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Tuesday, July 30, 2013

Zen Master Wu Bong, Jacob Perl, dies at age 62

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Paris, France -- Zen Master Wu Bong of the Kwan Um School of Zen died in Paris of a heart attack on April 17, 2013 at the age of 62.

Ven. Wu Bong, a Soen Sa Nim (Zen master) was Head Teacher of the Kwan Um School of Zen Europe and was a student of the late Zen Master Seung Sahn, from who he received inka and dharma transmission in 1993.

He was Seung Sahn Sunim’s first American student, having previously practiced with Shunryu Suzuki at the San Francisco Zen Center and also with Tarthang Tulku.

He helped Zen Master Seung Sahn in establishing the Kwan Um School of Zen in Poland in 1978. Soen Sa Nim graduated from Brown University where his concentration was mathematics and holds a fourth degree black belt in Shim Gum Do, a Korean art of swordsmanship. 

In 1993, Soen Sa Nim received the transmission of Dharma and became the seventy-ninth Patriarch in his lineage.

Since 2010 Ven. Wu Bong divided his time between monastic practice in Korea and his duties as Head Teacher of Kwan Um’s European branch.

He began teaching in Europe in 1984, the year he received inka. Zen Master Wu Bong was a fourth degree black belt in Shim Gum Do (Korean swordsmanship) and was a graduate of Brown University in Providence, Rhode Island.


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Monday, July 29, 2013

Woman Sues Over Chelmsford Buddhist Monk Sex Tape

Home The Americas US Northeast

Chelmsfold, MA (USA) -- The Lowell Sun reports that a Massachusetts woman is suing five individuals, alleging they illegally distributed a tape of her having sex with monks at a temple in Chelmsford.

The Lowell Sun reports is filing charges against five individuals who she allegedly illegally distributed a tape of her a monk having sex in a Chelmsford temple.

Maya Men has sued a local monk and committee members for a Lowell-based Buddhist temple for $10 million, claiming a tape allegedly showing her sexually engaging with the Venerable Nhem Kimteng at the Trairatanaram Temple in North Chelmsford violates state law prohibiting voice recordings without the consent of those being recorded.

More information on the Lowell temple, where Men also serves as an Executive Committee member, is available on its website (http://www.vattkhmerlowell.org/)


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The Art of Mindfulness with Zen Master Thich Nhat Hanh

Home Asia Pacific North Asia S/N Korea News & Issues

Seoul, South Korea -- Plum Village sits silently within the serene countryside of Bordeaux, France.

The peaceful country road leads to a warm outburst of sunflower fields and the endless fields of ripening grape vines.

Bordeaux, also known as the wine country, mesmerizes all passerby with the sweet fragrances of their famous grapes. During the Summer, when the Sunflower are in full bloom, the footsteps of practitioners who came from afar in search of the Buddha dharma and a peaceful mind imprint the country road leading to Plum Village.

Returning to the home of your mind is like returning to the warm embrace of your mother. Plum Village follows the essence of Mahayana Buddhism, but adapted the practice in order to fit the cultural conditions of the Western people. The melodic and serene chanting of the Buddhist Sutras in Vietnamese by the monastics of Plum Village calms the mind of practitioners.

“I have arrived. I am home.”

This is the mantra that Zen Master Thich Nhat Hanh, (called Thây, which means teacher in Vietnamese, by his students)  has given to all that come to Plum Village. Thich Nhat Hanh is a Vietnamese Buddhist monk, a poet, a scholar, and a peace activist. His life long efforts to generate peace and reconciliation moved Martin Luther King, Jr. to nominate him for the Nobel Peace Prize in 1967. He founded the Van Hanh Buddhist University in Saigon and the School for Youths of Social Services in Vietnam.

Thây was the one who created the spiritual home for thousands of people across the globe. He reached his awakening amidst the tumultuous time of the Vietnam war and exile from Vietnam. Through his teachings on the Art of Mindfulness, Thây realized that Buddhism needs to change according to the current generation.

The people's deep reverence for Thây and his teachings can be felt through their actions and the teachings that they follow. In a very few words, Thây puts in very simple terms what many of us struggle to come to terms with. His teachings, "The Art of Mindful Living" is very simple and easy to understand. People from all different religion respect and follow Thây's well-spoken takes on core Buddhist ideas.

The Art of Mindful Living is the core teaching at Plum Village. The Mindfulness practice begins with observing our daily routines such as walking, eating and sleeping with mindfulness.  By perceiving the world with mindfulness, our structured daily routines are transformed into daily happiness and miracles.

The mind that is not tamed also does not follow the body. Thus, with every small step, the mind aligns itself to become mindful. When the mind begins to follow the body, happiness is no longer in the future. The practitioners that follow Thây's teachings are able to experience the happiness brought upon by mindfulness and serenity.

In Plum Village, the monastics follow their own rituals, while the practitioners spend their time casually. No one forces anybody to practice. All the practices at Plum VIllage is done voluntary.

In the eyes of the conservative Asian Buddhist, the practice programs taught at Plum Village is simple and casual.Each year, the practitioners return to their spiritual hometown, because the intimacy and relaxation of being in your hometown can awaken deep emotions.

It is here in Plum Village where one can alleviate some of the stress created from our capitalistic and materialistic society.

Zen Master Thich Nhat Hanh and 40 monastics from Plum Village will be coming to Seoul, Korea in May 2013, as part of his Asian Teaching Tour and offer his teachings,  “The Art of Mindfulness.” This event will be hosted by the Jogye Order of Korean Buddhism, and Buddhist Television Network (BTN).

The schedule is as follows:

3 - 7 May
Weoljeongsa Retreat

10 May
Busan Public Talk at Beomeosa Temple (15:00 local time)

12 May
Day of Mindfulness at Dongguk University

13 May
Seoul Public Talk at Jamshil Indoor Gymnasium (19:00 local time)

14 May
Wake Up program at International Seon Center

On May 3rd to May 7th, Thây will be hosting his mindfulness retreat at the Woljeongsa temple, where participants will enjoy a temple-stay program while sharing their dharma experiences with Thây and Plum Village monastics. This event is open to all public and will be held in English with Korean translations.

On May 10th, Thây will give a public talk, “Peace is Possible,” to commemorate the 60th years of Peace between North Korea and South Korea.  This event will begin at 3pm and is open to all public and will be held in English with Korean translations. To arrive at Beomosa temple, take the Busan Subway to Beomeosa Station (Busan Subway Line No.1), take Exit No.5 or No.7 and walk between the two exits along the road for about 5 minutes  until you reach the Samsin bus stop. Take Bus No.90 and you will arrive at Beomeosa Temple Ticket Office.

May 12th is the Day of Mindfulness. The Day of Mindfulness is a daylong program which will be held at Dongguk University in Seoul.  During this program, one can cultivate mindfulness in our daily lives.  Other activities include walking meditation, formal lunch together with the community, and a discussion of the practice in the afternoon. All activities are led by Thây and the Plum Village monastics. The day usually ends around 4:00 pm. This event is open to all public and will be held in English with Korean translations.

On May 13th, Thây will give a public talk, “Stop and Heal,” for the Korean public at the Jamshil Indoor Gymnasium, starting at 7pm. This event is open to all public and will be held in English with Korean translations by Ven. Haemin, a Korean monastic who graduated Harvard University and teaching at the University of Massachusetts.

To arrive at Jamshil Indoor Gymnasium take the Seoul Subway Line 2 to Sports Complex Station and Exit #6 or #7.

