Alan Watts on living in the present

Cool video on the Naga Fireballs

Tibetan Protest

Visit msnbc.com for breaking news, world news, and news about the economy

China tense as teen Tibet monk immolates self
Saibal Dasgupta, Times of India, Mar 18, 2011, 06.04am
Sichuan provinceRadio Free Asia-

BEIJING: Tension gripped politically-sensitive Aba county of southwest China's Sichuan province after a teenager Tibetan monk who set himself on fire died on Thursday. Radio Free Asia (RFA) reported quoting local Tibetans that the police put out the fire and then beat the monk to death.

The incident resulted in demonstrations by nearly 1,000 monks who shouted slogans and were dispersed by baton-wielding policemen. The police attack resulted in injuries to some of the demonstrators , it said. RFA also differed with the Chinese media on other counts, giving a different name for the monk describing him as Lobsang Phuntsog, aged 21.

Tibetan monastery sealed off following monk's death
Saturday, March 19, 2011 10:15 pm TWN
--chinapost.com--

International Campaign for Tibet (ICT) said the monks had rescued Phuntsog from the police, who started beating him after extinguishing the flames, and took him back to the monastery. The monks then took him to hospital, where he later died, ICT said.

Hundreds of monks and civilians then protested near the monastery, located in Aba county, the campaign group said, although residents contacted by AFP were unable to confirm the demonstrations were that large. Police detained an unknown number of monks, according to the ICT. Seven were later released, including three who had been detained prior to the protests, it said. One of the monks had a serious head injury.

According to ICT, this marks the second time a Kirti monk has set himself on fire since authorities imposed a broad crackdown across Tibet and neighboring regions of China with large Tibetan populations following the 2008 unrest. The death of Phuntsog sparked a demonstration in Dharamshala, the home of exiled Tibetan spiritual leader the Dalai Lama, where about 500 people gathered at the Indian hill town's main temple.

Speaking beside a photograph of the dead monk projected onto a screen, local civil society leaders gave speeches denouncing the death and Chinese government crackdowns, leading to cheers and chanting from the crowd. Organisers said they wanted to “remind the government of China that the seismic waves of Tunisia and the Middle Eastern countries have reached Tibet” according to a statement handed to AFP.

According to the Buddhist tradition, the spiritual path is
the process of cutting through our confusion, of uncovering the
awakened state of mind. When the awakened state of mind is crowded
in by ego and its attendant paranoia, it takes on the character of
an underlying instinct. So it is not a matter of building up the
awakened state of mind, but rather of burning out the confusions
which obstruct it. In the process of burning out these confusions,
we discover enlightenment. If the process were otherwise, the
awakened state of mind would be a product, dependent upon cause and
effect and therefore liable to dissolution. Anything which is
created must, sooner or later, die. If enlightenment were created
in such a way, there would always be the possibility of ego
reasserting itself, causing a return to the confused state.
Enlightenment is permanent because we have not produced it; we have
merely discovered it. In the Buddhist tradition the analogy of the
sun appearing from behind the clouds is often used to explain the
discovery of enlightenment. In the meditation practice we clear
away the confusion of ego in order to glimpse the awakened state.
The absence of ignorance, of being crowded in, of paranoia, opens up
a tremendous view of life. One discovers a different way of being.

Trungpa, Chogyam; Cutting Through Spiritual Materialism; Shambhala
Publications, Inc.; Boston, Massachusetts; 1973.

In Japan, the Niō guardian figures are named Misshaku Kongō 密遮金剛 (aka Agyō 阿形) and Naraen Kongō 那羅延金剛 (aka Ungyō 吽形). They represent the use of overt power and latent power, respectively. Naraen is also called Narayana (Sanskrit). Conceived as a pair, the Niō complement each other. Misshaku represents overt power, baring his teeth and raising his fist in action, the open mouth represents "AH" the primordial sound. Naraen symbolizing latent might, holding his mouth tightly closed and waiting with both arms tensed but lowered, the closed mouth represents the primordial sound "OM"

- Protectors
- Nio
- nice site on cultural pluralism

This is to be done by one skilled in aims
who wants to break through to the state of peace:
Be capable, upright, & straightforward,
easy to instruct, gentle, & not conceited,
content & easy to support,
with few duties, living lightly,
with peaceful faculties, masterful,
modest, & no greed for supporters.

Do not do the slightest thing
that the wise would later censure.

