The Dhammapada on old age

Assassination co-conspirator, defeated monk Acharya Buddharakkhita (orig. trans.), Dhammapada XI, Jaravagga: "Old Age"; Amber Larson, Dhr. Seven, Crystal Quintero (eds.), Wisdom Quarterly

The Day of the Dead is a party for remembering ancestors. Soon we will be the ancestors.

.

Young and old together again

146. When this world is ever ablaze, why laughter, why jubilation? Shrouded in darkness, don't you seek the light?

147. Behold this body — a painted image, a heap of sores, wracked with infirmity yet full of [more] hankering — of which nothing is lasting or stable.

148. Fully worn out is this body, a nest of diseases and fragile. This foul mass breaks up, for life is all around surrounded by death.

149. These pigeon-colored bones are like gourds lying scattered about in autumn. Having seen them [as they really are], how can anyone find delight?

When we die, is there rebirth? Yes, endlessly.

150. This city (body) is built of bones, plastered with flesh and blood; within are decay and death, pride and jealousy.

151. Even gorgeous royal chariots wear out; indeed, this body also wears out. But the ennobling Dharma ages not; thus the awakened make it known to the good.

152. The person of little learning grows old like a bull -- growing only in bulk but not in wisdom.

153. Through countless rebirths in samsara have I wandered in vain, seeking the builder of this house (of each life). Wandering through continued rebirths is indeed a disappointment!

154. O house-builder, you are seen! You will not build this house again. For your rafters are broken, your ridgepole shattered. This mind has reached the unconditioned [nirvana], attained the destruction of craving.*

• *(Verses 153-154) According to the Commentary, these verses are the Buddha's "Song of Victory," his first utterance after his great enlightenment/awakening. The "house" is individuated rebirth in samsara, the "house-builder" is craving, the "rafters" are the passions, and the "ridge-pole" is ignorance.

155. Those who in youth have not led the spiritual life [of renunciation, of a wandering ascetic, of seeking enlightenment], or have failed to acquire wealth, they languish like old cranes in a pond without fish.

156. Those who in youth have not lead the spiritual life, who have failed to acquire wealth, lie sighing over the past, like worn out arrows (shot from) a bow.

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The Path to Nirvana (Dhammapada 20)

Acharya Buddharakkhita (Dhp. 20, accesstoinsight.org); Dhr. Seven (ed.), Wisdom Quarterly

Lake in Biogradaska Gora, old growth forest in Europe (bing.com/images)

.

Verse 273.

From virtue, calm. From mindful-calm, insight.

Of all the paths the Ennobling* Eightfold Path is best;

of all the truths the Four Ennobling Truths are best;

of all things passionlessness is best:

of humans the Seeing One (the Buddha) is best.

• [*Noble = "enlightened, superior, awake"; ennobling = "what makes one enlightened, superior, awake."]

274.

This is the one direct path;

there is none better for the purification of insight.

Tread this path, and bewilder Mara (Death).

275.

Practicing this path

one makes an end of all suffering.

Having discovered how to pull out the thorn of craving,

I make known the path.

276.

You yourselves must strive; Teachers only point the way.

Those practitioners who tread the path,

absorbed in meditation,

are released from the bonds of Mara.

• Alternative rendering: Just this is the path — there is no other — to purify vision. / Follow it, and that will be Mara's bewilderment. / Following it, you put an end to suffering. / I have taught you this path having known — for your knowing — the extraction of arrows. // It's for you to strive ardently. / Tathagatas simply point out the way. / Those who practice, absorbed in jhana, from Mara's bonds they'll be freed (Ven. Thanissaro).

277.

"All conditioned things are hurtling toward destruction" —

when one sees this with wisdom,

one [is disenchanted and] turns away from suffering.

This is the path to purification.

278.

"All conditioned things are disappointing" —

when one sees this with wisdom,

one turns away from suffering.

This is the path to purification.

279.

"All things are impersonal" —

when one sees this with wisdom,

one turns away from suffering.

This is the path to purification.

280.

