1. Buddha and Jendhamuni with a smile

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    I don’t like to think. Only living my life one breath at a time. ~Jendhamuni

    Only the development of compassion and understanding for others can bring us the tranquility and happiness we all seek. ~Dailai Lama

  2. Compassion without attachment

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    Compassion without attachment is possible. Therefore, we need to clarify the distinctions between compassion and attachment. True compassion is not just an emotional response but a firm commitment founded on reason. Because of this firm foundation, a truly compassionate attitude toward others does not change even if they behave negatively. Genuine compassion is based not on our own projections and expectations, but rather on the needs of the other: irrespective of whether another person is a close friend or an enemy, as long as that person wishes for peace and happiness and wishes to overcome suffering, then on that basis we develop genuine concern for their problem. This is genuine compassion. For a Buddhist practitioner, the goal is to develop this genuine compassion, this genuine wish for the well-being of another, in fact for every living being throughout the universe. — Tenzin Gyatso, the Fourteenth Dalai Lama

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  3. Anger and Buddhism

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    What Buddhism Teaches About Anger

    By Barbara O’Brien, About.com Guide

    Anger. Rage. Fury. Wrath. Whatever you call it, it happens to all of us, including Buddhists. However much we value loving kindness, we Buddhists are still human beings, and sometimes we get angry. What does Buddhism teach about anger?

    Anger is one of the three poisons – the other two are greed and ignorance – that are the primary causes of the cycle of samsara and rebirth. Purifying ourselves of anger is essential to Buddhist practice. Further, in Buddhism there is no such thing as “righteous” or “justifiable” anger. All anger is a fetter to realization.

    Yet even highly realized masters admit they sometimes get angry. This means that for most of us, not getting angry is not a realistic option. We will get angry. What then do we do with our anger?

    First, Admit You Are Angry

    This may sound silly, but how many times have you met someone who clearly was angry, but who insisted he was not? For some reason, some people resist admitting to themselves that they are angry. This is not skillful. You can’t very well deal with something that you won’t admit is there.

    Buddhism teaches mindfulness. Being mindful of ourselves is part of that. When an unpleasant emotion or thought arises, do not suppress it, run away from it, or deny it. Instead, observe it and fully acknowledge it. Being deeply honest with yourself about yourself is essential to Buddhism.

    What Makes You Angry?

    It’s important to understand that anger is something created by yourself. It didn’t come swooping out of the ether to infect you. We tend to think that anger is caused by something outside ourselves, such as other people or frustrating events. But my first Zen teacher used to say, “No one makes you angry. You make yourself angry.”

    Buddhism teaches us that anger is created by mind. However, when you are dealing with your own anger, you should be more specific. Anger challenges us to look deeply into ourselves. Most of the time, anger is self-defensive. It arises from unresolved fears or when our ego-buttons are pushed.

    As Buddhists we recognize that ego, fear and anger are insubstantial and ephemeral, not “real.” They’re ghosts, in a sense. Allowing anger to control our actions amounts to being bossed around by ghosts.

    Anger Is Self-Indulgent

    Anger is unpleasant but seductive. In this interview with Bill Moyer, Pema Chodron says that anger has a hook. “There’s something delicious about finding fault with something,” she said. Especially when our egos are involved (which is nearly always the case), we may protect our anger. We justify it and even feed it.

    Buddhism teaches that anger is never justified, however. Our practice is to cultivate metta, a loving kindness toward all beings that is free of selfish attachment. “All beings” includes the guy who just cut you off at the exit ramp, the co-worker who takes credit for your ideas, and even someone close and trusted who betrays you. Continue reading

  4. Heart advice on Dharma practice

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    Buddha and Khema - Ariyamagga

     

    by 17th Karmapa

    In the first of two sessions this morning, the 17th Karmapa clarified what it means to really practice Dharma.