Tickets are available on Interpark:

http://ticket.interpark.com/Ticket/Goods/GoodsInfo.asp?GoodsCode=13001577

On May 14th, the Plum Village monastics will be holding the Wake Up Program for the young people in Korea. The Wake Up program - Young Adults for a Healthy and Compassionate Society, is a world-wide network of young people practicing the living art of mindfulness, where everybody shares the determination to live in an awakened way. This event will be open to all young people (18-35years old) and will be held at the International Seon Center in Mokdong, Seoul.

For more information on Zen Master Thich Nhat Hanh’s Korea tour in May, please access:


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Sunday, July 28, 2013

Salt Lake Buddhist temples: one has Protestant look, one has Mormon roots

Home The Americas US West

One looks more Protestant but was Buddhist from birth — the other looks more Buddhist but has an LDS beginning.

Salt Lake City, Utah (USA) -- Two Buddhist temples dot Salt Lake City’s urban core. Both are housed in historic structures, serve a diverse population and preach about the transitory nature of human life.

<< (Kim Raff | The Salt Lake Tribune) The exterior of the Urgyen Samten Ling Buddhist temple in Salt Lake City on April 21, 2013. The building was once a Mormon ward and a gothic nightclub before it was renovated and became a Buddhist temple.
Salt Lake Buddhist temples: one has Protestant look, one has Mormon roots

One of these temples, though, is simple and understated, while the other is ornate and awash in traditional Asian colors. And the details of their sacred spaces reflect very different — even opposite — historical trajectories.

The Salt Lake Buddhist Temple, home to Utah’s oldest and most continuous Buddhist congregation, is nestled into a crowded city block near the Calvin L. Rampton Salt Palace Convention Center. The building sits unobtrusively in an area now noted for parking lots and industrial spaces but was once a bustling neighborhood known as Japan Town.

This temple has the look and feel of a Protestant church, and that is no accident, says longtime member Brenda Koga. It was meant to blend in with the country’s predominant Christian culture.

"Our particular temple doesn’t resemble a Jodo Shinshu temple in other American cities or in Japan," she says. "It’s more Americanized architecture."

Across town on 300 West and 700 South, the Urgyen Samten Ling Gonpa is in a century-old Mormon meetinghouse, which has been remade into a traditional Tibetan Buddhist place of worship.

The red, green, white, orange and blue prayer flags and wall hangings, along with the giant wooden shrine bedecked with rows of gold-encased Buddha statues and ablaze with candles, make it tough to imagine the space began as anything but a Buddhist temple. Then there are the yellow walls.

"You can’t believe how many versions of mustard yellow there are," quips Jean LaSarre Gardner, a co-founder of the sangha or congregation. "We sent pictures and would call our teacher in Nepal about the color."

When the leader arrived to see the finished space, she says, "he was very pleased."

Old and new, converts and lifelong believers, past and present — all these Buddhists and their buildings add flavor and dimension to Utah’s religious scene.

Coming to America

Japanese Buddhism arrived in the Mormon heartland more than 100 years ago with migrant workers who took jobs with Utah mines, farms and railroads.

By 1912, these Buddhists created their first congregation in Ogden, known as the Intermountain Buddhist Church. A few years later, the group moved to Salt Lake City, where members practiced Jodo Shinshu, a sect of Buddhism.

Through the years, more immigrants arrived — during World War II, for example, many Japanese Americans were sent to the Topaz internment camp in west-central Utah — bringing their faith and family shrines with them.

When the Salt Lake Buddhist Temple was built in the 1960s, these Buddhists "wanted to prove they were Americanized," Koga says. "They almost overdid it ­— but it’s understandable."

The chapel — or hondo — features pews, pulpit and layout that are more like Protestant churches than their counterparts in Japan.

"The chapel area is supposed to be wider than long because the horizontal line is more soothing than a vertical line," she says. "Our particular chapel does not comply with that whole concept."

It does, however, feature three traditional Jodo Shinshu shrines, elements of design seen in all the sect’s temples.


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Saturday, July 27, 2013

Seokatap, an UNESCO World Heritage site in Korea

Home Asia Pacific North Asia S/N Korea History & Archaeology

Seoul, Korea -- The famed Bulguksa in Gyeongju province, South Korea, an UNESCO World Heritage site houses Korea’s National Treasure No. 21, the famed three-storied stone pagoda, Seokatap.

The Seokatap is very simple and has a basic design with three stores and gives off a sense of balance and symmetry. This pagoda is over 1,000 years and said to be build in the Baekje dynasty.

On September 27th, 2012 the Bulguksa temple began the major restoration project of the Seokatap.  During this restoration, the Seokatap will be completely dismantled and put together again for complete restoration. It’s estimated cost for the restoration is reported to be approximately USD 3million.

On April 2nd 2013, the restoration team removed the six-ton second roof, known as the Okgaeseok, and revealed a hall underneath which held a gilt-bronze casket for holding the sarira of the Buddha. It has been 47 years since the sarira box was exposed, as the last time the sarira was found was during the last restoration in 1966, when thieves tried to steal the artifacts and damaged the Seokatap during the process.

Venerable Sungta, the chief-abbot of Bulguksa temple states, “It is a deep honor to be able to view the 2600 year old sari of the Buddha. The sarira will be kept at within the temple before the pagoda is fully restored.”

The National Research Institute of Cultural Heritage and Bulguksa decided to restore the Seoktatap and the Dabotap to preserve the Korean heritage within the UNESCO site.

They plan to completely disassemble the pagoda and conduct research on the condition of the ground it had been standing on for centuries.


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Thursday, July 25, 2013

Global Vipassana Pagoda opens in Mumbai

Home Asia Pacific South Asia India

96.12 metre pagoda is dubbed as "Wonder of the new millennium"

Mumbai, India -- Asia’s tallest stone structure rises majestically in the sky against the blue background of the Arabian Sea. Located in the southwest of Mumbai on the Essel Plateau near Gorai and covering an area of about 15.5 acres, the Global Vipassana Pagoda is a 21st century architectural wonder.

Surrounded by important ancient Buddhist heritage sites like Kanheri, Mahakali and others, it stands close to Sopara, the ancient harbour city of Shurparak or Supparaka blessed by the holy footprints of  Buddha’s disciples, reminding us of the rich heritage of Buddhism in Mumbai.

Inspired by the great Vipassana meditation master Acharya S N Goenka, this glorious monument symbolizes humanity’s deep reverence to Gautama Buddha, his teaching (the Dhamma) and his followers (the Sangha). It also stands there as an expression of India’s heartfelt gratitude towards Emperor Ashoka and the chain of Buddhist masters starting from his teacher Moggaliputta Tissa up to the present day’s Burmese Vipassana masters like Ledi Sayadaw, Saya Thetgyi and Sayagi U Ba Khin for protecting, preserving and spreading the Buddha’s teachings in India and abroad.

In order to appreciate Burma’s contribution in preserving the technique of Vipassana meditation in its pristine purity, the Global Vipassana Pagoda is built on the lines of the famous Shwedegon Pagoda of Yangon, where the hair relic of the Buddha is enshrined.

The word ‘Pagoda’ - meaning a Buddhist shrine - is a Portuguese mispronunciation of the word ‘Dagoba’. The Sinhalese word  ‘Dagoba’ is a rendering of the Pali word ‘Dhatugabbha’ meaning a cell housing the relic of the Buddha. The Global Vipassana Pagoda houses genuine bone relics of Buddha.