The idler who does not exert oneself when one should,

who though young and strong is full of sloth,

with a mind full of vain thoughts —

such an indolent person does not find the path to wisdom.

281.

Let a person be watchful of speech,

well controlled in mind, and commit no harm by bodily action.

Let one purify these three courses of action [speech, mind, body],

and win the path made known by the Great Sage.

282.

Wisdom springs from meditation;

without meditation wisdom wanes.

Having known these two paths of progress and decline,

let a person so conduct oneself that one's wisdom may increase.

283.

Cut down the forest (craving), but not the tree;

from the forest springs fear.

Having cut down the forest and the underbrush (desire), be passionless, O meditators!

• [Note 20: The meaning of this injunction (Verse 283) is: "Cut down the forest of sensual craving and lust, but do not mortify the body."]

284.

For so long as the underbrush of desire, even the most subtle,

of a person towards another is not cut down,

one's mind is in bondage,

like the sucking calf to its mother.

285.

Cut off your affection in the manner of a person

who plucks by hand an autumn lotus.

Cultivate only the path to peace,

nirvana, as made known by the Exalted One.

286.

"Here shall I live during the rains,

here in winter, here in summer" —

thus thinks the fool.

One does not realize the danger (that Death might intervene).

287.

As a great flood carries away a sleeping village,

so Death seizes and carries away
the person with a clinging mind,

doting on family and riches (cattle).

288.

For one who is assailed by Death

there is no protection by kin.

None there are to save one —

no sons, nor father, nor relatives.

289.

Realizing this fact,

let the wise person,

restrained by morality,

hasten to clear the path leading to nirvana.

"The Path of Dharma" (Dhammapada 19)

Acharya Buddharakkhita (trans.), Dhammatthavagga, "The Just" (Dhammapada XIX or 19, PTS: Dhp 256-272), Dhr. Seven, Amber Larson (eds.), Wisdom Quarterly

256. Not by passing arbitrary judgments does one become just; a wise person is one who investigates both right and wrong.
 

257. One who does not judge others arbitrarily but passes judgment impartially according to the truth, that sagacious person is a guardian of law and is called just.

258. One is not wise because one speaks much. One who is peaceable, friendly, and free of fear is called wise.

259. A person is not versed in Dharma because one speaks much. One who, after hearing a little Dharma, realizes its truth directly and is not heedless of it is truly versed in the Dharma.
 

260. A monastic is not an elder because head hair is gray. One is but ripe in age, and that person is called one grown old in vain.
 

261. One in whom there is truthfulness, virtue, inoffensiveness, restraint, and self-mastery, who is free of defilements and is wise -- that person is truly called an "elder."*

• *Elder: thera or theri, a Buddhist monastic of at least ten rains retreats.

262. Not by mere eloquence nor by beauty of form does a person become accomplished, if one is jealous, selfish, and deceitful.

263. But one in whom these are wholly destroyed, uprooted and extinguished, and who has cast out hatred -- that wise person is truly accomplished.
 

264. Not by shaven head does a person who is undisciplined and untruthful become a monastic. How can one who is full of desire and greed be a monastic?
 

265. One who wholly subdues the urge-to-harm both small and great is called a "monastic" because one has overcome all harm.
 

266. One is not a monastic just because one lives on others' alms [charitable offerings]. Not by adopting outward form does one become a true monastic.
 

267. Whoever here (in the Buddha's dispensation) lives a pure life, transcending both merit and demerit, and walks with understanding in this world -- one is truly called a monastic.
 

268. Not by observing silence does one become a sage, if one be foolish and ignorant. But that person is wise who, as if holding a balance-scale [to weigh all options], accepts only the good.
 

269. The sage (thus) rejecting the doing of harm is truly a sage. Since one comprehends both (present and future) worlds, one is called a sage.
 

270. One is not noble who injures living beings. One is called "noble" because one is harmless towards all living beings.
 

