Please would you comment on Buddhism as a state religion.
Ugh. «Historical Buddhist theocracies
Unified religious rule in Tibet began in 1642, when the Fifth Dalai Lama allied with the military power of the Mongol Gushri Khan to consolidate the political power and control centered around his office as head of the Gelug school. Prior to 1642, particular monasteries and monks had held considerable power throughout Tibet, but had not achieved anything approaching complete control, though power continued to be held in a diffuse, feudal system after the ascension of the Fifth Dalai Lama. Power in Tibet was held by a number of traditional elites, including members of the nobility, the heads of the major Buddhist sects (including their various tulkus), and various large and influential monastic communities. Tibet during this period existed as a feudal theocracy, with a large class of serfs (consisting largely of non-noble Buddhist laymen) working on estates owned by monastic leaders and members of the secular aristocracy.
Political power was sometimes used by monastic leaders to suppress rival religious schools through the confiscation of property and direct violence. Social mobility was somewhat possible through the attainment of a monastic education, or recognition as a reincarnated teacher, but such institutions were dominated by the traditional elites and governed by political intrigue. Non-Buddhists in Tibet were members of an outcast underclass.
Mongolia also had a theocratic lama before the Soviets installed a satellite communist state, but there since the start in 1639, when the son of the Mongol Khan of Urga was named a Living Buddha (Bogdo gegeen), the dynasty espoused theocracy and secular aristocracy.»
«MahayanaBuddhism is the state religion of Bhutan, and Buddhists comprise two-thirds to three-quarters of its population. Although originating in Tibetan Buddhism, the Buddhism practiced in Bhutan differs significantly in its rituals, liturgy, and monasticorganization. The state religion has long been supported financially by the government through annual subsidies to monasteries, shrines, monks, and nuns. In the modern era, support of the state religion during the reign of Jigme Dorji Wangchuckincludes the manufacture of 10,000 gilded bronze images of the Buddha, publication of elegant calligraphied editions of the 108 volume Kangyur (Collection of the Words of the Buddha) and the 225 volume Tengyur (Collection of Commentaries), and the construction of numerous chorten (stupas) throughout the country. Guaranteed representation in the National Assembly and the Royal Advisory Council, Buddhists constitute the majority of society and are assured an influential voice in public policy.» en.wikipedia.org/wiki/Buddhism_in_Bhutan...
to look at objects without naming them. To look at them in silence. One is taught how to listen without analysing and commenting I was at a Gelug school in Brisbane. A woman came in, who had just completed a PhD in Psychology. But her head was so messed-up from the stress of (cramming for) the exam--that she couldn't do the meditation at all!
the Student needs to know that the Teacher knows what she is talking about I have found that people were specialists. For example, the scientists at a university were archaic with their social structure. And I found a computing chief whose idea of science was mediaeval! Even the lama who had founded a Buddhist school turned out to have a NAZI view of mental illness!
This is different from what the Mahayana Schools of Buddhism Teach. «The 'People's Front of Judea' harangue their 'rivals' with cries of "splitters"; their rivals being The 'Judean People's Front', the 'Judean Popular People's Front' the 'Campaign for a Free Galilee,' and the 'Popular Front of Judea'.» en.wikipedia.org/wiki/Monty_Python\'s_Li...
kamma «Karma (Sanskrit: कर्म kárma (help·info), kárman- "act, action, performance"; Pali: kamma) in Indian religions is the concept of "action" or "deed", understood as that which causes the entire cycle of cause and effect (i.e., the cycle called saṃsāra) originating in ancient India and treated in Hindu, Jain, Sikh and Buddhist philosophies.» en.wikipedia.org/wiki/Karma
All mental phenomena have mind as their forerunner I associate with people who have brain maladies. For example, on a sunny mountain hike, my epileptic friend kept collapsing!
they are mind-made No: my own disorder is a textbook example of biological origin! «OCD has been linked to abnormalities with the neurotransmitterserotonin, although it could be either a cause or an effect of these abnormalities. Serotonin is thought to have a role in regulating anxiety. To send chemical messages from one neuron to another, serotonin must bind to the receptor sites located on the neighboring nerve cell. It is hypothesized that the serotonin receptors of OCD sufferers may be relatively understimulated. This suggestion is consistent with the observation that many OCD patients benefit from the use of selective serotonin reuptake inhibitors (SSRIs), a class of antidepressant medications that allow for more serotonin to be readily available to other nerve cells.» en.wikipedia.org/wiki/Obsessive-compulsi...