Some of these relics were found by the archaeology department of the imperial British government in the ruins of a ‘stupa’ in Bhattiprolu in southern India before the Second World War. They were then kept in the Museum of London and were returned to the Mahabodhi Society of India after the war.

The Society presented them to Acharya Goenka to place in the Global Vipassana Pagoda for the benefit of the countless faithful who come here to meditate. Another portion of the relics enshrined in the Pagoda was received from the prime minister of Sri Lanka.

The main dome of the Global Vipassana Pagoda was inaugurated on October 29, 2006. On the same day, the sacred bone relics of the Buddha were enshrined in the Pagoda on top of the first dome above the Dhamma Wheel.

The final construction of the Global Vipassana Pagoda was completed in November 2008. The formal inauguration ceremony of the Pagoda took place on February 8, 2009 in the presence of the then President of India, dignitaries, guests, monks and thousands of
Buddha’s followers.

It has taken almost 11 years and 3.87 million man days to complete this colossal monument, which was started in October 1997 with the laying down of the foundation stone. Its construction has been made possible by the generous donations received from various quarters in terms of land for the Pagoda, money and material.

The Structure

The Global Vipassana Pagoda is a three-storied huge hollow stone structure painted in a shining Thai golden paint. It is the world’s largest pillar-less dome especially designed for meditation. For this very reason, it is called the Vipassana Pagoda. Keeping in view
the convenience of those who wish to meditate, the relics are enshrined in the centre of the middle dome and a revolving stage is created in the centre of the main dome at the ground level so that meditation can be done around it while listening to the sermons.

It has the capacity of accommodating over 8,000 meditating people at a time. Meanwhile, efforts are on to improve the acoustic design of the Pagoda in such a way that the echo disturbance can be kept at its minimum.

The Pagoda exhibits the excellence of ancient Indian architecture combined with modern construction technology. Many research organisations, including IIT Mumbai, were consulted for this purpose. It is a 325 foot i.e. 96.12 metre tall monument with an octagonal base. Externally it has a circular bell shape rising towards a pointed pinnacle adorned with a crystal that is covered by a steel umbrella and a Dhammadhvaja (flag of Dhamma) on the top. The interior of the Pagoda has three domes located over one another. The first
dome at the ground level has an inner height of 86.29 feet i.e. 26.3 metres and 280 feet i.e. 85.15 metres in diameter with a total carpet area of 65,000 square feet.

<< Inner view of the main dome

The second dome housing the relics is 105.25 feet i.e. 32.081 metres in height and 105 feet i.e. 32 metres in diameter. The third, which is the topmost dome, has a height of 73 feet i.e. 22.19 metres and is 26.6 feet i.e. 8.13 metres in diameter. It is twice the size of the previously largest masonry structure, the Gol Gumbaz (130 feet in diameter i.e. 39.64 metres) in Bijapur in the southern Indian state of Karnataka.

The circumambulatory path is 70 feet wide. About eight to ten thousand people can walk over it at any given time.

The foundation and the Pagoda up to the base level are built with black basalt stones. The average depth of the foundation is 30 feet with about 20 feet width. The construction of the inner dome and the outside serrations of the Pagoda are made up of the famous Jodhpur stone, weighing 2.5 million tonnes and brought from Rajasthan at a distance of around 1,200 kms. The stones are skillfully cut and manually fixed into the grooves using an interlocking system and cemented with lime mortar.

The initial plan was to build the Pagoda in RCC and mild steel. But since the aim of the construction was to build a structure that could last for a thousand years or more, it was decided to use the basic stone interlocking system and lime mortar to ensure strength
and longevity of the structure.

The architect and temple consultant (late) Mr Chandubhai Sompura suggested and demonstrated this technique with the help of a model made of soap bars. Stones here are cut in such a way that each stone has grooves cut both in horizontal and vertical direction so that it holds and grips other stones in both directions.

This unique interlocking system is so amazing that it can hold massive stones without any support.

The top key stone depicting the Dhamma Wheel suspended over our head at a height of 90 feet weighs almost 4 tonnes. Besides the main Pagoda there are two smaller Pagodas that are 60 feet high built on both sides in the north and south.

The northern Pagoda has a meditation hall used for teaching Anapana meditation to the general public whereas the southern Pagoda contains 108 meditation cells. A grand Ashoka pillar with the Dhamma Wheel similar in shape and size to the original pillar in Sarnath has been constructed to the east of the Global Vipassana Pagoda.

The entrance to the west of the Pagoda is a replica of the Burma Gate at Dhammagiri Vipassana Centre at Igatpuri with two lion images on both its sides. An information centre and a bookstore are being constructed near this gate. The stairway at this side of the
Pagoda rises straight up to the circumambulatory path above the basement. Climbing up the staircase one can see two pedestals on its each side with a huge bell from Burma weighing 11 tonnes installed on the left hand side and a gong set up on the right.

The Facilities

The Pagoda complex also houses a Vipassana centre called ‘Dhammapattana’ to the southwest of the main Pagoda at the basement level where 10 day long courses have been conducted regularly since October 2007. The centre is well-equipped with 100 air-conditioned rooms and a meditation hall. Recently a research centre devoted to the study of Pali language and Buddha’s teachings has been established near it. A 60-tonne Buddha statue in white marble located near the research centre provides a fitting ambience to this entire area.

From the north to the south and through the west there is a two-storied C-shaped basement area housing service facilities. On the first floor of the basement one can discover many facts about Vipassana and the inspiring life and teachings of Buddha in a wonderful exhibition gallery displaying 123 paintings.

There is also an audio-visual centre and a gallery of wall mounts and photographs adjacent to a book and souvenir shop. Besides these, there is a library and two auditoriums under construction. Service facilities such as rest-rooms, offices, quarters and a food court are located on the ground floor of the basement area. A three-storied guesthouse is being built outside the Pagoda premises in the northwest direction.

Getting there

From the Western Express Highway, head north towards Dahisar/Borivali/Ahmedabad.Cross the Dahisar toll booth and keep going straight.When you reach the Mira-Bhayandar crossing, turn left towards Mira-Bhayandar. The crossing has a statue of Shivaji Maharaj positioned at the centre.Keep going straight till you reach the Golden Nest Circle. Take a left turn and stay on the main road.Keep going straight till you take a hard right turn at the end of the road. This point will come after Maxus Mall, which comes on your right. After this take a left at the T-point junction.Keep following directions to Essel World or the Global Vipassana Pagoda from this point forward.When you reach the Essel World parking lot, go ahead a few metres and take a right turn towards Essel World. Tell the guard at the security post that you want to go to the Pagoda.Keep going straight till you reach the helipad. At the Helipad, take a right turn to the Global Pagoda road through the Sanchi Arch.The Pagoda is about 42 kms from the domestic airport terminal in Mumbai.

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Tuesday, July 23, 2013

Dalai Lama raises money for Buddhist Community

Home Asia Pacific South Asia India

Dharamshala, India -- Figurative artist Lisa Andrews painted two portraits of His Holiness, which were signed by him on a recent visit to the UK; these signed portraits raised £6,200 ($9,544) when they were auctioned by the Buddhist Community Center (BCCUK).

Signed by His Holiness on his recent visit to the EBB stadium in Aldershot, England, the portraits are believed to be two of a very small number that have been signed by him; they are authenticated by the BCCUK.

