Thursday, May 31, 2012

Naropa University names Charles G. Lief its new president

 Originally posted by Shambhala Sun. 

Lief’s distinguished career as a nonprofit CEO

Boulder, Colorado’s Naropa University, the contemplative university that was founded as Naropa Institute by Chogyam Trungpa Rinpoche, has announced Charles G. “Chuck” Liefas its new president.
Along with the video, in which Lief discusses staying true to Naropa’s roots, the University has issued the following press release, which serves as a bio for Lief and gives an overview of the process behind his appointment. To watch the video please follow the link: http://youtu.be/YOg_AsOColE

Naropa University’s press release:

Naropa University (NU) is pleased to announce the appointment of Charles G. Lief, lawyer, social entrepreneur, nonprofit executive, and current board chair of Naropa University, as president of Naropa University, starting in August 2012.
Charles G. Lief has been an active part of the Naropa community for 39 years, having participated in some of the earliest discussions that culminated in the creation of the Naropa Institute in 1974. An early North American student of Naropa’s founder, the Venerable Chögyam Trungpa, Rinpoche, he was an original member of the Nalanda Foundation board of directors (Naropa’s nonprofit home for its first decade). He has been a member of the board of trustees since its formation in 1986. Lief was elected as chair of the board of Trustees in May, 2011.
Lief’s distinguished career as a nonprofit CEO, low and mixed income housing developer, and attorney, as well as his extensive background in businesses contributing to social and community health, and his nearly 40 years of experience working with Naropa University and its distinctive commitment to contemplative education, were all deciding factors in the Naropa board’s decision to elect him as university president.
“Chuck’s enduring relationship with Naropa is inherently connected to Naropa’s founder and the school’s foundation, as well as Naropa’s future,” says Martin Janowitz, acting Naropa board chair. “During his time as Chair, he maintained a clear focus and steady hand, and during his many years of board service including more than a decade chairing the board’s finance committee, he played a leading role in moving the university in the direction of flourishing academic, strategic, and financial strength. Naropa University will benefit greatly from his broad experience in nonprofit and business management, law, social entrepreneurship, teaching, and fundraising. Chuck will bring all this experience to his already longstanding commitment to Naropa’s community and mission.” The university’s presidential search process began after Dr. Stuart C. Lord, M.Div., announced in September 2011 that he would step down, at which point the university called upon John Whitehouse Cobb (Naropa President, 1993-2003) to serve as president through July 16, 2012.
The university created a presidential search committee, led by trustee Jim Rosen and comprised of trustee, faculty, student, and staff representatives who worked closely with the search consultancy Isaacson, Miller, a firm closely familiar with both higher education and mission-driven organizations. The search yielded close to 300 people who went through the exploration and application process. As a result of this activity, the search committee met weekly over a two-month period, and selected eight semi-finalists for interviews off-campus. After considerable deliberation, four finalists were brought to the Naropa campus in late April to meet with faculty, staff, students, alumni and the Naropa Board of Trustees. Feedback from all these stakeholders was taken into consideration when the Board of Trustees ultimately made this important leadership decision.
Lief will be focused on continuing the university’s standing as a leader in contemplative higher education. “The fact that Naropa remains a vital part of the universe of higher education is due to the powerful and potent energy behind its founding and the way in which that is actualized by the dedication, sacrifices and effectiveness of our faculty. My experience with faculty, students, and staff both prior to and during the search continues to confirm how transformative a container Naropa is. I’m honored and energized to serve as president during an important period in Naropa’s maturation, building on our legacy and bringing it with vigor into the future.”
Lief also brings a deep connection with Naropa’s mission and founder. “My relationship with Chögyam Trungpa, Rinpoche, the Naropa founder, has been the touchstone of my personal and professional life,” shares Lief. “I met the founder and became a Buddhist practitioner as a 19 year old college student in 1970. I was incredibly fortunate to have a close relationship with Trungpa, Rinpoche, for the 17 years until his death in 1987. I learned much from that relationship and Naropa University is clearly one of the most powerful and transformative aspects of his legacy,” he continues.
After receiving his Juris Doctor from the University of Colorado School of Law, Lief served as a managing partner of a Colorado law firm, Roper, Lief, Mains and Cobb, from 1977–83. Naropa was a client of the firm.
He was the first president of the Yonkers, New York–based Greyston Foundation, one of the earliest and most well-known models of integrated nonprofit social enterprises and service providers in the country. Under his leadership Greyston Foundation grew from a startup with a handful of employees to an organization with 180 employees and a $20 million annual budget. Greyston’s mix of services includes permanent housing for formerly homeless families, accredited childcare, HIV/AIDS housing and health care and the well-known Greyston Bakery, which provides employment to low income residents of Yonkers and among many other products, supplies millions of pounds of brownies to Ben and Jerry’s.
A principal in the Hartland Group, Community Developers and Consultants of Burlington, Vermont, he has been instrumental in the creation of mixed income housing and economic developments in Vermont and New Hampshire. He has also served as the strategic planning consultant to Amida Care, a nonprofit Special Needs HMO serving 5,000 low-income persons living with HIV/AIDS in New York City.
“Chuck has always brought to bear not only his passion and commitment, but also his skills and talents as an administrator who gets the job done in a way that shows he cares about the people around him,” says Charles King M.Div, JD (Yale), Executive Director, Housing Works, New York City “I have always been impressed with Chuck’s thoughtfulness about not just his clients, but also employees, nurturing them and ensuring that each one has a career plan that will offer fulfillment. In my view this has always been something that brings out the best that people have to offer.”
In addition to his serving on the Naropa Board in many capacities, Lief has served as the board chair of a number of organizations including the Intervale Center in Burlington, Vermont, which develops farm, and land-based enterprises that generate economic and social opportunity while protecting natural resources. He serves as the vice-chair of the board of the Vermont Community Loan Fund, is a founding director and chair of the Vermont Sustainable Jobs Fund Flexible Capital initiative, and is on the board of the award-winning Center for Cartoon Studies in White River Junction, Vermont and Vermont Works for Women. He was a board member and past chair of Shambhala International, the worldwide association of Buddhist communities founded by Chögyam Trungpa, Rinpoche. Chuck received his bachelor’s degree from Brandeis University in sociology.
He and his wife, Judy, a distinguished former Dean and chief executive of the Naropa Institute, have two daughters and two grandchildren.
Naropa University is accredited by the Higher Learning Commission and a member of the North Central Association of Colleges and Schools. Naropa University is a private, nonprofit, nonsectarian liberal arts institution dedicated to advancing contemplative education. This approach to learning integrates the best of Eastern and Western educational traditions, helping students know themselves more deeply and engage constructively with others. The university comprises a four-year undergraduate college and graduate programs in the arts, education, environmental leadership, psychology and religious studies.
Our congratulations to Naropa and Chuck.
 

