http://www.UrbanDharma.org ...Buddhism for Urban America


The Urban Dharma Newsletter... April 15, 2003


In This Issue:

2. 11 young adults retreat to streets for firsthand look at homelessness
...By Rebecca Jones
3. Generosity
... by Dr. Gene Reeves
4. Generosity, the first of The Six Paramitas
excerpted from Way to Go by Khentin Tai Situ Pa
5. Temple/Center/Website- of the Week: Sakya Tsechen Thubten Ling
6. Book Review: The Giving Heart:
Unlocking the Trans formative power of Generosity in your life
... M. J. Ryan and Sylvia Boorstein
7. Peace Quote...


2. 11 young adults retreat to streets for firsthand look at homelessness
...By Rebecca Jones ...April 14, 2003 / News jonesr@RockyMountainNews.com


Corey Golden shivered through the night, huddled between a thin blanket and a sheet of cardboard, waiting for dawn and the start of his third day on the streets.

He and his friends, mostly students at Naropa University in Boulder, were to spend five days living on the streets of Denver, begging for money, scrounging food and learning to understand what homeless people face every day.

The 10 of them - an 11th would join them later - were taking part in the second Denver Street Retreat March 25-29, a project of the Peacemaker Institute, a Boulder activist and training organization closely allied with Naropa.

Dressed in their scruffiest clothes and forgoing bathing for three days before the retreat, the participants rode to Denver on the bus on a Tuesday. They staked out a spot in Lawson Park, at 23rd and Welton streets, as a sort of home base, then fanned out in small groups to start tasting the life of the streets.

And mostly, it went well. They didn't go hungry. They didn't really miss their cell phones, their cars or the accoutrements of everyday middle-class life. Begging was a mental challenge, but they met kind people, colorful characters and had ample time for reflection and meditation - important aspects of their Buddhist theology.

But Golden, 20, a religious studies major from Maine, really wished he hadn't left his sleeping bag behind in Boulder. He was cold. And frigid as the night was, the next day's weather was expected to be even worse.

A snowstorm was predicted. Anxiety nibbled at the edges of his fitful sleep.

'Adopted by a saint'

When he finally awoke the next morning, Golden was much warmer. During the night, someone had covered him with a sleeping bag.

It was Jesus' sleeping bag. But Jesus himself was nowhere to be found.

Jesus Velasquez, 29, a homeless Mexican who has spent five of the past 10 years living on the streets of Denver, had befriended the group the day before. He steered them to the best places to eat free, the best places to get in out of the cold. And he shared his own philosophy of voluntary homelessness with them.

"The sky is my roof, and the grass is my floor," he told them. "What else could I want?"

"I think," said retreat leader Fleet Maull, an adjunct faculty member at Naropa and an ordained priest in the Zen Peacemaker Order, "we've been adopted by a saint."

Jesus periodically joined the group throughout their days as they met for "council," a twice-daily chance to come together and share their thoughts about their experiences, and as they went about their begging.

Begging is a spiritual practice in Buddhist tradition, and each of the retreat participants had to beg at least $3.50 - enough for bus fare home to Boulder.

"Remember," said Maull, when one participant acknowledged his revulsion at the prospect, "begging is giving others the opportunity to act generously."

Charley Cropley, 57, a naturopathic physician in Boulder, found he has quite a talent for begging. His first day on the streets, someone gave him a $20 bill and he felt like he'd won the Lotto. So successful was he in collecting money, the others started calling him their "begging coach."

"I relieved Charley of his $20, and left him with $5," Maull said. "It was kind of a totalitarian thing to do, but I also relieved him of the burden of walking around with $20."

Cropley's awe at the generosity of strangers never left him.

"Yesterday I approached four women - normally I just asked men - and told them, 'I'll be sleeping on the street tonight and I'd like something to eat,' " Cropley said. "And they said 'OK.' And one gave me $1. And one gave me $10. After that, I was just shaking with gratitude.

