January 2001 Guide

Rev. Sakya Bodhi’s New Schedule


Rev. Sakya Bodhi has revised his schedule to the following, beginning in January.


Meditation Classes will be held Monday, 6-9 pm,Thursday, 6-9 pm, Saturday ,6-9 pm.


Seminar on Death and Dying

Ven. Sakya Bodhi will be conducting a series of five seminar sessions on the
topic of Death and Dying. The schedule will be varied and flexible to fit
each group or individual. The ten hours of seminar will include a copy of a
book he wrote for this seminar .and deals with the topics of Karma and How
toTransform It, Bad and Good Rebirths, The Miracle of Self-Healing in
Meditation, Demonstration of No Fear of Death, and Total Freedom of All
Sentient Beings.

Fee for the seminar series is $200. Please contact Rev. Sakya Bodhi to sign
up for the seminars, get further information or have any further requests at
(213) 397-9264 or email him at SakyaBodhi@juno.com

Vens. Karuna and Shanti Return

Ven. Shanti and Karuna returned from three weeks abroad: five days in
Bangkok at the World Fellowship of Buddhists meeting and two weeks in Sri
Lanka, where Ven. Shanti took care of business and Ven. Karuna vacationed,
visiting friends. Ven. Karuna returned Christmas day and Ven. Shanti three
days later.

108 Bows Ceremony

This month the 108 Bows ceremony will begin at 9:30 and end at 10:30,
comprised of the Daily Chants at 9:30, followed by the ceremony honoring the
88 known Buddhas of different time periods. The ceremony will be led by Ven.
Karuna Dharma.

New Mail List Alert

If you have not yet told us that you want to be on our 2001 mail list,
either call the office, email us or drop us a note letting us know that you
would like to remain on the mail list. Anyone who has not let us know by
January 15 will be dropped from our mail list, so get those envelopes or
phone calls in now.


College of Buddhist Studies Classes

Ven. Havanpola Shanti, Acting President of the College of Buddhist Studies
has announced the schedule of classes beginning January 15 and ending April 6.


Certificate Coursae in Buddhist Studies, R101
Dr. Siri Warnisuriya, Dr. Karuna Dharma
Mondays, 6:30-8:30 pm, College Office
One year course on the development of Buddhism, structured for students who
want a comprehensive study of all of Buddhism from its beginning to the
present day. The first quarter focuses upon Buddhism in early India, life of
Sakyamuni, 4 Noble Truths, 8 fold Path, Causal Relations, Three
Characteristics of Being, Origin of Buddhism and its Philosophy

Applied Buddhism, R130
Rev. Kusala Ratna Karuna
Wednesday, 7-9 pm, Zendo
Buddhist approaches to every day life using the training precepts of the lay
person (sila) as a guide. Changing personal attitudes to promote internal
balance and harmony, understanding the nature of suffering, developimg
skills of compassion, loving kindness, sympathetic joy and equanimity, all
with an increasing under-standing of self.

Basic Buddhism, R129
Dr. Siri Warnisuriya,
Wednesday, 6:30-8:30, College office
Exploring the basics of early Buddhism: Four Noble Truths, Eight fold Path,
Karma, Rebirth, Impermanence, suffering, No-self, differnce between Sangha
and laity, etc. This class is the foundation needed in order to understand
the teachings of the Buddha.

History of Zen
Rev. Vajra Karuna
Thursday, 6:30-8:30 pm, Library
History of Zen Buddhism in Japan, its influences on other schools of
Buddhism in Japan, from the 12th century to today

Diamond Sutra and the Platform Sutra of Hui Neng
Dr. Karuna Dharma
Tuesday, 7-9 pm, Library
Two of Zen’s most important sutras, they explore the topic of what is
reality. The Diamond Sutra is from the Prajna Paramita Litera-ture and the
Hui Neng Sutra is related to the same philosophic approaches to what is
real; the difference between phenomon-ology and the absolute.

