Workshop Comments & Notes

Here you will find the answers to questions, comments made each week as well as notes and links to various information (like Sutras).

It will be updated each week during the workshop.
---
Week Seven
Theme 6: Social Identity

Links For further reading:
Theme six handout
Obama on Race
Buddhism and Politics of Indentity
The Buddha's Appearance


Week Six
Theme 5: Money and the Economy

Links for further reading:
Buddhism and Money: The Repression of Emptiness Today
Toward Buddhist Economics
Buddhism Comes To Main Street

Week Five
Theme 4: Living and Dying

Link for further reading:
Theme 4 handout
Bardo Todol: The Great Liberation Through Hearing in the Intermediate State
Death and Dying in the Theravada Tradition
Buddhism and Medical Ethics

Week Four
Theme 3: Mind and Life

Links for further reading:

Basic Ideas of Yogacara

Eight Consciousnesses, What is and isn't Yogacara

Meditation On Breathing

Maha-satipatthana Sutta

Mind and Life Institute

1. Mind and Body in Buddhism
Body and Mind/ Material and Spiritual: —Form (rupa) and Mind (nama)
Five Aggregations (skandhas/khandas)
Form (rupa)
Sensation (vedana)
Perception (samjna/sanna)
Volition (samskara/ sankhara)
Consciousness (vijnana/vinnana)

2. Concept of “Mind” in Yogacara Buddhism
8 consciousnesses
Eye
Ear
Nose
Tongue
Body
Mano--Mind—6th consciousness
Mana --7th Consciousness
Alaya —8th consciousness/substrate consciousness

3. Meditation—Mental Cultivation
Samatha: Concentration meditation
Method—Anapana Sati: meditation on in-and-out Breathing
Vipassana: Insight meditation
Method on phenomena—Body, Feeling, Mind and Mental Objects
(Four Foundations of Mindfulness)

Quotation from Maha-satipatthana Sutra
Meditation on Breathing—Anapana meditation
"Breathing in long, he discerns that he is breathing in long; or breathing out long, he discerns that he is breathing out long. Or breathing in short, he discerns that he is breathing in short; or breathing out short, he discerns that he is breathing out short. He trains himself to breathe in sensitive to the entire body and to breathe out sensitive to the entire body. He trains himself to breathe in calming bodily fabrication and to breathe out calming bodily fabrication. Just as a skilled turner or his apprentice, when making a long turn, discerns that he is making a long turn, or when making a short turn discerns that he is making a short turn; in the same way the monk, when breathing in long, discerns that he is breathing in long; or breathing out short, he discerns that he is breathing out short... He trains himself to breathe in calming bodily fabrication, and to breathe out calming bodily fabrication.”

Meditation on Body
"Furthermore, when walking, the monk discerns that he is walking. When standing, he discerns that he is standing. When sitting, he discerns that he is sitting. When lying down, he discerns that he is lying down. Or however his body is disposed, that is how he discerns it.”

Meditation on Feeling
"When feeling a painful feeling of the flesh, he discerns that he is feeling a painful feeling of the flesh. When feeling a painful feeling not of the flesh, he discerns that he is feeling a painful feeling not of the flesh. When feeling a pleasant feeling of the flesh, he discerns that he is feeling a pleasant feeling of the flesh. When feeling a pleasant feeling not of the flesh, he discerns that he is feeling a pleasant feeling not of the flesh. When feeling a neither-painful-nor-pleasant feeling of the flesh, he discerns that he is feeling a neither-painful-nor-pleasant feeling of the flesh. When feeling a neither-painful-nor-pleasant feeling not of the flesh, he discerns that he is feeling a neither-painful-nor-pleasant feeling not of the flesh.”

Meditation on Mind
"When the mind is restricted, he discerns that the mind is restricted. When the mind is scattered, he discerns that the mind is scattered. When the mind is enlarged, he discerns that the mind is enlarged. When the mind is not enlarged, he discerns that the mind is not enlarged. When the mind is surpassed, he discerns that the mind is surpassed. When the mind is unsurpassed, he discerns that the mind is unsurpassed. When the mind is concentrated, he discerns that the mind is concentrated. When the mind is not concentrated, he discerns that the mind is not concentrated. When the mind is released, he discerns that the mind is released. When the mind is not released, he discerns that the mind is not released.