Tuesday, May 29, 2012

Dharma of Food Justice: Call For Submissions! | Turning Wheel Media

Originally posted byJizo Chronicles.


For the month of July at Turning Wheel Media, help us highlight issues of food justice! Submit your prose, poetry, photographs, interviews, video, audio, and multi-media work by June 15th…

http://www.icontact-archive.com/xpZglLDG963gP90Atn1rx6EiicpuICpl?w=2

http://www.icontact-archive.com/xpZglLDG963gP90Atn1rx6EiicpuICpl?w=2

Turning Wheel Media: Call for submissions

Originally posted by Buddhadharma.

  Issues of food justice in the upcoming month of July

Turning Wheel Media, published by the Buddhist Peace Fellowship, will be highlighting issues of food justice in the upcoming month of July. In a call for submissions published at their website today, Turning Wheel wants readers to submit their own “prose, poetry, photographs, interviews, video, audio, and multimedia work” by June 15, 2012, for possible inclusion in the publication.
According to their website, Turning Wheel welcomes “submissions from Buddhist, spiritual, and secular perspectives, though we will usually prioritize work grounded in Buddhadharma. We will also prioritize work with strong analysis of racism, gender and sexuality justice, ableism, capitalism / class war, and internationalism.”
You can read Turning Wheel’s submission guidelines here. Send your submissions to submissions@turningwheelmedia.o

Join Zen Peacemakers to bear witness at Auschwitz this November‏

                                             

Auschwitz
Bearing Witness Retreat
Nov 5-9, 2012
 
Bernie Glassman and the Zen Peacemakers are returning for the 16th year to the old site of the concentration camps of Auschwitz-Birkenau, in Oświęcim, Poland, for a Bearing Witness Retreat in November 2012.
 
Bernie Glassman began the annual Bearing Witness Retreats in 1996, with help from Eve Marko and Andzej Krajewski. They have taken place annually every year since.
 
"I so connect with last year's (2010) experience in Oswiecm [the original Polish name for Auschwitz], I so long to go again, at least part of me does.  My parents never went back to Poland and in some ways something about that feels like how I can align with them in a deep way, my yearning to go back."-Estelle Hackermann, USA
 
 
Most of each day is spent sitting by the train tracks at Birkenau, both in silence and in chanting the names of the dead. There is time to walk through the vast camps, do vigils inside women’s and children’s barracks, and memorial services. Prayer Services from various religious traditions are offered daily. Participants meet daily in small Council groups designed to create a safe place for people to share their inner experiences. The whole group meets in the evenings to bear witness to oneness in diversity.
 
Auschwitz
Bearing Witness Retreat
Nov 5-9, 2012

Just My Opinion, Man!
~Bernie Glassman  
 

I have started a new webpage as a way to discuss issues that you, the reader, would like to discuss. I have started off with some questions that I frequently am asked. I will provide my thoughts on these questions, once per week. Please email me with questions you would like my opinions on and remember that the thoughts I have are just my opinions, man!

What is Bearing Witness?  
 
 
 
Bernie Glassman and the Zen Peacemakers are frequently on the road working to bear witness, wage peace and inspire hope in the corners of the globe touched by war, poverty and genocide.  Support this work by becoming a Friend of Bernie today.  

Monday, May 28, 2012

Trying to get citizens engaged in our democracy

Originally posted by No Impact Man.

Since the professional politicians aren't being professional, it's time for citizens to occupy politics.

You may know that I'm running for Congress. In addition to the limited, old-fashioned goal of running a campaign merely to get elected, our campaign has three main non-electoral goals:
1. Bringing the conversation about the true nature of our planetary and economic crises into politics and disenfranchised communities.
2. Massive citizen engagement.
3. Modeling to the entire world community citizen occupation of politics (you should run, too!).
For these reasons, as part of the campaign, we are today launching a massive voter registration drive with the goal of getting 5,000 more people to vote in the coming Congressional election in our district no matter which party they might vote for (only 114,000 voted last time).
The first event in the drive will take place from 1PM to 5PM in four locations in Brooklyn. If you happen to live in Brooklyn, we need lots of volunteers. Please sign up here: http://bit.ly/JoT49A.
You can read more about the voter registration drive here.
Meanwhile, since the professional politicians aren't being professional, it's time for citizens to occupy politics. There are many elections taking place in the United States between now and November. What are you going to run for?