271-272. Not by rules and observances, not even by much learning, nor by gain of meditative-absorptions, nor by a life of seclusion, nor by thinking, "I enjoy the bliss of renunciation, which is not experienced by the ordinary uninstructed worldling" should you, O meditators, rest content, until the utter destruction of all cankers (full enlightenment) is reached.

The Buddha's sayings about flowers (video)

Acharya Buddharakkhita (trans.) edited by Crystal Quintero, Dhr. Seven, Ashley Wells, Wisdom Quarterly, Pupphavagga: "Flowers" (The Dhammapada IV), AccessToInsight.org (alt. trans.)

The Buddha, polished gold face, wrapped in protective plastic, Thailand (dfcpix/flickr.com)

  
The Dhammapada's flower verses

Full blossom beauty (Nam Keng/flickr.com)

44. Who'll overcome this earth, this realm of Yama, and this sphere of humans and devas? Who'll bring to perfection the well-taught path of wisdom as an expert garland-maker would a floral design?
 
45. A striver-on-the-path shall overcome this earth, this realm of Yama, and this sphere of humans and devas. The striver-on-the-path* shall bring to perfection the well-taught path of wisdom, as an expert garland-maker would a floral design.

• [*The striver-on-the-path (sekha) is one who has achieved any of the first three stages of enlightenment: a stream-enterer, once-returner, or non-returner.]

46. Realizing that this body is like froth, penetrating its mirage-like nature, and plucking out Mara's flower-tipped arrows of sensuality, go beyond sight of the King of Death!
 
47. As a mighty flood sweeps away the sleeping village, so death carries away the person of distracted mind/heart who only plucks flowers (of pleasure).
 
48. The Destroyer brings under his sway the person of distracted heart/mind who, insatiable in sense desires, only plucks flowers (of pleasure).
 

Harmless bee approaches flower in search of nectar (Teacher Julia/tx.english-ch.com).

 
49. As a honeybee gathers nectar from the flower without injuring its color or fragrance, even so the sage* goes on alms-round in the village.

• [*The "sage in the village" is a Buddhist monastic on almsround, that is, a monk or nun (wandering ascetic) who receives donated food by going silently from door to door with alms bowl, accepting whatever is offered, a custom of the ancient world, particularly in India where such charitable giving is known as dana.]

50. Let none find fault with others; let none see the commissions and omissions of others. But let one see one's own acts, done and left undone.
 
51. Like a beautiful flower full of color yet without fragrance, even so -- fruitless are the fair words of one who does not practice them.

52. Like a beautiful flower full of color and also fragrant, even so -- fruitful are the fair words of one who practices them.

53. As from a great heap of flowers many garlands can be made, even so should many good deeds be done by one born a mortal (a rare human birth when one is able to accrue much merit, a great deal of beneficial karma that follows one life after life for a long time).

54. Not the sweet smell of flowers, not even the fragrance of sandalwood, tagara,* or jasmine blows against the wind. But the fragrance of the virtuous blows against the wind. Truly the virtuous person pervades all directions with the fragrance of one's virtue.

• [*Tagara: fragrant powder made from a good smelling Asian shrub.]

55. Of all the fragrances -- sandalwood, tagara, blue lotus, and jasmine -- the fragrance of virtue is the sweetest.
 
56. Faint is the fragrance of tagara and sandalwood, but excellent is the fragrance of the virtuous, wafting even amongst the devas (heavenly beings, fairies, angels, godlings, gods, and Gods).

57. Mara never finds the path of the truly virtuous, who abide in heedfulness (vigilance, persistence, watchfulness) and are freed by perfect wisdom (supermundane knowledge).

58. Upon a heap of rubbish in a roadside ditch blooms a lotus, fragrant and pleasing.

59. Even so, on the rubbish heap of blinded mortals the disciple of the Supremely Enlightened One shines resplendent in wisdom.