If one speaks or acts with a pure mind, happiness (sukha)** follows him Scrupulosity has been a problem for me! Scrupulosity is a medical term that refers to a relatively common form of obsessive–compulsive disorder characterized by pathological guilt about religious or moral issues. It is often highly distressing, and attributed to compulsive observance of religious rituals.» en.wikipedia.org/wiki/Scrupulosity
Right Speech arises from wholesome volition. Wrong Speech arises from unwholesome volition. Volition is Kamma. Wholesome Volition Generates Sukha. Unwholseome volition Generates Dukkha.
The Entire Pali Canon of the Tripitaka of the Theravada School of Buddhism is nothing more than an Exposition of these simple thoughts which are written as the Word of the Buddha at the Beginning of the Dhammapada of the Actual Theravada School of Buddhism, as published in English by the Burma Pitaka Council with reference to the Sixth Buddhist Council.
Dhamma Pada The Path of the Dhamma.
To come back to Karma_Yeshe_Dorje's first post about revolting pictures in Asian Buddhist countries. They are an aid to purifying the mind of violent tendencies, a visual subject of Meditation.
Behind all of the Schisms and different philosophies lies the simple Dhamma (Dharma), which is Enshrined in the First Precept of the Theravadin Buddhist Householder:
May I refrain from Harming any Living Being.
There is a Buddhist context for these pictures.
Theravada Buddhism has but one goal, the reaisation of Nibbana, either in this life or in a future life.
That is fine and well Glen but the things you say do not go beyond the boundaries of theoretical Buddhism.
The Theravada of Southern India and South East Asia no longer have a powerful voice for justice in society. The monks are back to literally burning their bodies in protest. They can not issue the "Lions Roar" of the Buddha. The people in those countries suffer under the yoke of authoritarianism and the Buddhsim you speak of has long been coopted by the elites.
As for the difference between Mahayana and TheravadaI have already posted some of the teachings of the Venerable Narada Thera from his book, "The Buddha and His Teachings" numerous times in the last several months and I have already proven that the the Buddha refers to something called "the Dhamma" even before he spoke a single word to another human being. This reference to the word "the Dhamma" even before making a single utterance to any human being on the planet indicates that the Buddha is referring to an object of wisdom which is known as the the Universal Law of all Buddhas.
Since the death of the Buddha this fundamental principle of wisdom has been the essence of all contraversy within the world of Buddhism and the source of all schisms and divisions among all the schools. This fundamental conflict was resolved with the advent and teachings of Nichiren. As Nichiren states,
Shakyamuni Buddha appeared in the saha world, Kumarajiva journeyed to the Ch’in dynasty in China,224 and Dengyo likewise went to China [all for the sake of the Lotus Sutra]. Aryadeva and Aryasimha sacrificed their bodies. Bodhisattva Medicine King burned his arms as an offering, and Prince Jogu stripped off the skin on his hand [and copied the sutra on it].225 Shakyamuni, when he was a bodhisattva, sold his flesh to make offerings,226 and another time, when he was a bodhisattva named the ascetic Aspiration for the Law, he used one of his bones as a pen [to write down the Buddha’s teaching].
T’ien-t’ai has said that “the method chosen should be that which accords with the time.” The propagation of the Buddhist teachings should follow the time. If it is not, you will be like someone who plants seeds at the end of autumn. Though you may carefully tend the field, you are not likely to harvest any rice or grain.
This is precisely the problem you find in the world of Theravada Buddhism.