    First he dealt with some misconceptions. Many people have mistaken expectations about Tibetan Buddhism. They believe that Tibetan Buddhist practices have magical properties or miraculous powers that can solve all problems; if you’re ill, a Lama or prayers will heal you; if you have economic problems you will become rich. Though some advanced practitioners may be able to cure illness and help others, His Holiness warned that this is very unusual.

    The practice of Dharma is not intended to solve such problems.“The practice of Dharma is there to solve the most fundamental problems in life,” he explained. What are these problems? However healthy we are, however successful or rich, there is no guarantee that we will be happy. We all experience mental suffering, agitation, and negative emotions. How then can we ever find peace of mind and happiness? The answer is that we can only become truly happy by transforming our minds: “The main purpose of Dharma practice is to train and transform your mind. Other things are incidental, not the main focus.”

    A second misconception is that we have to give up a normal way of life to become a Dharma practitioner. On the contrary, Dharma practitioners need to integrate Dharma practice into every aspect of their lives, and use everyday activities as a way of practising Dharma.

    A third misconception is that because we are Dharma practitioners, we should be perfect.We shouldn’t be short-tempered. We shouldn’t be jealous. We shouldn’t have too much attachment, and so forth. This leads some people to suppress these emotions, and, because they feel ashamed by them, they pretend not to have them. His Holiness advised that suppressing these negative emotions is of no help whatsoever, as we have avoided dealing with them directly. If we continue in this way, there is the danger that we may even begin to suffer from mental problems or a point will come when we can’t control the emotions any longer and they burst out in a very destructive way.

    His Holiness assured everyone that it was a mistake to believe that negative emotions are “not allowed” because you are a Dharma practitioner. On the other hand, as a Dharma practitioner, you should not feel free to give them full rein either. What a Dharma practitioner should do is work with these negative emotions slowly, step by step, and learn how to control them, and, thus, eventually be rid of them. Speaking in English, from his own experiences of negative emotions, the Karmapa said: “Because I’m the Karmapa, people in their mind think I’m like the Buddha or like a god—no emotion. If I show anger they are shocked or they think I’m just playing. Sometimes, I’m really angry and they think, ‘How can the Karmapa be angry?’ “

    He continued: “The day we become Dharma practitioners we don’t become a nice person. Working with emotions such as anger or hatred takes a long time, perhaps five or six years of inner dialogue with our negative emotions.”

    Sometimes we fail to recognise negative emotions. However, by carefully observing our minds, we can familiarise ourselves with them. If we do this, we will not have to force the negative emotions into submission, they will diminish naturally.

    His Holiness provided a story to illustrate this: Once upon a time there was a couple, who lived with their in-laws. The young wife had a very difficult relationship with her mother-in-law. The wife loved her husband and didn’t want to hurt him, but the situation with the mother-in-law was intolerable. So, in the end she decided that her only way out was to kill her mother-in-law.

    Kassapa Buddha and dragon - Ariyamagga

    She went to a doctor who gave her a medicine that he said would kill the mother-in-law slowly. It would take about a year. The doctor advised the wife that she should add the medicine daily to her mother-in-law’s food, but, when she was offering the poisoned food, she should always pretend to be kind and respectful.

    The wife followed the doctor’s instructions. However, as time went on, she found that her relationship with her mother-in-law had changed, and they had become much closer. Now the wife no longer wanted to kill her mother-in-law, but she was fearful that the effects of the poison she had been administering might be irreversible. Frantically, she consulted the doctor. How could she undo the work of the poison?

    The doctor reassured her. He had not prescribed poison at all. His intention from the beginning had been to heal the relationship.

    We should deal with our negative emotions in a similar way and learn to understand our mind.

    The heart of Dharma practice: The three trainings

    Having contemplated the four thoughts that turn the mind to Dharma, and having understood the purpose of Dharma practice, how should one practise Dharma? His Holiness addressed this issue by giving a short explanation of each of the three trainings in ethical conduct, meditation, and wisdom. “All of Dharma practice is contained in these three,” he said.