Pali Chanting
Ven. Havanpola Shanti; time to be arranged
A “how to” beginning course on Pali chanting, with no prior know-ledge of
Pali required, using basic Pali sutras as the foundation for chanting

Elementary Pali, L101a
Dr. Siri Warnisuriya; time to be arranged
Individualized class for those interested in the ancient language of the
canonical texts of early Buddhism. Basic grammar and vocabulary, using Roman
script

Elementary Sanskrit, 102b
Dr. Siri Warnisuriya, time to be arranged
three quarter class, emphasis upon reading and writing, using Devanagari
script; development of extensive vocabulary, selections from Sanskrit
literature, e.g. Bhagavad Gita, Upanishads, Maha Bharata, Pancatantra, and
Buddhist canonical texts

January Events

Sunday Talks

11/7 The Third Patriarch’s Poem: Believing in Mind
11 am Ven. Dr. Karuna Dharma

1/14 Sangha Society
11am Ven. Havanpola Shanti

1/21 Karma:Cause and Effect
11am Rev. Kusala Ratna Karuna

1/28
11am Bro. Sunya Karuna

Classes at IBMC

Mon Certificate in Buddhist Studies
6:30 Dr. Siri Warnisurya, college office

Tues Diamond Sutra, Hui Neng Platform 7:00 Sutra,
Ven. Dr. Karuna Dharma, library

Wed Applied Buddhism
7:00 Rev. Kusalsa Ratna Karuna, Zendo

6:30 Basic Buddhism
Dr. Siri Warnisuriya, College office

Thu History of Zen
6:30 Rev. Vajra Karuna

TBA Pali Chanting
Elementary Pali
Elementary Sanskrit

Special Events

Seminar on Death and Dying
arranged for individuals’ schedules
call Rev. Sakya Bodhi at 213 397-9264.

1/7 108 Bows Ceremony

1/15 College classes begin

Meditation times

Mon, Thurs, Sat evenings from 6-9 pm, led by Rev. Sakya Bodhi

Wed evening: 7-9 pm, led by Rev. Kusala
Fri evening: 7:30-9 pm, led by Rev. Kusala

Blessed It Is to Be Born Human
Rev. TriRatna Priya Karuna

The title of my Dharma talk this morning is Blessed It Is To Be Born Human.
If a Jew, Christian or Muslim were confronted with such a title, he would
not be very impressed and would probably say, “Of course we are born human!
That is in accordance with the will of God, and our souls have but one
incarnation, after which we will spend eternity either in hell or heaven.”

The idea of the evolution of consciousness, which starts as the animating
principle in a one-celled amoeba, and then struggles through countless lives
to grow and rise to higher levels of sensitivity, understanding and
awareness, is not accepted by the three popular religions derived from the
Semitic culture of the Near East. According to these religions, persons are
born into this world with definite, distinct souls, while no very clear or
convincing reason has been given for our coming into this world in the first
place. Furthermore, since each individual is given only one life, how can he
be expected to learn all he needs to know in order to become wise, virtuous
and saintly. Except for the Catholic concept of purgatory, the religions
popular in the West do not seem to include the availability of a second
chance to accomplish what is necessary for admittance to a heavenly state.

In contrast to these religions, the philosophy of Buddhism, it seems to me,
provides more reasonable and detailed answers to such questions as, “Why are
we here in the first place? Are we entitled to joy, success and happiness?
Is that the natural state of affairs in the universe? If happiness and
pleasure are not our birthright, why is this so? Do we have fixed, separate
and eternal souls or egos that are constantly in competition with all the
other souls in the universe in a survival of the fittest life-style as we
ask no quarter and give none? Which is more fulfilling, to use our resources
for the purpose of serving other beings with love and compassion, or to use
all our talents and powers in order to trample our brothers and sisters,
rough shod under foot, as we pursue wealth, power and fame?”

Are we going to promote the advancement of humanity even if there is no
personal reward, or are we going to grab whatever we can for ourselves while
draining the strength and resources of others in the process? Do we believe
in some awesome God or Deity, completely aloof and separate from us, whose
all powerful will seems to eclipse and thwart our own petty, supposedly free
wills as we are manipulated like so many puppets in a manner contrary to our
own personal wishes and desires?

How do we explain the obvious inequity that we see all around us? On the one
hand we observe a person who is handsome and healthy, born to rank and
privilege, who sails through life going from one success to another. On the
other, we cannot fail to notice the poor, wretched, diseased individuals in
the world who start their lives in poverty and deprivation, only to sink
even lower as their lives progress.

The Lord Buddha came into the world over twenty-six hundred years ago and,
in my estimation, answered these questions more satisfactorly than any other
teacher, prophet or divine incarnation that the world has ever known.