"It's hard for me to tell you how grateful I felt to those people. You think people despise you, yet so many people are not that way. The people that give you food at the shelters - what would you do without them? You would die without people's kindness. And there's nothing in it for them. There's no explanation for it. It's just kindness.

"It's very close to God. It is God."

Sights, sounds of the street

That's how Golden felt when he discovered Jesus' sleeping bag.

"I don't think Jesus knew if he'd ever see his sleeping bag again," Golden said. "That kind of humanity is just unbelievable."

But sure enough, they ran into Jesus later at the Volunteers of America, where they went for breakfast.

Their days soon took on a sort of grinding rhythm: They would awake and search for a place to relieve themselves. Then they'd have breakfast at VOA, followed by morning council. Then down to Holy Ghost Church, where they could get a sandwich. Rumor on the streets is that the best free lunch in town is at David Clifton Ministries, 1248 Bannock St.

But Hollie Laudal, 22, a graduate student in Engaged Buddhism, was wary of going any place where the food comes with a heaping portion of evangelism.

"There was this one preacher who kept asking me all during lunch if I was a child of God," she said at the afternoon council on Day 2. "I'm not sure it's worth going through that again just to get food."

The days were theirs to spend as they chose. Some spent a day volunteering at a Catholic Workers charity. Some hopped a bus to attend a Justice for Janitors rally at the Denver Tech Center. The library offered a warm, quiet, safe haven. The bus station was a good place to go to watch news of the war in Iraq.

Erin Welleber, 25, working on a degree in Engaged Buddhism, found comfort spending one afternoon sitting by a sound barrier at Union Station. "I sat by that wall and listened to the trains," she said. "That's not a sound I hear very often, and it was nice."

The group rejoined every afternoon, usually in Civic Center Park, for their second council of the day. Afterward, they resumed begging and hunting for dinner.

The Network, a coffeehouse for street people at 14th Avenue and Pearl Street, became a favorite nighttime hangout, though the place troubled some participants.

"I was enjoying playing cards at the Network. I was beginning to feel at ease there," said Josh Weinstein, 33, a graduate student in the divinity program at Naropa, on his second Street Retreat. "But at the same time, there was a little boy there who was crying and no one was addressing his needs. And it was real smoky and there was a lot of aggressive language."

Golden also had a bad experience at the Network. He was watching a game of dominoes, but when he made eye contact with one of the domino players, the man cursed him and threatened him.

Just two days into the retreat, the stress of the streets was starting to get to him, to change him.

"This morning, as I was going to the Porta-Potty, a construction worker glared at me, and I glared right back," Golden said.

Homelessness isn't a holiday

The others acknowledged that the first couple of days were difficult. They were subdued, tired, feeling totally out of their element. Three days into their project, the predicted snow arrived, and they were wet in addition to being cold.

But by the start of Day 4, with only 24 hours to go, the group was in a jovial mood.

"I was at the library and it really smelled, and I thought it was me," Golden confided to his friends at a council meeting. "Then I found out it was a couple of other fellows stinking, and I was relieved."

The group, now into its seventh day without bathing or changing clothes, broke into laughter.

"I'm not really anxious to leave," Weinstein said. "It will be nice to get home, to see my family, but I'm not in any hurry. This is becoming really precious to me."

But for Cropley, master beggar, the most profound realization of the grimness of life on the streets was yet to come.

It was a Friday night, and he had just about 12 hours left to go. He was in the bus station, and he was warm. The group always delayed bedding down for the night as long as possible. They wouldn't seek space at a shelter because they didn't want to take a bed away from anyone for whom homelessness is more than a spring break reality. By midnight, they could delay the inevitable no longer.

"I'm tired, and thinking of going out and finding some cardboard in a Dumpster, and spreading it out on the sidewalk and being cold . . . Ugh!" Cropley said. "I don't want to do this again!"

"And soon, I'm going home," he said. "But for others, every single night is this way. It's unimaginable to me."