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The Buddha and the Flower
Ashin Ottama (DhammaTube), written text edited by Wisdom Quarterly

Reflections of the enlightened ones (with sutra references below). The contents of the video:

 

0:00:27 The Buddha holding a flower
0:02:04 Koan in Rinzai-Zen
0:03:25 Goose in the bottle
0:06:30 Satori -- solving a koan
0:10:15 The Buddha and the Crystal
0:13:04 Discrepancies in the results of practice
0:16:25 Dilution and distortions of the Teaching (Buddha-Dharma) by later additions
0:18:00 Without mind or body: Pari-nirvana
0:20:40 Hundreds of enlightened people in the West
0:22:45 Serious problem: Fear of the Aim
0:23:05 Veneration and admiration for pari-nirvana
0:26:15 We are just a whirl of virtual phenomena
0:28:18 Sayadaw U Janaka understanding ovations
0:30:50 Chain of Dependent Origination
0:34:55 The Buddha was accused of being a destroyer of life
0:36:30 Is nirvana sheer nihilism?
0:38:05 Stages of enlightenment versus genuine realizations
0:43:20 Intensive methods of insight meditation
0:49:40 Weak insight, weak purification
0:52:05 Empty bottle of whiskey = the Vasanas
0:53:35 The story of a "Rude Arhat"
0:57:10 The story of "Jumping Arhat"
0:58:25 After Ecstasy the Laundry
0:59:00 Daniel Ingram: many Paths (Maggas)...
1:01:30 Distinguishing the marks of true realizations
1:11:40 10 Questions for an Arhat
1:16:20 The Buddha holding a Crystal
1:17:50 The Spittoon Parable

SOME SUTRAS

Various sources, via Ashin Ottama, edited by Wisdom Quarterly

Walking to the Ends of the Universe

Rohitassa Sutra (A-II-47)

The Buddha answered a monk's question about walking to the end of the world: "It is in this very fathom-long [a "fathom" is a measurement of about six feet] body endowed with perception and mind that I declare the world, the arising of the world, the cessation of the world, and the way leading to the ending of the world." [Note reference to Four Noble Truths.] "However, friend, without having reached the end of the world, there is no making an end to suffering, I say."
 
Five Groups of Existence

Phena Sutra (SN 22-95)

With regard to the Five Aggregates of Clinging, the Buddha taught: "Form is like a glob of foam; feeling like a bubble; perception like a mirage; mental formations like a banana tree; consciousness is comparable to a magic trick... When you observe them and examine them appropriately, you will see that they are empty, hollow, and void [of self]. "

Nirvana

(The Udana or "Inspired Utterances," 8-3)

"There is, meditators, an unborn, unbecome, unmade, unconditioned...."
 

Describing Nirvana

(Udana 8-1)

"There is a sphere, meditators, where there is no earth, no water, no fire, no air, no sphere of infinite space, no sphere of infinite consciousness, no sphere of nothingness, no sphere of neither-perception-nor-non-perception, no this world, no world beyond, neither Moon nor Sun. There, meditators, I say there is surely no coming, no going, no persisting, no passing away, no rebirth. It is quite without support, unmoving, without an object -- just this is the end of all suffering."
 

The All

Allness or Sabba Sutra (SN 35-23)

"And what, monastics, is 'the all'? The eye and forms, the ear and sounds, the nose and fragrances, the tongue and tastes, the body and tactile objects, the mind and mental phenomena. This is called 'the all.'"
 

The Fire Sermon

Ven. Thanissaro (trans.) Adittapariyaya Sutra (SN 35-28)
"Meditators, the all is aflame. What 'all' is aflame? The eye is aflame. Forms are aflame. Consciousness at the eye is aflame. Contact at the eye is aflame. And whatever there is that arises in dependence on contact at the eye -- whether experienced as pleasure, pain, or neither-pleasure-nor-pain -- that too is aflame. Aflame with what? Aflame with the fire of passion, the fire of aversion, the fire of delusion [greed, hatred, ignorance/wrong view]. Aflame, I tell you, with birth, aging and death, with sorrow, lamentation, pain, distress, and despair.

