera led the meditation procession held ahead of the enlightenment moment at 11:24:39. When the moment came, director general of Buddhist community supervision of the Religious Affairs Ministry, Joko Wuryanto, hit a gong three times.

Chairman of the International Buddhist Sangha Mahayana, Monk Tadissa Paramitha Mahasthavira, called on Buddhists to implement the teaching of Sang Buddha Gautama.

?The teaching must be understood thoroughly and not partially. That way you will also be able to develop wisdom,? Tadissa said.

The ritual at Mendut Temple continued with a parade to accompany the journey of the holy water, holy flame and the Buddhist relic from Mendut to Borobudur Temple. .

The whole Waisak celebration was closed with the release of 1,000 decorative lamps to symbolize enlightenment in life and hope.

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Cambodia observes Buddha's Day

Home Asia Pacific South East Asia Cambodia

KANDAL, Cambodia -- Thousands of Buddhist monks and Buddhists marched on Friday morning around Preah Reach Trap Mountain, where the relics of Buddha are housed, to celebrate the Visak Bochea's Day, or Buddha's Day.

The annually religious ceremony was attended by Great Supreme Patriarch Tep Vong, leader of the Mohanikaya Buddhist sect, and Supreme Patriarch Bou Kry, head of the Thammayut Buddhist sect, as well as Deputy Prime Minister and Defense Minister Gen. Tea Banh.

Visak Bochea's Day marked the anniversary of the Buddha's birth, enlightenment and death, said a media statement from the National Committee for Organizing National and International Festivals.

It is a public holiday in this Buddhist-dominant country, where about 90 percent of the 14.5 million populations are Buddhists.

At the event, lay people prayed to the Lord Buddha by lighting candles, incense sticks and laying flowers before the Lord Buddha' s statues and relics. In addition, they donated foods and money to participating Buddhist monks with the dedication to their deceased relatives.

"The celebration is to maintain national identification and tradition and to enhance the key role of Buddhism in Cambodia," the statement said.

One of the participants Top Pich, 72, said that she has come to attend this important ritual every year.

"As a Buddhist, today is a very important day for me to commemorate my Lord Buddha," she said. "All of my family members are Buddhists and we have followed this practice from generation to generation."

Buddhism is the state religion in this Southeast Asia nation. According to the figures of Ministry of Cults and Religion, the country has about 4,400 Buddhist pagodas with more than 50,000 monks.

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Buddhist view of survival

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Albany, NY (USA) -- The Buddhist monk is a former crew chief of a helicopter gunship in Vietnam. He enters to the singing of the bell. Barefoot and robe-clad with shaved head and an austere embodiment, he walks the center aisle that leads to a raised platform. Lining his entrance path are the chairs and cushions of the 130 who are gathered in this sacred setting. He climbs the stage and turns to us. He begins in a soft measured voice.

"A veteran commits suicide every 62 minutes in our country. Seventy percent of them are over the age of 50. We sit here and meditate to honor them and to save ourselves, for this is the cost of war and violence in this country. You sitting before me are the light at the tip of the candle. For the next five days, we will practice meditation in all that we do to combat the moral and spiritual wounds of war. Please respect the silence and dedicate yourself to this practice."

We introduce ourselves by name, branch of the service, where and when we served. The room resonates with the pronouncements of those gathered from the last six wars stretching from Korea to Afghanistan - old and young, black and white, men and women. A few have brought their families and loved ones, most are alone. Some bear the visible wounds of war - limbs missing, scarred flesh - while others bear their wounds with vacant stares. This is Lourdes for the combatant. It holds the possibility of a new Memorial Day paradigm without the parades and celebration.

And so we begin, prompted by the singing of the bell and the instruction of our mentor in the ways of sitting. The first sitting seems interminable, breathing in and breathing out. It is followed by a walking meditation leading us closer to awakening. Breathing in on one step and out on the next, this walking is unnervingly slow.

The pace of the retreat slows my racing metabolism. The speed of my thoughts diminishes through the meditation. I strive to accept each moment as the only moment - ratcheting down from the normal pace of life, committing to being present to the real moments of my day. Continually prompted by the singing of the bell, I slide downward and inward with all the others into a steady rhythm of breath and awareness as silence becomes sacred.

We write in meditation with stark purpose, sharing our words with others. The fears of each of us are shared in these chances of vulnerability and in the safety of blessed space that we have created. With the practice, there is an opening, an accessibility to words and images that have been hidden below the movements of our daily lives allowing what rises up from our beings to live. The thunder of an explosion increases in volume and pitch as it returns with the flow of our pens.

Each day takes us deeper into the silence that allows feeling. Five days pass without some measure of normal time. We gather by the lake on Sunday morning for the closing, and the monk leads us in a Norse ritual when we light afire the raged paper scrolls containing the work of our practice and time together. Smoke billows to the clear sky as the bier floats to the lake's center and slowly sinks to rejoin the elements of nature.