Lisa Andrews-the artist- says that the portraits are intended to encapsulate the spirit of His Holiness and portray his characteristic sense of humour.

"I love to use oil paint as the fluidity of the paint merges and flows to mirror my energy and emotions. I paint people and in particular their faces, as I find this both the most challenging and enjoyable," said Lisa. "My paintings seek to capture more than just a photographic image of my subject, but also to include the person's energy. I paint to express emotion: the emotion and expression of my subject and my reaction to it."

The paintings were auctioned at a BCCUK charity dinner in Reading, England. The money raised will go towards the renovation of the building that is to become a new Buddhist monastery/Community centre in Aldershot for all Buddhists; it will also be open to the public.

The critically acclaimed artist Lisa Andrews attended the dinner and auction, as did Chime Rinpoche- a Buddhist monk-living in exile who founded the first Tibetan Buddhist centre in England in 1973.


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Monday, July 22, 2013

Ajahn Brahm on South Malaysian tour

Home Asia Pacific South East Asia Malaysia

JOHOR BARU, Malaysia -- BRAHMAVAMSO Mahathera, popularly known as Ajahn Brahm among the Buddhist community, will be in Johor Baru from April 29 to May 2.

<< ENLIGHTENING: The well-known monk will speak on a variety of topics and also lead a one-day meditation session

Ajahn Brahm, who was born Peter Betts in London in 1951, will be staying at the Metta Lodge Buddhist Centre at No 26 in Jalan Rengas in Melodies Garden here.

He studied theoretical physics at the Cambridge University in the late 1960s. Upon graduation, he taught in a high school for a year before travelling to Thailand to become a monk.

He will give a talk titled "Why Are We Born?" and "What Is The Purpose Of Our Lives?" at the Metta Lodge on April 29 at 8pm.

On April 30, there will be a breakfast dana (an event where devotees contribute food to monks) at the Metta Lodge at 6.30am, followed by a one-day meditation retreat for 50 people.

The meditation session will start at 9am and end at 5pm. This will be followed by a talk titled "What Happens When We Die?" at the Grand BlueWave Hotel in Johor Baru at 8pm.

On May 1, there will be a talk titled "Meditation for Frustrated Yogis" at 9am. There will be another talk titled "Offerings to the Departed and Hungry Ghosts" at 8pm. Both the talks will be held at the Metta Lodge.

On May 2, Ajahn Brahm will head to the Kota Tinggi Forest Meditation Centre and a lunch dana will be held there.

He is scheduled to be back at the Metta Lodge in the evening.

For details , call 07-332 5500.


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Maria Shriver Taking Buddhist Class, Learning To Deal With Her Demons

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Los Angeles, CA (USA) -- Maria Shriver is taking a spiritual path of enlightenment to deal with her painful past, RadarOnline.com has learned exclusively. The 57-year-old journalist and former First Lady of California recently attended the class “Feeding Your Demons” based on Tibetan practices, a source reveals to Radar.

The Emmy-winning niece of President John F. Kennedy – America’s first Catholic commander in chief – sat front row center for the intense five-hour course and was one of 100 students attending. Esteemed author and international teacher Lama Tsultrim Allione was the instructor for it at InsightLA in Santa Monica on April 10.

“Maria may have stood out in the capacity crowd, but she was definitely serious about the lesson,” a source at the event told Radar. “She took her shoes off like the rest of the students and settled in.

“The seminar was about how to get rid of bad emotions, phobias, or painful pasts. A really awkward moment occurred when the teacher was discussing a student whose husband divorced her and left her for another women who then became suicidal. While the teacher was NOT referring to Maria, some stared at her – it was very uncomfortable.”

Maria, who wore a summer dress and a shawl, which she put on her head at times, listened intently with the other students. The 10 a.m. to 5 p.m. course, with a two-and-half hour lunch break, is part of a four-level-training program.

Classes at InsightLA have sliding scale fees. The minimum is $20 but they ask those who can afford it to pay more with core members shelling out anywhere from $500 to $1000. Maria sat in a reserved front row seat, which is where the high donors usually sit.

During the break, Maria chatted with students and impressed everyone with her interest in going deeper with the spiritual teachings, says the source.

“Maria came into the class chatting intently on a cell phone and looking fatigued and very stressed out – she was far from being at peace,” adds the source. “But by the time the break came she was like a new person. Maria fit right in – by the end of the day she was smiling and telling other student how much she got out of the class.”


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Saturday, July 20, 2013

Buddhist monks outraged at plans to bulldoze centuries-old temple

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Xi'an, China -- Buddhist monks in central China are up in arms over government plans to demolish large sections of a Tang dynasty temple along the ancient Silk Road.

<< Xingjiao temple complex in Xi'an

Local officials reportedly want to bulldoze nearly two-thirds of the Xingjiao temple complex in Xi'an, apparently in order to restore the sanctuary to its original style.

The revamp is part of a campaign to achieve UNESCO World Heritage site status.

"Some buildings will be demolished because it would make the environment more elegant," Zhang Ning, the head of the local Ethnic and Religious Affairs Bureau, told the Southern Metropolis Daily newspaper this week. A report in the Shanghai Daily newspaper claimed the buildings would be "rebuilt with a new and prettier look."

But the proposal has left local monks and Chinese micro-bloggers aghast.

The 1,300 year-old temple is home to three towers, one of which contains the remains of Xuanzang, a 7th century Buddhist monk revered for undertaking a 17-year pilgrimage to India.

While those towers will not be affected, many of the surrounding buildings have been slated for demolition by May. Some of those constructions date from between 1644 and 1911, according to the China Daily newspaper.

Local monks, who will be rehoused following the demolition, have vowed to fight the plans.

"If there was no demolition, we would support the world heritage application. But if the plan includes demolition, we shall quit," a local monk, Kuan Chi, told a meeting this week, according to the Southern Metropolis Daily.

Huang Chunbo, a micro-blogger, wrote: "I can't understand why you would destroy a cultural relic in order to apply for cultural heritage [status]. Isn't protection the point of the application?"


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Save Pali, ancient classical Indian language of Buddhism in India

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New Delhi, India -- The Government of India has recently removed Pali - an ancient classical language - as a subject from the main examination of the Civil Services (popularly known as Indian Administrative Services i.e. IAS) of India, 2013, which were  under the purview of the UPSC (Union Public service Commission).

The presence of Pali in this competitive examination was one of the major reasons that attracted many youngsters to opt for Pali and Buddhist Studies. The examination was touted as a major lifeline of the language, and was credited to have played an important role in stemming the decline of Buddhism in its homeland.

Most Indian Buddhist scholars are not aware that the Government of India does not consider Pali as a classical language of India.

In a 2006 press release, Minister of Tourism & Culture Ambika Soni told the Rajya Sabha (upper house of the Indian Parliament) the criteria which were laid down to determine the eligibility of languages to be considered for classification as a "Classical
Language":

“High antiquity of its early texts/recorded history over a period of 1500-2000 years; A body of ancient literature/texts, which is considered a valuable heritage by generations of speakers; The literary tradition be original and not borrowed from another speech community; The classical language and literature being distinct from modern, there may also be a discontinuity between the classical language and its later forms or its offshoots.”

Activists have argued that the Pali language and literature fulfils the above criteria. Pali, the language used to encapsulate the Buddha’s teachings as contained in the Tipitaka, is a treasure trove of Buddhist knowledge and has become an important carrier of Buddhist propagation throughout the world. The latest setback has the potential of suffocating Buddhist growth in its own homeland.

