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.
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.
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.
Within a tree, there is a flower
Within a rock, there is a flame
Dedication for Most Venerable Thich Nhu Dien
on the ceremonial event of his 70th birthday, and 40 year-milestone for Vien Giac Temple to be established in Germany
Bhikhhu Thích Nguyên Tạng
Translated into English by: Dr Tâm Tịnh, Hoa Chí & Hoa Nghiêm
“Within a tree, there’s a flower, within a rock, there’s a flame” is the dharma taught by Zen Master Dao, recalled by Most Venerable Thich Nhu Dien during his dharmic teachings to which I had good fortune to attend in his dharma-propagating journey to the United States of America in 2006 when I acted as an assistant to him.
At this time, there are so many problems it is greatly due to lying.A lie is a common social phenomenon, regularly, in various social contexts for a multitude of purposes.As we know one basic definition of lying is telling without truth. In much the same way, according to Buddhist view, all incorrect speeches included lying.Any thinking, speech, or action but not true, can call lying. Most purpose of the liars in order to make themselves look better, or to avoid the trouble that they have brought on themselves. A lie is a direct or indirect assertion produced with the intention of deceiving another by way of invoking and betraying that others trust in the truthfulness of the statement.On the other hand, truthfulness is absented lying or false speech. From a personal perspective, before finding out the meaning of truthfulness definitely,I would like to lead you understanding some meaningsabout lying.
Smartphone Overuse, Youth Suicide and Buddhism as a Healing Source,
Youth suicide is disturbingly rising. Ashley Welch, in her article “What’s behind the rise in youth suicides?” (2017), gave some insights into the trend. The author mentioned potential causes for this trauma and notably pointed to “the correlation between the rising popularity of smartphones and increased rates of suicide and depression among young people” (para. 17). Although Welch did not offer a clear reason for the correlation, this point raises an awareness of an irony. We, as readers, may wonder, “How can such a wonderful entertaining device cause that terrible thing?” In this paper, I will discuss the roots of this pain, and then suggest Buddhism as a healing source.
In recent years, the concept of global citizenship education has become very popular in Western countries, especially in North America and Europe. However, there are different definitions and understandings of global citizenship and hence various models of global citizenship education. Despite some particular differences, these versions share one thing: being aimed at finding a good answer to the big question, “How to build, through education, a better world?” Therefore, global citizenship education is a comprehensive domain, and one of its dominant aspects is helping others. In this regard, I will give a snapshot of Western global citizenship education practices, together with their strengths and limitations, and then explain why Buddhism may add a dimension to contemporary global citizenship education by pointing to the nature of selfhood and thus facilitating a rethinking of the notion of “help.”