    The first training is in conduct. Human beings, unlike most other sentient beings, have moral discernment: we can distinguish between what to do and what not to do. But we often make mistakes because we are too short-sighted; we focus on temporary benefits and do not consider the long term.

    The 17th Karmapa is well-known for his concern for the environment and his appeal for a world with less greed and more compassion. As an illustration of focusing on temporary benefits, he spoke of how, in order to gain short-term comforts for themselves, humans have created long-term effects which are causing great harm to other living beings and the environment. His Holiness stressed that we should never exploit the world we live in for the purpose of short-term benefits. He suggested that too many people regard the earth as an object that they can use as they like, and ultimately all her resources will be exhausted. But the earth provides for all our needs and gives us life.

    “Rather than considering the Earth as a material thing, we should consider it as a mother who nurtures us; from generation to generation we need this loving mother,” he urged.

    In addition, because of our self-centred attitude, we commit grave errors. On an individual level, we sometimes do things which cause harm to many others in order to ensure our own comfort. On a larger scale, one country might destroy the peace and happiness of other countries solely for its own benefit. Similar actions can be directed against different ethnic groups or different religions. Returning to an environmental theme, His Holiness gave a further example of our selfishness, reminding everyone of the cruelty and disregard with which humans treat defenceless wildlife. We destroy their habitats, dispossess them, and even kill them for our own benefit. In summary:

    Buddha dhamma talk - Ariyamagga

    Continue reading

  5. What metta isn’t

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    History Of Buddhism

    There are many myths and misunderstandings about metta, or lovingkindness.

    Simply because the word metta is not found in English — and because there isn’t an exact equivalent — it’s possible to think that the emotion itself is something strange and unusual.

    It’s possible for us to confuse metta with other emotions.

    It’s also possible for us to think that since metta is part of a spiritual path it must be something very exalted and distant, and not something that we’ve ever experienced.

    Here are some explanations of what metta is not:

    Metta isn’t the same thing as feeling good, although when we feel metta we do feel more complete, and usually feel more joyful and happy. But it’s possible to feel good and for that not to be metta. We can feel good, but be rather selfish and inconsiderate, for example. Metta has a quality of caring about others.

    Metta isn’t self-sacrifice. A metta-full individual is not someone who always puts others before themselves. Metta has a quality of appreciation, and we need to learn to appreciate ourselves as well as others.

    Metta isn’t something unknown. We all experience Metta. Every time you feel pleasure in seeing someone do well, or are patient with someone who’s a bit difficult, or are considerate and ask someone what they think, you’re experiencing Metta.

    Metta isn’t denying your experience. To practice Metta doesn’t mean “being nice” in a false way. It means that even if you don’t like someone, you can still have their welfare at heart.

    Metta isn’t all or nothing. Metta exists in degrees, and can be expressed in such simple ways as simple as politeness and courtesy.

    Source: http://www.wildmind.org

     

  6. Having compassion for the “other”

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    Compassion for the “other,” whether people, animal species, trees, or other plants, and for Earth itself, is the only thing that will ultimately save us human beings. Most people are primarily concerned about their work, wealth, health, or family. On a daily basis, they probably feel they have more urgent things to worry about than their environmental footprint. Of course, paying attention to this issue would mean having to make inconvenient choices and changes in their lives. I am not so different. Although I had considered giving up eating meat for many years, I became a complete vegetarian only a few years ago. Somebody presented a short documentary that showed how animals suffer before and during the act of killing. Watching it, I could feel the fear felt by the animals. Like a thunderclap, I became aware that these living beings were suffering so greatly simply to satisfy my habitual preferences. Eating meat became intolerable for me at that moment, and so I stopped. ~ 17th Karmapa

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  7. Friends and enemies

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    Buddha with men and animals072715

    by Tenzin Gyatso, The Fourteenth Dalai Lama

    I must emphasize again that merely thinking that compassion and reason and patience are good will not be enough to develop them. We must wait for difficulties to arise and then attempt to practice them.