Activists contend that the standpoint of the Indian government is illogical, unjustified and reflects ignorance of the Indian bureaucratic system and political leadership towards its own heritage.

The removal of Pali by UPSC and non-recognition of Pali as an Indian classical language calls for strong protests not only by those who are related with Pali and Buddhist Studies but also by all those who study, respect or relate themselves with Indology or Buddhism in whatever ways.

A petition has been organised to mount pressure on the Government of India to take the following actions:

Include Pali as a classical language of IndiaWithdraw the decision of removing Pali Language & Literature from the Civil Services Examination conducted by Union Public service Commission (UPSC) of India.

Supporters of the Pali language are urged to write to Prime Minister Dr. Manmohan Singh, Prime Minister of India. His address is as follows:

South Block, Raisina Hill,
New Delhi.
India-110011.
Telephone: 91-11-23012312.
Fax: 91-11-23019545 / 91-11-23016857
Email: http://pmindia.gov.in/feedback.php

A Facebook Page entitled “Save Pali and Buddhist Studies in India” can be viewed here: https://www.facebook.com/groups/586673281343224/?ref=ts&fref=ts

An online petition entitled “Save Pali, ancient classical Indian language of Buddhism in India” has been setup:
http://www.thepetitionsite.com/979/079/931/save-pali-ancient-classical-indian-language-of-buddhism-in-india/.

All Buddhists are urged to support this cause as the death of Pali Language and Buddhist Studies in its motherland would be disastrous, not only for India but also for the entire World.


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Friday, July 19, 2013

Korean Temples get ready for spring stays

Home Asia Pacific North Asia S/N Korea Temple Stay

Seoul, South Korea -- The Temple Stay program in Korea is beginning their preparations for the Spring Season in Buddhist temples across the Korean peninsula, aptly named “The Scent of Spring.”

Various Buddhist temples are currently offering their Spring programs that includes Spring themes and Spring flowers.

In Yongjusa temple, they plan to have a spring season oriented program where participants will enjoy walking meditation amongst the Korean rosebay, and make flower rice cakes.

Ssangyesa temple will offer a flower program which includes cherry blossom trekking, and meditation with plum tea.

Hwaamsa temple will host a photo contest of red plum flowers and exploration of the plum flower town, and consultation with Buddhist monks over tea during the beautiful Spring season.

Other Buddhist temples including Shimwonsa temple, Kumbongsa temple in the Kyoungsangdo province, and Daewonsa temple, Hungguksa temple, and Mihwangsa temple in Jeollado province also plans to host a special Spring themed Temple Stay program.


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Thursday, July 18, 2013

Ancient meditating Buddha discovered

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Kandramanickam, Tamil Nadu (India) -- A Buddha statue in sitting dhyana (meditation) posture was recently found in  Kandramanickam while carrying out field work alongwith a team which included Dr. Kudavayil Balasubramanian.

<< Dr.B.Jambulingam with the Kandramanickam Buddha (2012)

During the 2012 field study conducted at the location, the statue was discovered while building works were carried out in Mettu Street.

Locals worshipped the Buddha by placing a lemon garland around it's neck. It also sported sandalwood paste and kumkum on the forehead. A lamp was found in front of the statue. Sacred ash was also kept there.  

Like other Buddha statues of the Chola country this statue belonged to 10th-11th century CE era. It had smiling face, tilak mark on the forehed, elongated ears, dress over the shoulder and chest. Dharmachakra was found on the hand. Flame was found over the head. Part of nose is found broken.

After some time the Buddha statue was taken from this location and exhibited in the Government Museum at Tiruvarur.

For more details, please visit: http://ponnibuddha.blogspot.in/2013/04/buddha-statues-found-during-field-study.html


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Wednesday, July 17, 2013

Vesak in Korea to be celebrated on May 17.

Home Asia Pacific North Asia S/N Korea News & Issues

Seoul, South Korea -- Vesak day 2013 for Koreans has been set on May 17th, and the Lotus Lantern Festival Commission is beginning their preparations leading to the Festival which will be held on May 11th.

The Lotus Lantern Festival Commission stated that the opening ceremony by lighting their first lantern on April 23rd will be at the City Hall, and from May 10th to 19th, various lanterns commemorating the Birth of the Buddha will be on display along the Chungyechung stream.

The annual Lotus Lantern Festival parade will take place on May 11th, and the traditional cultural events will take place on May 12th in front of Jogye-sa temple.

In tribute to a millenial tradition, and organized to celebrate the birth anniversary of the Lord Buddha, the month-long Lotus Lantern Festival will pac its most highlighted events into three days from May 10th to May 12th.


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Monday, July 15, 2013

‘Buddhist philosophies are a way of life’

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CHENNAI , India -- A day-long national seminar titled ‘Philosophical Revisit to Buddhism in Tamil Nadu’ was organised by the Department of Philosophy, University of Madras, here on Wednesday. The seminar focused on how Buddhism forayed into Tamil Nadu.

Inaugurating the seminar D Raja, MP and National Secretary of the Communist Party of India, said, ?Earlier all the Dalit colonies in northern Tamil Nadu had the photos of Buddha and Ambedkar. During my early years as a school student, I came to know about Buddha and Ambedkar through their birth anniversaries celebrated by the people of those colonies. Their birthdays were celebrated like a festival. Later I was introduced to the principles of Karl Marx through one of my school teachers. Then in my college days I came to know about Iyothee Thass, who organised the first conference on Buddha?s teaching in Tamil Nadu. Thus I am shaped by the thoughts of both communism and Buddhism.?

He added, ?India made the first and foremost contribution to the world of philosophy in the form of Buddha. Buddha doesn?t care about the existence of god or soul. His only problem was human beings. He believed that through his teaching, humans can walk in a good path. The principles of both Buddha and Karl Marx are more or less equal. Ambedkar was the first person who tried to build a link between Buddha and Marx.?

?Buddha renounced everything. He went to people and spoke to them in their own language. He lived as a common man. He lived for the common man and so he too is a fighter. His philosophies are not religious principles, but a new way of life. We are influenced by western studies and hence we are not aware about Buddhist principles. The great irony in today?s scenario with regard to Buddhism is, in Myanmar Buddhist monks fought against the junta. But in Sri Lanka the scenario is different. There Buddha is bleeding,? he concluded.

Around 150 students from various colleges of the State participated in the seminar and nearly 20 papers were presented.


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Largest Buddhist temple in Europe opens in Rome

Home Europe

Rome, Italy -- While much of the international focus was on Pope Francis delivering his first Urbi et Orbi Easter Sunday address in Piazza S. Pietro, another significant religious event was taking place in the suburbs to the east of the capital.

The largest Buddhist temple in Europe was inaugurated in Rome on 31 March in the presence of the city's mayor Gianni Alemanno, thousands of members of the capital's Chinese community, and Tibetan monks.

Located between warehouses on Via Omo in the Tor Tre Teste area, the “Hua Yi Si” temple is designed in the style of a pagoda.

It was funded by the city's Chinese community which Alemanno described as growing "in peace and harmony with the rest of Rome".

Alemanno hailed the temple as "another record of religious tolerance in our city. We already have the largest mosque in Europe and now this Buddhist temple."

The Chinese community living in the city and province of Rome is estimated to number between 5,000 and 7,000 people, with most of them coming from a specific area of ??the Zhejiang province in southern China.