First of all, the basic state of affairs in this sorry world is not one of
constant pleasure and enjoyment. In fact, the opposite seems to be true, for
earthly existence is dominated by unsatis-factoriness, if not downright pain
and suffering. Furthermore, the reason for this regrettable condition is
impermanence, or constant change, which makes it impossible to hold on to
our loved ones, our health, our material possessions, etc.

This beautiful earth, which appears so serene and calm to an astronaut in
outer space, is actually inextricably linked with samsara, the dreaded realm
of continuous, painful exsistence, which is driven by passion and desire.

These two afflictions of humankind are the offspring of a primary curse
called ignorance, which causes most human beings to believe that they
possess separate eternal souls or egoes. Many persons, in addition to being
selfish and self-absorbed, will happily lie, cheat, deceive, in fact commit
any crime in order to promote or defend this precious ego, which actually is
non-existent, As it turns out, this false notion that one possesses a
separate, eternal ego or soul, is the most difficult obstacle that each
person must sooner or later confront and overcome.

Luckily, according to Buddhist philosophy, the tremendous task of overcoming
the belief in a separate ego and raising the level of our own consciousness,
changing our basic attitudes and freeing ourselves from bondage to samsara
in a glorious transcendence called Enlightenment does not have to be
accomplished, as in other religions, in only a short lifespan of
approximately seventy years. On the contrary, Buddhism affirms that we will
have as many lifetimes ahead of us as we will need in order to attain
Enlightenment. Naturally, since each lifetime is fraught, at the very least,
with unsatisfactoriness and may, indeed include long periods of anguish and
suffering, we ought to tread a path which will bring us to the blessed goal
of release in as rapid and efficient manner as possible.

Needless to say, the most direct and reliable path leading to Enlightenment
is the one contained in the teachings of the Lord Sakyamuni Buddha and the
great Dharma Masters who followed Him.

The continuous cycle of birth, life, death and rebirth is not described in
vague terms in the Buddhist scriptures or left to our inadequate
imaginations. Instead, it is described in explicit detail as we are taught
about the forces that drive us from one life to the next. These forces,
operating according to karma, or the Law of Cause and Effect, which can be
summed up by the Christian phrase, “Whatsoever a man sows, that he shall
also reap,” determine our destinies. What is truly rematkable is that,
according to the law of karma, we cannot blame a capricious deity,
implacable fate, or indeed anything but the thoughts and resulting actions,
for which we alone are responsible.

Karma is therefore fundamentally logical, impartial and supremely just. The
vast and infinitely complicated law of karma sets in motion influences which
extend into this life and potentially into future lives unless stopped by
counteractive measures. In other words, into this mundane realm, karma laden
beings are reborn to experience endlessly transforming destinies determined
totally by their prior choices and actions in this and previous lives.

Thus, finally, thoughtful individuals are able to discover in Buddhist
philosophy a convincing explanation for the puzzling phenomenon of apparent
inequality among the members of human society, some of whom ostensibly seem
to experience undeserved wealth, success and unlimited good fortune, while
others eke out a miserable existence, trapped in the mire of poverty,
disease and unabated misery.

The Lord Buddha in his infinite compassion was not content, as had been
earlier sages, to concern himself about such subjects as how the manifested
world came to be projected or created from the unmanifest, but instead,
concerned himself with a subject which is of infinitely greater concern to
suffering beings caught in the bondage of samsara. The Lord taught basically
that the twin causes of samsaric rebirth are desire and ignorance. The cure
is knowledge. However, in one of of the Lord Buddha’s greatest teachings,
called Pratitya samutpada, the twelve links in the chain of dependent
co-arising, or conditioned genesis, he explained in logical and explicit
dertail, step by step, what suffering depends on and how it can be stopped.

In the pratitya samutpada formula there are twelves steps or preconditions
leading to continued suffering and bondage to rebirth, each of which depends
on the one preceding it. They begin with (1) basic ignorance. Next come (2)
predispositions or karmic legacy that produces rebirth. Next comes (3)
consciousness, that is shaped by the karmic residues of deeds, words, and
thoughts.(4) This is followed by Name and form, which includes the wh,ole
living organism. (5) designates the six sense fields, namely
eye-seeing, ear-hearing, nose-

smelling, tongue-tasting, body-touching, and mind-thinking (6) indicates
contact of the six sense fields with appropriate objects or stimuli, such as
visible form, sounds, odors, tastes, touch, thoughts, etc. Next comes (7)
feeling, pleasurable or painful, resulting from contact. This feeling leads
to (8) Desire or craving, resulting from either pleasurable or painful
contact and results in (9) Clinging - to a womb, where (10) a new becoming
is set in motion. This is followed by (11) birth and a life that will
inevitably end in (12) old age and death.