'Streets have been generous'

The group convened its last council at 11 a.m. the next day. Maull praised them. "You've faced a lot of stuff, and you really surrendered to the discipline of the street," he said.

"I'm scared to go home," Laudal admitted. "I don't want to stay here, but I'm scared I'll forget parts of my experience. We've only been here five days, but already I'm starting to see a number of familiar faces, and I just don't want to forget them."

Jesus was there with them.

"I wish you all a long life," he told his new friends. "Hopefully the love between us will never die. I wish all of you to be happy. I love you all."

Roger Crampton, 28, a graduate student from Dallas who hopes to one day become a spiritual director, couldn't stand it. Jesus, he announced, was welcome to come home with him. Jesus accepted. Not forever, of course. Just for a night.

They counted the money they'd begged: They'd already given much of it away, but still had $28 left, in addition to the $3.50 each needed for a bus ticket home.

Each of them would take $1 and find someone to give it to on the walk to the bus station. Another $3.50 would go toward getting Jesus a bus ticket to Boulder.

The rest they'd give to Crampton so he could treat Jesus to a nice meal that evening.

They ended the retreat as they had started it: sitting in a circle for a few moments of silence and gratitude at all they'd experienced.

"The streets," Maull said, "have been generous."

3. Generosity
... by Dr. Gene Reeves

* http://www.ibc-rk.org/010603%20Generosity.htm

The bodhisattva way, which can be understood simply as doing good or being helpful for others, is advocated in the Lotus Sutra. Within the traditions of Buddhism there are many ideas about the bodhisattva path, but one of the practices found throughout Buddhism is generosity, the first of the six bodhisattva practices or "perfections" (generosity, morality, patient endurance of hardship, persistence, concentration and wisdom).

"Generosity is a translation of the Sanskrit Buddhist term dana. It has been translated into Japanese as fuse, the original meaning of which is to give coins, especially to monks.

There is a story about a king and his three sons, namely Mahapranada, Mahadeva and Mahasattva. One day the king took the three princes for a walk in the garden. The boys wandered off by themselves into the woods, where they met a female tiger with five cubs who had just been born. The mother tiger was so exhausted after delivery that she could not move to get food for her hungry, newborn cubs. The three princes were afraid of the tigress, but they did not have anything to give to feed her. These princes discussed with each other "What should we do for this tigress?"

Mahasattva, then, decided to give his body to feed the tigress and threw his body in front of her. But she did not try to eat him. Realizing that she hardly had enough energy to move, Mahasattva cut himself with a bamboo stick, so that the smell of his blood stimulated the tigress to eat his body.

We are told that Mahasattva later became Shakyamuni Buddha, and that having made such an extreme act of generosity was a cause of his enlightenment. This story illustrates extreme generosity in order to encourage people to become more generous.

There are two meanings of "generosity" in English. The first is liberality in giving, which can be translated into Japanese as kandai, and the other is freedom from smallness or narrowness of mind, which corresponds to the Japanese phrase kokoro ga hiroi. Dr. Reeves said that both of these two meanings are included in the Buddhist notion of dana and correspond to the Japanese translation of fuse whose broad meaning includes both being generous in giving and openness.

Dr. Reeves explained several types of generosity. Making donations of money or things to others and to organizations is a basic component of giving and generosity. Most religious organizations, for example, have to have donations to survive.

However, in the Lotus Sutra, more important than giving money or things is to give the Dharma to others. One who has the received the Dharma from others is to pass it on to others, so that Dharma-wheel rolls on and on.

The so-called transference of blessings is also a sign of generosity. In Chapter 7 of the Lotus Sutra we find:


"May the blessing from this recitation

      extend to all,

      That we with all the living

       together attain the Buddha way."

This is a kind of generosity related in the Lotus Sutra. The purpose of this expression is to open our hearts to share what we have done with others. From this sense we can understand that we are a part of wide and extensive community, and that we recite not only for individual benefit but for the benefit of others as well.

