“Do not dwell in the past, do not dream of the future, concentrate the mind on the present moment.” – Buddha
“Peace comes from within. Do not seek it without.” – Buddha
“To conquer oneself is a greater task than conquering others.”
“Every morning we are born again. What we do today is what matters most.” – Buddha
“Nothing can harm you as much as your own thoughts unguarded.” – Buddha
“Should a seeker not find a companion who is better or equal, let them resolutely pursue a solitary course.” – Buddha
“The one in whom no longer exist the craving and thirst that perpetuate becoming; how could you track that Awakened one, trackless, and of limitless range.” – Buddha
The Dalai Lama is the head monk of Tibetan Buddhism and traditionally has been responsible for the governing of Tibet, until the Chinese government took control in 1959. Before 1959, his official residence was Potala Palace in Lhasa, the capital of Tibet. The Dalai Lama belongs to the Gelugpa tradition of Tibetan Buddhism, which is the largest and most influential tradition in Tibet. The institution of the Dalai Lama is a relatively recent one. There have been only 14 Dalai Lamas in the history of Buddhism, and the first and second Dalai Lamas were given the title posthumously. According to Buddhist belief, the current Dalai Lama is a reincarnation of a past lama who decided to be reborn again to continue his important work, instead of moving on from the wheel of life. A person who decides to be continually reborn is known as tulku. Buddhists believe that the first tulku in this reincarnation was Gedun Drub, who lived from 1391-1474 and the second was Gendun Gyatso. However, the name Dalai Lama, meaning Ocean of Wisdom, was not conferred until the third reincarnation in the form of Sonam Gyatso in 1578. The current Dalai Lama is Tenzin Gyatso.
Choosing a Dalai Lama
After the death of a Dalai Lama it has traditionally been the responsibility of the High Lamas of the Gelugpa Tradition and the Tibetan government to find his reincarnation. The High Lamas search for a boy who was born around the same time as the death of the Dalai Lama. It can take around two or three years to identify the Dalai Lama, and for the current, 14th Dalai Lama, it was four years before he was found.After the death of a Dalai Lama it has traditionally been the responsibility of the High Lamas of the Gelugpa Tradition and the Tibetan government to find his reincarnation. The High Lamas search for a boy who was born around the same time as the death of the Dalai Lama. There are several ways in which the High Lamas might find out where the next reincarnation will be found.
Dream
One of the High Lamas may dream about some mark or location that will identify the boy.
Smoke
If the previous Dalai Lama was cremated, High Lamas will watch the direction of the smoke and search accordingly.
Oracle Lake
High Lamas go to a holy lake, called Lhamo Lhatso, in central Tibet and watch for a sign from the lake itself. This may be either a vision or some indication of the direction in which to search.The home and village of Tenzin Gyatso was identified in a vision from this lake.
Once the High Lamas have located the home and the boy, they present a number of artefacts which they have brought with them in preparation, to the child. Amongst these artefacts are a number of items that belonged to the deceased Dalai Lama. If the boy chooses the items that belonged to the previous Dalai Lama, this is seen as a sign, in conjunction with all of the other indications, that the boy is a reincarnation. This procedure, however, as Tenzin Gyatso has said himself, is not set in stone; if two thirds of the Tibetan people wish to change the method of identifying the next reincarnation, this would be just as valid. The search for the Dalai Lama has usually been limited to Tibet, although the third tulku was born in Mongolia. However, as Tibet has been taken by the Chinese government, Tenzin Gyatso says that if he is reborn it will not be in a country run by the People’s Republic of China, or any other country which is not free. Interestingly, Tenzin Gyatso has also expressed doubts over whether he will be reborn at all, suggesting the function of the Dalai Lama may be over. However, until Tibet is reunited with its spiritual leader, it seems likely that there will continue to be a Dalai Lama.
