Arson Attack Destroys Buddhist Centre in Savoie, France

On the night of Thursday to Friday, December 1st, the old Chartreuse of St-Hugon at Karma Ling Buddhist centre in France was the victim of an arson attack. Fortunately, there were no casualties.

The fire broke out around 1 a.m. on the 1st of December at the south side of the grand temple. The flames spread quickly to the roof and engulfed the rest of the building.

A newsletter posted by Shangpa Karma Ling last weekend revealed that there had been several threats and previous arson attempts at the centre.

“Yesterday morning, exactly one week after the December 1 fire, we received what is likely a third threatening letter from the person who claims to be the perpetrator. This letter claims the burning of the Chartreuse and urges residents to evacuate, at the risk of suffering the consequences of a new attack.”

The newsletter goes on to say…………

“I would also like to encourage you to practice the mantra of the Buddha of Immense Goodness: “Om Mani Padme Hum” associated with a special benevolent dedication intent for the person claiming the fires and continuing to threaten. This person is in great pain and we want to help him or her as much as we can. I personally make prayers and wishes so that he or she become free from any torments.

In these circumstances, let us remember the stanza of the thirty-seven Bodhisattva practices:

“If someone I cherish and protect as my child
Come to think of myself as his enemy,
Just like a mother for her child with an illness
To give him even more affection, such is the practice of a Bodhisattva. “

From heart to heart,
May everything be auspicious.”

Lama Denys Rinpoché

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FULL MOON – Our Contribution To Sanity

By renouncing unworthy ways 
and by not living carelessly, 
by not holding to false views, 
we no longer perpetuate delusion. 

Dhammapada v. 167

The way our senses work we find it easy to look outside at that which is wrong with the world – indeed, there is plenty we would wish was otherwise. When the mind is trained with wise reflection, we remember that we can also turn our attention around and look at what can be done to help; we don’t just dwell on the deluded conduct of others. In this short teaching the Buddha is indicating how it is always possible to make a wholesome contribution. It is good to know that we are not powerless and our situation is not hopeless.

FULL MOON – Pavarana Day

Disciples of the Buddha
are fully awake both day and night,
taking delight
in cultivating the heart.

Dhammapada v. 210

The Buddha encouraged the cultivation of our heart’s potential to awaken. We are already aware of the need to look after our physical health, and the benefits of maintaining mental well-being; if we heed the Buddha’s advice we will also invest in those qualities which lead to wisdom and compassion. Wisdom sees the advantages and disadvantages in any given situation. Without wisdom we risk seeing only that which pleases us. Sometimes it is more wise to endure discomfort and disappointment for the sake of being able to see deeply, beyond the world of preferences. Compassion, the heart’s warmth and impulse to care, is the natural expression of wisdom.

In India, where Buddhism began, there is a three-month-long rainy season. According to the Vinaya (Mahavagga, Fourth Khandhaka, section I), in the time of the Buddha, once during this rainy season, a group of normally wandering monks sought shelter by co-habitating in a residence. In order to minimise potential inter-personal strife while co-habitating, the monks agreed to remain silent for the entire three months and agreed upon a non-verbal means for sharing alms.

After this rains retreat, when the Buddha learned of the monks’ silence, he described such a measure as “foolish.” Instead, the Buddha instituted the Pavarana Ceremony as a means for dealing with potential conflict and breaches of disciplinary rules (Patimokkha) during the vassa season.

Pavarana usually falls during the eleventh lunar month – October – and it marks the end of the three month ‘rains retreat’ which began on the full moon of Asalha. Literally ‘pavarana’ means ‘inviting admonition’.

The three month period (vassa) is often used by lay and monastic folk alike to make a variety of determinations; to take up a particular devotional or meditation practice, to challenge or renounce some old habit – like eating sugar or smoking or drinking coffee (or worse). In Asia this may even be taken to the extent of lay folk taking temporary ordination for all or part of this time. The full moon of Pavarana marks the end of this period and is a time of celebration. For those who have maintained a strict practice it means they can relax a bit; hopefully having learnt something about the particular thing they had been investigating and not falling back into old habits.

For monastics it ends a period of containment within the boundaries of the monastery.
The Buddha appreciated how this containment can sometimes cause difficulty between people and he outlined a ceremony to be performed by the monks and the nuns on the Pavarana day. There are several aspects to this ceremony but the underlying spirit is one of asking for admonishment. This is not that one wants a good telling off but invitation is formally given to one’s ordained brothers and sisters to offer any reflections on one’s past behaviour. This invitation need not be taken up then and there but an opening is created.