In addition to these meanings, moral support or encouragement is also a kind of embodiment of generosity. The Founder of Rissho Kosei-kai, Nikkyo Niwano, was always very generous with his smile. It always encouraged us and was a kind of gift.

The other side of generosity is openness. This might mean exercising skills of listening so that one is really able to hear others. Listening to people who are angry or disappointed may require an extra effort, but it will heal those people.

To be generous, not only in giving, but in having an open attitude toward others or other religious movements is also an act of generosity and the mark of a generous person. Thus, we should never say that all truths are in Buddhism. The Lotus Sutra teaches that wherever and whenever people are doing good the dharma is present, whether or not anyone has ever heard of Buddhism. In this sense, the important notion of generosity can be understood not only as  giving, a kind of outgoing, but also as receiving, a kind of welcoming. Thus there are both directions to generosity, namely away from attachment to things and to self and away from selfishness and self-centeredness.

Dr. Reeves concluded by referring briefly to Chapter 17 of the Lotus Sutra, which teaches how to be generous.

It says if we are generous we will be rewarded. But if we are generous in order to be rewarded, we will be disappointed. This tells us we should be generous both in the sense of giving and in sense of openness toward others. But if our real intention is to gain rewards, then we are the opposite of generous.

"Let us be generous with one another!"

4. Generosity, the first of The Six Paramitas
excerpted from Way to Go by Khentin Tai Situ Pa

* http://www.samyeling.org/Buddhism/Teachers/Tai%20Situ/4ktsrParamitaGenerosity.htm 

The practice of generosity is to give what is worthwhile and to give it with non-attachment. This can be studied through three main aspects: giving things, giving loving protection and giving loving understanding. The teaching on the first of these, material generosity, explains what is proper generosity and what is improper. We should abandon improper generosity and practice the proper one.

Motivation is very important when we give. If we give with a wrong motivation, such as making gifts which we hope will harm others or which we intend to bring us fame, or if we give with an inferior motivation such as through fear of future poverty, then that is improper. What we actually give is also important. A Bodhisattva should never give what is harmful, for instance, when he gives something suitable it should be generously, not meanly. To whom we give to is important - always pandering to the wishes of the crazy and the gluttonous would not be proper generosity. Finally, how we make our gift is important. The Bodhisattva avoids reluctant giving, angry giving, disrespectful giving and scornful, derisory giving, all of which are improper.

Proper generosity is to give whatever we have and there are many wonderful, inspiring stories of great Bodhisattvas who have given their own flesh to nourish starving animals. Whatever we can manage to give, we give to those who need it, paying particular attention to help those who represent the Three Jewels, those who have helped us - our parents especially - whose who are sick and unprotected, and also those who are our particular enemies or rivals. The way in which we make our gift to them should be joyfully, respectfully, with a compassionate heart and without regret. It is better to give with one's own hand rather than through others, to give at just the right time, and, of course, to give without harming others. Impartial giving is best and a wise person gives just what is needed.

The second form of generosity is to give our loving protection to those in fear: in fear of others, in fear of sickness and death and in fear of catastrophe.

The third form of generosity is to make the priceless gift of Dharma. This does not mean indiscriminately preaching to anyone and everyone. It means helping those who have respect for the Dharma, for the truth, to understand it. With a very pure motivation, we should humbly and compassionately pass on the authentic teachings that we ourselves have understood well from a proper teacher. The thing to avoid is a mixture of personal opinion and the classical teachings and, of course, any sort of self-centred motivation. The truth is something both rare and precious and deserves to be talked about in a pleasant way and in a proper place. The classical way to give teachings is well discussed in the Sutras and, in a general way, we should know better than to jumble Dharma with worldly conversation.

These are the three basic forms of generosity. It was the first of the paramitas to be taught by the Buddha because it is one of the easiest to understand and everyone can practice it. It is also the foundation for the other five paramitas.

