How is Buddhism adapting to the twentieth century in general?

Answer: Buddhism is adapting by emphasizing a rational scientific approach to its teachings. Buddhism gives a clear explanation of how life’s experiences come about and how to deal with them in the best manner possible. Then it says do not accept anything on blind faith; think for yourself, test it out and see if it actually does make sense. This resembles science asking us to verify the results of an experiment by repeating it ourselves, and only then to accept the results as fact. Modern people do not like buying something without examining it; they would not buy a car without testing it. Likewise, they will not turn to another religion or philosophy of life without checking it first to see if it really makes sense. That is what makes Buddhism so appealing to many people of the twentieth century. Buddhism is open to scientific investigation and invites people to examine it in that way.

-Excerpted from the article " The Appeal of Buddhism in the Modern World".

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Can We Take Our Refuge in Our Good Deeds?

The effect of a good deed is never lost, since each good deed will bring its fruit accordingly. In the 'Samyutta Nikaya' (Sagatha-vagga, Chapter I, part 8, par. 5) we read that a deva asks the Buddha how a man should live so that he does not have to fear life in another world. The Buddha answers:

Let him but rightly set both speech and mind,
And by the body work no evil things.
If in a house well stored with goods he dwell,
Let him have faith, be gentle, share his goods
With the others, and be affable of speech.
In these four qualities if he persist,
He need not fear life in another world.

A good deed can cause a happy rebirth such as birth the human plane of existence, or in a heavenly plane, and thus one need not fear life in another world. However, even a heavenly plane is not a permanent refuge. Life in a heavenly plane may last very long, but it is not permanent. There may be rebirth in 'woeful planes' after one's lifespan in a heavenly plane is terminated, depending on one's accumulated good and bad deeds. Each deed will bring its own result : a wholesome deed will bring a pleasant result and an unwholesome deed will bring an unpleasant result. Some deeds may produce a result in this life, other deeds may produce a result in a later life. The accumulated unwholesome and wholesome deeds may cause births in different planes of existence at different times. In the 'Samyutta Nikaya' ( Sagatha-vagga, Chapter III, part 2, Childless) we read about someone who gave alms to a Pacceka Buddha. Because of this good deed he was reborn in heaven seven times and after that in the human plane, which is also kusala vipaka. However, he killed his nephew because he wanted his brother's fortune. This ill deed caused him to be reborn in hell. Thus he received the results of wholesome deeds and of unwholesome deeds at different times.

[Excerpted from "Buddhist Outlook on Daily Life" written by Nina van Gorkom]

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More Q&A about Meditation

What is meditation?

Meditation is a technique for working with the mind. If you think of the mind as a tool then the first step in putting it to use should be to examine it; then reflect on how it works and its possible uses; then put it to work as efficiently and effectively as you can. Meditation is a natural way of getting to know the mind so that we can investigate and understand how it works and then improve it through training. It takes a lot of practice to train the mind. How many years have you spent just basically letting your mind do what it wants to? Can you tell your mind ‘OK now, enough worry, just think happy thoughts - don’t wander off now’. Not me. Are you the mistress or master of your own mind?

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What Is Meditation?

Q-What is Meditation?

A-Meditation is a conscious effort to change how the mind works. The Pali word for meditation is 'bhavana' which means 'to make grow' or 'to develop'.

Q-Is meditation important?
A-Yes, it is. No matter how much we may wish to be good, if we cannot change the desires that make us act the way we do, change will be difficult. For example, a person may realize that he is impatient with his wife and he may promise himself: "From now on I am not going to be so impatient." But an hour later he may be shouting at his wife simply because, not being aware of himself, impatience has arisen without him knowing. Meditation helps to develop the awareness and the energy needed to transform ingrained mental habit patterns.

Q-I have heard that meditation can be dangerous. Is this true?
A-To live, we need salt. But if you were to eat a kilogram of salt it would kill you. To live in the modern world you need a car but if you don't follow the traffic rules or if you drive while you are drunk, a car becomes a dangerous machine. Meditation is like this, it is essential for our mental health and well-being but if you practice in a stupid way, it could cause problems. Some people have problems like depression, irrational fears or schizophrenia, they think meditation is an instant cure for their problem, they start meditating and sometimes their problem gets worse.