Think: Happy, at rest,
may all beings be happy at heart.
Whatever beings there may be,
weak or strong, without exception,
long, large,
middling, short,
subtle, blatant,
seen & unseen,
near & far,
born & seeking birth:
May all beings be happy at heart.

Let no one deceive another
or despise anyone anywhere,
or through anger or irritation
wish for another to suffer.

As a mother would risk her life
to protect her child, her only child,
even so should one cultivate a limitless heart
with regard to all beings.
With good will for the entire cosmos,
cultivate a limitless heart:
Above, below, & all around,
unobstructed, without enmity or hate.
Whether standing, walking,
sitting, or lying down,
as long as one is alert,
one should be resolved on this mindfulness.
This is called a sublime abiding
here & now.

Not taken with views,
but virtuous & consummate in vision,
having subdued desire for sensual pleasures,
one never again
will lie in the womb.

- Karaniya Metta Sutta: Good Will
Snp 1.8 PTS: Sn 143-152

All religious techniques techniques of yoga, meditation, Zen, Are basically to help you to be again in contact with the center; to move within; to forget the periphery; to leave the periphery for a time being, and to relax into your own being so deeply that the outer disappears completely and only the inner remains.

-Osho-

The Heart Sutra.
Translation by Edward Conze

Homage to the Perfection of Wisdom, the Lovely, the Holy!

Avalokita, The Holy Lord and Bodhisattva, was moving in the deep course of the Wisdom which has gone beyond. He looked down from on high, He beheld but five heaps, and he saw that in their own-being they were empty.

Here, Sariputra, form is emptiness and the very emptiness is form; emptiness does not differ from form, form does not differ from emptiness; whatever is form, that is emptiness, whatever is emptiness, that is form, the same is true of feelings, perceptions, impulses and consciousness.

Here, Sariputra, all dharmas are marked with emptiness; they are not produced or stopped, not defiled or immaculate, not deficient or complete.

Therefore, Sariputra, in emptiness there is no form, nor feeling, nor perception, nor impulse, nor consciousness; No eye, ear, nose, tongue, body, mind; No forms, sounds, smells, tastes, touchables or objects of mind; No sight-organ element, and so forth, until we come to: No mind-consciousness element; There is no ignorance, no extinction of ignorance, and so forth, until we come to: there is no decay and death, no extinction of decay and death. There is no suffering, no origination, no stopping, no path. There is no cognition, no attainment and non-attainment.

Therefore, Sariputra, it is because of his non-attainment that a Bodhisattva, through having relied on the Perfection of Wisdom, dwells without thought-coverings. In the absence of thought-coverings he has not been made to tremble, he has overcome what can upset, and in the end he attains to Nirvana.

All those who appear as Buddhas in the three periods of time fully awake to the utmost, right and perfect Enlightenment because they have relied on the Perfection of Wisdom.Therefore one should know the prajnaparamita as the great spell, the spell of great knowledge, the utmost spell, the unequalled spell, allayer of all suffering, in truth - for what could go wrong? By the prajnaparamita has this spell been delivered. It runs like this:

Gone, gone, gone beyond, gone altogether beyond, O what an awakening, all-hail!

This is what should be done by one who is skilled in goodness
And who knows the path of peace:
Let them be able and upright, straightforward and gentle in speech,
Humble and not conceited, contented and easily satisfied.
Unburdened with duties and frugal in their ways.
Peaceful and calm, and wise and skilful,
not proud and demanding in nature.

Let them not do the slightest thing that the wise would later reprove.
They should wish:

In gladness and in safety
May all beings be at ease.
Whatever living beings there may be,
Whether they are weak or strong, omitting none,
The great or the mighty, medium, short or small,
The seen and the unseen,
Those living near and far away,
Those born and to-be-born,
May all beings be at ease!

Let none deceive another, or despise any being in any state,
Let none through anger or ill-will wish harm upon another.

Even as a mother protects with her life her child, her only child,
So with a boundless heart should one cherish all living beings,
Radiating kindness over the entire world,
Spreading upwards to the skies, and downwards to the depths,
Outwards and unbounded, freed from hatred and ill-will.

Whether standing or walking, seated or lying down,
Free from drowsiness, one should sustain this recollection.

- Metta Sutta, from Pali Canon

Bhutan: Gross National Happiness vs. Economic Development

Sammasambuddhas attain buddhahood, then decide to teach others the truth they have discovered.