Human rights group criticizes detention of Cambodian Buddhist monk

Originally posted by Shambhala Sun

Cambodian Buddhist monk, “unjustifiedly”, detained!



Photo via dannyfisher.org

An official speaking for Cambodian human rights group Licadho has called the arrest of Ven. Loun Savath, a human rights activist and Cambodian Buddhist monk, “unjustified.” Savath was detained for taking photographs of protesters and forced into a Land Cruiser by other monks, police, and plainclothes officers outside a Phnom Penh courthouse. More than 60 protesters were gathered outside the court, calling for the release of 13 Boeung Kak women inside. Savath was banned last year from all pagodas in Phnom Penh by the Supreme Patriarch Nun Nget.
“All of us believe that there’s absolutely no basis for them to hold venerable Loun Savath, he did nothing, he was just standing there,” said the Licadho official.
More than 60 protesters were gathered outside the court, calling for the release of 13 Boeung Kak women inside. Savath was banned last year from all pagodas in Phnom Penh by the Supreme Patriarch Nun Nget.
“All of us believe that there’s absolutely no basis for them to hold venerable Loun Savath, he did nothing, he was just standing there,” said the Licadho official.

Sunday, May 27, 2012

John Daido Loori Roshi The Truth of Words and Actions

~ Dharma Discourse by John Daido Loori Roshi ~
   The Blue Cliff Record, Case 11 

 Pointer
The great capacity of buddhas and ancestors is completely within his control; the lifeline of humans and gods is entirely subject to his direction. With a casual word or phrase he astounds the crowd and stirs the masses; with one device, one object, he smashes chains and knocks off fetters. Meeting transcendental potential, he brings up transcendental matters. But tell me, who has ever come on like this? Are there any who know where he is at? To test, I cite this: look!

Case

Huangbo, instructing the community, said, "All of you people are gobblers of dregs; if you go on traveling around this way, where will you have Today? Do you know that there are no teachers of Ch'an in all of China?"
    At that time a monk came forward and said, "Then what about those in various places who order followers and lead communities?"
    Huangbo said, "I do not say that there is no Ch'an; it's just that there are no teachers."

The Capping Verse

His cold severe solitary mien does not take pride in itself;
     Solemnly dwelling in the sea of the world, he distinguishes dragons and snakes.
Ta Chung the Son of Heaven has been lightly handled;
     Three times he personally felt those claws and fangs at work.