This formula, pratitya samutpada, the Twelve Links of Conditioned Genesis,
which explains the origin and inter-dependent causes of this bondage to “old
age, death, grief, lamentation, physical and mental pain and despair” is,
together with the anatman or no permanent soul doctrine, the core teaching
of all Buddhist schools. Attainment of enlightenment cannot be realized
without a thorough understanding of this cornerstone of Buddhist philosophy.
Each link in the chain depends on the one occurring before it. Therefore
when (1) ignorance ceases, (2) dispositions cease, up to and including (12)
Old age and death which will fade away and the liberation of enlightenment
will be attained.

According to the theory that each link in the chain of preconditions depends
on the one preceding it, (1) ignorance depends on (12) old age and death
after which the whole cycle repeats itself. Thus, if imagined as a diagram,
it would form a circle.

Probably for teaching purposes in ancient times, this doctrine of
Co-Arising, also called the Buddhist law of moral Cause and Effect was
systemitized and represented by a symbolic drawing known as the Wheel of
Life. I am showing you a schematic diagram because it is clearer and easier
to comprehend than the painted version.

Mara, or the tempter, also representing impermanence and death, holds the
wheel in his legs, claws and fangs. Around the outer periphery of the wheel,
you will see the twelve nidanas or pre-conditions. In the center of the
painted version you will see the rooster, symbolizing desire, the snake
symbolizing anger and the pig symbolizing delusion. Desaire, hatred and
delusion then are the driving or propelling forces of samsara, or the cycle
of existence. Personal choice and its consequent action set in motion karmic
forces which determine the destiny of each individual being.

We here today happen to find ourselvers reborn as human beings. However, we
inhabit only one of the six realms of existence envisioned by Buddhist
philosophy. As you can readily see, six rebirth realms are included in the
wheel.

The upper two, the realms of gods and titans, or asuras or demi-gods, are
inhabited by beings who enjoy pleasure and privilege only because of
virtuous choices and conduct which occurred while they were sojouring in the
human realm during some earlier time period. However, they are constantly
haunted by the realization that when their merit has been exhausted, they
will die, and if they lack sufficient merit they may be reborn in a realm
even lower than the one where humans reside.

The three lower realms containing the animals, hungry ghosts and denizens of
hell, are populated by by beings who were guilty of evil choices and
conduct while in the human state. However, this punishment is not eternal,
but is intended as a purifying, learning experience. It may be thought of as
a manifestation of the Buddha’s “tough love”, which is con-tinuously
operating for the purpose of redeeming all living beings. Ater learning
their lessons, these recently chastened beings may again ascend and achieve
rebirth in the human realm.

Once there they will again bear the moral responsibility for their future
progress, which sooner or later because of Buddha’s bountiful grace, will
inexorably lead to enlightenment and liberation.

According to the philosophy illustrated by the Wheel of Life, no one but the
individual himself, while in a human state, through his choices of conduct
is responsible for his rebirth in higher or lower realms. All realms except
the human one may be thought of as rewards or punishments for personal
choices while he resides in the human realm. Furthermore, only there can
virtue and wisdom be increased.

Finally, all samsaric realms are subject to the law of anitya, change, and
therefore simply temporary or transient stages. Nevertheless it is difficult
to imagine that anyone would want to wallow in samsara forever. Instead, the
ultimate goal should be to achieve release from the Wheel of Life
completely.

Through virtuous and disciplined living we must arrange to stay in the human
realm for the remainder of our lives so that we may chart an unwavering
course which ultimately will transcend the wheel and lead us to
enlightenment and liberation.

Everyone here has obvipously achieved rebirth on the human plane, and for
the reasons I have already stated, he or she should rejoice, for truly it is
blessed to be born human. Once we fully realize how fortunate we are to be
born human we should not be content to rest on our laurels, but should
endeavor to make the most of the wonderful opportubities we have before us.

