Spiritual

The Eight Fold Path
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As practitioners, we may become attached to metta�to loving-kindness and to presenting ourselves as someone who has a loving and compassionate heart. Larry Rosenberg, a very inspirational teacher, advised me
"Don�t wallpaper anger, resentment, disappointment with metta."
He cautioned that, as practitioners, we have to be careful not to be Buddhist but to be a Buddha.

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� What did the Buddha Teach?

The Buddha taught many things, but the basic concepts in Buddhism can be summed up by the Four Noble Truths and the Noble Eightfold Path.

The Four Noble Truth

� What is the First Noble Truth?

The first truth is that life is suffering i.e., life includes pain, getting old, disease, and ultimately death. We also endure psychological suffering like loneliness frustration, fear, embarrassment, disappointment and anger. This is an irrefutable fact that cannot be denied. It is realistic rather than pessimistic because pessimism is expecting things to be bad. lnstead, Buddhism explains how suffering can be avoided and how we can be truly happy.

� What is the Second Noble Truth?

The second truth is that suffering is caused by craving and aversion. We will suffer if we expect other people to conform to our expectation, if we want others to like us, if we do not get something we want,etc. In other words, getting what you want does not guarantee happiness. Rather than constantly struggling to get what you want, try to modify your wanting. Wanting deprives us of contentment and happiness. A lifetime of wanting and craving and especially the craving to continue to exist, creates a powerful energy which causes the individual to be born. So craving leads to physical suffering because it causes us to be reborn.

� What is the Third Noble Truth?

The third truth is that suffering can be overcome and happiness can be attained; that true happiness and contentment are possible. lf we give up useless craving and learn to live each day at a time (not dwelling in the past or the imagined future) then we can become happy and free. We then have more time and energy to help others. This is Nirvana.

� What is the Fourth Noble Truth?

The fourth truth is that the Noble 8-fold Path is the path which leads to the end of suffering. Right View; Right Intention; Right Speech; Right Discipline; Right Livelihood; Right Effort; Right Mindfulness; Right Concentration.

The Eightfold Path

The path to liberation from these miserable states of being, as taught by the Buddha, has eight points and is known as the eightfold path.

The first point is called right view -- the right way to view the world. Wrong view occurs when we impose our expectations onto things; expectations about how we hope things will be, or about how we are afraid things might be. Right view occurs when we see things simply, as they are. It is an open and accommodating attitude. We abandon hope and fear and take joy in a simple straight-forward approach to life.

The second point of the path is called right intention. It proceeds from right view. If we are able to abandon our expectations, our hopes and fears, we no longer need to be manipulative. We don't have to try to con situations into our preconceived notions of how they should be. We work with what is. Our intentions are pure.

The third aspect of the path is right speech. Once our intentions are pure, we no longer have to be embarrassed about our speech. Since we aren't trying to manipulate people, we don't have to be hesitant about what we say, nor do we need to try bluff our way through a conversation with any sort of phoney confidence. We say what needs to be said, very simply in a genuine way.

The fourth point on the path, right discipline, involves a kind of renunciation. We need to give up our tendency to complicate issues. We practice simplicity. We have a simple straight-forward relationship with our dinner, our job, our house and our family. We give up all the unnecessary and frivolous complications that we usually try to cloud our relationships with.

Right livelihood is the fifth step on the path. It is only natural and right that we should earn our living. Often, many of us don't particularly enjoy our jobs. We can't wait to get home from work and begrudge the amount of time that our job takes away from our enjoyment of the good life. Perhaps, we might wish we had a more glamorous job. We don't feel that our job in a factory or office is in keeping with the image we want to project. The truth is, that we should be glad of our job, whatever it is. We should form a simple relationship with it. We need to perform it properly, with attention to detail.