Huangbo was one of the great masters of Zen during the Tang Dynasty in China, around 800 A.D. He was imposing and unusual, even among the unusual masters of that time, in great part because of his physical appearance. He was seven feet tall and had a callous that allegedly grew on his forehead as a result of bowing. Once a monastic went to see Huangbo and asked him, "You always say you don't depend on the Buddha, you don't depend on the Dharma, you don't depend on the Sangha. Why do you continually bow?" In other words, if you don't depend on these things, what are you paying respect to by bowing? Huangbo replied, "I don't seek from the Buddha, I don't seek from the Dharma, I don't seek from the Sangha. I always just bow." The monastic insisted, "But what's the use of bowing?" Huangbo hit him. The monk said, "Too coarse," and Huangbo said, "What place is this to talk of coarse and fine?" and hit him again.
There are a number of very colorful stories about Huangbo. One of them says that Huangbo was on a pilgrimage to Tiantai Mountain, one of the sacred mountains in China. Along the way, he met a very unusual monastic who had a kind of light in his eyes and he and Huangbo hit it off immediately. They talked and laughed together as if they had known each other for years. They decided to travel together, and after a while they came upon a swollen valley stream. Huangbo then leaned his staff up against a tree, took off his hat and sat down. The monastic tried to get him to cross the stream with him, and Huangbo said, "Please, cross over yourself." So the stranger gathered up his robes and walked on top of the water across the stream. Looking back he called to Huangbo, "Come on, come across, come across." And Huangbo replied, "You self-perfected fellow! If I'd known you would concoct miracles, I would have broken both your legs." The monastic sighed and said, "You are a true vessel of the teaching of the Great Vehicle," then he disappeared.
There are no miracles in Zen. Ultimately, what does walking on water have to do with trans- forming your life? There are a lot of spiritual magicians in the world, but we need to ask ourselves, what do these "extra-sensory" powers have to do with the question of life and death? What do they have to do with transforming the way we perceive ourselves and the universe? What do they have to do with today? That is, with being totally present in this very moment? That's why the monastic recognized Huangbo's spiritual caliber.
Huangbo was a successor of Master Baizhang and Baizhang was a successor of the great Master Mazu. When Huangbo first met Baizhang, the latter said, "Magnificent, imposing. Where have you come from?" This is a testing question. Baizhang was trying to find out the depth of clarity of this new monastic. Huangbo said, "Magnificent, imposing. I've come from the mountains." Baizhang said, "What have you come for?" Huangbo said, "Not for anything else." Baizhang accepted him as a student. The next day, Huangbo was getting ready to leave when Baizhang saw him and asked, "Where are you going?" Huangbo said, "I'm going to pay my respects to the great master Mazu." Mazu was Baizhang's teacher. Baizhang said, "He's already passed on." Huangbo replied, "What did he have to say when he was alive?" Baizhang told him the story of his own encounter with Mazu: When Mazu saw Baizhang approaching, he took the fly-whisk off the hook that was behind him and held it up. Baizhang said, "Do you identify with this action or detach from this action?" And in response to this, Mazu took it and hung it back up on the hook. Later on, Mazu said, "When you're flapping your lips [about the dharma], how will you help people?" Baizhang took the fly-whisk down and held it up. Mazu said to him, "Do you identify with this action or detach from this action?" Baizhang took it and hooked it back up. Mazu gave a shout that left Baizhang deaf for a week.
Having told the story, Baizhang then turned to Huangbo and asked him, "After this, won't you be a successor of the great Master Mazu?" Huangbo said, "No, today, because of the master's recital, I've gotten to see Master Mazu's great capacity and great function; but if I were to succeed to Master Mazu, in the future I would be bereft of descendants." Baizhang said, "It is so. It is so. If your view equals your teacher's, you have less than half your teacher's virtue. It's only when your wisdom goes beyond your teacher, that you're worthy to pass on the transmission." This is one of the tenets of Zen. If your view is equal to that of your teacher's, you diminish the dharma by half. It's only when your view has exceeded the teacher's that the transmission is complete.
Photo by Svein Nordrum
Photo by Svein Nordrum
In the pointer, Yuanwu says, "The great capacity of buddhas and ancestors is completely within his control; the lifeline of humans and gods is entirely subject to his direction." This is a person who has mastered him or herself. When you master yourself, you master the universe, because self and universe are not two separate things. What does it mean to master the universe? What does it mean to be master of one's self? Yuanwu says, "With a casual word or phrase he astounds the crowd and stirs the masses. With a single device or object he smashes chains and knocks off fet- ters." We need to keep in mind, always, that those chains and fetters that restrict us, those barriers that block our way, don't exist. They only exist in our mind. They exist because we've placed them there. The fact is, there are no chains, there are no fetters, there are no hindrances. Each one of us is vast and boundless, without edges.
In smashing the chains and knocking off the fetters, Huangbo is dealing with the ideas and positions that we've created in order to define our limits. Instructing his community one day, Huangbo mounted the rostrum and addressed his assembly, "All of you people are gobblers of dregs; if you go on traveling around this way, where will you have today? Do you know that there are no teachers of Chan in all of China?" The dregs are the words and ideas that describe reality, and the wine of that reality is our own direct experience.
We should be aware of the fact that Zen didn't come to America from Japan or from China or from anywhere else. It's always been here. It's not something that can be imported. It's not some- thing that can be given. It's not something that can be received. Buddha realized that all sentient beings have the buddha nature, which means we are all perfect and complete, lacking nothing. Practice is a matter of discovering this truth. Running around, here and there, what are we search- ing for? We assume that something is missing; that we're lacking in some way.
Some people think that if we study with as many teachers as possible, try as many different practices as we can, then maybe we'll get it. But that's just another form of entertainment? dharma entertainment. We have to pick one practice and give ourselves to it with the whole body and mind. That's the only way that we will plumb its depths.
Huangbo said, "Do you know that there are no teachers of Chan in all of China?" This doesn't mean that we don't need a teacher nor that everyone is a teacher. This is what is called "buji" or self-styled Zen. There being no Zen teachers means that the teacher has nothing to give you. When someone tells you he or she has something to give you, beware. Run for your life. You're dealing with a charlatan. No one can give you anything because each one of us is already perfect and complete, lacking nothing. In response to Huangbo's teaching, a monastic steps forward and asks the obvious question, "Then what about those in various places who order followers and lead communities?" I ask you, is leading a community Zen? Is growing a garden Zen? Huangbo was saying that you have to realize it yourself. You need to do it yourself. You need to really be yourself, trust yourself. It's not that there is no Zen, it's just that it cannot be given and it can't be received.
In various religions, there are different processes that are used to help people realize the truth about that particular tradition. In some religions there is a guru, a kind of spiritual guide to whom you basically surrender control of your life. The guru tells you what to do, how to do it, when to do it. And from this act of surrender, this act of giving up control of your life, you learn some- thing. In Christianity, priests or ministers are representatives of God, intermediaries between the congregation and the divine being. They are also the interpreters of God's teachings. None of this applies to the role of a Zen teacher. Shakyamuni Buddha, in forty-five years of teaching, never uttered a single world. The teaching that was transmitted from Buddha to Mahakayashapa was beyond words and ideas. It was direct, mind-to-mind transmission. But keep in mind that the word "transmission" implies something going from A to B. Yet that's not what happens in Zen. B already has what A has. It just needs to be realized. When realization takes place, the mind-to-mind transmission is complete.
Bodhidharma, regarded as the founder of Zen, said that Zen is a special transmission outside the scriptures, with no reliance on words and letters. It's a direct pointing to the human mind and the realization of buddhahood. In other words, the realization of one's own enlightenment.
There's another story that tells of Huangbo's meeting with the prime minister of China who later became the emperor. The two were friends, and one day the prime minister visited Huangbo and presented him with a book that he'd written in order to express his understanding of the dharma. Huangbo took the book without even looking at it and put it aside. Then he didn't say anything for a long time. The two friends sat together in silence, and after a while, Huangbo turned to the minister and asked, "Do you understand?" The minister replied, "I don't understand." Huangbo said, "If you had understood this way, you would have gotten somewhere, but if you're still trying to describe it with paper and ink, you'll never get it." Words and ideas that describe reality miss the direct experience of reality itself.
So what is the realization of one's own enlightenment? Zazen is not it. Zen study, face-to-face teaching, the precepts, liturgy, body practice, art practice, work practice are not it. Then what is it? The eight gates are all upaya, skillful means to get us to realize that which is inherent in all beings. That's why realization is transformative. Understanding doesn't transform. Believing doesn't trans- form, but when you realize it, you transform your way of perceiving yourself and the universe, and that's not something that someone can give you. Taking it further, realization must be actualized. It must be manifested in everything that we do. This is what it means to come down off the mountain back into the world?back into our everyday lives. But before it can be actualized, it has to be realized. Otherwise, you're just actualizing an idea, an understanding, a belief.
Photo by Dimitris Tsakanis
Photo by Dimitris Tsakanis
Some years ago I received a letter from a group of first generation American teachers who were organizing a conference called, "Methods of Teaching the Dharma." They invited two hundred American dharma teachers to attend a series of lectures and workshops on how to teach. I remem- ber thinking to myself, but what have they been doing for the last twenty-five years? If they didn't get out of their practice the process for teaching, then what is the transmission about? What good is it? If we don't watch it, we're going to turn this incredible dharma into another one of our edu- cational systems. The dharma is not about education?not even religious education. It's practice. Practice means to do. It's about training. Training means to do. And it's out of that doing that a student surpasses the teacher. If that hasn't happened, then the dharma hasn't been transmitted from one generation to the next. You can have a hundred thousand lectures, workshops, and experts on teaching and it will never get across. The dharma cannot be put into a box with a nice label. It needs to come right from the heart, right from one's own practice. If it's not there, there is no way that it will affect and nourish the lives of others.
This is why our country is filled with self-styled Zen. We try to adapt it to suit our needs and preferences. We try to make it convenient for people. It's too harsh, or it's too difficult. Zen teach- ers around the country don't want to lose their students, so they make it less harsh and less dif- ficult. But in the process of diluting it, they end up throwing out the baby with the bathwater and all we get is a watered-down version of a vital practice that has nourished the lives of hundreds of thousands of Buddhist men and women for 2,500 years.
Each step of the process, each step of the practice of Zen is the transmission. In each period of zazen the mind-seal is transmitted. When the time comes that the teacher and student both realize that the transmission is complete, the training's over. The transmission ceremony is simply a formality that seals the process. What is the wisdom that has no teacher? What is it the truth that cannot be given because it has always been present? It's a truth that all of us are born with and we die with it, whether we realize it or not. It is the ground of being inside of each one of us, covered by layers and layers of conditioning. It is that extraordinary truth that Huangbo speaks of, that the Buddha spoke of, that countless teachers have handed down from generation to generation. It's just this. Not the idea. Not the thought. Not the understanding or the knowing. Not the words or concepts that describe it, but the truth itself.
When body and mind drop away, we hear sounds with the whole body and mind, we see form with the whole body and mind. This is the mind-seal of the buddhas and ancestors. There is no gain. There is no loss. That being the case, what can any teacher give you? What can be added? What is lacking? That's what we really need to see. It means trusting yourself. It means trusting the process. The process can help, but the answers will u
ltimately always come from you. The process will create a matrix within which you can discover for yourself that inherent perfection, but ultimately, you have do it.
If you have the determination, if you have the faith in yourself and in the process, and if you have the doubt?the questions that drive you in your practice?then guaranteed, sooner or later, you'll realize it. Great faith, great doubt and great determination?with those three pillars in place, there's no question about it?you'll do it. Realization is seeing the ultimate nature of all beings? your nature, buddha nature. Beneath all the layers of conditioning we've buried ourselves under lives a buddha, perfect and complete, lacking nothing. Whether you discover it or not is entirely in your hands. What will you do? More importantly, when will you do it?
The Blue Cliff Record or Hekiganroku is a collection of 100 koans originally compiled in China by Zen Master Xuedou during the Song dynasty (960?1279 c.e.) and later commented on by Zen Master Yuanwu. It is widely considered to be a model koan text, especially within the Linji (J. Rinzai) school of Zen.