Tenzin Gyatso, the 14th Dalai Lama
Tenzin Gyatso is the fourteenth Dalai Lama of Tibetan Buddhism. He was born in 1935 and recognised as the reincarnation of Thubten Gyatso at a young age. His Holiness, Tenzin Gyatso, was born Lhamo Dhondrub on July 6 1935 to a peasant family in the province of Amdo, in a village called Takster in northeastern Tibet. The High Lamas of the Gelugpa tradition had been searching for many years for the next reincarnation of the Dalai Lama, but according to reports, there were incidents which marked out Lhamo as the correct child. The face of the embalmed thirteenth Dalai Lama is reported to have mysteriously turned north east. This, combined with a vision a High Lama had when looking in the sacred lake Lhamo Lhatso, indicated that Amdo was the village they should search. Furthermore, the vision also clearly indicated a three storey monastery with a gold and turquoise roof, and another vision of a small house with odd guttering. A monastery at Kumbum in Amdo fitted the description given by the High Lama and, after a careful search of the neighbouring villages, the house of Lhamo Dhondrub was identified. Lhamo was around three years old at the time. The search party went to his home and observed him without revealing their reasons. They came back a few days later with the formal intention of performing the final test. They presented some items to the child, including a mala, or rosary, and a bell that belonged to the deceased Dalai Lama. Lhamo instantly identified the items shouting “It’s mine, it’s mine!” At just over five years old, he was enrolled in the local monastery and began his training. He was also trained by the highest monks in the land at Lhasa, Tibet’s capital city, at that time his official residence. He was enthroned at the age of 15 in 1950 amidst the start of troubles with China, but continued to study until the age of 25, receiving the highest honours available. The young Lhamo Dhondrub, who was renamed Jamphel Ngawang Lobsang Yeshe Tenzin Gyatso, took leadership of a country that was, according to traditional maps, still a Chinese province. Around 1950, the political landscape of China was changing. Plans were made to bring Tibet officially under Chinese control. But in March 1959, Tibetans took to the streets demanding an end to Chinese rule. Chinese People’s Republic troops crushed the revolt and thousands were killed. Fearing that the Chinese government would kill him, the Dalai Lama fled from Tibet to India with thousands of followers, where he was welcomed by Indian Prime Minister, Jawaharlal Nehru. Nehru gave him permission to form The Tibetan Government in Exile in Dharamsala in India. The Dalai Lama, and the refugees who followed him, created a society in which Tibetan language, culture, arts and religion are promoted. He is the first Dalai Lama to travel to the West, and his charismatic manner has helped to draw much support for Buddhism and the Tibetan resistance movement. In 1989 he received the Nobel Peace Prize for maintaining a policy of non violence with the Chinese government, despite the knowledge that many Tibetans would be happy to take up armed resistance to return him to his position as their leader. Tenzin Gyatso is the fourteenth Dalai Lama of Tibetan Buddhism. He was born in 1935 and recognised as the reincarnation of Thubten Gyatso at a young age.
The lotus has been a symbol of purity since before the time of the Buddha, and it blooms profusely in Buddhist art and literature. Its roots are in muddy water, but the lotus flower rises above the mud to bloom clean and fragrant. In Buddhist art, a fully blooming lotus flower signifies enlightenment, while a closed bud represents a time before enlightenment. Sometimes a flower is partly open, with its center hidden, indicating that enlightenment is beyond ordinary sight. The mud nourishing the roots represents our messy human lives. It is in the midst of our human experiences and our suffering that we seek to break free and bloom. But while the flower rises above the mud, the roots and stem remain in the mud, where we live our lives. A Zen verse says, “May we exist in muddy water with purity, like a lotus.” Rising above the mud to bloom requires great faith in oneself, in the practice, and in the Buddha’s teaching. So, along with purity and enlightenment, a lotus also represents faith.