5. Sakya Tsechen Thubten Ling

* http://sakya.thinkbig.ca/

9471 Beckwith Road, Richmond, BC Canada V6X 1V8

Tel: (604) 244-8439   * Fax: (604) 275-8933 * email: sakya@thinkbig.ca

About Tibetan Buddhism & Sakya


It is believed in traditional Tibetan history that the spread of Buddhism to Tibet was brought about by holy activities of Buddhas and Bodhisattvas and mainly through the efforts of Bodhisattva Avalokitesvara. The spread of Buddhism to Tibet was itself prophesied by Lord Buddha in the Manjusrimulatantra.

Prior to the spread of Buddhism to Tibet, Tibetan's indigenous religion and culture was Bon. Buddhism began to spread to Tibet in two disseminations beginning with period of the Three Great Religious Kings. The first religious was the king Srong-btsan-sgam-po of the Yar Lung dynasty, 33rd in the royal linage (ca. 618-650). This king was the emanation of the Bodhisattva Avalokitesvara and he opened the door and established both the Buddhist religion and the political order. He built the great Potala palace and two temples in Lhasa. Under his reign, a legal system combining religious and secular principles was established. The king himself also gave oral teachings of Bodhisattva Avalokitesvara.

The second religious king was Khri-srong-Ide'u-btsan, 37th in the royal line, an emanation of the Bodhisattva Manjushri (ca. 740-798). In this period, Buddhism flourished immensely with the coming together of the Abbot- Santaraksita and the Preceptor- Padmasambava who were invited to Tibet by the King. From here, the translation of Buddha's teachings were carried out, the assembly of monks were established and the first monastery in Tibet, the temple of Samye was built. The two system of laws- the religious law and the laws of the kingdom, was further spread and strengthened. The third religious king was Lord Ral-pa-can, 39th in the royal line and an emanation of Vajrapani. This king continued to build Buddhist monasteries and by royal edict, he appointed seven families for the support of each group of four monks. He also standardized the translation language for religious texts and established the methods of translations and transmissions of Buddha's teachings.

The death of Ral-pa marked the end of the first dissemination in Tibet, after which Buddhism went quiet in Tibet. Buddhism was revived in 1042 in Tibet, with the arrival of Lord Atisha marking the start of the second dissemination. From hereon, Buddhism firmly established its roots in Tibet. In 1244, Sakya Pandita, the head of the Sakya Tradition of Tibetan Buddhism, became the ruler of the whole of Tibet when he was appointed regent by the Mongol ruler Godan. In 17th century, the Gelupas became rulers of Tibet and in 1642, the 5th Dalai Lama (1617-1682) became the first Dalai Lama to rule Tibet, this tradition continued until today until the 14th Dalai Lama (b. 1935) fled Tibet after the change of circumstances there in 1959.

The Four Schools of Tibetan Buddhism

Four schools of the Tibetan Buddhism had arisen in the first and second disseminations of Buddhism to Tibet. The Nyingma Tradition is the oldest school of Tibetan Buddhism, which was founded during the first disseminations of Buddhism to Tibet in 8th century. The remaining three schools were founded in the second dissemination. The Kagyu Tradition was founded by Marpa, Miarepa and Gampopa. This tradition stemmed from the teachings of great India Mahasiddhas such as Naropa. The Gelugpa Tradition was founded by the 14th century philosopher Tsong Khapa and during 7th century which became the dominant political force in central Tibet. The Sakya School was founded by Khön Konchok Gyalpo in 1073 where he established the Sakya monastery in south central of Tibet. Within the Sakya School, there is the principal branch of Sakya and the two main sub-sects of Ngorpa and Tsharpa.

The arising of the Sakya Tradition

The roots of Sakya tradition grew from the ancient times when three brothers of a celestial race descended from the heaven of clear light into Tibet in order to benefit beings. Sometime after their descent, they found themselves in conflict with a group of demons known as Rakshas. During this conflict, a love affair ensued between one of the clear light gods, Yapang Kye, and the raksha daughter Yatuk Silima. They bore a son named Khön Bar-kye meaning 'he who is born between love and strife'. This was how the name Khön came to be known in Tibet. The members of the Khön family then became students of Guru Padmasambhava and one of the Khön sons became one of the first seven Tibetans to receive monastic ordination. From this time until 11th century, the Khön family were supporters and followers of the old school Nyingma tradition.