Paccekabuddhas sometimes called "silent Buddhas" are similar to sammasambuddhas in that they attain nirvana and acquire many of the same powers as a sammasambuddha, but are unable to teach what they have discovered.

Savakabuddhas attain nirvana after hearing the teaching of a sammasambuddha (directly or indirectly). The disciple of a sammasambuddha is called a savaka ("hearer" or "follower") or, once enlightened, an arahant.

The gathering of the monks
By Melissa Chan
April 20th, 2010
--Al Jazeera/Asia Blog--

The ad-hoc congregation of monks from across the provinces to help with relief efforts. They've come in the thousands to Yushu county, by bus or motorbike, their presence as visible as government-dispatched rescue workers. And they've brought with them food or shovels, come in prayer - or to direct traffic. Up on the hill overlooking the city on Saturday, many of them joined together to chant prayers for the dead during the mass cremation, and scouring the place, we didn't see a single government official present. (cont.)

A remarkable site on Gnostic lineage in all faiths, a unique history that traces its roots along the Silk Road between Mount Carmel and Mount Kailash, a true site dedicated to the study of Philosophical Pluralism...

The "Settlers" and "Aborigines" of the Chittagong Hill Tract
by Habib Siddiqui
(Saturday, March 6, 2010)
--mediamonitor.net--

"The genocidal campaign by the Buddhist king led to a mass scale forced eviction and exodus of hundreds of thousands of people of Arakan to the nearby territories of British India, esp. to Chittagong and CHT districts of today's Bangladesh. Nearly a hundred thousand people, mostly Muslims, were killed by the Burmese extermination campaign. The Mahamuni statue of Buddha itself was stolen away from the Arakan. Many Muslims were taken as slaves and forced to live elsewhere, e.g., in places like the Karen State of Burma."