The lotus flower is one of the Eight Auspicious Symbols of Buddhism. According to legend, before the Buddha was born, his mother, Queen Maya, dreamed of a white bull elephant carrying a white lotus in its trunk. Buddhas and bodhisattvas are often portrayed as either seated or standing on a lotus pedestal. Amitabha Buddha is nearly always sitting or standing on a lotus, and he often holds a lotus as well. The Lotus Sutra is one of the most highly regarded Mahayana sutras. The well-known mantra Om Mani Padme Hum roughly translates into “the jewel in the heart of the lotus.” In meditation, the lotus position requires folding one’s legs so that the right foot is resting on the left thigh, and vice versa. According to a classic text attributed to Japanese Soto Zen Master Keizan Jokin (1268–1325), “The Transmission of the Light (Denkoroku),” the Buddha once gave a silent sermon in which he held up a gold lotus. The disciple Mahakasyapa smiled. The Buddha approved Mahakasyapa’s realization of enlightenment, saying, “I have the treasury of the eye of truth, the ineffable mind of Nirvana. These I entrust to Kasyapa.”
In Buddhist iconography, the color of a lotus conveys a particular meaning. A blue lotus usually represents the perfection of wisdom. It is associated with the bodhisattva Manjusri. In some schools, the blue lotus is never in full bloom, and its center cannot be seen. Dogen wrote of blue lotuses in the Kuge (Flowers of Space) fascicle of Shobogenzo.In Buddhist iconography, the color of a lotus conveys a particular meaning.
A gold lotus represents the realized enlightenment of all Buddhas.
A pink lotus represents the Buddha and the history and succession of Buddhas.
In esoteric Buddhism, a purple lotus is rare and mystical and might convey many things, depending on the number of flowers clustered together.
A red lotus is associated with Avalokiteshvara, the bodhisattva of compassion. It also is associated with the heart and with our original, pure nature.
The white lotus signifies a mental state purified of all poisons.
Buddhism, founded in the late 6th century B.C.E. by Siddhartha Gautama (the “Buddha”), is an important religion in most of the countries of Asia. Buddhism has assumed many different forms, but in each case there has been an attempt to draw from the life experiences of the Buddha, his teachings, and the “spirit” or “essence” of histeachings (called dhamma or dharma) as models for the religious life. However, not until the writing of the Buddha Charita (life of the Buddha) by Ashvaghosa in the 1st or 2nd century C.E. do we have acomprehensive account of his life. The Buddha was born (ca. 563 B.C.E.) in a place called Lumbini near the Himalayan foothills, and he began teaching around Benares (at Sarnath). His erain general was one of spiritual, intellectual, and social ferment. This was the age when the Hindu ideal of renunciation of family and socia llife by holy persons seeking Truth first became widespread, and when the Upanishads were written. Both can be seen as moves away from the centrality of the Vedic fire sacrifice.
Siddhartha Gautama was the warrior son of a king and queen. According to legend, at his birth a soothsayer predicted that he might become a renouncer (withdrawing from the temporal life). To prevent this, his father provided him with many luxuries and pleasures. But, as a young man, he once went on a series of four chariot rides where he first saw the more severe forms of human suffering: old age, illness, and death (a corpse), as well as an ascetic renouncer. The contrast between his life and this human suffering made him realize that all the pleasures on earth where in fact transitory, and could only mask human suffering. Leaving his wife—and new son (“Rahula”—fetter) he took on several teachers and tried severe renunciation in the forest until the point of near-starvation. Finally, realizing that this too was only adding more suffering, he ate food and sat down beneath a tree to meditate. By morning (or some say six months later!) he had attained Nirvana (Enlightenment), which provided both the true answers to the causes of suffering and permanent release from it.
Now the Buddha (“the Enlightened or Awakened One”) began to teach others these truths out of compassion for their suffering. The most important doctrines he taught included the Four Noble Truths and the Eight-Fold Path. His first Noble Truth is that life is suffering (dukkha). Life as we normally live it is full of the pleasures and pains of the body and mind; pleasures, he said, do not represent lasting happiness. They are inevitably tied in with suffering since we suffer from wanting them, wanting them to continue, and wanting pain to go so pleasure can come. The second Noble Truth is that suffering is caused by craving—for sense pleasures and for things to be as they are not. We refuse to accept life as it is. The third Noble Truth, however, states that suffering has an end, and the fourth offers the means to that end: the Eight-Fold Path and the Middle Way. If one follows this combined path he or she will attain Nirvana, an indescribable state of all-knowing lucid awareness in which there is only peace and joy.