If you have such a problem, you should seek professional help and after you are better then take up meditation. Other people over reach themselves, they take up meditation and instead of going gradually, step by step, they meditate with too much energy for too long and soon they are exhausted. But perhaps most problems in meditation are caused by ''kangaroo meditation'. Some people go to one teacher and do his meditation technique for a while, then they read something in a book and decide to try that technique, then a week later a famous meditation teacher visits town and so they decide to incorporate some of his ideas into their practice and before long they are hopelessly confused. Jumping like a kangaroo from one teacher to another or from one meditation technique to another is a mistake. But if you don't have any severe mental problem and you take up meditation and practice sensibly it is one of the best things you can do for yourself.

Q-How many types of meditation are there?
A-The Buddha taught many different types of meditation, each designed to overcome a particular problem or to develop a particular psychological state. But the two most common and useful types of meditation are Mindfulness of Breathing (anapana sati) and Loving Kindness Meditation (metta bhavana).

Q-If I wanted to practice Mindfulness of Breathing, how would I do it?
A-You would follows these easy steps: the four Ps place, posture, practice and problems. First, find a suitable place, perhaps a room that is not too noisy and where you are not likely to do disturbed. Second, sit in a comfortable posture. 

A good posture is to sit with your legs folded, a pillow under your buttocks, your back straight, the hands nestled in the lap and the eyes closed. Alternatively, you can sit in a chair as long as you keep your back straight. Next comes the actual practice itself. As you sit quietly with your eyes closed you focus your attention on the in and out movement of the breath. This can be done by counting the breaths or watching the rise and fall of the abdomen. When this is done, certain problems and difficulties will arise. 

You might experience irritating itches on the body or discomfort in the knees. If this happens, try to keep the body relaxed without moving and keep focusing on the breath. You will probably have many intruding thoughts coming into your mind and distracting your attention from the breath. The only way you can deal with this problem is to patiently keep returning your attention to the breath. If you keep doing this, eventually thoughts will weaken, your concentration will become stronger and you will have moments of deep mental calm and inner peace.

Q-How long should I meditate for?
A-It is good to do meditation for 15 minutes every day for a week and then extend the time by 5 minutes each week until you are meditating for 45 minutes. After a few weeks of regular daily meditation you will start to notice that your concentration gets better, there are less thoughts, and you have moments of real peace and stillness.

Q-What about Loving Kindness Meditation? How is that practiced?
A-Once you are familiar with Mindfulness of Breathing and are practicing it regularly you can start practicing Loving Kindness Meditation. It should be done two or three times each week after you have done Mindfulness of Breathing. First, you turn your attention to yourself and say to yourself words like "May I be well and happy. May I be peaceful and calm. May I be protected from dangers. May my mind be free from hatred. May my heart be filled with love. May I be well and happy." Then one by one you think of a loved person, a neutral person, that is, someone you neither like nor dislike, and finally a disliked person, wishing each of them well as you do so.

Q-What is the benefit of doing this type of meditation?
A-If you do Loving Kindness Meditation regularly and with the right attitude, you will find very positive changes taking place within yourself. You will find that you are able to be more accepting and forgiving towards yourself. You will find that the feelings you have towards your loved ones will increase. You will find yourself making friends with people you used to be indifferent and uncaring towards, and you will find the ill-will or resentment you have towards some people will lessen and eventually be dissolved. Sometimes if you know of someone who is sick, unhappy or encountering difficulties you can include them in your meditation and very often you will find their situation improving.

Q-How is that possible?
A-The mind, when properly developed, is a very powerful instrument. If we can learn to focus our mental energy and project it towards others, it can have an effect upon them. You may have had an experience like this. Perhaps you are in a crowded room and you get this feeling that someone is watching you. You turn around and, sure enough, someone is staring at you. What has happened is that you have picked up that other person's mental energy. Loving Kindness Meditation is like this. We project positive mental energy towards others and it gradually transforms them.

Q-Do I need a teacher to teach me meditation?
A-A teacher is not absolutely necessary but personal guidance from someone who is familiar with meditation is certainly helpful. Unfortunately, some monks and laymen set themselves up as meditation teachers when they simply don't know what they are doing. Try to pick a teacher who has a good reputation, a balanced personality and who adheres closely to the Buddha's teachings.

Q-I have heard that meditation is widely used today by psychiatrists and psychologists. Is this true?
A-Yes, it is. Meditation is now accepted as having a highly therapeutic effect upon the mind and is used by many professional mental health workers to help induce relaxation, overcome phobias and bring about self-awareness. The Buddha's insights into the human mind are helping people as much today as they did in ancient times.

Original source

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How to deal with jealousy?

Wish others the best of happiness. They want it as deeply as everybody does. And whatever good you don't do, say or think today, you may never have a chance to repeat. (Diamond Way Buddhist Network)

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Why is it so important to establish Western Buddhism?