Meditation on Mental Objects
"In this way he remains focused internally on mental qualities in & of themselves, or externally on mental qualities in & of themselves, or both internally & externally on mental qualities in & of themselves. Or he remains focused on the phenomenon of origination with regard to mental qualities, on the phenomenon of passing away with regard to mental qualities, or on the phenomenon of origination & passing away with regard to mental qualities. Or his mindfulness that 'There are mental qualities' is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world. This is how a monk remains focused on mental qualities in & of themselves with reference to the five hindrances.”

===
Buddhism and Science for Mind and Life in the West
1. Mind and Life Institute: where Buddhism and Mind Science meet, www.mindandlife.org
2. Jon Kabat-Zinn: Mindfulness-based Stress Reduction and Stress Reduction Clinic
See Youtube: Mindfulness with Jon Kabat-Zinn
3. Daniel Goleman: Emotional Intelligence and Social Intelligence
4. Alan Wallace: Toward the First Revolution in the Mind Science (Video) and Contemplative Science: Where Buddhism and Neuroscience Converge
5. Neuroplasticity: Transforming the mind by Changing the Brain
6. Insight Meditation—Jack Kornfield and Joseph Goldstein


Week Three
War and Peace

1. Yifa’s reflect on the NY Religious leaders’ dialogue with the President of Iran Mahmoud Ahmadinejad on September 25, 2008 (from Buddhist View on “Conflict Resolution”)
2. Buddhist response to violence: the story of Prince Virudhaka and the massacre of Sakya tribe
3. Is there anything “Just War” ----Murder with skill in means in Mahayana Buddhism check on Upayakausalya Sutra (大方廣善巧方便經 T12 No. 346 ）

The Story of the Compassionate Ship's Captain

4. Buddhism and War—War in Japan and Violence in Sri Lanka

Reading materials (click each link to read more):
a. Story of Virudhaka Prince
b. Violence in Sri Lanka
c. Buddhism and War

The core teaching will be on suffering and Quotations will be from The Tender Heart. Learn more about the book [HERE]

Dukkha (Pali)
Suffering; of pain, both mental and physical, of change, and endemic to cyclic existance; the first Noble Truth that acknowledges the reality of suffering


Week Two
the Kalama Sutra will be discussed, you can read it [HERE] and read a premise of the sutra [HERE].
An Additional Version of the Kalama Sutra can be read [HERE]

Week Two's handout can be viewed [HERE]

From Wikipedia, "In this sutta, Gautama Buddha passes through the village of Kesaputta and is greeted by the people who live there: the Kalamas. The Kalamas greet the Buddha and ask for advice. According to the Kalamas, many wandering holy men and ascetics pass through the village, expounding their teachings and criticizing others'. The Kalamas ask the Buddha whose teachings they should follow. In response, he delivered a sutta that serves as an entry-point to Buddhist beliefs to those unconvinced by revelatory experiences."

You can also read Bhikku Bodhi's commentary on the Kalama Sutra [HERE]

Week two's core teaching is the "Three Refuges".

To become a Buddhist is to take refuge in the Three Jewels, also called the Three Treasures. The Three Jewels are the Buddha, the Dharma, and the Sangha.The formal ceremony of Ti Samana Gamana (Pali), or "taking the three refuges," is performed in all schools of Buddhism. However, anyone who sincerely wants to follow the Buddha's path may begin that commitment by reciting these lines:I take refuge in the Buddha.I take refuge in the Dharma.I take refuge in the Sangha.The English word refuge refers to a place of shelter and protection from danger. What danger? We seek shelter from the passions that jerk us around, from feeling distressed and broken, from pain and suffering, from the fear of death. We seek shelter from the wheel of samsara, the cycle of death and rebirth.

More information on them can be read [HERE]

Definition of Religion:
The English word religion is in use since the 13th century, loaned from Anglo-French religiun (11th century), ultimately from the Latin religio, "reverence for God or the gods, careful pondering of divine things, piety, the res divinae".[4]
The ultimate origins of Latin religio are obscure. It is usually accepted to derive from ligare "bind, connect"; likely from a prefixed re-ligare, i.e. re (again) + ligare or "to reconnect." This interpretation is favoured by modern scholars such as Tom Harpur and Joseph Campbell, but was made prominent by St. Augustine, following the interpretation of Lactantius. Another possibility is derivation from a reduplicated *le-ligare. A historical interpretation due to Cicero on the other hand connects lego "read", i.e. re (again) + lego in the sense of "choose", "go over again" or "consider carefully".[5] It may also be from Latin religiō, religiōn-, perhaps from religāre, to tie fast.[6]


Week One

An open house was held to discuss the workshop. The various teachings and corresponding texts were explained. Also a brief intro to meditation along with a short sitting completed the evening.