"The ear is aflame. Sounds are aflame... The nose is aflame. Fragrances are aflame... The tongue is aflame. Flavors are aflame... The body is aflame. Tactile sensations are aflame... The intellect [or mind] is aflame. Ideas are aflame. Consciousness at the intellect is aflame. Contact at the intellect is aflame. And whatever there is that arises in dependence on contact at the intellect -- whether experienced as pleasure, pain, or neither-pleasure-nor-pain -- that too is aflame. Aflame with what? Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I say, with birth, aging and death, with sorrow, lamentation, pain, distress, and despair.

Instruction Leading to Fast Enlightenment

John D. Ireland (trans.), Bāhiya Sutra (Udana 1-10)
"Herein, Bahiya, you should train yourself thus: 'In the seen will be merely what is seen; in the heard will be merely what is heard; in the otherwise sensed will be merely what is otherwise sensed; in the cognized will be merely what is cognized.' In this way you should train yourself, Bahiya.

"When, Bahiya, for you in the seen is merely what is seen...in the cognized is merely what is cognized, then, Bahiya, you will not be 'with that.' When, Bahiya, you are not 'with that,' then, Bahiya, you will not be 'in that.' When, Bahiya, you are not 'in that,' then, Bahiya, you will be neither here nor beyond nor in between the two. Just this is the end of suffering."

Abusing the Buddha (sutra)

Seth Auberon and Amber Larson, Wisdom Quarterly based on Acharya Buddharakkhita translation of the Discourse on "Abuse" or "Reviling" (Akkosa Sutra, SN 7.2)

Anger motivated by delusion, wrong view, greed, frustration, fear...is a terrible thing (PB)

Cartoon anger and cruelty. Like it or lump it! (bananatriangle.com)

  

Afghan Gandhara Buddha Maitreya (Boonlieng/flickr)

Once the Blessed One was staying at Rajagaha [the "Royal Ringed City," capital of Magadha] in the Bamboo Grove near the Squirrels' Feeding Ground.

The Brahmin Akkosa-Bharadvaja [Akkosaka* of the clan of Bharadvaja Brahmins, whose nickname literally means "The Reviler" according to M. Walshe] heard this about his brother:
 
"The Brahmin Bharadvaja, it seems, has become a monk under the great ascetic Gotama (the Buddha, Siddhartha Gautama)."

Angry and peeved, he went to see the Blessed One. He approached, abused, and reviled him in foul and harsh words.

But reviled, the Blessed One spoke gently to the Brahmin Akkosa Bharadvaja: "Well, Brahmin, do friends, acquaintances, relatives, kinfolk, and guests visit you?"
 
"Yes, Gotama, sometimes they do."
 
"Well, Brahmin, do you not offer them, snacks, food, and drink?"
 
"Yes, Gotama, sometimes I do offer them snacks, food, and drink."
 
"But, Brahmin, what if they do not accept it? Whose is it?"
 
"If, Gotama, they do not accept it, I keep it. It is mine."
 

"Even so, Brahmin, you are abusing those who do not abuse, are angry with those who do not get angry, are quarreling with those who do not quarrel. As we do not accept it, Brahmin, all of this is yours. When, Brahmin, one abuses in return when abused, repays anger with anger, and quarrels back when quarreled with, this is called 'associating with each other in mutual exchange.' This kind of association and exchange we do not engage in. Therefore, Brahmin, you keep it. It is yours."
 
"The king and his people believe that the ascetic Gotama is an arhat [a fully enlightened person], and yet the good Gotama can get angry!"
 
The Buddha replied in verse:

"Where is anger for one freed from anger,

Who is subdued and lives perfectly equanimous,

Who truly knowing is wholly freed,

Supremely tranquil and equipoised?

"One who repays an angry person in kind

Is worse than the angry person;

Who does not repay anger in kind, 

That person alone wins the battle hard to win:

"One promotes the welfare of both, 

One's own as well as that of the other. 

Knowing that the other person is angry, 

One mindfully maintains one's peace

 

"And endures the anger of both,

One's own as well as that of the other,

Even if the people ignorant of true wisdom

Consider one a fool thereby."