Buddhism originated in India 2500 years ago and always changed in expression to fit peoples needs when inspiring new countries. Indians and Tibetans are very different and also in our western world today nothing exotic or foreign will really grow. As the highest teachings on the nature of mind are like a diamond, transparent and indestructible, they also reflect the colour of which ever society they are introduced into. Today Buddhism is also taking a style more appropriate to the educated and independent minds of the West. This does not mean that anything new is invented or added to the teachings. With 84,000 teachings to choose from that isn't necessary.
The monastic way of renunciation is less attractive to modern people, who tend to view Western attempts at this as a means of avoiding life's fullness and as a sign of weakness. This view, however, is not applied to visiting Tibetan monks. People see these robes and rituals as ways of preserving their heritage. Buddha gave countless methods to benefit beings and in the west today the most united frame is that of lay practitioners and yogis.

Europeans are very conscious of the superficiality that can arise from mixing different cultures and traditions. Those who trust only what they can analyse logically and who are embarrassed by exotic lifestyles can identify with the transparency and effectiveness of the Buddhist practices, when they are presented without cultural trappings. It is always a pity when people end up with Nihilism, political correctness or drugs because they cannot find a spiritual way they can trust. (Diamond Way Buddhist Network)

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Do buddhist teachers give advice concerning relationships?

Yes, especially the lay and yogic ones who have practical experience. Whether the main reason for a relationship is physical attraction, an inner feeling that one shares the same interests or a deep identification, there is much to learn. If one works intelligently with what is there, ever more complete human growth will materialise. As this is only possible in a relaxed atmosphere, it is important to avoid expectation and competition in relationships. Supporting one another when working in the world is very meaningful, and this happens best when thinking »we« or »us«, not »me« and »her« or »him«.

Though both partners will usually share some ups and downs, happiness and suffering will always depend on each one's view. Thus, if one partner has a special quality, one can decide to make it a shared richness.

To avoid losing this openness, it is important to be aware that men tend to separate survival and fun, while women see life as a totality. Men may be rough during work, and often don`t remember to change their tone when women are around. At night however, all this is forgotten. Then their mind is on love and fun. If the woman was not treated nicely during the day, however, she simply will not »yield much warm water« at night. As both parties can be very thin skinned in this field, this is something to be mindful of.

Women who have had few or no children should avoid the impulse to educate their men instead, and also the men who think of their women as investments should be glad to have growing ones. In both cases, trying to control others is a painful waste of time. Both should know that each moment may be the last one and be aware that a partner who loves from a state of surplus and confidence is much more exciting than one who does so out of fear and loneliness or to avoid trouble. (Diamond Way Buddhist Network)

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Is a business career compatible with being a Buddhist?

Buddhist teachings and meditations will help you to think more clearly which of course is very beneficial in all fields. Your concentration will also improve. You will be able to deal more effectively with human beings, whether they are colleagues, business partners, or clients. There is no problem with competition as a Buddhist as long as you are fair. When you win you can share your success with all beings by letting them take part in your achievements. (Diamond Way Buddhist Network)

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How to control anger?

Anger is the only luxury one cannot afford. Good impressions gathered over lifetimes are mind's capital and the only source of lasting happiness. These may be burnt away in no time through fits of hot or cold rage. Buddha said that avoiding anger is the most difficult and most beautiful robe one can wear, and he gave many means to obtain this goal.

One very useful method is to be aware of the impermanent and conditioned nature of every experience, knowing that the difficult situation will change, and our anger will pass. Another beneficial approach is to remember cause and effect. If an enemy provokes us, we should know that they are creating bad Karma for themselves, which will surely return to them. Instead of getting involved and creating even more negativity, we can feel empathy towards them. One may also use mantras, which allow unwanted emotions to pass without letting them reinforce any bad habits. By simply being aware of the feeling without acting upon it, the unwanted emotion is not given any energy. It will come less frequently and eventually stay away.

A good antidote to anger is patience, a quality one definitely requires to effectively work with the mind. Without enemies or difficult situations, there would be no chance to develop patience, and without patience, there would be no enlightenment. Therefore, we should try to be thankful for these opportunities. Reacting without anger to whatever appears will set free the timeless wisdom of body, speech, and mind. (Diamond Way Buddhism Network)

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What is the nature of dreams?

All conditioned experience can be compared to a dream. The outer world, experienced through one's senses seems so real and solid and consists of minute particles which can be split until they disappear. It is continually shared with others and involves body, speech and mind. What we experience at night is a private dream involving mainly one's mind.