The sixth aspect of the path is right effort. Wrong effort is struggle. We often approach a spiritual discipline as though we need to conquer our evil side and promote our good side. We are locked in combat with ourselves and try to obliterate the tiniest negative tendency. Right effort doesn't involve struggle at all. When we see things as they are, we can work with them, gently and without any kind of aggression whatsoever.

Right mindfulness, the seventh step, involves precision and clarity. We are mindful of the tiniest details of our experience. We are mindful of the way we talk, the way we perform our jobs, our posture, our attitude toward our friends and family, every detail.

Right concentration, or absorption is the eighth point of the path. Usually we are absorbed in absentmindedness. Our minds are completely captivated by all sorts of entertainment and speculations. Right absorption means that we are completely absorbed in nowness, in things as they are. This can only happen if we have some sort of discipline, such as sitting meditation. We might even say that without the discipline of sitting meditation, we can't walk the eightfold path at all. Sitting meditation cuts through our absentmindedness. It provides a space or gap in our preoccupation with ourselves.

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� What is Karma?

Karma is the law that every cause has an effect, i.e., our actions have results. This simple law explains a number of things: inequality in the world, why some are born handicapped and some gifted, why some live only a short life. Karma underlines the importance of all individuals being responsible for their past and present actions. How can we test the karmic effect of our actions? The answer is summed up by looking at (1) the intention behind the action, (2) effects of the action on oneself, and (3) the effects on others.

� What is Wisdom?

Buddhism teaches that wisdom should be developed with compassion. At one extreme, you could be a goodhearted fool and at the other extreme, you could attain knowledge without any emotion. Buddhism uses the middle path to develop both. The highest wisdom is seeing that in reality, all phenomena are incomplete, impermanent and do no constitute a fixed entity. True wisdom is not simply believing what we are told but instead experiencing and understanding truth and reality. Wisdom requires an open, objective, unbigoted mind. The Buddhist path requires courage, patience, flexibility and intelligence.

� What is Compassion?

Compassion includes qualities of sharing, readiness to give comfort, sympathy, concern, caring. In Buddhism, we can really understand others, when we can really understand ourselves, through wisdom.

� How do I Become a Buddhist?

Buddhist teachings can be understood and tested by anyone. Buddhism teaches that the solutions to our problems are within ourselves not outside. The Buddha asked all his followers not to take his word as true, but rather to test the teachings for themselves. ln this way, each person decides for themselves and takes responsibility for their own actions and understanding. This makes Buddhism less of a fixed package of beliefs which is to be accepted in its entirety, and more of a teaching which each person learns and uses in their own way.

The three Jewels consist of
the Buddha, the Dharma and the Sangha and the Buddha�s way of life requires one to live wholesomely by adhering to the Noble Eightfold Path

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Buddhist Rituals
(From: "Be a Lamp Upon Yourself" pdf book)

Shrine: Focal point of Buddhist observances dedicated to the Triple Gem.

Buddha Image: reminds us of the Buddha and the ideal of Enlightenment, and it's perfect qualities of Wisdom and Compassion among others. It also helps to inspire us as we recall the greatness of the Buddha and His teaching.

Buddhist scriptures represent Dharma.

Photos or pictures of monks and nuns to represent the Sangha.

When a Buddhist stands before a shrine, the objects he sees on it help him to recall the qualities that are found in Triple Gem. This inspires him to work towards cultivating these qualities in himself.

Prostration (Bowing) before an image of the Buddha is not idol-worshipping..it is an expression of deep veneration. It acknowledges that the Buddha has attained perfect and supreme Enlightenment. Such an act helps one to overcome egoistic feelings, to become more ready to learn from the Buddha.

Placing palms together at chest level is a traditional gesture to express deep reverence to the Triple Gem. Say silently, " A Lotus for you, a Buddha to be" when greeting another buddhist....this is to wish him well and happy.

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Making shrine offerings
is an act of devotion which expresses appreciation and veneration to the Triple Gem. Each item of offering has its significance.