    And who creates such opportunities? Not our friends, of course, but our enemies. They are the ones who give us the most trouble, So if we truly wish to learn, we should consider enemies to be our best teacher!

    For a person who cherishes compassion and love, the practice of tolerance is essential, and for that, an enemy is indispensable. So we should feel grateful to our enemies, for it is they who can best help us develop a tranquil mind! Also, itis often the case in both personal and public life, that with a change in circumstances, enemies become friends.

    So anger and hatred are always harmful, and unless we train our minds and work to reduce their negative force, they will continue to disturb us and disrupt our attempts to develop a calm mind. Anger and hatred are our real enemies. These are the forces we most need to confront and defeat, not the temporary enemies who appear intermittently throughout life.

    Of course, it is natural and right that we all want friends. I often joke that if you really want to be selfish, you should be very altruistic! You should take good care of others, be concerned for their welfare, help them, serve them, make more friends, make more smiles, The result? When you yourself need help, you find plenty of helpers! If, on the other hand, you neglect the happiness of others, in the long term you will be the loser. And is friendship produced through quarrels and anger, jealousy and intense competitiveness? I do not think so. Only affection brings us genuine close friends.

    little boy at playground

    In today’s materialistic society, if you have money and power, you seem to have many friends. But they are not friends of yours; they are the friends of your money and power. When you lose your wealth and influence, you will find it very difficult to track these people down.

    The trouble is that when things in the world go well for us, we become confident that we can manage by ourselves and feel we do not need friends, but as our status and health decline, we quickly realize how wrong we were. That is the moment when we learn who is really helpful and who is completely useless. So to prepare for that moment, to make genuine friends who will help us when the need arises, we ourselves must cultivate altruism!

    Though sometimes people laugh when I say it, I myself always want more friends. I love smiles. Because of this I have the problem of knowing how to make more friends and how to get more smiles, in particular, genuine smiles. For there are many kinds of smile, such as sarcastic, artificial or diplomatic smiles. Many smiles produce no feeling of satisfaction, and sometimes they can even create suspicion or fear, can’t they? But a genuine smile really gives us a feeling of freshness and is, I believe, unique to human beings. If these are the smiles we want, then we ourselves must create the reasons for them to appear.

    Compassion and the world

    In conclusion, I would like briefly to expand my thoughts beyond the topic of this short piece and make a wider point: individual happiness can contribute in a profound and effective way to the overall improvement of our entire human community.

    Because we all share an identical need for love, it is possible to feel that anybody we meet, in whatever circumstances, is a brother or sister. No matter how new the face or how different the dress and behavior, there is no significant division between us and other people. It is foolish to dwell on external differences, because our basic natures are the same.

    Ultimately, humanity is one and this small planet is our only home, If we are to protect this home of ours, each of us needs to experience a vivid sense of universal altruism. It is only this feeling that can remove the self-centered motives that cause people to deceive and misuse one another.

    If you have a sincere and open heart, you naturally feel self- worth and confidence, and there is no need to be fearful of others.

    I believe that at every level of society – familial, tribal, national and international – the key to a happier and more successful world is the growth of compassion. We do not need to become religious, nor do we need to believe in an ideology. All that is necessary is for each of us to develop our good human qualities.

    I try to treat whoever I meet as an old friend. This gives me a genuine feeling of happiness.  It is the practice of compassion.