-------------
New is one of 2.6 million U.S. veterans who served in Vietnam.

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For Lexington author's life Buddhism connects many points - Wicked Local

When Meikle Paschal began writing down the experiences of his life, he did not know there would be a transcendental common theme connecting the events. After a closer examination, he realized his life had been threaded together through Buddhism.In Paschal’s new book, "Black Buddhist," he examines how his transformation from Catholicism to Buddhism shaped his life. On Thursday, May 30, the Lexington resident will discuss hismost recent book at Cary Memorial Library, 1874 Massachusetts Ave. at 7 p.m.Paschal spoke to The Minuteman about his experiences as an author and as a Buddhist.How did you find that you were interested in writing stories?I’ve always written well, all the way through school. And I’ve always been full of stories, some more robust than others.While in the classroom – I used to teach in Boston Public Schools and at some state colleges and would always tell my students my experiences. And for the most part I told them for the entertainment value, but then I started getting feedback from my students about my stories.I remember running into a student – one who I never thought paid very much attention – and he was telling my stories back to me and telling me how he applied them to his own life.When I realized they were important to my students, I thought it would be important that I write them down for my children. I didn’t even think it would turn into a book at that point.Over time I realized these stories had a common thread - Buddhism. It was at that point I knew this could be more than just something for my children. The writing revealed more about me than I ever could have expected. I reached deep inside myself to capture the spiritual essence.At what point did you decide to make the transition to Buddhism?I grew up Catholic and was very dissatisfied. Christian values are built around pure faith, so when I asked a question, and I questioned quite a bit, I was just told to believe instead of being told answers.I felt it was just a story to keep order in the community. So I went on to atheism for many years, but I felt that was an ignorant way to go through life, so eventually I became agnostic.When I was going through my doctoral program, it weighed stress on my entire family and me. My wife sent me to live with my mother-in-law in the Caribbean to relax it was very important in my life.When Meikle Paschal began writing down the experiences of his life, he did not know there would be a transcendental common theme connecting the events. After a closer examination, he realized his life had been threaded together through Buddhism.In Paschal’s new book, "Black Buddhist," he examines how his transformation from Catholicism to Buddhism shaped his life. On Thursday, May 30, the Lexington resident will discuss hismost recent book at Cary Memorial Library, 1874 Massachusetts Ave. at 7 p.m.Paschal spoke to The Minuteman about his experiences as an author and as a Buddhist.How did you find that you were interested in writing stories?I’ve always written well, all the way through school. And I’ve always been full of stories, some more robust than others.While in the classroom – I used to teach in Boston Public Schools and at some state colleges and would always tell my students my experiences. And for the most part I told them for the entertainment value, but then I started getting feedback from my students about my stories.I remember running into a student – one who I never thought paid very much attention – and he was telling my stories back to me and telling me how he applied them to his own life.When I realized they were important to my students, I thought it would be important that I write them down for my children. I didn’t even think it would turn into a book at that point.Over time I realized these stories had a common thread - Buddhism. It was at that point I knew this could be more than just something for my children. The writing revealed more about me than I ever could have expected. I reached deep inside myself to capture the spiritual essence.At what point did you decide to make the transition to Buddhism?I grew up Catholic and was very dissatisfied. Christian values are built around pure faith, so when I asked a question, and I questioned quite a bit, I was just told to believe instead of being told answers.I felt it was just a story to keep order in the community. So I went on to atheism for many years, but I felt that was an ignorant way to go through life, so eventually I became agnostic.When I was going through my doctoral program, it weighed stress on my entire family and me. My wife sent me to live with my mother-in-law in the Caribbean to relax it was very important in my life.Soon after my return home she and my mother passed. One night in my sleep my mother-in-law came to me in an experience and talked to me. I could actually feel the weight of her on my bed and she told me everything was going to be fine.I went through grief therapy, and started reading a lot of Alice Bailey. I asked a bookstore employee what I should read and he recommended the stories from the Buddha. Eventually I joined a cousin who lived in Lexington start going to Buddhist sessions.When looking back at your life, what effects did Buddhism have?A lot didn’t even occur when I was practicing Buddhism. I look back and apply the philosophy and research on past events.I’ve lived a whole series of important events in my life and felt that I have moved my life in the right direction.I know a lot of young black men who didn’t make it to 25. I was never arrested or shot and was able to go to college in a family that never sent anyone to college before. So when I graduated with a good cumulative average and a degree, it was then, looking back, I realized I could always summon up the courage and discipline to do what I needed to do to get where I wanted to be in life.In retrospect, it was one of my first recognitions of Buddhism.

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