Without wasting any more time we should select the particular Buddhist path
which is most compatible with our personal temperaments. Some sincere
aspirants may choose the Theravada path, which will include a rigorous
program of self-purification and discipline as prajña, sila and samadhi are
cultivated while following the Noble Eightfold Path. The goal in this case
is to become an Arahant (Saint) and pass into the inexplicable peace of
Nirvana.
.
Other devotees who are happily aware of the infinite possibilities available
in the human realm may find the Mahayana path more attractive and inspiring.
Consequently they will not seek to attain an Arahant’s personal salvation,
but inatead will aspire to become compassionate Bodhisattvas, who will
strive to attain enlightenment primarily so that they may help all other
beings to attain liberation and Nirvana.

Among the adherents of Mahayana, who appreciate and are making the most of
their human status, there will be many individuals, affiliated with a type
of Buddhism known as Zen,
who believe fervently that the most effective way to attain enlightenment is
through a vigorous emphasis on various forms of meditation. Although they
will spend long hours in traditoional sitting meditation, they will regard
walking, chopping wood, planting and harvesting crops as just different
forms of meditation. In fact, they will practice with the attitude that
almost any activity, performed with the correct degree of mindfulness, can
be considered a form of meditation.

These Zen practitioners sincerely believe that a perfect Buddha nature
resides in the core of every individual, and this buried treasure can be
uncovered through steadfast, diligent and persevering effort, or has
happened in many cases, instantaneously after a practitioner has wrestled
to a point of desparation with a paradoxical koan.

Usually, as the Buddha nature soars forth, unfettered for the first time,
the meditator experiences an ecstatic psychic “break through”, a foretaste
of enlightenment. Unfortunately, however, in most cases this transacendent
state cannot be sustained, and the hapless aspirant slips back for a time to
dualistic awareness of the samsaric realm. Eventually, however, with a
practice based firmly on the three great pillars of Zen, great faith, great
doubt and great determination, the meditator will discover that, once
gained, the state of satori becomes sustainable for longer and longer
periods before onset of a relapse to a lesser level of awareness. One day,
the faithful practitioner’s dedication and commitment will be rewarded as he
achieves not just a temporary satori but the abiding bliss of ultimate
kensho jobutsu. The Zen path I have just discussed is the best route to
follow for certain persons with special temperaments, needs and
capabilities. However, unlike certain garments that one finds for sale in
local department stores, one size does not “fit all.”

Throughout the world there are millions of people, usually from
socio-economic disadvantaged classes, who with little education, toil from
dawn to dusk in menial, low-paying jobs. Is it conceivable that the great
Dharmakaya Buddha in his infinite compassion and wisdom would not have
devised a path for these people which can lead them to a recognition and
realization of their indissoluble union with him? Is it not reasonable that
the infinitely wise and compassionate cosmic Buddha has provided for them a
vehicle which will guide and inspire them to make the most of the
opportunities for growth and progress available to them during their current
lifetimes. For these humble people the Pure Land devotional schools come
into existance. Because of their humility and capacity for deep faith and
devotion, these often despised Pure Land devotees have an advantage over the
modern, advanced, technologically obsessed society, of which we are a part.

Ambition, envy, greed or attachment to material possessions do not drive and
enslave these simple people who have put above everything else their
unshakable faith in the saving grace of Amitabha Buddha. They can truly
believe with all their hearts that it is blessed to be born a human, for
they in their simple unassuming way, are enabled by their deep faith to
diminsh the lingering belief in a separate ego which holds so many
sophisticated persons in a vise-like grip. The sincere devotees of Amitabha
Buddha know that on the last moments of life on earth they will give up
totally the last trace of belief in a personal soul-ego and will experience
their true and eternal identity, irrevocably united forevermore with the
sublime and everlasting Buddha essence.

IBMC web page is found at:
InternationalBuddhistMeditationCtr.org
You can email us at:
IBMC@InternationalBuddhistMeditationCtr.org
Rev. Karuna’s email address is:
Karunadh@earthlink.net
Karuna’s web page is:
www. home.earthlink.net/~karunadh.
Rev. Kusala’s email: Kusala@kusala.org
Rev. Kusala’s web page: http://www.kusala.org
Rev. Shanti’s email: Hshanti@earthlink.net
Rev. Prabuddhi: Prabuddhi@yahoo.com
Rev. Vajra’s email: Madmonk88@aol.com