The Eight-Fold Path—often pictorially represented by an eight-spoked wheel (the Wheel of Dhamma) includes: Right Views (the Four Noble Truths), Right Intention, Right Speech, Right Action, Right Livelihood/Occupation, Right Endeavor, Right Mindfulness (total concentration in activity), and Right Concentration (meditation). TheEight-Fold Path is pervaded by the principle of the Middle Way, which characterizes the Buddha’s life. The Middle Way represents a rejection of all extremes of thought, emotion, action, and lifestyle. Rather than either severe mortification of the body or a life of indulgence insense pleasures the Buddha advocated a moderate or “balanced” wandering life-style and the cultivation of mental and emotional equanimity through meditation and morality.
After the Buddha’s death, his celibate wandering followers gradually settled down into monasteries that were provided by the married laityas merit-producing gifts. The laity were in turn taught by the monks some of the Buddha’s teachings. They also engaged in such practices as visiting the Buddha’s birthplace; and worshipping the tree under which he became enlightened (bodhi tree), Buddha images in temples, and the relics of his body housed in various stupas or funeral mounds. A famous king, named Ashoka, and his son helped to spread Buddhism throughout South India and into Sri Lanka (Ceylon) (3rd century B.C.E.).
Many monastic schools developed among the Buddha’s followers. This is partly because his practical teachings were enigmatic on several points; for instance, he refused to give an unequivocal answer about whether humans have a soul (atta/atman) or not. Another reason for the development of different schools was that he refused to appoint asuccessor to follow him as leader of the Sangha (monastic order). He told the monks to be lamps unto themselves and make the Dhamma their guide.
About the first century C.E. a major split occurred within the Buddhist fold-that between the Mahayana and Hinayana branches. Of the Hinayana (“the Lesser Vehicle”) branch of schools, only the The ravada school (founded 4th century B.C.E.) remains; it is currently found in Sri Lanka and all Southeast Asian countries. This school stresses the historical figure of Gautama Buddha, and the centrality of the monk’s life-style and practice (meditation). The ravada monks hold that the Buddha taught a doctrine of anatta (no-soul) when he spoke of the impermanence of the human body/form, perception, sensations/feelings, consciousness, and volition. They believe, however, that human beings continue to be “reformed” and reborn, and to collect karma until they reach Nirvana. The The ravada school has compiled a sacred canon of early Buddhist teachings and regulations that is called the Tripitaka.
The Mahayana (“Greater Vehicle”) branch of schools began about the 1st century C.E.; Mahayanists are found today especially in Korea, China, Japan, and Tibet. The three most prominent schools are Pure Land, Chanor Zen, and Tantra. Mahayana schools in general utilize texts called sutras, stressing that lay people can also be good Buddhists, and that there are other effective paths to Nirvana in addition to meditation—for instance the chanting and good works utilized in Pure Land. They believe that the Buddha and all human beings have their origin in what is variously called Buddha Nature, Buddha Mind, or Emptiness. This is not “nothing,” but is the completely indescribable Source of all Existence; it is at the same time Enlightenment potential. The form of the historical Buddha was, they say, only one manifestation of Buddha Nature. Mahayana thus speaks of many past and also future Buddhas, some of whom are “god-like” and preside over Buddha-worlds or heavenly paradises. Especially important are bodhi sattvas—who are persons who have reached the point of Enlightenment, but turn back and take a vow to use their Enlightenment-compassion, -wisdom, and -power to help release others from their suffering. Mahayana canon says that finally there is no distinction between “self” and “other,” nor between samsara (transmigration, rebirth) and Nirvana! Because of this the bodhi sattvais capable of taking on the suffering of others in samsara and of transferring his own merit to them.