Handout 1: Meditation
A. Three Elements of Meditation
Body Posture
Breathing
Mind/Thought

B. Seven Steps to set-up the Body posture (from the bottom to the top)
1. Feet
2. Hands
3. Back
4. Shoulder
5. Chin/neck
6. Tongue
7. Eyes

C. Technique of Breathing
Key point: Breathing naturally and subtly

D. Mind/Thought
Key point: Keep the awareness


Buddhist term: Indra's Net (from about.com)
Indra's Net is a metaphor taken from the Avatamsaka (Flower Garland) Sutra, an important Mahayana Buddhist sutra.
The sutra describes a vast net that reaches infinitely in all directions, and in the net are an infinite number of jewels. Each individual jewel reflects all of the other jewels, and the reflected jewels also reflect all of the other jewels.
The metaphor illustrates the interpenetration of all phenomena. Everything contains everything else. At the same time, each individual thing is not hindered by or confused with all the other individual things.

Juliet Hollister Award 2006

Speech delivered at Juliet Hollister Award
On “Peace and Interfaith Education”
October 18, 2006
UN Headquarters, NY

I would like to thank the Temple of Understanding for inviting me to be among the honorees of this year’s Juliet Hollister Awards. It is truly an honor to be here tonight and to share in the Temple of Understanding’s recognition of peace and interfaith education.
On my way to attend tonight’s event I recalled a conversation from ten years ago with a young man named Ming. He came to me with this question. He said, “My parents are devout Buddhists. Does this mean that I must become Buddhist?”

I told him, “No.”

My advice to him was that he should take time to explore all religious and philosophical viewpoints. Only then could he know for certain which of these to put his faith in.

I wanted him to realize that a person can hold values from several traditions. As a Buddhist nun, I have great faith in my practice of Buddhism. However, I also draw wisdom from Confucian and Taoist beliefs. The introduction of Buddhism into China did not eliminate what was already good in Chinese culture. Instead, it added to it. It gave expression to a particular path of truth that had not yet been explored in China.

Having faith in one particular tradition while still being able to draw strength and understanding from other wisdom teachings, allows for a multi-valued approach to faith. I think this kind of approach is important today. What is good for humanity is good, regardless of whether it comes from the East or the West.

As we struggle to come to terms with both the historic and current entanglements that involve religion and violent conflict, it becomes essential to advance an open dialogue across cultures that highlight our shared desire to be free from suffering. It is particularly important that we teach our younger generation those aspects of our faith that foster peace and compassion. Without such training, our young people run the risk of being lured into extremist teachings that promote intolerance and war.

When young people come to my summer retreat programs, we offer them an opportunity to actively cultivate inner- peace and compassion. We emphasize traditional methods of strengthening the body, mind and spirit- not only for the benefit of ourselves, but also to help serve others as well. There is no negative discussion about other faiths and traditions. Our students bring with them ideas from all different backgrounds and faiths and are encouraged to openly question and explore the value of our Buddhist teaching. In this way students integrate what they learn not on the basis of our authority, but rather on the basis of their own reasoned judgment and experience.

The student’s participation in a Buddhist monastic lifestyle de-mystifies the Buddhist faith so that they can make informed judgments about Buddhism. Our hope is that in their daily lives they will be able to draw upon our tradition’s emphasis on peace, non-violence, and compassion.
We all would agree that religion is of great value when it is compassionate and uplifting. The offer of peace and comfort to a suffering humanity is one of the primary goals of religion. Yet, there are ever-increasing critical viewpoints suggesting that religion, in some instances, leads to an increase of suffering, rather than its relief. Current events certainly add evidence to such statements. In these cases we might point to intolerant and extremist views for this corrupting influence.

Because of such corrupting influences, it is very important for religious education to remain open to critical examination. When religious education becomes closed, tightly controlled, and secretive there is a possibility that it can become negative and cult-like. When religious teachings remain open, the option for critical dialogue and reform exists. Without reform a religion’s positive values and behaviors can become aberrant, and even dangerous.

There is a well known Buddhist analogy that states that the teachings of the Buddha are like a finger pointing to the moon. In this analogy, we are reminded not to dwell on the finger, but rather to look where it is pointing. The Buddha’s intention was not to create a religion, but rather to provide a solution to suffering. The teachings are meant only as a means to an end. The teaching itself is not the goal. If we adhere to teachings without critical examination, we can miss the goal. If any teachings are exposed in Buddhism that may in any way lead to suffering, than such teachings would violate the original intention and should be discarded.