 
When the Blessed One proclaimed this, the Brahmin Akkosa Bharadvaja responded:

Going forth (Nyanamoli Bhikkhu/Google Plus)

"Wonderful, O venerable Gotama! Herewith I go to the venerable Gotama (Buddha) for guidance, to the Teaching (Dharma) for guidance, and to the Noble Order (Arya Sangha) for guidance!

"Most venerable sir, may I have the privilege of receiving from the revered Gotama the initial and higher monastic ordinations?"
 
The Brahmin Akkosa Bharadvaja received from the Blessed One the initial and higher monastic ordinations. Then in no long time, Venerable Akkosa Bharadvaja -- living apart, secluded, diligent, zealous, and unrelenting -- reached that incomparable consummation of enlightenment for which those of noble families, having abandoned the household life, take to the life of wandering (the left-home life).

With direct knowledge he realized the ultimate, here and now, and lived having access to it. He saw with supernormal knowledge-and-vision: "Ceased is rebirth, lived is the higher life, completed is the spiritual task, and henceforth there is nothing higher to be achieved." Venerable Akkosa Bharadvaja, indeed, became one of the noble ones.

HOW TO abandon anger

Acharya Buddharakkhita (translator) BPS/ACI

Positive Response (Wisdom Quarterly)

The booklet Positive Response: How to Meet Evil With Good contains a collection of short sutras by the Buddha and a passage from the ancient Path of Purification, each preceded by a brief introduction by the translator. The unifying theme is called a "positive response" for dealing with provocative people and situations. The ancient texts set forth practical techniques taught by the Buddha for anyone to overcome anger, resentment, hatred, and other such defilements. Moreover, it shows how it is possible to cultivate elevating mental qualities like forbearance, goodwill, amity, and compassion. Anyone intent on spiritual development will find these practical instructions a great help to cleansing the mind/heart thereby unfolding its great hidden potentials. More

*Why was Akkosa angry?
PaliKanon.com

Angry and abusive (techenclave.com)

Akkosaka-Bhāradvāja was a Brahmin from Rājagaha (Rajgir). He was incensed that his eldest brother -- a member of the Bhāradvāja Brahmin clan and probably its head (KS.i.201, n. 4, see also Dhānañjānī -- had become a Buddhist monk after visiting the Buddha. He paid the Buddha a visit to abuse and insult him. But like his brother, he asked for ordination and later became an arhat (S.i.161f.; MA.i.808). "Akkosaka" was a nickname given to him by the Sangītikārā to distinguish him as the author of a lampoon of a large number of verses against the Buddha (SA.i.177). Asurindaka-Bhāradvāja was his younger brother (SA.i.178); he had two others, Sundarī-Bhāradvāja and Bilangika-Bhāradvāja, who also became disciples (lit. "hearers") who later also became arhats (DhA.iv.163).

Africa: Buddhist "Fire and Water" ritual (video)

AFP, March 5, 2012; Wisdom Quarterly

(LINK) African Buddhists come together in Kenya with female Japanese master Shinso Ito, head of the Shinnyo En Order

More than 300 religious and spiritual leaders from around the world, Kenyan musicians, dancers, and tribal elders gather for Africa's first Buddhist "Fire and Water" ritual to nurture spiritual awakening.

Venerable (Bhante) Buddharakkhita, Uganda Buddhist Centre,
 is planting Dharma seeds in Uganda, Africa

How to Meet Trouble (Positive Response)

Acharya Buddharakkhita (Buddhist Publ. Society); Hulpy Carmen Haessler (photo)

If one person shouts, the other should be silent. If one person raises his fist, the other should not. If one person sets a fire, should you set a fire too? Then you will only burn together (Hulpy Carmen Haessler)

Imagine a brief collection of short sutras spoken by the Buddha and a passage from The Path of Purification, each preceded by a short introduction by the translator.

  

The unifying theme of these pieces might be called a "positive response" for dealing with provocative people and situations.

   

The sacred texts set forth practical techniques taught by the Buddha for overcoming resentment, anger, hate, and other such pollutants of the heart and mind.