Although Buddhism became virtually extinct in India (ca. 12th century C.E.)—perhaps because of the all-embracing nature of Hinduism, Muslim invasions, or too great a stress on the monk’s way of life—as a religion it has more than proved its viability and practical spirituality in the countries of Asia to which it has been carried. The many forms and practices that have been developed within the Buddhist fold have also allowed many different types of people to satisfy their spiritual needs through this great religion.
Within the human body are seven main chakras. Each chakra has an attachment to separate body areas including glands and organs. The word chakra means wheel in Sanskrit. When experts expand on the wheel concept, they refer to the fact that wheels twirl in a circular movement, which makes a vacuum. As a vacuum, a chakra will pull physical and mental challenges inside the body on a vibratory level. The seven separate chakras have a purpose, but they must work together to create balance in your body. With balance, your body will experience physical and emotional peace. You can inspire all of the seven chakras with pure toned gems as they focus on each area’s assigned color.
Base or Root Chakra The first chakra is at the base of your spine. When practicing chakra meditation, you will find that the base chakra supports your entire body. Its symbol is earth, and you’ll connect to your base chakra when you hear the musical note C. The root chakra links to the color red, and when the base chakra is off balance, you will feel disconnected.If you place all of you attention on an item that is red, then you will find your physical and emotional balance. The base chakra is also in control of several physical parts of your lower body such as your immune system and kidneys along with your legs and feet. The chakra will affect several areas of your emotional self that include your sense of loyalty, survival instincts and self-esteem.
Sacral Chakra You’ll find your sacral chakra near the lower section of your stomach around your naval. This chakra affects several physical areas of your body such as your adrenal gland, liver and upper intestines along with your sexual organs, pancreas and stomach. In addition to influencing your physical body, the sacral chakra will help your creativity and personal relationships. The symbol for this chakra is water, and the musical note D will help you balance it. When your sacral chakra is out of balance, your body may react with back problems and fertility issues. You may also feel that you lack control. The chakra’s color association is orange, and you can rebalance it by focusing on objects that are bright orange or red-orange.
Solar Plexus Chakra With the solar plexus chakra, you’ll be focusing your attention on your ego in addition to several of your body’s physical areas such as the middle section of your spine, spleen and upper abdomen. The solar plexus chakra also influences your gallbladder and small intestines. The chakra’s associated color is yellow, and when it’s out of proportion, it may make you sensitive to critical comments. You may also fear rejection and face eating disorders. By concentrating on a yellow item, you can rebalance this chakra. The symbol for the solar plexus chakra is fire, and the musical note associated with it is E.
Heart Chakra Your heart chakra is in the middle of your chest, and it is responsible for your compassion, love, forgiveness and trust. When you have a balanced heart chakra, you will be kind, loving and generous towards others. However, you will be hateful, fearful in your relationships and jealous when your heart chakra is wounded. You can realign this chakra by focusing on the colors green and pink. The symbol for the heart chakra is air, and you may feel more compassionate when you hear the musical note F. When you’ve aligned your heart chakra, your physical body may heal more quickly. During the balancing process, you should spend time outdoors and eat a large number of green vegetables.
Throat Chakra Your throat chakra will affect your decision-making skills and your honesty. You will find the chakra in your throat area where it has control over your throat muscles and voice. When your throat chakra has balance, you will have fewer cavities in your teeth along with healthy gums. Another physical benefit to balancing this chakra is that you may not experience throat disease. The chakra’s color alliance is blue, and its symbol is sound. You may encourage balance in your throat chakra by listening to the musical note G. You should also drink plenty of water when you are focusing on the balance of this chakra.
Third Eye Chakra Your third eye chakra’s connection to your physical body is through your brain and nervous system. The chakra is responsible for affecting your perspective and wisdom. Its location is between your eyebrows, and when the third eye chakra is in balance, you will likely make principled decisions. If the chakra is out of balance, then it can physically affect your body through your spine and cause dysfunction. An imbalanced third eye chakra can cause learning problems and a high amount of focus on fantasy related activities. The color indigo will help you stabilize this chakra, and when you hear the musical note A, you will feel emotionally and physically steady. The symbol associated with the third eye chakra is light.