The Buddha appeared in this world and made the universal Dharma Law of all Buddha's the basis of his wisdom. But because the people's minds were steeped in attachment to conditional views and beliefs, the relative objects of the lower five sense organs the Buddha refrained from revealing the eternal Law directly and resorted to the ways and means of relative views in accordance with the mindset of his listeners. The Buddha himself admitted before his death that the precepts that he prescribed to his order of monks and nuns was a relative doctrine subject to change in accordance with causes and conditions. This is the outer superficial doctrine that was fashioned in accordance with the needs of the times.
The actual wisdom of the universal law is an unfettered and boundless wisdom which points to the true aspect of the mind and the true nature of all phenomena. The true law consists of the oneness of the temporary apperance of things, their true nature that accords with ever changing conditions and the Middleway of Wisdom which percieves the true aspect of all phenomena. This wisdom is far from the conventional logic found in society which is fixed and grounded in the delusions of temporal reality.
As the Buddha states,
The thoughts that are in the minds of living beings, the different types of paths they follow, their various desires and natures, the good and bad deeds they have done in previous existences-- all these the Buddha takes cognizance of, and then he employs causes, similes and parables, words that embody the power of expedient means, in order to gladden and please them all. Sometimes he preaches sutras, verses, stories of the previous lives of disciples, stories of the previous lives of the Buddha, of unheard-of things. At other times he preaches regarding causes and conditions, uses similes, parables, passages of poetry or discourses. For those of dull capacities who delight in a little Law, who greedily cling to birth and death, who, despite the innumerable Buddhas, fail to practice the profound and wonderful way but are perplexed and confused by a host of troubles-- for these I preach nirvana. I devise these expedient means and so cause them to enter into the Buddha wisdom. Up to now I have never told you that you were certain to attain the Buddha way. The reason I never preached in that manner was that the time to preach so had not yet come.
He also states,
In the Buddha lands of the ten directions there is only the Law of the one vehicle, there are not two, there are not three, except when the Buddha preaches so as an expedient means, merely employing provisional names and terms in order to conduct and guide living beings and preach to them the Buddha wisdom.
He also states,
The Buddha himself dwells in this Great Vehicle, and adorned with the power of meditation and wisdom that go with the Law he has attained, he uses it to save living beings. He himself testifies to the unsurpassed way, the Great Vehicle, the Law in which all things are equal. If I used a lesser vehicle to convert even one person, I would be guilty of stinginess and greed, but such a thing would be impossible.
While mankind percieves that there is a universal law of reality that is boundless and eternal, each culture of mutually conditioned beings within the boundaries of their own limited cultural evolution has come up with a symbolic name for this reality. Some have used anthropromorphic symbolism to equate the universal with the image of a human being, other cultures have realized that the number of names ascribed to this universal reality can be numerous. While others historically have relegated themselves to the view that this world with all its relativity of good and evil is all there really is. But here is the view of the Mahayana.
I have for their sake established expedient means, preaching the way that ends all suffering. And showing them nirvana. But although I preach nirvana, this is not a true extinction. All phenomena from the very first have of themselves constantly borne the marks of tranquil extinction.
In the above the Buddha clearly explains that the universal aspect can be found simultaneously within all phenomena. They are not separate realms. Mankind until this point has always believed tha the relative apperance of phenomena and the universal Law existed in seperate realities and that only after one dies can one merge with this universal aspect. Here the Buddha reveals that "all phenomen from the very first have of themselves constantly born the marks of tranquil extinction". By the term "very first" the Buddha makes clear that even before phenomena bubble up to the surface of reality and make apperance in the physical universe they have already the marks of the universal Law, the marks of "tranquil extinction". This is the meaning of both "birth and death" and "neither birth nor death". This is the meaning whereby the Mahayana teaches that all living beings possess the Buddha nature.
My Teacher is qualified to Teach Theravada Buddhism, Mahayana Buddhism, Vajrayana Buddhism, Brahmanism, all of these subjects being aspects of one whole Buddhist practice called The kalachakra Tantra.