Buddha likened the outer and inner worlds to dreams because nothing in them lasts. All mental and physical phenomena appear, change and then disappear. Mood, education, upbringing and background colour one's view. Furthermore we only experience the vibrations our senses can pick up and therefore do not perceive things as they are. For example, if we feel happy, everything seems beautiful and nice, and during unhappy states, everything turns terrible and difficult. Our perception is therefore both determined by outer conditions and by changing states of mind.

There is a certain wisdom in the dream state, because in it we are more aware of the unreal nature of things. The ease with which we gain or loose a million dollars in a dream, or are able to travel anywhere, actually shows a deep wisdom in the understanding of the nature of our mind.

If during a dream the awareness arises that one is actually dreaming, it is possible to spread the radiant clarity into the past and the future, thus becoming enlightened. Usually, this experience can't be held and upon waking up, it is forgotten. It is important, however, that if we become able to control our dreams, we may also be able to control our death. Resting in mind's clear essence during the process of dying offers the best chance for enlightenment. The Buddhist meditations aim directly at this. They produce the power to remain in mind's essence as naked awareness. (source: Diamond Way Buddhism Network)

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Is Buddhism scientific?

Before we answer that question it would be best to define the word 'science'. Science, according to the dictionary is: "knowledge which can be made into a system, which depends upon seeing and testing facts and stating general natural laws, a branch of such knowledge, anything that can be studied exactly". There are aspects of Buddhism that would not fit into this definition but the central teachings of Buddhism, the Four Noble Truths, most certainly would. Suffering, the First Noble Truth, is an experience that can be defined, experienced and measured. The Second Noble Truth states that suffering has a natural cause, craving,which likewise can be defined, experienced and measured. 

No attempted is made to explain suffering in terms of a metaphysical concept or myths. Suffering is ended, according to the Third Noble Truth, not by relying on upon a supreme being, by faith or by prayers but simply by removing its cause. This is axiomatic. The Fourth Noble Truth, the way to end suffering, once again, has nothing to do with metaphysics but depends on behaving in specific ways. And once again behaviour is open to testing. Buddhism dispenses with the concept of a supreme being, as does science, and explains the origins and workings of the universe in terms of natural law. All of this certainly exhibits a scientific spirit. 

Once again, the Buddha's constant advice that we should not blindly believe but rather question, examine, inquire and rely on our own experience, has a definite scientific ring to it. He says: "Do not go by revelation or tradition,do not go by rumour, or the sacred scriptures, do not go by hearsay or mere logic, do not go by bias towards a notion or by another person's seeming ability and do not go by the idea 'He is our teacher'. But when you yourself know that a thing is good, that it is not blameble, that it is praised by the wise and when practised and observed that it leads to happiness, then follow that thing." 

So we could say that although Buddhism in not entirely scientific, it certainly has a strong overtone and is certainly more scientific than any other religion. It is significant that Albert Einstein, the greatest scientist of the twentieth century said of Buddhism:

"The religion of the future will be a cosmic religion. It should transcend a personal God and avoid dogmas and theology. Covering both natural and spiritual, it should be based on a religious sense arising from the experience of all things, natural and spiritual and a meaningful unity. Buddhism answers this description. If there is any religion that would cope with modern scientific needs, it would be Buddhism."

By Venerable Dhammika

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Is Buddhism Philosophy or religion?

Strictly speaking, this matter depends largely on how one defines the terms "philosophy" and "religion." Webster's dictionary defines philosophy as "love of wisdom," as "a search for a general understanding of values and reality by chiefly speculative rather than observational means," and religion simply as "the service and worship of God or the supernatural."

One can see that neither of these definitions satisfactorily reflects the nature and character of Buddhism. For many people religion is nothing more than a system of beliefs and worship centered around God. These people would consider any system devoid of such a concept unworthy of inclusion into the category of religions, no matter how exalted a teaching it may contain. This is a rather limited view, no longer accepted by world religions. There are great religious systems that do not subscribe to such a way of thinking.