The Crown Chakra The crown chakra is the seventh chakra, and its position is in the top section of your head. The crown chakra controls your body’s spirituality. When you have this chakra in balance, your other chakras will receive widespread energy. You will also feel linked to the universe. The chakra will physically affect your body through the pineal gland along with numerous areas of your nervous system. The crown chakra is in control of the right side of your brain and when you meditate, you can bring balance to the chakra. The colors violet and white will help you balance the crown chakra, and its connecting musical note is B. The symbol associated with the chakra is information, and when you have the crown chakra in balance, you will feel optimistic. Also, your awareness of the world will increase.
You’ve seen them in yoga studios. You’ve seen them worn as spiritual jewelry. And you may have even seen them held by the Buddha. What are these mysterious bead chains? Where do they come from? Who uses them? And how can they help with meditation?
What Are Malas Made Of?
Traditional malas are made using organic materials such as plant seed, wood, and animal bone, which are carved or shaped into rounded beads. Historically, malas made of Rudraksha seed are thought to carry special significance, as the seed is believed to hold spiritual and healing power. Similarly, malas made from Bodhi seeds represent the ancient fig tree under which Buddha attained enlightenment more than 3,000 years ago. Mala beads made from carved bone are common in Tibetan culture – signifying impermanence and the necessity for compassion during our time in this world. And mala beads made from wood or tagua nut represent a spiritual connection with the earth – great for promoting mindfulness and grounding energy during meditation. Malas can be made using a wide variety of gemstones with specific healing properties. For example, rose quartz (pink) promotes compassion, lapis (blue) helps calm the mind, and amethyst (purple) is believed to enhance clarity of thought. Malas can also be made of metal, shell, or other materials that can be inscribed or painted with words, symbols, and mantras. Due to the natural qualities of most materials, no two malas will ever appear exactly the same – making each one a symbolic and highly personal addition to meditation practice.
What Are The Different Kinds Of Malas?
A standard japa mala will usually contain 108 beads, the number representing the coordinates of the spiritual center of the universe. The guru bead (largest bead at the top, or the bead marked with a tassel) represents the sacred bond of the student-teacher relationship. Therefore, when meditating, it is advised to turn around and reverse directions when you reach the guru bead – to avoid “stepping over” one’s teacher. A full-length mala also may contain spacer beads or counter beads, which divide the mala into 4 sections of 27 beads each. Mala beads may also come in individual lengths of 54, 27, and 21 beads, with mala bracelets as small as 18 beads. Certain malas are made with stretchy or elastic cords, allowing them to be wrapped around the wrist and worn as bracelets, while others come with adjustable pull cords to fit over a range of wrist sizes. While full-length malas appear to be the same length as necklaces, they should be handled carefully, as not all malas can be worn as jewelry.
Meditating With A Mala
Using a meditation mala requires no prior knowledge of traditions, prayers or rituals. All you need is a clear place to sit and about 10-15 minutes of uninterrupted time. Start with the mala in your left hand, with index finger and thumb lightly grasping the bead next to the Guru Bead (the larger bead at the top of the chain). Breathe deeply several times until you feel relaxed. Then, begin. Move the beads through your fingertips, one-by-one, breathing deeply and slowly with each movement. This smooth sequence transmits information from the muscles to the brain, and relaxes the central nervous system by initiating a steady, repetitive physical motion (similar to the idea of squeezing a stress ball). With each new bead you should be repeating a chosen mantra, prayer or intention. The mantra can be anything- some practitioners use “Om,” while others choose “peace” or “love”- and it can be spoken, whispered or hummed. Each repetition generates positive forward momentum and strengthens mental focus. If a stray thought distracts you, return to the bead where you lost concentration and start again. Meditation is not a race; there is no finish line. Meditation is a process of slow healing, of bringing a sense of infinite peace to the heart and mind. Keep the beads moving. When you reach the Guru Bead again, you will have completed a full cycle. Come out of meditation gently by sitting in silence for some moments. Take deep breaths, stand and return to your normal activities. Remember, it takes time and practice for the mind to be able to effectively slow down and focus. Do not be discouraged if you don’t feel “perfect” the first time you meditate.