Light: reminds us of the illumination brightness of Wisdom which dispels the darkness of Ignorance on the path towards Enlightenment. This urges us to seek the light of ultimate Wisdom.

Flowers: The offering of fresh and beautiful flowers which soon becomes withered, scentless and discolored serves as a reminder of the impermanent nature of all things, including our very lives. This urges us to treasure every moment of our life while not becoming attached to it.

Incense: The offering of fragrant burning incense which fills the air symbolizes the virtue and purifying effect of wholesome conduct. This urges us to cease all evil and to cultivate all of the good.

Water: The offering of water symbolizes Purity, Clarity and Calmness. This urges us to cultivate our body, speech and Mind to attain these qualities.

Fruits symbolizes the fruits of spiritual attainment that lead towards the ultimate fruit of Enlightenment, which is the goal of all Buddhists. This urges us to strive towards the Enlightenment for one and all.

Chanting (Puja) is a melodious way of reading as one reflects upon the Buddha's teachings. Besides aiding memorisation, chanting in a soothing tune has a calming effect on both the reciter and the hearer. Chanting should be done solemnly with mindfulness and energy. Like meditation, chanting helps one to concentrate and develop a peaceful state of Mind.

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Buddhists Event Dates By Lunar Month

Day Events

8.12 � Buddha Sakyamuni�s Enlightenment
1.1 � Maitreya Buddha�s Birthday.
8.2 � Sakyamuni�s Renunciation Day
15.2 � Sakyamuni Buddha�s Mahapari-Nirvana 19.2 � Birthday of Kuan Shih Yin P�usa.
8.4 � Birthday of Buddha Sakyamuni
15.4 � Wesak Day
19.6 � Enlightenment Day of Kuan Shih Yin P�usa
13.7 � Birthday of Ta-Shih-Chi P�usa
15.7 � Yu-lan-pen (Ullambana) Ceremony, for feeding
hungry ghosts.
30.7 � Birthday of Ti-tsang P�usa
19.9 � Kuan Shih Yin P�usa�s Renunciation Day, the day that marks her entering into the nunnery.
30.9 � Birthday of Yao-shi Fwo (BhaisajyaguruBuddha)
5.10 � Anniversary of the death of Ta-mo
(Bodhidharma)
17.11 � Birthday of O-mi-to Fwo (Amitabha Buddha)

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Lumbini is the hallowed birthplace of Siddartha Gautam, the Shakya Prince who later became the Buddha, the Enlightened One. Now, this nativity site identified by Emperor Ashoka's commemorative pillar, has been included in the World Heritage List by the World Heritage Committee of UNESCO.

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To travel back in history, Emperor Ashoka made a pilgrimage to Rumindei, now Lumbini, in 246 BC to mark the precise spot where the Buddha was born. Lumbini was reaffirmed as Lord Buddha's birth place in 1896 AD when German Archaeologist A. Fuhrer happened to visit the ancient ruins, which led to the ongoing renaissance of this quintessential Buddhist heritage site.

The sacred garden of the Lumbini, that houses all the treasures of the area is the main attraction at Lumbini. Here we find a bas relief of Mayadevi, the Buddha's mother, giving birth to him. The bas relief also depicts two principal deities, Brahma and Indra, blessing the new born Buddha with lotus petals and holy water. Standing west to the Mayadevi shrine is the oldest monument of Nepal - the Ashokan Pillar. The entire complex of monasteries, temples, scholastic enclaves, meditation centers, tranquil gradens, and spiritual landmarks is the epicenter of world Buddhism, and the pligrimage destination of the world's more than 300 million people faithful to all schools of Buddhism.

The Major Buddhist sites of Nepal are: Swayambhunath, Boudhanath, Mahabouddha, Lumbini, Namobuddha and many Viharas in Patan. Nepal is a land of Buddhist monasteries. There are more than 1700 monasteries scattered all over Nepal especially in the trans Himalayan zone.