Photo by David Morris

Photo by David Morris

Do Buddhas Cry?

Originally posted by The Zen Peacemakers

 Thich Nhat Hanh’s biography of the Buddha, Old Path White Clouds, didn’t quite jive with my understanding of my Buddhist practice with regards to death:



   Do Buddhas Cry? By Ari Setsudo Pliskin

Cartoon by Greg Perry
Today’s article reflects themes that I explored in Was the Buddha a Social Activist?—almost two years ago.  Zen Peacemakers January pilgrimage in the Buddha’s footsteps to India and Bernie's teachings reignited in me reflections on the role of the founder of Buddhism in my Buddhist practice. READ FULL ARTICLE.

 The Buddha says, Don’t Cry.

The Buddha’s response to his father’s death as portrayed in Thich Nhat Hanh’s biography of the Buddha, Old Path White Clouds, didn’t quite jive with my understanding of my Buddhist practice with regards to death:
The king smiled weakly, but his eyes radiated peace. He closed his eyes and passed from this life. Queen Gotmai and Yasodhara began to cry. The ministers sobbed in grief. The Buddha folded the king’s hands on his chest and then motioned for everyone to stop crying. He told them to follow their breathing… [At the funeral, the Buddha said] “A person who has attained the Way looks on birth, old age, sickness and death with equanimity.”

Becoming Suffering

This seems different from what my teachers teach.  From What is Bearing Witness? by Bernie Glassman:
It is the role of the Bodhisattva to bear witness. The Buddha can stay in the realm of not-knowing, the ream of blissful non-attachment. The Bodhisattva vows to save the world, and therefore to live in the world of attachment, for that is also the world of empathy, passion, and compassion.
At a workshop at Rowe Camp, a participant once asked Bernie if he cries...
  Do Buddhas Cry?