New Tantras began to arrive in Tibet in 11th century and the old school began to decline, Khön Konchok Gyalpo (1034-1102) decided that the Khön family should also seek out on the new Tantras. In the water buffalo year of 1073 Khön Konchok Gyalpo founded the Sakya monastery in Tsang province of south central Tibet which marked the start of the Sakya tradition. Lord Buddha Shakyamuni himself prophesied in the Manjushri tantra that a Sakya monastery would cause the teachings to flower in Tibet. Lord Atisha (982-1053), on his way from India to Tibet in 1040 C.E, was said to have made offerings in the location where the monastery would later be built known as "white earth" and he also prophesied that this place would witness one Avalokitesvara incarnation, seven Manjushri incarnations and one Vajrapani incarnation. Through many years of Tibetan history, there were indications that these visions had materilised. The word "Sakya" means "white earth" in Tibetan and the Sakya tradition is named after the patch of white earth where Lord Atisha made these prophesies.

In 12th and 13th centuries, the Sakya tradition rose to a prominent position in Tibet. This rise of position was brought about by the efforts of the Five Great Sakya Masters: Sachen Kunga Nyingpo (1092-1158), Sonam Tsemo (1142-1182), Jetsun Dapka Gyaltsen (1147-1216), Sakya Pandita (1182-1251) and Chogyal Phakpa (1235-1280). After them, there were the Six Ornaments of Tibet: Yakton Sangye Pal, Rongton Sheja Kunrig, Ngorchen Kunga Zangpo, Dzongpa Kunga Namgyal, Gorampa Sonam Senge and Shakya Chogden.

The three schools in the Sakya tradition

The main branch of the Sakya tradition is currently under the leadership of 41st throne holder of Sakya, His Holiness Sakya Trizin of the Drolma Podrang. As with other traditions of Tibetan Buddhsim, a number of sub-divisions of the Sakya tradition also emerged from the main Sakya tradition. The two main sub-sects are the Ngorpa sub-sect and the Tsharpa sub-sect.

The Ngorpa sub-sect was founded by Ngorchen Kunga Zangpo (1382-1457) with the establishment of the Ngor Evam Moastery in 1430. The current head of Ngorpa sub-sect is His Eminence Ludhing Khenchen Rinpoche.

The Tsharpa sub-sect was founded by Tsarchen Losal Gyatso (1502-1556) with the establishment of the Dar Drongmoche Monastery. The current head of Tsharpa sub-sect is His Eminence Chogye Trichen Rinpoche.


Lamdre is the golden and the central teaching and practice of the Sakya tradition. The term Lamdre is a Tibetan term meaning "the path including its result". It originated from the one of the great Indian Mahasiddhas, Virupa.

Lamdre contains teachings and practices covering the whole range of sutra and tantra teachings given by Lord Buddha. But its main teachings are based on the Hevajra Tantra. Lamdre was brought to Tibet by the Tibetan translator, Drogmi Lotsawa, in the middle of 10th century, and was later codified in 12th century by Sachen Kunga Nyingpo. This teaching has since been passed down through an unbroken lineage of masters to the present day. During the time of Muchen Sempa Chenpo Konchok Gyeltsen, Lamdre was divided into two sub-traditions: The Explanation for Private Disciples or the uncommon Lamdre (Lobshey) and the Explanation for the Assembly or the common Lamdre (Tshogshe).

The crux to this golden teaching is the inseparability of the worldly existence (Samsara) and enlightenment (Nirvana). It follows that Nirvana is merely a transformation of Samsara. There is no abandoning of Samsara in order to achieve Nirvana, as the mind is the root of Samsara and Nirvana. Realising this inseparability is the key to attaining enlightenment.