The subject of minorities is a very touchy one in any country, especially in nation-states where a national heritage or culture or identity (often dictated by the majority population) defines the characteristic of the state. Such modern concepts of states get complicated if there are other minorities that live in the state, each claiming to be a separate “nation” by virtue of its religion, language, culture, etc.
Bangladesh has about 12% religious minorities, including approximately 10% Hindus, the remainders being Buddhists, Christians, agnostics, atheists and animists. Roughly one percent of the population lives in the high hills, e.g., Jayintia, Garo Hills and Chittagong Hill Tract (CHT) districts. Historically the Bengal delta was husbanded by people who resorted to wet cultivation while the people in the hills, who were outside tax collection from ruling authorities, resorted to dry cultivation for their staple food. In the olden days of the Mughal rulers the authority of the state sometimes ended where the hills began. As we all know it was the marauding attacks from the Maghs (Arakanese Buddhists) and Portuguese pirates, which were sponsored by the Buddhist Kings of Arakan, that led to Shaista Khan's campaign to re-conquest Chittagong and its hilly districts, ensuring these territories' sovereignty within the Mughal rule. His campaign stopped shy of the present-day Arakan that demarcated itself from Bangladesh by the Naaf River. During the subsequent Nawabi rule of Bengal and British Raj the territorial boundary remained the same, i.e., both those districts remained integral to Bengal and outside Buddhist rules of Arakan, Burma and Tripura.
Unlike the Mughal and Muslim Sultanates of Bengal, the British Raj (esp. during the Company era) was more interested about collection of revenue and had little concern about the goodwill of the local people and their legitimate grievances whether or not such taxes were burdensome. It was their heavy handedness that led to the horrible famine of 1769-1773 (corresponding to Bangla Year 1176-1180, and more commonly therefore known as “Chiatturer monontor”) killing some 15 million people of Bengal (that included Bihar and Orissa). One in every three person perished in that great famine.
During the British Raj a more drastic and concerted effort was taken to reclaim hilly areas under taxation. In order to increase revenue collection, the Raj created local tribal chiefs in the Hilly districts, Rajas, who would ensure payment of such revenues. For the planes, it had by the 19th century already instituted a similar scheme of collecting revenues from the zamindars (not to be forgotten in this context the Sunset Law), who essentially became the enforcer of collecting such revenues in the form of money or kind (e.g., paddy) from the raiyats - peasants, and petty merchants. That is, the role of the zamindars was similar to a revenue collector in modern times.
The CHT districts with their deep forests, much like many other hilly parts of pre-modern era India, often became refuges to rebels and revenue- and tax-evaders who would settle (without its true connotation) there to escape from being hunted down by the ruling authority. In 1784 in the nearby Arakan there was a massive genocidal campaign that was steward-headed by the racist Buddhist king of Burma -- Bodaw Paya -- who had invaded the independent state. Arakan - the land of poets Alaol and Dawlat Kazi - had a significant population of Muslims (commonly known as the Rohingya people) who had lived in the other side of the Naaf River for centuries. [As shown elsewhere by this author, the origin of the Rohingya people of Arakan pre-dates the settlement of the Tibeto-Burman people there.]. The genocidal campaign by the Buddhist king led to a mass scale forced eviction and exodus of hundreds of thousands of people of Arakan to the nearby territories of British India, esp. to Chittagong and CHT districts of today's Bangladesh. Nearly a hundred thousand people, mostly Muslims, were killed by the Burmese extermination campaign. The Mahamuni statue of Buddha itself was stolen away from the Arakan. Many Muslims were taken as slaves and forced to live elsewhere, e.g., in places like the Karen State of Burma.
Those Rohingya Muslims who were able to save themselves from Burmese annexation of Arakan, like many Magh Arakanese, settled mostly in the Chittagong and CHT districts. The Muslim refugees and their descendants that had lived and settled in those places came to be known by the local name Ruhis, depicting their Rohingya/Arakan origin. During the Anglo-Burmese War of 1824-26, Arakan and subsequently the vast territories of Burma came under the British Rule. The exiled Rohingya/Ruhi Muslims and Maghs of Arakan, and their descendants, were allowed and encouraged to resettle in those territories south of the Naaf River. While many did return, others remained behind in Chittagong and CHT districts. The British policy and the subsequent process of return of the Arakanese exiles, esp. the hard-working wet cultivating Rohingya people, facilitated the cultivation of vast territories within Burma, which had hitherto remained barren and uncultivable. This enriched the coffer of the British Government through collection of revenues and taxes. Many descendants of the exiled Rohingyas (or Ruhis of Chittagong) would also become seasonal laborers in Arakan.
Today, the bulk of the ethnic minorities that live in the Chittagong Hill Tract districts are the descendants of those fleeing refugees from Arakan who fled the territory during Bodaw Paya's extermination campaign. They are our Chakma and Marma people. (There are two other ethnic minority groups living in the CHT - the Kukis and the Tripuras. The former are also known as the Chins in Burma and Mizo in India; while the latter lives mostly in the Tripura state of India.) [1] Their history to the territory cannot be traced with any authenticity before that historical event of 1784. This does not mean that there was no migration of people over the hills; in fact, there was migration in those days of porous borders where geography was not often attached with politics, state and administration. Like any nomadic people, the hilly people had no permanent settlement to the territory - they moved to and fro between porous borders of today's Bangladesh, Tripura (India) and Burma. Their migration from outside, much like the Ruhis of Chittagong and CHT, cannot be traced before 1784.
Since the British rule of the territories dating back to 1826, many Bengali Hindus, Buddhists and Muslims have moved to the CHT for a plethora of reasons, including administrative jobs, logging, trade and commerce, a trend that was to continue well unto the Bangladesh period with development of industrial infrastructure there.
After the emergence of Pakistan in 1947, the CHT was made part of East Pakistan. During the War of Liberation, its Raja (Tridib Roy) openly aligned itself with the Pakistan regime, thus leaving a strong sense of betrayal and mistrust between the local Bengali or Chittagonian people and the Hilly people. During the war of liberation and in the post-liberation era, many Bengalis were kidnapped and killed by the extremist elements of the Hilly people. [A close relative of mine was one such casualty who was kidnapped and later presumably killed, never to be found later.] Crimes of this nature continued unabated making the territory unsafe and insecure. Outside the towns, there was virtually no functioning of the government. The territory became impassable and unlivable for most Chittagonian and Bengali speaking people. They would be kidnapped, and often times killed, even when ransom money had been paid to the kidnappers.
The so-called Shanti Bahini comprising of armed hilly bandits and extremists demanded autonomy and they were aided and armed by anti-Bangladeshi forces from outside. With the assassination of Bangabandhu Sk. Mujib, as the political scene changed drastically inside Bangladesh, the Shanti Bahini had a new sponsor - India - to destabilize the country. This led to tense situation between the government of Bangladesh and the Hilly people, leading to the deployment of the BDR and Army. The era of instability persisted during the military-supported governments of Zia and Ershad when hundreds of soldiers and officers died fighting against the criminal hilly terrorists.