Leisure World Tours & Travels has special package program of Lumbini for Buddhist and other religious pilgrims. The programs also include a tour of the Royal Chitwan National Park an abode of one-horned rhinoceros, Royal Bengal tigers and rarest species of birds. Jungle Safari in this nature park is a must for any visitor here.

Hinduism and Buddhism are two main religions of Nepal. Age-long sense of co-existence has bound them together. Many Hindu temples share the site of Buddhist shrines and vice versa. Devotees of both religions worship same God with different name with different ritual practices.

Nepal is a favorite destination for holiday makers and researchers. It is a destination for all seasons.

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Rat's Page

To be a Buddhist!
May all beings be well and happy
[23 Nov 2003]

Since 2000 I have been reading into Buddhism. By Nov 2003 I have made the decision to take up the five precepts vow as a Buddhist. I took the buddhist name Ratana [Rat] and my other chinese buddhist name is Pu An.

Why Buddism?
One key reason is that it helps cultivate peace & calm in me and as a result, helps those people who are in my midst to be peaceful too.
I practise simple breath meditation [anapanasati] to be mindful; meditate on loving kindness to stay positive and happy; & to de-stress and practise insight meditation to stay peaceful.

For Dharma, I enjoy listening to my favorite monk, Ajahn Brahm, on his teachings. His humorous talk and smooth delivery sustain the audience interest. Attending talks at the Kmskps temple is one of my regular routine. However, I prefer reading Buddhist literature by Ajahn Chah, Ajahn Sumedho and Ayya Khema.
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My Spiritual Page

Precepts
1)To Protect .
2) To be Generous .
3) To be Content .
4) To be Truthful .
5) To be Mindful .
(6) To lead a moral life .
(7) Be mindful and aware of thoughts and actions .
(8) To develop wisdom and understanding.

Someone living in this way develops the self-discipline and sensitivity necessary to cultivate meditation, the second aspect of the Path.

8 Precepts | 10 Precepts | Monk 227 Precepts
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The Four Noble Truth

The first truth is that life is Dukkha (suffering)

The second truth is that Dukkha is caused by craving and aversion.

The third truth is that lf we give up useless craving and learn to live each day at a time (not dwelling in the past or the imagined future) then we can become happy and free.

The fourth truth is that the Noble 8-fold Path is the path which leads to the end of Dukkha.
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Noble Eight-Fold Path

Wisdom
Right View .
Right Intention .

Right Conduct
Right Speech .
Right Discipline .
Right Livelihood .

Right Concentration
Right Effort .
Right Mindfulness .
Right Concentration.
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**S piritual 2 | Home

Karaniyametta Sutta

As a mother, at the risk of her life,
Watches over her only child,
Let him cherish an unbounded mind
For all living beings.
Let him have love for the whole world,
And develop an unbounded mind,
Above, below and all around,
Boundless heart of goodwill, free of hatred,
Standing, walking, sitting or lying down,
So long as he be awake,
Let him cherish this thought,
This is called divine abiding here.

Karaniyametta Sutta

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Everything is Teaching Us
http://www.bodhinyanarama.net.nz/
buddhism.htm

a collection of teachings by Venerable Ajahn Chah There have been a number of publications of Ajahn Chah's talks in the last few years. This excerpt is from the most recent one.

About being careful

In a grove of bamboo, the old leaves pile up around the trees,
then they decompose and become fertilizer.
But it doesn't look like anything good at all.

The Buddha taught us to see the body in the body. What does this mean? We are all familiar with the parts of the body such as hair, nails, teeth and skin. So how do we see the body in the body? If we recognise all these things as being impermanent, unsatisfactory and not-self, that's what is called 'seeing the body in the body'. Then it isn't necessary to go into detail and meditate on the separate parts. It's like having fruit in a basket. If we have already counted the pieces of fruit, then we know what's there, and when we need to we can pick up the basket and take it away and all the pieces come with it. We know the fruit is all there, so we don't have to count it again.