Karma, the action of body, speech, and mind, affects every aspect of our life. Actions affect both doers and those around them in unimaginable ways, and the seeds of karma shape our lives and our worlds, though different Buddhist traditions give different weight to whether the action is willed or not. In either case, through mindfulness, we become aware of the nature of these actions and can in fact change our karma, the concept of cause and effect.
The law of karma is one of the most important laws governing our lives. When we understand it, and live our understanding, when we act on what we know, then we experience a sense of wholeness and peace. If we live in a way that is out of harmony, ignoring the nature of things, we then experience dissonance, pain, and confusion. The law of karma is one of the fundamental natural laws through which we create these vastly different realities. It is as though we are all artists, but instead of canvas and paint, or marble or music, as our medium, our very bodies, minds, and life experience are the materials of our creative expression. A great sense of fulfillment in dharma practice comes from knowing this and from actively creating and fashioning our lives.
Karma is a Sanskrit word (kamma in Pali) that means “action.” The law of karma refers to the law of cause and effect: that every volitional act brings about a certain result. If we act motivated by greed, hatred, or delusion, we are planting the seed of suffering; when our acts are motivated by generosity, love, or wisdom, then we are creating the karmic conditions for abundance and happiness. An analogy from the physical world illustrates this: if we plant an apple seed, the tree that grows will bear apples, not mangoes. And once the apple seed is planted, no amount of manipulation or beseeching or complaining will induce the tree to yield a mango. The only meaningful action that will produce a mango is to plant a mango seed. Karma is just such a law of nature, the law of cause and effect on the psychophysical plane.
The Buddha used the term karma specifically referring to volition, the intention or motive behind an action. He said that karma is volition, because it is the motivation behind the action that determines the karmic fruit. Inherent in each intention in the mind is an energy powerful enough to bring about subsequent results. When we understand that karma is based on volition, we can see the enormous responsibility we have to become conscious of the intentions that precede our actions. If we are unaware of the motives in our minds, when unskillful volitions arise we may unmindfully act on them and thus create the conditions for future suffering.
Buddha is the embodiment of love, kindness, and happiness. If you are looking to be inspired, read these life-changing Buddha quotes full of wisdom and advice for a life well lived.
“In the end, only three things matter: How much you loved, how gently you lived, and how gracefully you let go of things not mean for you.” – Buddha
“As rain falls equally on the just and the unjust, do not burden your heart with judgments but rain your kindness equally on all.” – Buddha
“You can search throughout the entire universe for someone who is more deserving of your love and affection than you are yourself, and that person is not to be found anywhere. You, yourself, as much as anybody in the entire universe, deserve your love and affection.” – Buddha
“Hatred does not cease through hatred at any time. Hatred ceases through love. This is an unalterable law.” -Buddha
“Radiate boundless love towards the entire world — above, below, and across — unhindered, without ill will, without enmity.” – Buddha
“Teach this triple truth to all: A generous heart, kind speech, and a life of service and compassion are the things which renew humanity.” – Buddha
The Noble Eightfold Path 1. Right understanding (Samma ditthi) 2. Right thought (Samma sankappa) 3. Right speech (Samma vaca) 4. Right action (Samma kammanta) 5. Right livelihood (Samma ajiva) 6. Right effort (Samma vayama) 7. Right mindfulness (Samma sati) 8. Right concentration (Samma samadhi)
Right understanding is the understanding of things as they are, and it is the four noble truths that explain things as they really are. Right understanding therefore is ultimately reduced to the understanding of the four noble truths. This understanding is the highest wisdom which sees the Ultimate Reality. According to Buddhism there are two sorts of understanding. What we generally call “understanding” is knowledge, an accumulated memory, an intellectual grasping of a subject according to certain given data. This is called “knowing accordingly” (anubodha). It is not very deep. Real deep understanding or “penetration” (pativedha) is seeing a thing in its true nature, without name and label. This penetration is possible only when the mind is free from all impurities and is fully developed through meditation.