After the overthrow of the military dictatorship, the situation improved somewhat, especially with the signing of peace treaty in 1997 under the first Hasina administration which stipulated total and firm loyalty towards the country’s sovereignty and integrity for upholding the political, social, cultural, educational and economic rights of all the people living in the hilly region. Unfortunately because of its demography and geography, the region continued to see infiltration of arms from outside, which inevitably have gone to forces that are destabilizing the region. Thus, even to this day, criminal hilly gangs who are opposed to the peace treaty and armed by anti-Bangladeshi governments and NGOs continue to harass the local police, BDR and military outposts, and kidnap and kill Bengali-speaking population, including members of the local and foreign NGOs that work on various projects aiming to improve the economic and social condition there.
In the last two decades, the CHT has also seen the incursion of narcotics and harmful drugs from Burma and India. Outside drug-traffickers, the territory has also become a natural hideout for many refugees and secessionist groups from Burma that are opposed to the SPDC oligarchy. As noted elsewhere, some of the Arakan National Congress (ANC) member parties are terrorist organizations (e.g., ALP) and are heavily involved in drug trafficking. [2] It is worth noting that ANC is a racist, chauvinist, ultranationalist Rakhaine organization that opposes to Rohingya human rights. In the past they have carried armed excursions from the CHT against the hated SPDC regime ruling in Burma.
In recent years some NGOs have emerged with ulterior motives that are at odds with aspirations of the people and territorial integrity of Bangladesh. No place offers them a better venue than the Hilly Districts where a sizable number of ethnic minorities live. They want withdrawal of Bangladesh Army that has preserved the territorial integrity. They want enactment of fascist ghettoization laws that would confine a particular ethnic or religious group into living in enclaves or reserves. They want forced removal of Bengali Muslims and Hindus from the hilly districts. It goes without saying that such demands are unrealistic and are sure recipes for dismemberment of Bangladesh. Their anti-Bangladesh activities are also bolstered by some human rights activists with foreign affiliations whose agenda includes weakening the sovereignty of Bangladesh. Not to be forgotten in this context are also some local players that are opposed to the current government. The latest unrest in the CHT may well fall into their scheme to destabilize the government.
As Bangladesh government renews its pledge for harmony, territorial integrity and stability, it cannot afford to appear weak against forces that threaten its very existence. Any measure that offers exclusion over inclusion, ghettoization over pluralism, discrimination over equal opportunity is undesirable and must be avoided.
As hinted earlier, economics has been a key driver shaping the demography within our planet. And Bangladesh (whose GDP owes much to the foreign remittance of her economic labors working overseas) with scarcity of land is no exception to that grand rule. In the post-liberation period, with the sharp growth of job opportunities within the hilly districts, some Bangladeshis have settled into the CHT. Many hilly people likewise have found jobs in the planes of Bangladesh, away from their traditional homes in the hills. This is quite natural for a country whose constitution allows for pursuit of freedom of movement, employment, economic prosperity and happiness for all. With a high fertility rate among Bengalis and Ruhis, it is no accident that they are a majority in some Hilly districts today.
The Hilly people are aware of these trends and have immensely benefited from the overall economic prosperity of the region. Most of them are against the extremists within their community. They also understand that they are the best protectors and preservers of their language and heritage, something that is becoming rather difficult for small minorities in a global economy of our time. In that balancing act between preserving cultural heritages and ripping the benefits of economic prosperity they would be better advised to follow the American/Canadian Amish example as opposed to that of the Native Americans living in the Indian reservations. [3]
In closing, to qualify as an aborigine a member of an indigenous people must exist in a land before invasion or colonization by another race. More stringent definitions require that the aborigines have resided in a place from time immemorial; i.e., they are the true sons and daughters of the soil. [4] From this definition, the Koori, Murri, Noongar, Ngunnawal, Anangu, Yamatji, Nunga and other aboriginals in Australia, the Maori of New Zealand, the Uyghurs of Xinjiang Autonomous Region in China, the Chechens in Chechnya of Russia; the Siberian Tatars, Khanty, Mansi, Nenets and Selkup people of Siberia in Russia; the Native Indians of the USA and Canada, Eskimos of Canada and few other races in Central and South America are the true aborigines (or more correctly, aboriginals) of our world.
It is not difficult to understand why the British anthropologist T.H. Lewin (1839-1916) did not consider the tribal people living in CHT as aborigines. [5] The brief analysis above also confirms that view. Thus, the Mongoloid-featured hilly people are as much settlers to the CHT as are the Chittagonians/Ruhis and other Bangladeshis living there. Calling these latter people “settlers” while calling the Mongoloid featured Hilly people as the “adibashis” or aborigines would be false and insincere! Simply put: all the people living in the CHT are the adhibashis (residents) there.
Notes:
[1]. A Kuki website claims: “There are eleven ethnic multi-lingual minorities in the greater CHTs. They are Bawm, Pangkhua, Lushai, Khumi, Mro, Khyang, Chakma, Marma and Tripura. They have been divided in to three groups. The Bawm, Pangkhua, Lushai, Khumi and Mro, Khyang are Kuki-Chin or Kuki group. The Tripura, Riang are Tripura group and the Chakma, Marma, Tonchangya, Chak are Arakanese group. These groups differ from each other in terms of languages, customs, religious belief and patterns of social organization. The population of the hill people in the CHT is divided into as many as 3 groups who the numerically superior ones are Arakanese group and the second are the Tripura group. The Kuki group are the third in numerical strength. According to Prof. Bessaignet, among the Arakanese group, the Marma came in the CHT leaving the plain areas in 1826. The Tripura came in the CHT from the Tripura state of India. Kuki group, are called themselves as Tlangmi or hill people (they are Bawm, Pangkhua, Lushai, Khumi, Mro, Khyang). They are known as Chin in Burma and Mizo in India. The Kuki group linguistically and culturally differed from other valley-living people or Jumma (Arakanese and Tripura groups). They belong to the Kuki-Chin branch of the Tibeto-burman language family. They are unbriddled freedom nation. They live on the ridge of hills. They even used to choose different habitats for themselves for living from the early days of their community-life. So British administrator Captain T.H.Lewin designates them as ‘Tongtha’ (child of hill). According to Dr. Shelly - The Bengali movement into the CHT date back to the 17th century when braving the natural disadvantages, a small number of Bengal’s made their abodes in the inhospitable terrain of the region on an invitation of the Chakma chief.”
[2]. http://tinyurl.com/yaozwew
[3]. For American reservations, see, e.g., http://tinyurl.com/yaz3kd2 and http://tinyurl.com/y93u7mr. For life as an Amish, see, e.g., http://tinyurl.com/6kc9v5 and http://tinyurl.com/pjqj3
[4]. See, e.g., http://tinyurl.com/yekg826, and the article by A. M. Serajuddin – The Chakma Tribe of the Chittagong Hill Tracts in the 18th Century, Royal Asiatic Society of Great Britain and Ireland, No. 1 (1984), pp. 90-98, http://tinyurl.com/yda95aj.
[5]. According to T. H. Lewin (1839-1916), British ethnologist and anthropologist, the Chakmas and Mongoloid people of CHT are not aborigines. His famous book is: Wild Races of the Eastern Frontier of India, http://tinyurl.com/yenzfyr; http://tinyurl.com/yeuohev.