In 2005 the first Chinese Buddhist temple in Europe opened on Via Ferruccio 8, near Piazza Vittorio in the Esquilino area of the city.

The Mosque of Rome is located in the Acqua Acetosa area, at the foot of the Monti Parioli, and it is also the seat of the Italian Islamic Cultural Centre. Designed by Italian architect Paolo Portoghesi, the project was financed by 23 Muslim countries including its main sponsor Saudi Arabia, and was inaugurated in 1995.


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Sunday, July 14, 2013

Local Buddhist, meditation groups look forward to Zen master’s visit

Home The Americas US Northeast

Lectures, workshops and retreat planned for four-day visit

Buffalo, New York (USA) -- Buffalo’s Buddhist community is anticipating a rare visit from the abbot of a Buddhist monastery later this month, which will involve six events, all open to the public, including instruction on the basics of meditation.

<< Ryushin Sensei

Konrad Ryushin Marchaj, known as Ryushin Sensei, the abbot of Zen Mountain Monastery in the Catskills, which is part of the Mountains and Rivers Order of Zen Buddhism, will present three lectures, two workshops and a retreat during his four-day stay in the area.

“This is a rare and unique opportunity to have a Zen master, who is a master teacher, present and be in their presence, let alone hear talks by him,” said Marguerite Battaglia, who has meditated for years and is active with the Peaceful Heart Mindfulness Community.

Although Western New York has many groups practicing Buddhist meditation traditions, “what’s frequently not easily accessible to most of us in Buffalo is the opportunity to personally engage such an experienced Buddhist teacher,” said Ray Eigen Ball, coordinator of the Buffalo Zen Dharma Community, which is affiliated with the Mountains and Rivers Order of Zen Buddhism.

Ball has visited the Zen Mountain Monastery and met Ryushin Sensei, who was born in Poland in 1953 and escaped with his family when he was 13. Ryushin Sensei got his undergraduate degree from Yale, served in the U.S. Navy and attended medical school in Albany, later working as a pediatrician and psychiatrist until he entered the monastery.

“He’s very down to earth,” said Ball, “but you do come away with a real sense of authenticity, a person who is genuine. It can be a stark contrast to what we encounter day to day.”

Various strains of Buddhism developed after the death of the Buddha, Siddhartha Gautama, in 483 BCE in what is now India. The Zen community developed from Buddhist roots in China and Japan.

Ball said his visit is being greatly anticipated by members of the Buffalo Zen Dharma Community, as well as other people who follow Buddhist practices in mindfulness or meditation groups. Those groups “are peer groups; they’re not led by teachers,” he added.

Battaglia said every event is open to the public, including a morning workshop April 20, during which Ryushin Sensei will instruct people on meditation.

“That would be such a good opportunity for the general public to get this, and then be able to participate in the meditation that he will lead,” she says. “Usually this is something you have to find, and go to training for, and here it is coming right to us.”

The general theme of Ryushin Sensei’s lectures and workshops will be the elimination of suffering, the basic tenet of Buddhist study and practice. All will be held in the ministry center of the Episcopal Diocese of Western New York, 1064 Brighton Road, Town of Tonawanda. Donations of $12 for each lecture, $20 for each workshop and $10 for the retreat have been requested.

• The topic for the lecture from 7 to 9 p.m. April 18 is “Unconditional Happiness vs. Pursuit of Pleasure,” and will address the key question, “What is truly the basis for unconditional happiness?” Ball recommends this lecture for anyone just starting out. “This lecture’s topic is at the heart of the matter, what is it that causes us to be unsatisfied with our lives,” he says. “This is the basics. The first lecture will set the tone and lay the groundwork for the weekend, although they all stand on their own.”

• Two events will be held April 19. From 2 to 5 p.m., a workshop titled “Ethical life and the kitchen sink: How to actually practice the Buddhist precepts” will be held. “This is aimed at the Buddhist precepts, the moral and ethical teachings,” says Ball. The lecture from 7 to 9 p.m. that day is “Spiritual Bypassing: Shielding Ourselves from Our Feelings,” focusing on how people avoid the opportunity to become aware of the roots of their own suffering.

• Two events will also be offered April 20: a workshop from 9 to 11:30 a.m. titled “Introduction to Zazen,” instruction in the practice of Zen Buddhist meditation. This workshop, while accessible to people who have never meditated before, will also be valuable for experienced practitioners, Ball says. That evening from 7 to 9 p.m., Ryushin Sensei will speak on “Religion and Morality: Blinding or Illuminating?” in which he will consider the role of spirituality and religion in uniting and dividing people.

• From 9 a.m. to noon April 21, Ryushin Sensei will lead a retreat service similar to those held at the monastery. “It will be just like being at the monastery,” says Ball. “It’s the same program, where we have a liturgical service of chanting, a couple of rounds of sitting and walking meditation, but then Ryushin Sensei will deviate a bit. Normally he would just give a talk, but this year he has decided to give a short talk and then open it up with a question-and-answer period.” An informal communal lunch will follow.

During his visit, Ball says, Ryushin Sensei also will meet with a group of inmates at the Wende Correctional Facility who have been practicing Buddhism.

For details, please visit: http://mro.org/smr/buffalo/visit-by-ryushin-sensei/


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Friday, July 12, 2013

Who can stem the tide of Buddhist supremacy in Myanmar?

Home Asia Pacific South East Asia Myanmar

Yangon, Myanmar -- The recent communal violence between Buddhists and Muslims in central Myanmar seems to be a result of the conflict which took place in Rakhine State last year.

<< Demonstrators shout slogans and burn placards reading “Stop 969 Group!” during a protest in Kuala Lumpur on March 25, 2013. (AFP)

Muslims already feel threatened throughout the country and the tension has been building. However, there are more than two million Muslim people in Myanmar who have been living peacefully side-by-side with Buddhists in the country for generations.

It just needed a trigger like a brawl between the Muslim gold shop owner and Buddhist customers in Meiktila to flare up into serious inter-communal violence like it did. The devastating effect of this violence was many deaths, countless injured and the destruction of Muslim mosques and businesses.

Finally, the army stemmed the unrest in Meiktila. However, not before the violence spread to other towns nearby and then further south to the Bago Region, closer to Yangon.

What is most alarming is the organized nature of these Buddhist zealots who travelled to different towns and villages in groups on motorcycles. There, in the dead of night, they set fires to mosques and Muslim-owned businesses.

The initial violence in Meiktila could have been mass-hysteria, but the relentless destruction of Muslim homes, mosques and businesses in different towns and villages seems to be a concerted attack by zealots fired up by a Buddhist clergy preaching a mix of religion and nationalism. The sheer ferocity of the attacks and destruction is alarming.

One hopes that this trend is stopped before it spreads across the nation and grows into a “Buddhist Supremacy” movement.

Although Muslims comprise of only four percent of the population, traditionally it was harder for Muslims to assimilate into the main Myanmar population due to the religion's strict marital codes that requires anybody who inter-married have to convert to Islam. This has always been a thorn in the side and a projected threat by the majority Buddhist society.

Other religious groups—Christians, Hindus and even Animists—have assimilated more easily as there are no strict marital codes like in Islam.

Buddhists and Muslims lived in peaceful co-existence for more than a century before the violence in Rakhine State left most Muslims in Myanmar feeling threatened.

