by Kusala Bhikshu
One of the questions I'm asked most often is... How did I become a Buddhist?
I was born and baptized a Lutheran in Iowa. My family moved to Arizona in 1954, I was five and have many fond memories of the Southwest. I spent my high school years in Wisconsin and in 1969 moved to Los Angeles, California. Because my teenage years were spent in the 60's -- "Don't trust anyone over 30 and question all authority" -- I became an agnostic.
At the age of twenty-eight, I went through what you might call an early mid-life crisis. I quit my job of seven years and went on a forty-five day road trip. I drove cross-country, sleeping at rest stops, in cheap motels, and campgrounds. The road trip offered me a chance to see how other people lived, and time to reflect on what my life was all about.
Back in Los Angeles, I found a new job, and within a year my old company rehired me. I quit smoking, joined a gym, and started looking into what it meant to be a conscious human being.
One day, this wonderful woman came into my life. She was beautiful, kind, and easy to be with. A selfless quality that seemed to come from her religious faith filled the air with love and warmth. She was a devout Christian, and I started going to church.
It wasn't long before I realized church and Christianity was not my cup of green tea. I lacked faith, I was skeptical and needed proof. I needed something more than words, I needed a personal experience. I wasn't feeling anything sitting passively in a pew, I wanted to be an active participant in my own salvation.
Friday, March 26, 2010
Monday, March 15, 2010
A Factorial Analysis of the Noble Eightfold Path
(in Pali and English)
I. Samma ditthi...... Right view
dukkhe nana...... understanding suffering
dukkhasamudaye nana...... understanding its origin
dukkhanirodhe nana...... understanding its cessation
dukkhanirodhagaminipatipadaya nana...... understanding the way leading to cessation
II. Samma sankappa...... Right intention
nekkhamma-sankappa...... intention of renunciation
abyapada-sankappa...... intention of good will
avihimsa-sankappa...... intention of harmlessness
III. Samma vaca...... Right speech
musavada veramani...... abstaining from false speech
pisunaya vacaya veramani...... abstaining from slanderous speech
pharusaya vacaya veramani...... abstaining from harsh speech
samphappalapa veramani...... abstaining from idle chatter
IV. Samma kammanta...... Right action
panatipata veramani...... abstaining from taking life
adinnadana veramani...... abstaining from stealing
kamesu micchacara veramani...... abstaining from sexual misconduct
V. Samma ajiva...... Right livelihood
miccha ajivam pahaya...... giving up wrong livelihood,
samma ajivena jivitam kappeti...... one earns one's living by a right form of livelihood
VI. Samma vayama...... Right effort
samvarappadhana...... the effort to restrain defilements
pahanappadhana...... the effort to abandon defilements
bhavanappadhana...... the effort to develop wholesome states
anurakkhanappadhana...... the effort to maintain wholesome states
VII. Samma sati...... Right mindfulness
kayanupassana...... mindful contemplation of the body
vedananupassana...... mindful contemplation of feelings
cittanupassana...... mindful contemplation of the mind
dhammanupassana...... mindful contemplation of phenomena
VIII. Samma samadhi...... Right concentration
pathamajjhana...... the first jhana
dutiyajjhana...... the second jhana
tatiyajjhana...... the third jhana
catutthajjhana...... the fourth jhana
I. Samma ditthi...... Right view
dukkhe nana...... understanding suffering
dukkhasamudaye nana...... understanding its origin
dukkhanirodhe nana...... understanding its cessation
dukkhanirodhagaminipatipadaya nana...... understanding the way leading to cessation
II. Samma sankappa...... Right intention
nekkhamma-sankappa...... intention of renunciation
abyapada-sankappa...... intention of good will
avihimsa-sankappa...... intention of harmlessness
III. Samma vaca...... Right speech
musavada veramani...... abstaining from false speech
pisunaya vacaya veramani...... abstaining from slanderous speech
pharusaya vacaya veramani...... abstaining from harsh speech
samphappalapa veramani...... abstaining from idle chatter
IV. Samma kammanta...... Right action
panatipata veramani...... abstaining from taking life
adinnadana veramani...... abstaining from stealing
kamesu micchacara veramani...... abstaining from sexual misconduct
V. Samma ajiva...... Right livelihood
miccha ajivam pahaya...... giving up wrong livelihood,
samma ajivena jivitam kappeti...... one earns one's living by a right form of livelihood
VI. Samma vayama...... Right effort