 
 

Socially Engaged Buddhism… Bits and Pieces

Originally posted by Jizo Chronicles.

  A rare quiet night, Bearnie and The Jizo Chronicle


   Posted on May 13, 2012 by Maia Duerr


The author and Roshi Bernie Glassman at Upaya Zen Center (photo by Roshi Joan Halifax)
For my longtime readers, I miss seeing you here… for my newer readers, just to get you up to speed, I don’t post very regularly on The Jizo Chronicles anymore. I am focusing my energy these days on my other blog, The Liberated Life Project, as well as on the work I do as Upaya Zen Center’s director of community outreach and development.
I’m having a rare quiet night so thought I’d give this blog a little attention and share some news from the world of socially engaged Buddhism that’s come across my desk this past month:

• Kudos to the Buddhist Peace Fellowship for being smart enough to pick Katie Loncke as their Director of Media and Action. I’ve long been a fan of Katie’s blog, and interviewed her on TJC back in January. I’m really looking forward to hearing more of Katie’s voice on behalf of BPF.
Rev. Danny Fisher is now not only a reverend but a doctor! This week, Danny received a doctorate of Buddhist studies from the University of the West. Also of note is Danny’s excellent dharma talk based on the book Half the Sky: Turning Oppression Into Opportunity for Women Worldwide (Kristof and WuDunn). You can listen to Danny give the talk here.
• There’s quite a good article on socially engaged Buddhism in May 9th issue of The Washington Post by Losang Tendrol, a Tibetan Buddhist nun. The piece focuses on Thai activist Sulak Sivaraksa.
• I also haven’t updated the calendar on this site for a long time, but I can tell you that there are some fabulous engaged dharma programs scheduled at Upaya Zen Center this August and September. Make a trip to beautiful Santa Fe this summer to practice with Roshi Bernie Glassman (“Making Peace: The World as One Body”), Cheri Maples (“Transforming Systems: Using Buddhist Practice to Create Healthy Organizations and Systems”), Alan Senauke (“The Bodhisattva’s Embrace”), Fleet Maull (“Radical Responsibility”), or Noah Levine (“The Heart of the Revolution”)… it’s all good!
Even though I am not posting here often, please don’t write off The Jizo Chronicles… I’ll still pop up here occasionally and might mobilize this blog when an important action is needed.
But for the most part, you can find me over at the Liberated Life Project… Go on, check it out… I think you’ll really enjoy it. Here are some recent posts that may be of interest:
May you all be well,
Maia

Friday, May 25, 2012

Video: Pat Robertson advocates destroying Buddha statues

Originally posted by The Worst Horse.

 You can destroy them, but it won’t change a thing.

Watch this video published yesterday by http://youtu.be/suqPKlYAe-Y
I have two reactions to this. My first is, Who in hell does Pat Robertson think he is? The second is, Who in hell does Pat Robertson think Buddhists are? He seems to think we’re the enemy. Well, we’re not the enemy, Pat. Buddhists are concerned with eliminating suffering, and deepening and harnessing our compassion. For ourselves, and for others. Including you. Or at least we’re trying. And those statues of ours? All they are to us, really, are reminders of that. Those statues help us to think about and re-engage with our motivation to eliminate suffering, and to deepen and harness our compassion.
You can destroy them, but it won’t change a thing.

Thursday, May 24, 2012

First-Ever White House Conference of Dharmic Faiths

Originally posted by Buddhist Global Relief.

Eager to translate their faith into programs of social justice and humanitarian service, followers of these Dharmic religions have sought dialogue with the U.S. government in order to find pathways along which they can contribute more effectively to their  communities, their nation, and the world.