The words of part of the ceremony are as follows:
“Venerable One’s, I invite admonition from the Sangha. According to what has been seen, heard or suspected (of my actions), may the venerable one’s instruct me out of compassion. Seeing it (my fault), I shall make amends. I ask this of you for the second time; and again I ask for the third time.”

Disability advocate Yetnebersh Nigussie receives Right Livelihood Award

The fifth “fold” of the Buddha’s Noble Eightfold path is Right Livelihood.

The Right Livelihood Award Foundation announced the three recipients of its 2017 prize today in Stockholm: Ethiopian lawyer Yetnebersh Nigussie, Azerbaijani investigative reporter Khadija Ismayilova and Indian attorney Colin Gonsalves were honoured for their work “offering visionary and exemplary solutions to the root causes of global problems.” US attorney Robert Bilott received an honorary mention.

 

Yetnebersh Nigussie was five when she went blind. Her family initially struggled to come to terms with her disability. They took her to traditional healers and used holy water treatments because a disabled child was viewed as “God’s” way of punishing the parents for some misdemeanour .

She describes being thus “cursed” by her blindness as an opportunity as it helped her to escape from the early child marriage which is widely exercised in the Ethiopian district where Yetnebersh was born.

But through sheer determination and the help of family members she managed to go to school and excelled. Yetnerbersh is now one of the most influential global disability activists from Africa promoting gender and disability inclusion. She works as a senior advocacy office for the disability and development organisation Light for the World.

The Right Livelihood Award is an international award to “honour and support those offering practical and exemplary answers to the most urgent challenges facing us today.” The prize was established in 1980 by German-Swedish philanthropist Jakob von Uexkull, and is presented annually in early December. An international jury, invited by the five regular Right Livelihood Award board members, decides the awards in such fields as environmental protection, human rights, sustainable development, health, education, and peace. The prize money is shared among the winners, usually numbering four, and is €200,000. Very often one of the four laureates receives an honorary award, which means that the other three share the prize money.

Vietnamese Zen teacher Thich Nhat Hanh wrote,

“To practice Right Livelihood (samyag ajiva), you have to find a way to earn your living without transgressing your ideals of love and compassion. The way you support yourself can be an expression of your deepest self, or it can be a source of suffering for you and others.

… Our vocation can nourish our understanding and compassion, or erode them. We should be awake to the consequences, far and near, of the way we earn our living.”

Our global economy complicates the precaution to do no harm to others. For example, you may work in a department store that sells merchandise made with exploited labour. Or, perhaps there is merchandise that was made in a way that harms the environment. Even if your particular job doesn’t require harmful or unethical action, perhaps you are doing business with someone who does. Some things you cannot know, of course, but are you still responsible somehow?

Ming Zhen Shakya argues that any work that is honest and legal can be “Right Livelihood.” However, if we remember that all beings are interconnected, we realise that trying to separate ourselves from anything “impure” is impossible, and not really the point. 

 If you keep working in the department store, maybe someday you’ll be a manager who can make ethical decisions about what merchandise is sold there.

Myanmar and the Rohingyas

On yesterday’s edition of BBC radio 4’s program Today Vishvapani (a member of the Triratna Buddhist group) offered his thoughts on the situation in Myanmar and the plight of the Rohingyas……….



“When I hear about the horrific repression that’s being inflicted on the Muslim Rohingyas, I share many of the outraged feelings that others are expressing. But I feel something extra as well: shame that these things are being done by my fellow Buddhists for the sake of a Buddhist state and with the support of many Buddhist monks.

How did we get here? I don’t want to over-simplify the situation in Rohingya, or generalise the responses of all Burmese Buddhists; but the question remains. The Buddha said that ‘hatred is never overcome by hatred, but only by love’; so how has the faith he founded become associated with such brutality?”

Listen to the full talk here…………….

DOWNLOAD       (Right click and “Save link as….”)

Free from Fear

This reflection seems so appropriate considering the nature of the Manchester terrorist attack…..

Becoming lost in enjoyment brings sorrow; 
becoming lost in enjoyment brings fear. 
Being free in your experience of enjoyment means sorrow ceases,  
so how could there be any fear?

Dhammapada v. 214

Is it possible to truly live with all the pleasure and pain of life and at the same time remain free from suffering? Clearly, our confidence in the Buddha’s Awakening means we trust freedom from suffering is possible. Such confidence is a powerful motivator and contributes to the foundation on which we build our spiritual practice. And from a practice perspective, we are not just interested in what we experience, but also in the way we meet all our experiences. Out of unawareness we readily become lost in experiences; the joyous, the utterly intolerable and everything in-between. But when awareness is well-cultivated there is the possibility of receiving all experience without becoming lost; without obstructing freedom.

Ajahn Munindo