  

In their place, there is room for cultivating such elevating personal qualities as good will, amity (friendliness), and compassion. For anyone intent on spiritual development and liberating insight these practical instructions will help cleanse the heart/mind and to unfold its great hidden potential.

• Positive Response (PDF)
• Positive Response (HTML)

Happy Kwanzaa (African Buddhists)

Annual Kwanzaa Founder's Message: As an African American and Pan-African holiday celebrated by millions throughout the world African community, Kwanzaa brings a cultural message which speaks to the best of what it means to be African and human in the fullest sense. Given the profound significance Kwanzaa has for African Americans and, indeed, the world African community, it is imperative that an authoritative source and site be made available to give an accurate and expansive account of its origins, concepts, values, symbols, and practice. More>>

• OfficialKwanzaaWebsite.org
• ProudBlackBuddhist.org (Introduction)
• Buddha the African (zenbuddhism.tribe.net)
• D.T. Suzuki: from an Introduction to Zen
• Africa: Buddhism Gaining Ground (WQ)

Black Buddhists?

Wisdom Quarterly
Are there really Black Buddhists? Of course! In fact, the Buddha's chief male disciple (who was foremost in spiritual mastery) was black. He was noted for being extremely dark-skinned, not African but a brahmin named Maha Moggallana. He was a beloved and enlightened monk who help establish the Dharma in India. Then as now Buddhism is open to everyone regardless of race or ethnicity or "caste" (socioeconomic status). Today, Bhante Buddharakkhita (pictured) is an excellent example of a Buddhist monk spreading the Dharma in Africa.

The Uganda Buddhist Centre in Kampala is a major initiative to secure a firm and lasting spiritual home for original Buddhist teachings and practice on African soil.

Ven. Buddharakkhita first encountered Buddhism in 1990, when he met Thai monks in India. He began practicing meditation in 1993. After living in Asia for seven years, he decided to continue his Dharma practice in the U.S.A., first in San Jose, California in the Burmese tradition then in West Virginia (Bhavana Society). He is the author of Planting Dhamma Seeds: The Emergence of Buddhism on African Soil and is founder of the Uganda Buddhist Centre.

(Go278) Ven. Buddharakkhita, who was born in Uganda, East Africa, learned from various masters in India, Burma, and the US and was ordained by the late Burmese monk Sayadaw U Silananda in 2002. In 2005, he founded the Uganda Buddhist Center, the first Buddhist Center in Uganda.

Buddhism in Africa has grown in major African cities since the 1970s. There has been a proliferation of distinct traditions: Theravada, Mahayana, Zen, Nichiren, and Tibetan. The Fo Guang Shan Buddhist order has erected Nan Hua Temple, the largest Buddhist temple and monastery in Africa, in the town of Bronkhorstspruit near Pretoria.

Another notable Buddhist center in the country is the Buddhist Retreat Centre in Ixopo, KwaZulu-Natal. The Nichiren Buddhist lay group Soka Gakkai International also has a community center in Parkwood, Johannesburg. A community of lay and ordained Buddhist practitioners live in the beautiful suburb of Blairgowrie/Rand-burg/Johannesburg at the Vajrapani Buddhist Centre and various other venues in Gauteng.

African Buddhist Monk

Bhikkhu Buddharakkhita was born in Uganda (East Africa). He learned from various masters in India, Burma, and the US and was ordained in 2002 by the late Burmese master Sayadaw U Silananda. In 2005, he founded the first Buddhist Center in Uganda in Kampala, Uganda. He has been a resident monk at the Bhavana Society in West Virginia. Ven. Buddharakkhita is the first African monk to open a temple on the continent of Africa. There are other temples in Africa, but all of them were opened by Asian, European, and American teachers.

• UgandaBuddhistCentre.org

Ven. Buddharakkhita tours Connecticut

NOVEMBER 2009
Topic: Bringing wisdom into our daily life: The practice of insight knowledge. Exploring insight into impermanence, dissatisfaction, and selflessness.
Place: Hai An Pagoda, 255 Cherry St., New Britain, CT
Date: Nov. 12, Thurs, 6:30-8:30 pm

Topic: Approaching the Teachings of the Buddha: The Path to Happiness and Peace. A talk for people new to Buddhism.