When the Buddha embarked upon his teaching mission, there was never an issue whether he would establish a religion or found a school of philosophy. Such anticipation was simply out of the question. He had realized the Dhamma, overcome Samsara, and achieved Supreme Enlightenment. Foremost in the functions of a Buddha is the exposition of the Dhamma, pointing out the way to lasting peace and happiness for the world. After his enlightenment, he began to share with mankind the supreme knowledge he had attained. There were those willing to listen and who could understand his message. These people benefited from the Buddha's teachings and some of them volunteered to further spread the Dhamma. Others volunteered to provide material support. Those who renounced worldly life became known as bhikkhus, collectively referred to as the Sangha, and took to the mendicant, homeless life. Householders continued to practice the teachings as laymen or laywomen and took on the responsibility of supporting the Sangha. This was how Buddhism evolved and developed. The core factor of all this is the Buddha's teachings, the Dhamma. How people referred to his teachings and the organization that subsequently took shape was never his concern, but he himself referred to the whole structure simply as Dhamma-Vinaya or the Doctrine and Discipline. Clearly, he wanted his teachings to be something that should be properly understood and practiced. He wanted the Dhamma-Vinaya to be a way of life.

A way of life -- that is exactly what Buddhism is. It is not simply a system of beliefs, or a speculation about values and reality, neither is it the service and worship of God or the supernatural. It is a system of noble principles for man to understand and practice; it is Truth.

Of course, Buddhism has all the necessary components to qualify as a religion, and there should be no argument on that point, but one should never lose sight of the fact that the Buddhist religion is fundamentally a way of life -- something that has to do with life itself and the very heart of existence, not simply "the service and worship of God or the supernatural." In fact, this can be said of other religions as well.

Not unlike other great religions, Buddhism also contains many different facets to its system. It is possible to view the same Truth from different perspectives, and our opinions about the Truth may vary according to how we look at it. In the same vein, the names that people attach to the system may also differ in accordance with their opinions about it. Thus one may approach Buddhism through its religious or philosophical aspect, or academically attempt to evaluate its ethical relevance in today's social context, according to one's preference. There are also the psychological, literary, cultural, historical, and other aspects of Buddhism that evolved as an outcome of many interacting conditions in the course of history. But valuable as they may seem, these are of secondary significance compared to its express role as a way of life. [Source: buddhanet.net]

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White Lies

The practice of the fourth precept aims at inculcating a respect for truth in the mind, implying both one's own obligations as well as the rights of other people to truth. This is one of the most important components in developing sound social relationships, and it makes all documents, contracts, agreements, deeds, and business dealings meaningful. When we resort to falsehood, we not only become dishonest but also show disrespect to the truth. People who tell lies discredit themselves and become untrustworthy.

It is true that sometimes telling lies may prove more profitable than truth, especially from the material point of view. Because such gains are unwholesome and may cause harm in the long run, and because material profits are likely to lead to more falsehood and fabrication, it is imperative that the practice of the fourth precept be duly emphasized. Where a person's reputation and feelings are concerned, discretion should be exercised. Of course, there are instances where silence is more appropriate than speech, and one may choose this as an alternative to prevarication and falsehood.

Motivation is an important element in determining if one is transgressing the fourth precept and whether a given verbal expression constitutes a kammically unwholesome act. For instance, when an event is fictionalized for literary purposes, this may not be regarded as falsehood as such for the intention of the work is obvious and there is no attempt at falsification involved. Another example is the case of an invective, where an abusive expression is used (such as angrily calling someone a dog). This is a case of vituperation rather than fabrication or falsification, although it is, nonetheless, a kammically unwholesome act. Also, there is a clear distinction between expressing untruth with a selfish intention and with a well-meaning motive, as when a concocted story is told for instructional purposes or a white lie is told in order to keep an innocent child out of danger.

These latter two instances are even accepted as illustrations of the employment of skillful means. A story is told of a mother who returns home to find her house on fire. Her little son is playing in the house, unaware that its burning roof could collapse at any moment. He is so engrossed that he pays no attention to his mother, who is now in great distress, being unable to get into the house herself. So she calls out to her child, "Come quickly, my little one, I have some wonderful toys for you. All the toys you ever wanted to have are here!" In this instance the mother is using a skillful means that eventually saves the boy's life. Under certain circumstances, this may be the only alternative, but indiscriminate use of such means may lead to undesirable results. One needs to be judicious, therefore, in the practice of the precepts.

Sometimes speaking the truth may cause more harm than good, especially if it is done with malicious intent. A vindictive neighbour who spreads the scandals about the family next door may be speaking the truth, but she is neither doing anyone a service, nor is she practicing the Dharma. A spy who sells his nation's sensitive classified information to an enemy may be speaking the truth, but he could cause much harm to his nation's security and jeopardize many innocent lives. The Buddha says, therefore, that one should speak the truth which is useful and conducive to the Dharma, and should avoid that which is useless and is likely to cause unwholesome karma to oneself and others. (source: web.singnet.com.sg)

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