    Link source

     

  8. Being in the middle of nowhere

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    The challenge is to stay in the middle rather than to buy into struggle and complaint. The challenge is to let it soften us rather than make us more rigid and afraid. Becoming intimate with the queasy feeling of being in the middle of nowhere only makes our hearts more tender. When we are brave enough to stay in the middle, compassion arises spontaneously. ~Pema Chödron

    Buddhists

     

     

  9. The ability to see the humanity in people

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    Loving kindness is a form of love that truly is an ability, and, as research scientists have shown, it can be learned. It is the ability to take some risks with our awareness to look at ourselves and others with kindness instead of reflexive criticism; to include in our concern those to whom we normally pay no attention; to care for ourselves unconditionally instead of thinking, “I will love myself as long as I never make a mistake.” It is the ability to gather our attention and really listen to others, even those we’ve written off as not worth our time. It is the ability to see the humanity in people we don’t know and the pain in people we find difficult. ~Sharon Salzberg

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  10. The greatest hindrances to compassion

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    Jendhamuni with little brother 082515

     

    by Tenzin Gyatso, The Fourteenth Dalai Lama

    How can we start

    We should begin by removing the greatest hindrances to compassion: anger and hatred. As we all know, these are extremely powerful emotions and they can overwhelm our entire mind. Nevertheless, they can be controlled. If, however, they are not, these negative emotions will plague us – with no extra effort on their part! – and impede our quest for the happiness of a loving mind.

    So as a start, it is useful to investigate whether or not anger is of value. Sometimes, when we are discouraged by a difficult situation, anger does seem helpful, appearing to bring with it more energy, confidence and determination.

    Here, though, we must examine our mental state carefully. While itis true that anger brings extra energy, if we explore the nature of this energy, we discover that it is blind: we cannot be sure whether its result will be positive or negative. This is because anger eclipses the best part of our brain: its rationality. So the energy of anger is almost always unreliable. It can cause an immense amount of destructive, unfortunate behavior. Moreover, if anger increases to the extreme, one becomes like a mad person, acting in ways that are as damaging to oneself as they are to others.

    It is possible, however, to develop an equally forceful but far more controlled energy with which to handle difficult situations.

    This controlled energy comes not only from a compassionate attitude, but also from reason and patience. These are the most powerful antidotes to anger. Unfortunately, many people misjudge these qualities as signs of weakness. I believe the opposite to be true: that they are the true signs of inner strength. Compassion is by nature gentle, peaceful and soft, but it is very powerful. It is those who easily lose their patience who are insecure and unstable. Thus, to me, the arousal of anger is a direct sign of weakness.

    So, when a problem first arises, try to remain humble and maintain a sincere attitude and be concerned that the outcome is fair. Of course, others may try to take advantage of you, and if your remaining detached only encourages unjust aggression, adopt a strong stand, This, however, should be done with compassion, and if it is necessary to express your views and take strong countermeasures, do so without anger or ill-intent.
    You should realize that even though your opponents appear to be harming you, in the end, their destructive activity will damage only themselves. In order to check your own selfish impulse to retaliate, you should recall your desire to practice compassion and assume responsibility for helping prevent the other person from suffering the consequences of his or her acts.

    Thus, because the measures you employ have been calmly chosen, they will be more effective, more accurate and more forceful. Retaliation based on the blind energy of anger seldom hits the target.

    Link source

     

Live & Die for Buddhism

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Me & Grandma

My Reflection

This site is a tribute to Buddhism. Buddhism has given me a tremendous inspiration to be who and where I am today. Although I came to America at a very young age, however, I never once forget who I am and where I came from. One thing I know for sure is I was born as a Buddhist, live as a Buddhist and will leave this earth as a Buddhist. I do not believe in superstition. I only believe in karma.

A Handful of Leaves

A Handful of Leaves

Tipitaka: The pali canon (Readings in Theravada Buddhism). A vast body of literature in English translation the texts add up to several thousand printed pages. Most -- but not all -- of the Canon has already been published in English over the years. Although only a small fraction of these texts are available here at Access to Insight, this collection can nonetheless be a very good place to start.

Major Differences

Major Differences in Buddhism

Major Differences in Buddhism: There is no almighty God in Buddhism. There is no one to hand out rewards or punishments on a supposedly Judgement Day ...read more

Problems we face today

jendhamuni pink scarfnature

Of the many problems we face today, some are natural calamities and must be accepted and faced with equanimity. Others, however, are of our own making, created by misunderstanding, and can be corrected...

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