Place: Phap Hoa Temple, 85 Prospect St., Vernon, CT
Topic: Nov. 18, Wed, 7:00-9:00 pm

3 Days Mindfulness Vipassana Retreat
Topic: Four Foundations of Mindfulness, Four Elements, breaking through self-delusion in Buddhism. All-level practitioners welcome. Flexible schedules of 1, 2, or 3 days attendance. Registration needed. Free meals for participants. Accomodation to Pagoda for accomodations.

Place: Hai An Pagoda, 255 Cherry St., New Britain, CT
Date: Nov. 13, 6:00 am-Nov. 15, 5:00 pm

• Information and registration: lovingkindnessinct@gmail.com

To help sow Dharma seeds in Africa, donations sent to the Uganda Buddhist Centre in Africa is greatly appreciated.

Free Insight Retreat (CT)

Vipassana Retreat with Bhante Buddharakkhita

• Friday, November 13, 2009-Sunday, November 15, 2009
  (Three full days) choice of 1, 2, or 3 days participation.
• Hai An Pagoda: 255, Cherry St., New Britain, Connecticut
• Accommodation and meals provided

Weekend Schedule

• FRIDAY: Introduction to Mindfulness practice

The Four Foundations of Mindfulness will be introduced as a way to observe body, feelings, mental states, and phenomenal objects (dhammas). Bhante will explain the five components and benefits of practicing mindfulness from moment to moment in daily life. Friday evening will include guided insight meditation.

• SATURDAY: Mentally dissecting the body: Mindfulness of the Four Elements (mahabhuta).

Mindfulness of the Four Elements is a very simple practice of observing various properties of the Four Elements like hardness/softness, hotness/coldness, and so on. These qualities make up physical bodies. By mentally dissecting the body and then observing its unique and universal features, one discovers that the body is composed of vibrations and energies that continuously flow from moment to moment. Seeing the body in this way can lead to insight into the selfless nature or “emptiness” of all compounded phenomena. The body can therefore provide one rich soil for the growth and development of wisdom that leads to ultimate awakening.

• SUNDAY: Breaking through Self-Delusion: Mindfulness of the Five Aggregates

Who is the meditator? Who is the experiencer? Who is a being? The Buddha said that a human being consists of Five Aggregates (or compounded groups):

1. form (Four Elements)
2. feelings (sensations)
3. perceptions
4. mental formations
5. consciousness

The practice of mindfulness of the Five Aggregates of Clinging (since these five are all that one clings to) offers a wonderful opportunity to examine the process of experience without being caught up in the content. We discover that whatever we call a “self” is actually an impermanent flow of physical and mental events. By segmenting and analyzing experiences into parts then putting the process together to see how the components fit, we can begin to let go of clinging to experiences. We thereby experience greater freedom and happiness.

• Register at lovingkindnessinct@gmail.com

Bhante Buddharakkhita was born and raised in Uganda, Africa. He first encountered Buddhism in 1990, when he met Thai monks in India. He began practicing meditation in 1993. After living in Asia for seven years, Bhante decided to continue his Dharma practice in the U.S.A. In June 2001, he began Buddhist monastic training under the guidance of Sayadaw U Pannadipa at TMC (Tathagata Meditation Center) in San Jose, California. In November 2002 he received higher ordination by his preceptor the late Venerable U Silananda. He is the author of Planting Dhamma Seeds: The Emergence of Buddhism on African Soil and is founder of the Uganda Buddhist Centre. He has been teaching meditation in Africa, Brazil, and the United States. Besides spending time at the Centre in Uganda, Bhante is also a teacher and resident monk at the Bhavana Society and Meditation Center in West Virginia, U.S.A.

Sponsored by the Loving Kindness Meditation Greater Hartford Group

• LovingKindnessInCT.com