Source:

by courtesy & © 2010 Habib Siddiqui

According to an ancient Sri Lankan source, the Mahavamsa, Greek monks seem to have been active proselytizers of Buddhism during the time of Menander: the Yona (Greek) Mahadhammarakkhita (Sanskrit: Mahadharmaraksita) is said to have come from "Alasandra" (thought to be Alexandria of the Caucasus, the city founded by Alexander the Great, near today’s Kabul) with 30,000 monks for the foundation ceremony of the Maha Thupa ("Great stupa") at Anuradhapura in Sri Lanka, during the 2nd century BC:

"From Alasanda the city of the Yonas came the thera ("elder") Yona Mahadhammarakkhita with thirty thousand bhikkhus." (Mahavamsa, XXIX)

--wiki--

Dharmarakṣita (Sanskrit), or Dhammarakkhita (Pali) (translation: Protected by the Dharma),

--wiki-- was one of the missionaries sent by the Mauryan emperor Ashoka to proselytize the Buddhist faith. He is described as being a Greek (Pali: "Yona", lit. "Ionian") in the Mahavamsa, and his activities are indicative of the strength of the Hellenistic Greek involvement during the formative centuries of Buddhism.

Greek communities had been present in neighbouring Bactria and in northwestern India since the time of the conquests of Alexander the Great around 323 BCE, and developed into the Greco-Bactrian and Indo-Greek kingdoms until the end of the 1st century BCE. Greeks were generally described in ancient times throughout the Classical world as "Yona", "Yonaka", "Yojanas" or "Yavanas", lit. “Ionians".