Having meditated on the thirty-two parts of the body, and recognised them as something not stable or permanent, we no longer need to weary ourselves separating them like this and meditating in such detail. Just as with the basket of fruit - we don't have to dump all the fruit out and count it again and again. But we do carry the basket along to our destination, walking mindfully and carefully, taking care not to stumble and fall.

When we see the body in the body, which means we see the Dhamma in the body, knowing our own and others' bodies as impermanent phenomena, then we don't need detailed explanations. Sitting here, we have mindfulness constantly in control, knowing things as they are, and meditation becomes quite simple. It's the same if we meditate on Buddho - if we understand what Buddho really is we don't need to repeat the word 'Buddho'. It means having full knowledge and firm awareness. This is meditation.

Still, meditation is not generally well understood. We practise in a group, but we often don't know what it's all about. Some people think meditation is really hard to do. 'I come to the monastery but I can't sit. I don't have much endurance. My legs hurt, my back aches, I'm in pain all over.' So they give up on it, and don't come anymore, thinking they can't do it.

But in fact samadhi is not sitting. Samadhi isn't walking. It isn't lying down or standing. Sitting, walking, closing the eyes, opening the eyes, these are all mere actions. Having your eyes closed doesn't necessarily mean that you're practising samadhi. It could just mean that you are drowsy and dull. If you're sitting with your eyes closed but you are falling asleep, your head bobbing all over and your mouth hanging open, that's not sitting in samadhi. It's sitting with your eyes closed. Samadhi and closed eyes are two separate matters. Real samadhi can be practised with eyes open or eyes closed. You can be sitting, walking, standing or lying down.

Samadhi means the mind is firmly focused, with all-encompassing mindfulness, restraint and caution. You are constantly aware of right and wrong, constantly watching all conditions arising in the mind. When it shoots off to think of something, having a mood of aversion or longing, you are aware of that.

So what is necessary is not to be attached to sitting or any other posture. Samadhi doesn't reside in having the eyes closed, the eyes open, or in sitting, standing, walking or lying down. Samadhi pervades all postures and activities. Older persons, who often can't sit very well, can contemplate especially well and practise samadhi easily; they too can develop a lot of wisdom.

How is it that they can develop wisdom? Everything is rousing them. When they open their eyes they don't see things as clearly as they used to. Their teeth give them trouble and fall out. Their bodies ache most of the time. Just that is the place of study. So really, meditation is easy for old folks. Meditation is hard for youngsters. Their teeth are strong so they can enjoy their food. They sleep soundly. Their faculties are intact and the world is fun and exciting to them, so they get deluded in a big way. For the old ones, when they chew on something hard they're soon in pain. Right there the devaduta (divine messengers) are talking to them; they're teaching them every day. When they open their eyes their sight is fuzzy. In the morning their backs ache. In the evening their legs hurt. That's it. This is really an excellent subject to study. Some of you older people will say you can't meditate. What do you want to meditate on? Who will you learn meditation from?

This is seeing the body in the body and sensation in sensation. Are you seeing these or are you running away? Saying you can't practise because you're too old is only due to wrong understanding. The question is, are things clear to you? Elderly people have a lot of thinking, a lot of sensation, a lot of discomfort and pain. Everything appears! If they meditate, they can really testify to it. So I say that meditation is easy for old folks. They can do it best. It's like the way everyone says, 'When I'm old, I'll go to the monastery.' If you understand this, it's true alright. You have to see it within yourself. When you sit, it's true; when you stand up, it's true; when you walk, it's true. Everything is a hassle, everything is presenting obstacles - and everything is teaching you.

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Gautama Buddha
Four Noble Truth
Wiki 4NTruths
8 Fold Path
5 Precepts
3 Jewels (Buddha Dharma Sangha )
3 Marks Existence
5 Aggregates
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ReBirth
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10 Realms
Mara
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Buddhist Culture
Taking Refuge

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Meditation
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