Right thought denotes the thoughts of selfless renunciation or detachment, thoughts of love and thoughts of non-violence, which are extended to all beings. It is very interesting and important to note here that thoughts of selfless detachment, love and non-violence are grouped on the side of wisdom. This clearly shows that true wisdom is endowed with these noble qualities, and that all thoughts of selfish desire, ill-will, hatred, and violence are the result of a lack of wisdom in all spheres of life whether individual, social, or political.
Right speech means abstention (1) from telling lies, (2) from backbiting and slander and talk that may bring about hatred, enmity, disunity, and disharmony among individuals or groups of people, (3) from harsh, rude, impolite, malicious, and abusive language, and (4) from idle, useless, and foolish babble and gossip. When one abstains from these forms of wrong and harmful speech one naturally has to speak the truth, has to use words that are friendly and benevolent, pleasant and gentle, meaningful, and useful. One should not speak carelessly: speech should be at the right time and place. If one cannot say something useful, one should keep “noble silence.”
Right action aims at promoting moral, honorable, and peaceful conduct. It admonishes us that we should abstain from destroying life, from stealing, from dishonest dealings, from illegitimate sexual intercourse, and that we should also help others to lead a peaceful and honorable life in the right way.
Right livelihood means that one should abstain from making one’s living through a profession that brings harm to others, such as trading in arms and lethal weapons, intoxicating drinks or poisons, killing animals, cheating, etc., and should live by a profession which is honorable, blameless, and innocent of harm to others. One can clearly see here that Buddhism is strongly opposed to any kind of war, when it lays down that trade in arms and lethal weapons is an evil and unjust means of livelihood.
Right effort is the energetic will (1) to prevent evil and unwholesome states of mind from arising, and (2) to get rid of such evil and unwholesome states that have already arisen within a man, and also (3) to produce, to cause to arise, good, and wholesome states of mind not yet arisen, and (4) to develop and bring to perfection the good and wholesome states of mind already present in a man.
Right mindfulness is to be diligently aware, mindful, and attentive with regard to (1) the activities of the body (kaya), (2) sensations or feelings (vedana), (3) the activities of the mind (citta) and (4) ideas, thoughts, conceptions, and things (dhamma).
Right concentration leads to the four stages of Dhyana, generally called trance or recueillement. In the first stage of Dhyana, passionate desires and certain unwholesome thoughts like sensuous lust, ill-will, languor, worry, restlessness, and skeptical doubt are discarded, and feelings of joy and happiness are maintained, along with certain mental activities. Then, in the second stage, all intellectual activities are suppressed, tranquillity, and “one-pointedness” of mind developed, and the feelings of joy and happiness are still retained. In the third stage, the feeling of joy, which is an active sensation, also disappears, while the disposition of happiness still remains in addition to mindful equanimity. Finally, in the fourth stage of Dhyana, all sensations, even of happiness and unhappiness, of joy and sorrow, disappear, only pure equanimity and awareness remaining.
Suffering Life always involves suffering, in obvious and subtle forms. Even when things seem good, we always feel an undercurrent of anxiety and uncertainty inside.
The Cause of Suffering The cause of suffering is craving and fundamental ignorance. We suffer because of our mistaken belief that we are a separate, independent, solid “I.” The painful and futile struggle to maintain this delusion of ego is known as samsara, or cyclic existence.
The End of Suffering The good news is that our obscurations are temporary. They are like passing clouds that obscure the sun of our enlightened nature, which is always present. Therefore, suffering can end because our obscurations can be purified and awakened mind is always available to us.
The Path By living ethically, practicing meditation, and developing wisdom, we can take exactly the same journey to enlightenment and freedom from suffering that the buddhas do. We too can wake up.
Buddhism 101 