Vajra Guru Mantra, wisdom of Guru Rinpoche

OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG

OM AH HUNG are the sublime, essence of the principles of enlightened body, speech, and mind
VAJRA is the sublime essence of the indestructible family
GURU is the sublime essence of the jewel family
PEMA is the sublime essence of the lotus family
SIDDHI is the sublime essence of the activity family
HUNG is the sublime essence of the transcendent family

OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG



OM is the perfect splendor and richness of sambhoghakaya
AH is the total unchanging perfection of dharmakaya, the manifest body of absolute reality
HUNG perfects the presence of Guru Padmasambhava as the nirmanakaya, the manifest body of emanation
VAJRA perfects all the heruka deities of the mandalas
GURU refers to the root and transmission gurus and the holders of intrinsic awareness
PEMA perfects the assembly of dakas and dakinis
SIDDHI is the life force of all the wealth deities and the guardians of the treasure teachings
HUNG is the life force of the dharmapalas, the protective deities

OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG

OM AH HUNG are the life force of the three classes of tantra
VAJRA is the life force of the monastic discipline and the sutra class of teachings
GURU is the life force of abhidharma and kriya (action) yoga, the first level of tantra
PEMA is the life force of the charya (conduct) yoga, the second class of tantra, and yoga (joining) tantra, the third class of tantra
SIDDHI is the life force of the mahayoga and anuyoga classes of teachings
HUNG is the life force of the ati yoga, the Natural Great Perfection (Dzogchen)

OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG

OM AH HUNG purify obscurations arising from the three mental poisons: desire/attachment, aversion, and ignorance
VAJRA purifies obscurations which stem from anger
GURU purifies obscurations which stem from pride
PEMA purifies obscurations which stem from desire/attachment
SIDDHI purifies obscurations which stem from envy/jealousy
HUNG in a general way purifies obscurations which stem from all emotional afflictions

OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG

Through OM AH HUNG one attains the three kayas
Through VAJRA one realizes mirror-like pristine awareness
Through GURU one realizes the pristine awareness of equalness
Through PEMA one realizes the pristine awareness of discernment
Through SIDDHI one realizes the all-accomplishing pristine awareness
Through HUNG one realizes the pristine awareness of basic space

OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG



Through OM AH HUNG gods, demons, and humans are subdued
Through VAJRA one gains power over malevolent forces of certain gods and demons
Through GURU one gains control over the malevolent forces of the Lord of Death and the cannibal demons
Through PEMA one gains control over the malevolent influences of the water and wind elements
Through SIDDHI one gains control over the malevolent influences of non-human forces and spirits bringing harm and exerting negative control over one's life
Through HUNG one gains control of the malevolent influences of planetary configurations and earth spirits

OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG

OM AH HUNG accomplishes the six spiritual virtues
VAJRA accomplishes pacifying activity
GURU accomplishes enriching activity
PEMA accomplishes magnetizing activity
SIDDHI accomplishes enlightened activity in general
HUNG accomplishes wrathful enlightened activity

OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG

OM AH HUNG avert all imprecations and curses
VAJRA averts the negative consequences of breaking one's samaya with the deities of pristine awareness
GURU averts the negative influences of the eight classes of gods and demons in samsara
PEMA averts the negative influences of nagas and earth spirits
HUNG averts the negative influences of gods, demons, humans, samsaric gods

OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG

OM AH HUNG defeats the army of the five mental poisons
VAJRA defeats anger
GURU defeats pride
PEMA defeats desire/attachment
SIDDHI defeats envy and jealousy
HUNG defeats the armies of gods, demons and humans

OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG

OM AH HUNG brings about the spiritual accomplishments or siddhis
VAJRA brings about the siddhi of peaceful and wrathful deities
GURU brings about the siddhi of the awareness-holders and the lineage gurus
PEMA brings about the siddhi of the dakas and dakinis and dharma protectors
SIDDHI brings about the mundane and supreme siddhis
HUNG brings about the siddhi of accomplishing whatever one wishes

OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG

OM AH HUNG transfers consciousness to the pure realms of experience
VAJRA transfers consciousness to the eastern pure realm of Manifest Joy
GURU transfers consciousness to the southern pure realm of Glory & Splendor
PEMA transfers consciousness to the western pure realm of Great Bliss
SIDDHI transfers consciousness to the northern pure realm of Excellent Activity
HUNG transfers consciousness to the central pure realm of Unwavering

China decries US-Dalai Lama plans
--bbc.co.uk--
2010/02/12 06:53:46 GMT



China has again urged the United States to cancel a planned meeting between President Barack Obama and the Tibetan spiritual leader, the Dalai Lama. The two men will meet at the White House on 18 February, US spokesman Robert Gibbs has confirmed. He said the Sino-US relationship was mature enough to disagree while finding common ground on international issues.