In order to avoid serious deviations in scriptural interpretation, all traditions should demand a strong intra-faith dialogue that openly allows for self-criticism. As a Buddhist, I am free to speak out against any irregular practice or misbehavior among Buddhists that may threaten the integrity of my tradition. Yet, if I were to speak out against other faiths, I might be criticized and create resentment between our two faiths. This is why it is best that criticism should come from within.

The ability to benefit from inter-faith education relies on the existence of a safe and open inquiry within each tradition. Without a respect for critical investigation into one’s own beliefs the opportunity for inter-faith learning breaks down. Therefore, a healthy and open intra-faith dialogue must be in place to insure that each tradition can stand confidently alongside other traditions in open fellowship. We can make great progress toward the relief of suffering and create a more peaceful world only when we are able to safeguard every human being’s right to participate in a safe and open inquiry into truth.

I want to thank the Temple of Understanding once again for honoring me this evening with the Juliet Hollister Award, and thank you all for attending.

Speech for Outstanding Buddhist Women Award

Speech for Outstanding Buddhist Women Award
on “the Promotion of the Status of Women”
Yifa
2003

I would like to thank the international committee of Buddhist scholars and the Association for the Promotion of the Status of Women for giving me this award, and I send my regrets for being unable to attend. I am glad that there are organizations that are dedicated to the promotion of women’s work, and that the Association has seen fit to honor the work of Buddhist women by so honoring me.

The role of women in Buddhism has long been a controversial topic. Indeed, at the very outset, the Buddha’s disciple Ananda brought up the issue of whether women could be followers of the Buddha when he challenged the Buddha to allow women to join the order. The Buddha hesitated, but finally allowed women to join. However, the smell of inauthenticity has hung around women in Buddhism (as it has in many other religions) for many centuries.

Nevertheless, that smell is what it is—a smell, insubstantial, unwarranted, and I think increasingly being recognized as part of the whiff of patriarchy that has permeated all dealings between men and women in all of the religious traditions of the world. What the Buddha really wanted is perhaps difficult ultimately to determine, and we should recognize that all of us are embedded within our social contexts and the times we live in. In addition, many of the early texts regarding the role of women are fragmented and scattered, the result perhaps of carelessness on the part of scholars through the centuries who have deemed women’s lives less important to preserve than men’s.

Yet the texts that remain to us are far from discouraging. The early Theravadan text, the Therigatha (6-3rd centuries BCE), features the lives of 73 women who became nuns. They came, as did the male followers of the Buddha, from many different social and economic backgrounds—but we are told that all 73 of them achieved enlightenment. The Mahayana text, the Srimaladevi, concerns one historical lay woman, who was a queen, who achieved realization. In the text, the Buddha is recorded as preaching a special sutra for Srimaladevi, and predicting that she would become a Buddha in the future. Wei-Tishi, a queen whose husband was imprisoned and starved by their son, carried food to the king and prayed to the Buddha. After the Buddha appeared and preached The Sutra of Contemplation on Amitabha Buddha to her, she achieved realization.

Within the history of Buddhism as well, women play an important role in charitable, cultural, and educational endeavors—something that remains true today. Increasingly, women are becoming more and more visible as practitioners and carriers of the Dharma. In my particular order, Humanistic Buddhism, women are prominent in secular and spiritual life.

It is clear to me that the future of Buddhism—as for many other world religions—will be substantially shaped by how prominent a role women are given in its propagation. The need for Buddhist teachers is not—indeed, cannot be—confined to men, let alone only male monastics. There is an enormous demand among all peoples and all nations to hear the simple and beautiful words of the Buddha and to incorporate them into their lives. We have seen through the ages that women not only can make a contribution to the spread of religions, but can be leaders—and I feel humble to be accorded such a status with this honor. I hope to continue that work, and my fervent wish is that more women will join me.

Thank you.

Venerable Yifa is the abbess of the Greater Boston Buddhist Culture Center in Cambridge, Massachusetts and is on the standing committee of the International Buddhist Progress Society, Fo Guang Shan. She is on the faculty of Hsi Lai University in Hacienda Heights, California, where she teaches on Chinese Buddhism. A native Taiwan, and winner of an Outstanding Young Person Award in 1997, she has a Ph.D. in religious studies from Yale University, where her specialization was the Buddhist monastic code. She is the author of Safeguarding the Heart: A Buddhist Response to Suffering and September 11 (Lantern Books, New York: 2002) and The Origins of Buddhist Monastic Codes in China (Hawaii University Press, Honolulu: 2002).