samvarappadhana...... the effort to restrain defilements
pahanappadhana...... the effort to abandon defilements
bhavanappadhana...... the effort to develop wholesome states
anurakkhanappadhana...... the effort to maintain wholesome states
VII. Samma sati...... Right mindfulness
kayanupassana...... mindful contemplation of the body
vedananupassana...... mindful contemplation of feelings
cittanupassana...... mindful contemplation of the mind
dhammanupassana...... mindful contemplation of phenomena
VIII. Samma samadhi...... Right concentration
pathamajjhana...... the first jhana
dutiyajjhana...... the second jhana
tatiyajjhana...... the third jhana
catutthajjhana...... the fourth jhana
Friday, March 12, 2010
A Buddhist Approach to Patient Health Care
by Kusala Bhikshu
***
"Good health is simply the slowest way a human being can die." -- Unknown
"To talk of Buddhism we must first talk about its origins. I have suggested that the origin of religion was the fear of danger, but this is not true of Buddhism, which arose from the fear of suffering. Please note this distinction. Dealing with the origins of religion we talk about danger, but when dealing with Buddhism we talk about suffering, which has a more specific meaning. The fear of danger has its object in external factors, such as floods, earthquakes, and so on, but suffering includes all the problems experienced in life, including those within the mind." -- Bhikkhu P. A. Payutto
"The Buddhadharma is not far off. It's as close as your mind. Reality is not somewhere outside. How can you find it, if you turn away from yourself. Whether you're deluded or awake depends upon you. Make up your mind, and you will be there. Whether you're in the light or in the dark doesn't depend on others. Have faith and practice, and you will soon know the truth. If you don't take the medicine of the Great Physician, when will you see the light of the sun?" -- Ming-K'uang - Disciple of the Tientai patriarch Chang-an.
***
Twenty-five centuries ago a man awoke to a new reality, he was known as the Buddha. Without the aid of gods or men, he found his way through the tangled web of birth, sickness, old age and death into the everlasting peace of nirvana.
Over the years many commentaries have been written to add clarity and understanding to his teachings. Buddhist monks and nuns have taught and still teach his Dharma (Truth). New schools of Buddhism based on culture and meaning arose in every part of the world spreading his message, “Suffering is Optional.”
The Buddha achieved his nirvana at the age of thirty-five. He shared and taught his practice for forty-five years. Buddhist practice is designed to end suffering, transform karma and halt all future rebirths.
Buddhist practice includes both precept practice and meditation practice. The goal of precept practice is the transformation of speech and action. The goal of meditation practice is the transformation of consciousness.
Buddhist practice is also about technique and discipline. Technique, the technical methods and procedures used in Buddhist practice are found in the eight-fold path. The eight-fold path is; right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness and right concentration. Discipline in Buddhism, is the control gained by the practice of training precepts and meditation.
The training precepts are; not to kill, not to take what is not given, not to indulge in sexual misconduct, not to lie and not to consume intoxicants.
***
"Good health is simply the slowest way a human being can die." -- Unknown
"To talk of Buddhism we must first talk about its origins. I have suggested that the origin of religion was the fear of danger, but this is not true of Buddhism, which arose from the fear of suffering. Please note this distinction. Dealing with the origins of religion we talk about danger, but when dealing with Buddhism we talk about suffering, which has a more specific meaning. The fear of danger has its object in external factors, such as floods, earthquakes, and so on, but suffering includes all the problems experienced in life, including those within the mind." -- Bhikkhu P. A. Payutto
"The Buddhadharma is not far off. It's as close as your mind. Reality is not somewhere outside. How can you find it, if you turn away from yourself. Whether you're deluded or awake depends upon you. Make up your mind, and you will be there. Whether you're in the light or in the dark doesn't depend on others. Have faith and practice, and you will soon know the truth. If you don't take the medicine of the Great Physician, when will you see the light of the sun?" -- Ming-K'uang - Disciple of the Tientai patriarch Chang-an.
