Written by Ava (Phuong-Thao) Nguyen Dharma Name: Quang Thanh * Written in reference to materials presented in lecture by Dr. James Manseau Sauceda, professor at California State University, Long Beach
With the Jade Buddha now touring the world, many communities are now taking the time to reflect upon peace. However, such reflection requires us to systematically think about what peace means to each of us individually. How can we attain peace? Where can we find it? What are the steps to peace? The largest obstacle to peace is suffering - in particular the acknowledgement of suffering.
The Buddha called for disciples to be of service to revealing the amount of suffering that not only they are subject to, but that all people are subject to. At times, we are not given the true level of suffering in the world. For example, many people are not aware of the alarming amount of violence in cities like Los Angeles, where gang activity has taken the lives of 10,000 youth in the last few years. There are 90 active gangs in the city of Long Beach alone. Long Beach is also the 4th highest in poverty in the state. Did we, as a community, know this? When we ourselves are unaware and in denial of the suffering around us, there is no possible way to attain peace. Below is an excerpt from the Buddha's teachings about the progression to peace, called his "Chain of Conditions." Buddha’s Chain of Conditions: Heading Us Towards Peace
In nurturing our own ability to see suffering as it really is, we nurture the abandoning of denial - In nurturing the abandoning of denial, we nurture the opening of positive intervention - In nurturing the opening of positive interventions, we nurture our own empowerment- In nurturing our own empowerment, we nurture effective action plans for change - In nurturing effective action plans for change, we become freed from our sorrow, lamentation, pain, and despair.
The first element deals with nurturing our own ability to see suffering in others. This is the first and most crucial step to peace. We have to be able to see that our opponents are suffering as well. Once we are able to see that, we can look inwards and see that we share the same suffering. We become less dogmatic and are free to open our hearts to others, even those we once called our enemies. Many times, we see only our own suffering, which leads us to become angry and our hearts become cemented. We must nurture our ability to see the suffering of every human being. In the second element, the key to intervention is that it must be positive. Simply trying to stop a problem at its roots is not positive - followingits roots and understanding its growth is positive. In this way, you come to understand the sourceof another person's suffering.
The third and fourth elements are about the process of nurturing positive action. We have to take right action that pinpoints the source of the suffering of all parties. In this way, we are led to the final element, where our actions free us from our sufferings.
Just as The Buddha spoke of a Chain of Conditions leading to Peace, he also spoke of conditions that can lead to violence. Below is an excerpt. Buddha’s Chain of Conditions: Leading To Violence
In nurturing denial, we nurture resentment - In nurturing resentment, we nurture anger - In nurturing anger, we nurture violence - In nurturing violence, we nurture suffering - In nurturing suffering, we are not freed from our sorrow, lamentation, pain, and despair.
Like the elements of the chain of conditions leading towards peace, these chains of conditions issue a domino effect, one leading inevitably to the other. The first step, nurturing denial, stems from our own unwillingness to see that others are suffering in addition to ourselves. That step is the hardest to take, yet the most crucial.
The Book was first published in 1942. The present edition has been revised and expanded. Though primarily intended for the students and beginners rather than scholars, the reader will find it an extremely valuable handbook, offering a sound foundation to the basic tenets of Buddhism as found in its original Pali tradition.
INTRODUCTION "WITHIN A TREE, THERE IS A FLOWER
WITHIN A ROCK, THERE IS A FLAME" BY SENIOR VENERABLE THICH NGUYEN TANG, QUANG DUC MONASTERY MELBOURNE, AUSTRALIA.
"...The gift of the Dhamma excels all gifts; the taste of the Dhamma excels all tastes, and delight in the Dhamma excels all delights. The eradication of craving (i.e., attainment of arahatship) overcomes all ills (samsara dukkha).
The gift of the Dhamma is the greatest giving among the all other givings. The one who is well trained in the Dhamma will share his understanding of the Dhamma either by writing a book, by preaching Dhamma, by discussing Dhamma, or by writing an article. Master Thich Nguyen Tang has used all these methods in his contribution to the Dhamma. Giving food or clothes or any other material items to a person makes them happy and they indeed will survive in the world, but they cannot get rid of this terrible circle of birth and death. It can be done only by understanding the noble Dhamma. Thus, the wr
A yellow-colored Buddhist temple adorned with flags and golden dragons on its pointed roofs in a quiet town outside Tokyo presents a stark contrast to the typically somber-looking Buddhist places of worship usually found in rural Japan.
But the steady stream of out-of-town weekend visitors and their nationality also set it apart, for the temple was built by and serves members of the large Vietnamese community in the Tokyo metropolitan area.
Life as historically manifested is twofold, individuals and communities as well. The teachings of the Buddha are meant as much for the building of an order of communities as for the harmonious ordering of an individual’s personal life. In addition, Buddhism is concerned with the cessation of suffering, it must necessarily teach the way to the cessation of social suffering no less than the suffering of each individual. It is precisely to mention of forgiveness and reconciliation.
‘Dukkha and The Cessation of Dukkha’ are the heart of the Buddha’s teaching which are expounded in the Dhammacakka-ppavattana-suttaṃ(Setting in Motion the Wheel of Truth).
‘Idaṁ dukkhaṁ ariyasaccaṁ’ pariññeyyan-ti
‘this is the noble truth of suffering’ refers (i.e. suffering itself) ought to be fully known.
Buddhist Approach to Mindful Leadership
through An Auspicious Day
Bhikkhuni. Dr. Tinh Van
Nowadays, we all care about findingResponsibilities for Sustainable Peace (santi). It is called Truth,Fact,Reality,Standard, Settlement… and in this proposal/ offermeans objective / universal truth: ‘Truth is one, there is no second.’Because of this quality/ value, Truth is also considered as the noblest gift/ truth in the ultimate sense(paramattha) for the Self-guided Way of the Sublime Teaching of the Buddha/ the way of life, i.e., the way out of universal suffering/ Ariyasacca/ the Path to Freedom (free from negligence/ carelessness/ pamāda). With the goal of the Buddha’s teachings to create instead of following the micchā/ blind belief/ unreasonable faith/ ignoble search/ conventional truth (sammuti-sacca). By this reason, my main proposal/ offerwill be aimed at ‘Mindful Leadership for Sustainable Peace’ with the title ‘Buddhist Approach to Mindful Leadership throug
The Catering Unit of Minh Quang Retreat in Sydney, Australia has offered good services in a very solemn and deliciated manner and its very first meal reminded me of the nice smell of the Bowl of Rice of Fragrance in the old times.
In the early 2000s, I taught Western philosophy to Tibetan monks at the Institute of Buddhist Dialectics in Dharamsala, India. These monks were excited to explore new insights into questions they were already pursuing in Buddhist philosophy, and new questions they had never considered. I was recently reminded of my students in Dharamsala when a Buddhist friend asked why studying Western philosophy might be of any benefit to a contemporary practitioner.
Buddhist path of liberation is indeed a process of purification of mind. Its preliminary step is found in the training of Sīla, which finds expression through right speech, right actions and right livelihood. The follower mainly to get rid of the mental defilements such as craving, aversion and ignorance practices these three steps of the Noble Eightfold path. It is evident that the wrong speech, wrong actions and wrong livelihood lead to the development of those defilements in the mind. Through the training of conduct (Sīla) most of the rough defilements can be restrained.