Tantra has many interpretations but the salient sense is 'continuity'. It refers to the basic continuity that is maintained from the basic ground, along the path, and through to the complete fruition of the practice: Buddhahood. It is the Highest Yoga Tantra in Vajrayana Buddhism.
A Qualified Buddhist Lama, an Enlightened Master selected me for this Tantra and directed me to go to a senior Qualified Teacher of the Theravada School of Buddhism for the complete teaching of this Tantra.
Right Speech: it is the truth that my spiritual practice is broader than Buddhism and includes a Vedic foundation.
'Dhammavicaya: Investigation of the Dhamma is one of Seven Factors of Enlightenment, according to the Theravada. During training, one may be advised to write out the Dhamma as an aid to learning it; or one may be advised to chant the Dhamma, as an aid to memorising it. Sublimating the Ego and writing submissively is a bona fide Theravadin Buddhist practice of Bhavana: Mental Development. Teaching Protocol in the Upasakadhamma
Teaching Protocol in the Householders' Dhamma
Whilst I was sent to A senior Theravadin Buddhist Bhikkhu for training, I was not ready for Mahayana Practice or Vajrayana Practice.
The qualified Teacher must understand the Kamma of her student and teach accordingly, not ram a Mantra down his throat and hope for the best.
The qualified Teacher must be patient, and refrain from stretching the student with abstruse Doctrine which is beyond his comprehension. She would never deride him because he can't understand what she can understand, because it is an egocentric practice grounded in conceit, a major obstacle on the Eightfold Noble Path.
This extract from the Singala Sutta (Householders' Code of Discipline) explains the relationship of the Theravadin Buddhist Teacher and student, in the context of the Householder's Cosmology (Universe):
(Discourse to Singala)
"TEN SUTTAS FROM DIGHA NIKAYA
"BURMA PITAKA ASSOCIATION
" 268. Young householder, in five ways should a pupil minister to a teacher as the Southern quarter: by rising from the seat to greet and salute the teacher; by attending and waiting upon the teacher; by obeying the words of the teacher; by offering personal service to the teacher and by learning and receiving the teacher's instructions with respectful attention.
" Young householder, the teacher, attended upon in these five ways as the Southern quarter by the pupil, looks after the pupil in five ways: he instructs the pupil well in what should be instructed; he teaches well what should be taught; he trains the pupil in all the arts and sciences; he entrusts the pupil to his friends and associates, and provides for protection in every quarter.
" Young householder, in these five ways the pupil attends upon his teacher as the Southern quarter and the teacher looks after the pupil in these five ways. It is thus that the Southern quarter is covered and made safe and secure."
In the entire Theravada Pali Canon, there is no mention of a second Buddha by the name of Nichiren adventing on Earth to finish off what the Buddha started, to complete the training of students of the Dhamma. The Dhamma of the Buddha is considered to be both perfect and complete.
"kalachakra Tantra" All sorts of things are cyclical! «The Kalachakra tradition revolves around the concept of time (kāla) and cycles (chakra): from the cycles of the planets, to the cycles of human breathing» en.wikipedia.org/wiki/Kalachakra#Kalacha...