 
Ven. Bhikkhu Bodhi
Until recently conferences on interfaith cooperation in the U.S. have almost always centered on the Abrahamic religions of Judaism, Christianity, and Islam. Yet over the past forty years America has become a much more diversified and pluralistic society. The relaxing of restrictions on immigration, followed by the post-war upheavals in Southeast Asia in the 1970s, has dramatically transformed our population. Large numbers of Americans now have  religious roots that go back, not to the deserts of Judea and Arabia, but to the plains, mountains, and villages of ancient India. For convenience, these are  grouped together under the designation “the Dharmic faiths.” They include Buddhists, Hindus, Jains, and Sikhs, and their national origins range from Pakistan to Japan, from Burma to Vietnam, and from Mongolia to Sri Lanka. Not all are immigrants. At least one whole generation of people of Asian descent has been born and raised in America, and think of themselves principally as Americans following a Dharmic religion.
L to R: Sikh, Jaina, Hindu, & Buddhist delegates offer prayers
Eager to translate their faith into programs of social justice and humanitarian service, followers of these Dharmic religions have sought dialogue with the U.S. government in order to find pathways along which they can contribute more effectively to their  communities, their nation, and the world.
On April 20, 2012, these efforts were rewarded by a historic conference convened at the White House, Community Building in the 21st Century with Strengthened Dharmic Faith-Based Institutions. Buddhist Global Relief was honored to be one of the Dharmic faith organizations invited to attend. Many Hindu, Jain, and Sikh organizations, as well as other Buddhist organizations, also participated. I went as the representative of Buddhist Global Relief. I was delighted to meet a number of old Buddhist friends and to make a few new ones. Among these was the popular Buddhist blogger Danny Fisher, who had interviewed me a few times by email over the years but whom I had never met in person.
Bhante Uparatana, Bhante Bodhi, Chodo, and Koshin
The conference was co-hosted by the White House Office of Faith Based and Neighborhood Partnerships, the White House Office of Public Engagement and Intergovernmental Agencies, and Hindu American Seva Charities (HASC).  Also present from the Buddhist community were Bill Aiken, Director of Public Affairs for Soka Gakkai International, one of the co-organizers; Ven. Katugastota Uparatana of the Maryland Buddhist Vihara; Koshin Paley Ellison and Robert Chodo Campbell of the New York Zen Center for Contemplative Care; and Tricycle journalist Clark Strand.
In his opening remarks, Paul Monteiro,  Associate Director of the White House Office of Public Engage­ment, observed that the Dharmic-American community is interested in all the same issues that everyone is interested in—healthcare, security, education, etc.  He encouraged the participants to follow up this conference with action, saying “the real measure of this confe­rence’s success will be in how much more engaged in service the Dharmic communities become in the months ahead.”
Anju Bhargava of HASC, lead organizer of the event, said: “As we see it, in America, the seva [service] movement is a tool for social justice,  a way to deal with community issues. The eastern Dharmic traditions share many commonalities. We are trying to understand how can we engage with each other collectively, what are our issues? How can more of us engage with the adminis­tration?… We hope this will be the first step in the Dharmic community coming together to explore and identify common ground and building a coalition that will strengthen each other and our nation.”
Sikh delegate listening intently
Former U.S. Senator, civil rights champion and presidential adviser Harris Wofford spoke of the profound contribution that Asian spirituality made to the Civil Rights movement, recounting that it was a workshop on Gandhi that had deeply inspired the actions of civil rights pioneer Rosa Parks on the day she refused to move to the back of the bus.  On a personal level, he said, it was his encounters with Gandhians in the late 1940’s that inspired his dedication to the Civil Rights movement.
During a session with Rev. Suzan Johnson Cook, United States Ambassador-at-Large for International Religious Freedom, concerns were raised about the condition of religious minorities (Hindu, Sikh, Buddhist, and others) in Pakistan and Bangladesh, as well as the plight of Buddhists in Southeast Asia and Tibet.  Dr. Siva Subramanian, HASC Board Member, called on the ambassador to bring the American Dharmic community to the table so they can work more closely with her in addressing their concerns.
Other topics discussed were the high suicide rates among Asian immigrants, the problems being faced by Burmese and Bhutanese refugees in America, the networking of Dharmic community resources for disaster response, the support of religious literacy programs in public schools, and providing support for Dharma-based members of the U.S. Armed Forces.
The Buddhist Delegation
Bill Aiken of Soka Gakkai summed up the consensus among the Buddhist delegates with his comment: “I thought this conference marked an expansion and deepening of the dialogue between the Obama Administration and the Buddhist, Hindu, and Jain communities, as well as a growing recognition of the contributions these faiths are making in American society. I think it got a number of the faith representatives thinking about how they can expand on and deepen those contributions.”
Parts of this blogpost were drawn from the press release on the conference issued by Hindu American Seva Charities. For the full press release, see here.

Buddhist Festivals and Holidays



  Buddhist Festivals and Holidays Urban Dharma

 

 

There are many special or holy days held throughout the year by the Buddhist community. Many of these days celebrate the birthdays of Bodhisattvas in the Mahayana tradition or other significant dates in the Buddhist calendar. The most significant celebration happens every May on the night of the full moon, when Buddhist all over the world celebrate the birth, enlightenment and death of the Buddha over 2,500 years ago. It has become to be known as Buddha Day.

Buddhist Festivals are always joyful occasions. Typically on a festival day, lay people will go the the local temple or monastery and offer food to the monks and take the Five Precepts and listen to a Dharma talk. In the afternoon, they distribute food to the poor to make merit, and in the evening perhaps join in a ceremony of circumambulation of a stupa three times as a sign of respect to the Buddha, Dhamma, Sangha. The day will conclude with evening chanting of the Buddha's teachings and meditation.
 
* The Thai Buddhist Calendar (similar if not the same as the Laotian and Cambodian). Some holy days are specific to a particular Buddhist tradition or ethnic group (as above). There are two aspects to take into consideration regarding Buddhist festivals: Most Buddhists, with the exception of the Japanese, use the Lunar Calendar and the dates of Buddhist festivals vary from country to country and between Buddhist traditions. There are many Buddhist festivals, here are some of the more important ones:

Buddhist New Year

In Theravadin countries, Thailand, Burma, Sri Lanka, Cambodia and Laos, the new year is celebrated for three days from the first full moon day in April. In Mahayana countries the new year starts on the first full moon day in January. However, the Buddhist New Year depends on the country of origin or ethnic background of the people. As for example, Chinese, Koreans and Vietnamese celebrate late January or early February according to the lunar calendar, whilst the Tibetans usually celebrate about one month later.

Vesak or Visakah Puja ("Buddha Day")

Traditionally, Buddha's Birthday is known as Vesak or Visakah Puja (Buddha's Birthday Celebrations). Vesak is the major Buddhist festival of the year as it celebrates the birth, enlightenment and death of the Buddha on the one day, the first full moon day in May, except in a leap year when the festival is held in June. This celebration is called Vesak being the name of the month in the Indian calendar.

Magha Puja Day (Fourfold Assembly or "Sangha Day")

Magha Puja Day takes places on the full moon day of the third lunar month (March). This holy day is observed to commemorate an important event in the life of the Buddha. This event occurred early in the Buddha's teaching life.