It is said that Lamdre is the complete path to enlightenment, and is divided into two parts: the preliminary section and the tantric section. The preliminary section contains the instructions and teachings on sutras of Lord Buddha and focuses on the three visions: impure vision, the vision of experience and the pure vision. The tantric section is esoteric or tantric teachings, which include teachings on the Three Tantras. Lamdre is given by a single teacher (who is an officially recognised lineage holder) in a single place over a period of four to six weeks generally. Within the Sakya school, wherein the Lamdre lineage lies, there are only a handful of lineage holders in any generation.


The Dalai Lama of Tibet, is internationally recognized as a spokesman for peace, non-violence and understanding among different cultures and religions. He has resided in exile in India since 1959, when China forcefully occupied Tibet. He leads the Tibetan government in exile in Dharamsala, India, and has worked to establish educational, cultural and religious instituitions to preserve the Tibetan culture. In 1989, he received the Nobel Peace Prize.

His Holiness the Sakya Trizin - "It is my belief and hope that by the translation of this work at this present time all foreigners who are interested in the teaching of the Buddha and generally all the people of this world will obtain the new eye of wisdom that easily traverses the path to liberation, and that they will greatly increase their celebration of temporary and long term peace and happiness." His Holiness Sakya Trizin is the Spritual Head of the Sakya Tsechen Thubten Ling Center in Vancouver, Canada.

His Eminence Ratna Vajra Sakya was born in 1974 at Dehradun, Uttar Pradesh. He did his basic religious studies at the Sakya Centre, Rajpur. He then joined the Sakya College and finished his Kachupa degree. He has given many teachings and initiations in India and abroad and has also done many retreats on the principal deities of the Sakyapa Order.

Her Eminence Jetsun Chimey Luding, or Jetsun Kusho, is a leading female teacher of tibetan buddhism living in the West. Jetsunma is one of three women in the history of Tibet to have given the Lamdre ("path and its fruition") teachings, the special system of contemplative and meditative practice of the Sakya order. Thus, she is a thoroughly trained lineage holder.

Jetsun Chimey Luding is the Resident Spiritual Director of the Sakya Tsechen Thubten Ling Center in Vancouver, Canada.

Khenpo Lungrik Senge was born in Eastern Tibet in 1950. He was ordained at the age of sixteen at the Sakya Centre in India and was among the first group of students to enter the Sakya College where he later became a teacher there instructing His Holiness Sakya Trizin's sons, Ratna Vajra Rinpoche and Gyana Vajra Rinpoche. He also taught Her Eminence Jetsun Chimey Luding's son, His Eminence Luding Khen Rinpoche (Junior)

6. The Giving Heart: Unlocking the Trans formative power of Generosity in your life
... M. J. Ryan and Sylvia Boorstein

* http://www.amazon.com/exec/obidos/ASIN/1573245216/wwwkusalaorg-20/

Book Description

In her latest examination of the virtues people need to cultivate for the 21st century, The Works magazine columnist M. J. Ryan shows how giving time, energy, kind words, loving gestures, and forgiveness will, in the end, matter more than any amount of money. Through heartfelt essays, Ryan encourages everyone to give from the joyous overflow of a loving heart, to consider how they are stingy, and to think about types of generosity. In a down-to-earth way, she gets to the heart of giving and what it does for the giver and the recipient.

Amazon.com- Reviewer: A reader from Raleigh, NC United States... This book will touch your spirit as well as provide information on how we can responsibly help others while helping ourselves. Finished it in 2 sessions. Highly recommend for those who utilize 'giving' as part of their personal spirituality. Give it as a gift and share it's transformative powers.

7. Peace Quote...

War is, at first, the hope that one will be better off; next, the expectation that the other fellow will be worse off; then, the satisfaction that he isn't any better off; and, finally, the surprise at everyone's being worse off. - Karl Kraus (1874-1936)


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