This inter-communal strife must be stopped at this juncture through concerted measures by the government, inter-faith religious leaders, Buddhist Sangha Councils, politicians, civic society groups. Not to do so may allow these zealots to morph into something like the White Supremacists who launched attacks against the black minority in the USA.

The American case is similar to the phenomenon taking place in Myanmar but in a different form. It is Buddhism mixed with nationalism, which is proving to be a dangerous and explosive combination.

Current unrest can be contained through the law, but these zealots are not going to go away overnight—especially when 969 Buddhist monks are preaching against the Muslim minority. It seems that this is the most dangerous source of this anger and violence. Why is the Supreme Sangha Council doing nothing to reign in these wayward monks?

President Thein Sein came out fairly strongly in his speech to the nation—this is what the people on both sides need to hear.

There are also some interfaith dialogues being held at the Myanmar Peace Center, chaired by Minister Aung Min.

Mandalay held an interfaith vigil; the National League for Democracy (NLD) in places like Taunggyi is spearheading the formation of committees to assure stability in the region; and the 88 Generation leaders are forming civic society and interfaith groups.

But why is Aung San Suu Kyi not speaking up? Is she going to stay silent like during the Rohingya and Kachin issues? Where is she in the battle to stem this tide of hatred?

She should at least appeal to the wayward monks to separate Buddhism and nationalism. She is a national hero to both the clergy and the Myanmar population. Here is the perfect chance for her to mediate and try to resolve the situation. Otherwise she may find that she will inherit a huge mess if the NLD wins in 2015.

The whole nation needs to be vigilant and create a safe atmosphere for both Buddhists and Muslims if Myanmar does not want to end up grappling with its own religious supremacists further terrorizing the minority Muslims.

-------------
Myat Thu Pan is an interested observer of the political, socioeconomic and crucial issues happening in present-day Myanmar.


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Thursday, July 11, 2013

Edith Hope's journey from Scottish lass to Buddhist nun

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Konchok Lhamo has lived at the Samye Ling centre on the banks of the river Esk in the Scottish Borders for 24 years

London, UK -- Edith Hope grew up in rural Scotland as part of a large and loving family brought up in the Church of Scotland, attending Sunday school. But in her 30s a chance visit to a Buddhist monastery in Dumfries and Galloway would change her life forever.

<< Ani Lhamo, born Edith Hope

University had given Miss Hope a chance to live away from her family, gain some independence and broaden her outlook. In the mid 1980s she was working as a computer programmer for a car sales company in Glasgow.

But after her introduction to Buddhism and meditation, she chose to spend four years living on a Buddhist retreat held on Holy Isle in isolation from the outside world. The retreat was organised by Samye Ling, a Tibetan Buddhist monastery where she has lived ever since being ordained as a Buddhist nun.

What led you to Samye Ling?

I came to Samye Ling through having a friend who was interested in Samye Ling. I used to come here and eventually I got quite involved.

I saw it as the way my life was going. I saw it as a breath of fresh air. Like coming home.

Eventually I gave up my job and came to Samye Ling and did a four year retreat and became a nun. The retreat (on Holy Isle) finished in 1993, after that I came to Samye Ling to live and work. My job has evolved a little bit but after a few years I became the Abbott's secretary.

The Samye Temple Samye Ling temple was added to the site in 1988

Can you tell me more about the retreat?

You live in the retreat, you don't communicate with anyone in Samye Ling, you are completely cut off from the outside world.

The retreat isn't just for monks and nuns, it's for people who are interested in doing intensive meditation. Learning the methods took four years. I was with a group of 18 women and then there was a group of men in the men's retreat nearby, doing their thing, exactly the same actually for the four years.
During this time, were you in contact with the outside world?

Although you can contact friends and family, it's usually limited. I would write once a month to my mother and she would write back to me and sometimes other people would write back to me and I would say hello to them through my mother. She would give the news to everybody, although, you know, there's not an awful lot of news, you are doing the same thing everyday for four years.

Did you have a religious upbringing?

I was brought up in the north west of Scotland, Church of Scotland. I went to Sunday school every week, went to church every week. I had that quite strong, you could say, moral background.

So I feel like when I became a nun, what I did was put on the outside what was already on the inside. And it doesn't feel like there is a contradiction in essence with the Christian teaching I had as a child.

How did your family feel about you becoming a Buddhist nun?

Its hard for me to say. But they are not Buddhists themselves, so it must have been a little bit strange. I think it was a surprise and it may be there are some difficulties in accepting it.

I come from a small place in Northern Scotland and now I've got a bald head and wear red robes. It's not normal! But one thing that's happened over the years, is the attitude has mellowed a little.

I have some brothers and sisters and of course they are married and have children and jobs. And so they go through all the troubles you go through in that kind of life and I don't.

So if my parents want to talk about their things they can talk to me. If they want someone to come and stay who doesn't have any demands at all, then I can come.

It's changed a lot.

Do you ever think about the other paths you could have taken and where they could have led you?

I do occasionally think about it. There is one emotion that floods my mind. And that is relief or gratitude.

I feel so happy I have somehow stumbled across this way of life most people wouldn't even know about and it suits me perfectly.

And if I'd not known about it, and followed other, apparently more conventional routes, I don't think I could have ever been happy. This is so satisfying.

Do you keep up with what's going on in the world?

If there is a disaster, we always hear about it immediately, because people ask us to pray. We hear about major things.

Sometimes I'll drive the Abbot somewhere and we'll put the car radio on as the Abbot likes to keep up with current affairs. And to know what's going wrong, and even sometimes what's going right in the world (laughs).

For me in a way it's best not to waste too much time on the news so I can focus on helping in the way that I'm able to help. Because the problem with overload of information is that you get bogged down in it. It can be really quite depressing and overwhelming. You think, what's the point in doing anything, because there is so much wrong, what can I do? So I feel like to overcome that, partly at least, I know there is something I can do to help the world and I'm going to do it.

And if the information helps that, then I want that information. And if it doesn't then I'm happy to leave it alone.

What would happen if you fell in love?

I have thought about it, and thought it's a bit like, if you were in the most happy relationship then why would you look somewhere else? And even if you did come across someone you found very attractive, you wouldn't want to give up that wonderful relationship that was already giving you everything you needed.

It would not be much of a temptation.

More about Samye Ling

Founded in 1967, Samye Ling was the first Tibetan Buddhist centre in the West It was named, Samye after the very first monastery in Tibet 60 people live in the residential community, this includes lay volunteers A temple was added to the centre in 1988 Edith Hope was ordained as Konchock Lhamo, but is known to all at Samye Ling as Ani Lhamo. Ani means aunt and is used in the way Christians use sister

Source: Samye Ling website


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Is Burma’s Anti-Muslim Violence Led by “Buddhist Neo-Nazis”?

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Yangon, Myanmar -- When most Westerners think of Buddhism, they think of smiling men with potbellies and inspirational quotes from Phil Jackson. “Buddhist neo-Nazi” sounds like a contradiction in terms.

<< The logo of the 969 group.

But in Burma, vicious anti-Muslim sentiment has been on the rise, and Buddhist extremists are responsible for attacking Muslims and burning down their houses and mosques, a state of affairs that was largely ignored until Anonymous launched a Twitter campaign to teach the world about the genocide against the Rohingya people, the officially stateless Muslims who many believe will be massacred if the world does not respond.

According to Dr. Muang Zarni, a Burmese human rights activist and research fellow at the London School of Economics, much of the blame for the current situation in Burma can be laid at the feet of the 969 group, which he describes as an neo-Nazi organization of hatemongers who are using Hitlerian tactics to “purify” the country by getting rid of the Muslims—it’s also, he says, one of the fastest-growing movements in the country.