After the first Rains Retreat (Vassa) at the Deer Park at Sarnath, the Buddha went to Rajagaha city where 1250 Arahats,(Enlightened saints) who were the Buddha's disciples, without prior appointment, returned from their wanderings to pay respect to the Buddha. They assembled in the Veruvana Monastery with the two chief disciples of the Buddha, Ven. Sariputta and Ven. Moggalana.

The assembly is called the Fourfold Assembly because it consisted of four factors: (1) All 1250 were Arahats; (2) All of them were ordained by the Buddha himself; (3) They assembled by themselves  without any prior call; (4) It was the full moon day of Magha month (March).
 
Asalha Puja Day ("Dhamma Day")

Asalha Puja means to pay homage to the Buddha on the full moon day of the 8th lunar month (approximately July). It commemorates the Buddha's first teaching: the turning of the wheel of the Dhamma (Dhammacakkappavattana Sutta) to the five ascetics at the Deer Park (Sarnath) near Benares city, India. Where Kondanna, the senior ascetic attained the first level of enlightenment (the Sotapanna level of mind purity).
   
Uposatha (Observance Day)

The four monthly holy days which continue to be observed in Theravada countries - the new moon, full moon, and quarter moon days. Known in Sri Lanka as Poya Day. [ Web Link: Uposatha or Observance Days ]

Pavarana Day


This day marks the conclusion of the Rains retreat (vassa). In the following month, the kathina ceremony is held, during which the laity gather to make formal offerings of robe cloth and other requisites to the Sangha.

Kathina Ceremony
(Robe offering ceremony)

Is held on any convenient date within one month of the conclusion of the Vassa Retreat, which is the three month rains retreat season (Vassa) for the monastic order. It is the time of the year when new robes and other requisites may be offered by the laity to the monks.

Anapanasati Day


At the end of one rains retreat (vassa), the Buddha was so pleased with the progress of the assembled monks that he encouraged them to extend their retreat for yet another month. On the full-moon day marking the end of that fourth month of retreat, he presented his now-famous instructions on mindfulness of breathing (anapanasati), which may be found in the Anapanasati Sutta (MN 118) - The Discourse on Mindfulness of Breathing.

Abhidhamma Day


In the Burmese tradition, this day celebrates the occasion when the Buddha is said to have gone to the Tushita Heaven to teach his mother the Abhidhamma. It is held on the full moon of the seventh month of the Burmese lunar year starting in April which corresponds to the full moon day in October.
Songkran

This Thai Buddhist festival goes on for several days during the middle of April. People clean their houses and wash their clothes and enjoy sprinkling perfumed water on the monks, novices and other  people for at least two or three days. They gather around the riverbank, carrying fishes in jars to put into the water, for April is so hot in Thailand that the ponds dry out and the fish would die if not rescued. People go to the beach or river bank with jars or buckets of water and splash each other. When everyone is happily wet they are usually entertained by boat races on the river.

Loy Krathong (Festival of Floating Bowls)

At the end of the Kathin Festival season, when the rivers and canals are full of water, the Loy Krathong Festival takes place in all parts of Thailand on the full moon night of the Twelfth Lunar month. People bring bowls made of leaves (which contain flowers) candles and incense sticks, and float them in the water. As they go, all bad luck is suppose to disappear. The traditional practice of Loy Krathong was meant to pay homage to the holy footprint of the Buddha on the beach of the Namada River in India.

The Ploughing Festival

In May, when the moon is half-full, two white oxen pull a gold painted plough, followed by four girls dressed in white who scatter rice seeds from gold and silver baskets. This is to celebrate the Buddha's first moment of enlightenment, which is said to have happened when the Buddha was seven years old, when he had gone with his father to watched the ploughing.  (Known in Thailand as Raek Na)

The Elephant Festival

The Buddha used the example of a wild elephant which, when it is caught, is harnessed to a tame one to train. In the same way, he said, a person new to Buddhism should have a special friendship of an older Buddhist. To mark this saying, Thais hold an elephant festival on the third Saturday in November.
 
The Festival of the Tooth

Kandy is a beautiful city in Sri Lanka. On a small hill is a great temple which was especially built to house a relic of the Buddha - his tooth. The tooth can never be seen, as it is kept deep inside may caskets. But once a year in August, on the night of the full moon, there is a special procession for it.
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Ulambana (Ancestor Day)

Is celebrated throughout the Mahayana tradition from the first to the fifteenth days of the eighth lunar month. It is believed that the gates of Hell are opened on the first day and the ghosts may visit the world for fifteen days. Food offerings are made during this time to relieve the sufferings of these ghosts. On the fifteenth day, Ulambana or Ancestor Day, people visit cemeteries to make offerings to the departed ancestors. Many Theravadins from Cambodia, Laos and Thailand also observe this festival.

Ulambana is also a Japanese Buddhist festival known as Obon, beginning on the thirteenth of July and lasting for three days, which celebrates the reunion of family ancestors with the living.

Avalokitesvara’s Birthday (Kuan Yin)

This is a festival which celebrates the Bodhisattva ideal represented by Avalokitesvara. Who represents the perfection of compassion in the Mahayana traditions of Tibet and China. It occurs on the full moon day in March.
Bodhi Day (Enlightenment Day)
Bodhi Day honours the enlightenment of Siddhartha Gautama -- the Buddha. Buddhists observe the importance of this event by celebrating Bodhi Day usually on the eighth of December. The day is observed in many ways, including prayer, meditation and teachings.
Thanks to BuddhaNet.net