***
Twenty-five centuries ago a man awoke to a new reality, he was known as the Buddha. Without the aid of gods or men, he found his way through the tangled web of birth, sickness, old age and death into the everlasting peace of nirvana.
Over the years many commentaries have been written to add clarity and understanding to his teachings. Buddhist monks and nuns have taught and still teach his Dharma (Truth). New schools of Buddhism based on culture and meaning arose in every part of the world spreading his message, “Suffering is Optional.”
The Buddha achieved his nirvana at the age of thirty-five. He shared and taught his practice for forty-five years. Buddhist practice is designed to end suffering, transform karma and halt all future rebirths.
Buddhist practice includes both precept practice and meditation practice. The goal of precept practice is the transformation of speech and action. The goal of meditation practice is the transformation of consciousness.
Buddhist practice is also about technique and discipline. Technique, the technical methods and procedures used in Buddhist practice are found in the eight-fold path. The eight-fold path is; right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness and right concentration. Discipline in Buddhism, is the control gained by the practice of training precepts and meditation.
The training precepts are; not to kill, not to take what is not given, not to indulge in sexual misconduct, not to lie and not to consume intoxicants.
Saturday, March 6, 2010
How I Became a Buddhist
How I Became a Buddhist -- by Kusala Bhikshu
One of the questions I'm asked most often is... How did I become a Buddhist?
I was born and baptized a Lutheran in Iowa. My family moved to Arizona in 1954, I was five and have many fond memories of the Southwest. I spent my high school years in Wisconsin and in 1969 moved to Los Angeles, California. Because my teenage years were spent in the 60's -- "Don't trust anyone over 30 and question all authority" -- I became an agnostic.
At the age of twenty-eight, I went through what you might call an early mid-life crisis. I quit my job of seven years and went on a forty-five day road trip. I drove cross-country, sleeping at rest stops, in cheap motels, and campgrounds. The road trip offered me a chance to see how other people lived, and time to reflect on what my life was all about.
Back in Los Angeles, I found a new job, and within a year my old company rehired me. I quit smoking, joined a gym, and started looking into what it meant to be a conscious human being.
One day, this wonderful woman came into my life. She was beautiful, kind, and easy to be with. A selfless quality that seemed to come from her religious faith filled the air with love and warmth. She was a devout Christian, and I started going to church.
It wasn't long before I realized church and Christianity was not my cup of green tea. I lacked faith, I was skeptical and needed proof. I needed something more than words, I needed a personal experience. I wasn't feeling anything sitting passively in a pew, I wanted to be an active participant in my own salvation.
One of the questions I'm asked most often is... How did I become a Buddhist?
I was born and baptized a Lutheran in Iowa. My family moved to Arizona in 1954, I was five and have many fond memories of the Southwest. I spent my high school years in Wisconsin and in 1969 moved to Los Angeles, California. Because my teenage years were spent in the 60's -- "Don't trust anyone over 30 and question all authority" -- I became an agnostic.
At the age of twenty-eight, I went through what you might call an early mid-life crisis. I quit my job of seven years and went on a forty-five day road trip. I drove cross-country, sleeping at rest stops, in cheap motels, and campgrounds. The road trip offered me a chance to see how other people lived, and time to reflect on what my life was all about.
Back in Los Angeles, I found a new job, and within a year my old company rehired me. I quit smoking, joined a gym, and started looking into what it meant to be a conscious human being.
One day, this wonderful woman came into my life. She was beautiful, kind, and easy to be with. A selfless quality that seemed to come from her religious faith filled the air with love and warmth. She was a devout Christian, and I started going to church.
It wasn't long before I realized church and Christianity was not my cup of green tea. I lacked faith, I was skeptical and needed proof. I needed something more than words, I needed a personal experience. I wasn't feeling anything sitting passively in a pew, I wanted to be an active participant in my own salvation.
Sunday, January 10, 2010
Happy New Year
It's has been a while since my last posting due to my other works commitment.
Nevertheless, this year, I will find the time to post articles or sutras as much as possible.
I would also like to take this opportunity to wish everyone a happy 2010 and may Buddhas be with you.
Namo Amitabha.
Nevertheless, this year, I will find the time to post articles or sutras as much as possible.
I would also like to take this opportunity to wish everyone a happy 2010 and may Buddhas be with you.
Namo Amitabha.
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