China had already said that such a meeting would seriously undermine relations with the United States. Mr Gibbs said the Dalai Lama was "an internationally respected religious leader". "He's a spokesman for Tibetan rights. The president looks forward to an engaging and constructive meeting," he said.

"We think we have a mature enough relationship with the Chinese that we can agree on mutual interests, but also have a mature enough relationship that we know the two countries are not always going to agree on everything."

China reacted quickly to the announcement through its Foreign Ministry spokesman Ma Zhaoxu.

"We firmly oppose the Dalai Lama visiting the United States and US leaders having contact with him," Mr Ma said. "We urge the US side to fully understand the high sensitivity of Tibet-related issues, and honour its commitment to recognise Tibet as part of China and to oppose 'Tibet independence'," he added.

"China urges the US... to immediately call off the wrong decision of arranging for President Obama to meet with the Dalai Lama... to avoid any more damage to Sino-US relations."

China, which took over Tibet in 1950, considers the Dalai Lama a separatist and tries to isolate the spiritual leader by asking foreign leaders not to see him.

The Dalai Lama fled Tibet in 1959 after a failed uprising against Chinese rule and has since been living in India.

Tense ties

The US has already moved carefully on the issue. Mr Obama avoided meeting the Dalai Lama in Washington last year ahead of his own first state visit to Beijing.


US-CHINA TENSIONS

•Google - China denies being behind an alleged cyber attack on the US search engine
•Taiwan - a US sale of $6.4bn (£4bn) of defensive arms to Taiwan has angered Beijing
•Tibet - China says a US meeting with the Dalai Lama would "undermine relations"
•Trade - rows over imports and exports of meat, media, car tyres and raw materials
•Iran - the US fears China will not back tougher sanctions against Tehran over its nuclear programme
•Climate - the US is disappointed at China's tough position at the Copenhagen Summit

But on that trip he told his Chinese hosts his meeting with the revered Tibetan Buddhist leader would go ahead.

The meeting this month will take place in the White House Map Room, not the symbolic surroundings of the Oval Office, where Mr Obama normally meets foreign leaders and VIP guests.

President George W Bush also met the Dalai Lama at the White House.

The planned meeting comes soon after China expressed strong displeasure at the sale of $6.4bn (£4bn) worth of US weapons to Taiwan.

Beijing regards Taiwan as a Chinese territory to be reunified by force if necessary.

Another source of tension is internet censorship, following the announcement by the search giant Google that it might pull out of China following what it said had been a "sophisticated and targeted" cyber attack from inside the country.

However, the US wants Chinese support in the United Nations regarding sanctions against Iran over its nuclear programmes. Mr Obama has also given signs of getting tougher on the long-standing dispute over China's currency, which some traders feel is kept artificially weak. The US aircraft carrier, the USS Nimitz, is scheduled to visit the former British territory of Hong Kong next week. China has refused permission to similar visits in the past but appears to be allowing this one to go ahead so far. State Department spokesman PJ Crowley said the visit was an important part of the US "outreach and engagement with the Chinese people" as well as a a key element of the military-to-military relationship.

Malaysian Consultative Council of Buddhism, Christianity, Hinduism, Sikhism and Taoism
--HarmonyMalaysia.wordpress.com --

MCCBCHST AIMS & OBJECTIVES
Aims

(a) To promote understanding, mutual respect and co-operation between people of different religions.

(b) To study and resolve problems affecting all inter religious relationships.

(c) To make representations regarding religious matters when necessary.

(d) To advance and promote the religious, cultural, educational and social rights and interests of the religious bodies.

Objectives

(a) To uphold and promote the ideas as enunciated in the Rukun Negara.

(b) To promote unity, harmony and understanding amongst people of different religions through conferences, seminars and other channels.

(c) To print, publish and distribute journals, periodicals, leaflets or books that the Executive Committee may consider desirable for the promotion of its objects, with the proviso that, prior approval must be obtained from the competent authority.