Here's politics again! «Modern historians have identified two other reasons which more likely led the Gelugpa to suppress the Jonangpa. First, the Jonangpa had political ties that were very vexing to the Gelugpa. The Jonangpa, along with the Kagyupa, were historical allies with the powerful house of Tsang, which was vying with the Dalai Lama and the Gelug school for control of central Tibet. This was bad enough, but soon after the death of Taranatha an even more ominous event occurred. Taranatha's reincarnation was discovered to be a young boy named Zanabazar the son of Prince Tüsheet Khan, ruler of Central Khalkha. Tüsheet Khan and his son were of Borjigin lineage (imperial clan of Genghis Khan and his successors), meaning they had the birth authority to become Khan. When the young boy was declared the spiritual leader of all of Mongolia, suddenly the Gelugpa were faced with the possibility of war with the former military superpower of Asia. While the Mongol Empire was long past its zenith, this was nonetheless a frightening prospect and the Dalai Lama sought the first possible moment of Mongol distraction to take control of the Jonangpa monasteries.» #Political_reasons_for_suppression_of_the_Jonangpa
G'day Bhakta_glenn: "Kalachakra Tantra" All sorts of things are cyclical! «The Kalachakra tradition revolves around the concept of time (kāla) and cycles (chakra): from the cycles of the planets, to the cycles of human breathing» en.wikipedia.org/wiki/Kalachakra#Kalacha...Here's politics again! «Modern historians have identified two other reasons which more likely led the Gelugpa to suppress the Jonangpa. First, the Jonangpa had political ties that were very vexing to the Gelugpa. The Jonangpa, along with the Kagyupa, were historical allies with the powerful house of Tsang, which was vying with the Dalai Lama and the Gelug school for control of central Tibet. This was bad enough, but soon after the death of Taranatha an even more ominous event occurred. Taranatha's reincarnation was discovered to be a young boy named Zanabazar the son of Prince Tüsheet Khan, ruler of Central Khalkha. Tüsheet Khan and his son were of Borjigin lineage (imperial clan of Genghis Khan and his successors), meaning they had the birth authority to become Khan. When the young boy was declared the spiritual leader of all of Mongolia, suddenly the Gelugpa were faced with the possibility of war with the former military superpower of Asia. While the Mongol Empire was long past its zenith, this was nonetheless a frightening prospect and the Dalai Lama sought the first possible moment of Mongol distraction to take control of the Jonangpa monasteries.» #Political_reasons_for_suppression_of_the_Jonangpa
"Modern historians have identified two other reasons which more likely led the Gelugpa to suppress the Jonangpa"
The Kalachakra Tantra is beyond the scope of Modern Historians.
It was originally compiled in writing by King Suchandra of Shambhala, after he received the Teaching From Shakyamuni Gautama Buddha.
The original Kalachakra Tantra is taught to have been transmitted to King Suchandra by the Buddha in a 'finger-snap' of Time. Suchandra wrote it all out in 12000 Stanzas in Vedic Sanskrit. Shambhala is an Ancient Vedic Kingdom, which Suchandra converted to Buddhism with this Tantra. Thus, the Tantra was taught in a Vedic Cultural Context.
This original form of the Kalachakra Tantra has never left Shambhala. A later King of Shambhala, Manjushrikirti, condensed this Long Form of the Kalachakra Tantra to a shorter Form of 12000 Stanzas. Manjushrikirtiraja was a Lineage Holder for the Kalachakra Tantra.
This is the only Kalachakra Tantra to have entered India, and Tibet.
The Buddhism exported from India to Tibet was written down in Sanskrit. When the Tantra was exported into Tibet, it was translated into Tibetan.
Only the Tibetan form of the Kalachakra Tantra has ever been translated into English, and other western languages. The Sanskrit version of the Kalachakra Tantra has never been translated into any other language. To learn the Kalachakra Tantra as it was taught to Suchandra, then one must first undertake a study of the Vedas.
Shambhala is a said to be in this world but beyond the senses of the ordinary human being to find. But, for anyone who has initiated into the Tantra, then rebirth in Shambhala is guaranteed. the only way to study this Tantra, is under the guidance of a qualified Guru.
History and Politics
History and Politics teach alternative knowledge to what is actually taught in the Dharma.
The Kalachakra Tantra is not smeered by the muck of politics. «While the Gelugpa embraced the Jonang teaching on the Kalachakra, they ultimately opposed the Jonangpa (followers of the Jonang) over a difference in philosophical view. Yumo Mikio Dorje, Dolpopa Sherab Gyeltsen and subsequent lamas maintained a teaching known as zhentong, which holds that only the clear-light, non-dual nature of the mind is "real", and everything else is empty. The Gelug school held the distinct but related rangtong view that all phenomena are empty (of inherent existence) and no thing or process (including Mind and its qualities) may be asserted as independent or inherently real (neither may phenomena be asserted as "unreal" - in short, all assertions are seen to be groundless).» en.wikipedia.org/wiki/Jonang#Doctrinal.2...