I spoke to Dr. Zarni to find out more about what’s going on in Burma and how a Buddhist can be a "Nazi."

VICE: Who are the 969, and what does the number mean?

Dr. Muang Zarni: The 969 leaders are Burmese men in monks’ robes. It’s a bit difficult to describe them as genuine monks because they are preaching a message of anti-Muslim hatred and Islamophobia that is completely incompatible with the Buddhist message of universal kindness. The 969 number stands for three things: the 9 stands for the special attributes of Buddha, the founder of the religion; the 6 stands for attributes of his teachings of dharma; and finally, the last 9 stands for special characteristics or attributes of the clergy.

You’ve described the 969 group as “Burma’s fastest-growing neo-Nazi ‘Buddhist’ nationalist movement.” What makes them neo-Nazis and why are they targeting Muslims?

I use the word neo-Nazi because their intent is genocidal in the sense that the Muslims of Burma—all of them, including the ethnically Burmese—are considered leeches in our society the way the Jews were considered leeches and bloodsuckers during the Third Reich when Nazism was taking root.

There is a parallel between what we saw in Nazi Germany and what we are seeing today in Burma. The 969 movement and its leading spokespersons call for attacking the Muslims of Burma—not just the Rohingyas in western Burma who were incorrectly framed as illegal migrants from Bangladesh, but all Muslims from Burma. Buddhist people who try to help Muslims or buy groceries from Muslim businesses are either beaten up or intimidated or ostracized by other Buddhists.

Also, the military is involved with this movement. At best, the military authorities are tolerating the message of hatred coming from the Buddhist preachers. At worst, and I believe this to be true, elements within the military leadership are passively backing this movement. Over the past 50 years since the military came to power, there has been a consistent pattern of the military leadership using proxy organizations within Burmese communities across the country to incite violence against targeted groups, be they dissidents, Chinese, or now, Muslims.

What does the Burmese government have to gain from this violence?

There are three goals, as far as I can tell. One is, the military leadership has swapped their generals’ uniforms for civilian clothing, but at heart, they still remain irredeemably authoritarian and dictatorial. They are security obsessed and some of them feel the reforms that are unfolding in the country are going too far. So they want to slow it down and roll back the reform process. In order to do that, they must create social instability and use volatile situations as an excuse to say, “The people can’t handle freedom of speech, freedom of movement, and freedom of organization. Therefore, we need to have a strong handle on the situation to make sure people stay in line and don’t kill each other.”

Secondly, when all these waves of violence against Rohingya Muslims started last year, the military and the proxy political party of the military was in a worrisome situation because it lost by a landslide in the elections. So within two months of their defeat, they decided to create this very powerful anti-Muslim communal sentiment around the country. And now, [activist and political leader An San] Suu Kyi is in a difficult situation because she can only speak the liberal language of human rights and democracy, which is not as powerful as the ideology that the military and these neo-Nazi monks have whipped up. When it comes to fighting this kind of abnormal religious movement, the language of human rights is never enough.

Thirdly, I think the military is not leaving anything to chance. They have another round of elections in 2015, and they want to make sure that they have a new proxy political movement that they can use to square off Suu Kyi’s party. As a result, the 969 neo-Nazi movement is the most popular movement in the country.

In a YouTube video of a sermon given by Wirathu, one of 969’s leaders, he says that Muslims are taking over the country and destroying the Buddhist way of life. Is this way of thinking only popular in extremist circles, or are everyday Burmese buying it?
The reaction is mixed. We Burmese tend to be prejudiced against people with darker skin color. And that’s typical among Far East or Southeast Asian countries where lighter, paler skin is considered more prestigious and desirable. This 969 movement is preying on the historical and cultural prejudices we have as a society towards darker skin color.

Also, when you have a country that is the poorest in Southeast Asia, the language of economic nationalism is appealing, and that’s what the neo-Nazi movement is using. They tell people they are poor because their wealth is taken away by the “Islamic leeches.”

What role, if any, do Western governments have in this?

Burma is a crucial element in Obama’s new foreign policy of rebalancing American interests and power. It sits in between two major powers: India and China. And we’re also next to Thailand, which is the United States’s strategic hub for diplomatic, economic, and intelligence operations in Southeast Asia.

American and EU businesses are looking for new markets to get out of their economic decline and Burma has massive resources of oil, gas, uranium, timber, you name it. So they’re not going to frame their new business partner in an emerging market as genocidal.

If the West portrays what is happening in Burma accurately as genocidal, the international community will demand action and demand the perpetrators be brought to justice. That’s why I

think the international community is going very easy on the Burmese military.

-------------------
Follow Ray on Twitter: @RayDowns


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Tuesday, July 9, 2013

Buddhism in the Midwest

Home The Americas US Midwest

Chicago, USA -- Inside the main hall of the Drepung Gomang Institute, gilded statues of Buddha and brilliantly colored images of fierce deities adorn the altar. As the smell of incense wafts through the air, a Tibetan monk chants a sutra, his low tones weaving a soothing, meditative melody.

<< The shrine hall inside Deer Park Center, Oregon

Dharamsala, India? Lhasa, Tibet? Some remote outpost in the Himalayas? Nope. It's in a neighborhood of Louisville, Ky. This Tibetan Buddhist temple is one of a growing number of such centers that have found a surprisingly receptive home in the Midwest and parts of neighboring Kentucky.

In May, the Dalai Lama will visit Louisville and Madison, Wis., but even if you can't see the renowned religious leader in person, you can sample the intriguing traditions of his homeland at centers that showcase the regional face of Tibetan Buddhism.

Expect to be greeted warmly at the centers, which welcome visitors of all faiths. Admire the bold colors and complex imagery of Tibetan Buddhism, sip a cup of tea, visit with a monk who hails from far away, and learn more about this new thread in the tapestry of American religious life.

Bloomington, Ind.: Kumbum Chamtse Ling Temple (tmbcc.net)

The Dalai Lama has close family ties to this Bloomington center, established in 1979 by his oldest brother. The late Thubten Jigme Norbu taught Tibetan studies at Indiana University for two decades and was an internationally known advocate for the cause of Tibetan independence. Norbu's extended family continues to live in Bloomington and are closely affiliated with the center.

Located on 108 wooded acres, Kumbum includes a cultural center with educational displays, two stupas (dome-shaped shrines symbolizing Buddha) and a temple filled with statues and ornamentation. When the temple was dedicated in 2003, representatives from 11 faiths took part in the ceremonies, and holy objects from Christianity, Judaism and Islam share space in the shrine room with Buddhist statues.

A highlight of the grounds is the Mani Khorlo, a structure containing large Tibetan prayer wheels. The bronze wheels come from the Kumbum Monastery in Tibet and contain more than 800 million copies of the om mani padme hum mantra, a central prayer in Buddhism. It is believed that when a person reverently turns the wheel, blessings will be bestowed upon all suffering beings.

After touring the center, visitors can sample more of Tibetan culture in two local restaurants. The Snow Lion Express is run by Ya Ling Norbu, the widow of the Dalai Lama's nephew. Little Tibet also is a popular spot, frequented by Buddhist devotees such as actor Richard Gere when visiting Kumbum. For overnight accommodations, stay at the center's cozy retreat cottages, which are built in the shape of Mongolian yurts.

Louisville, Ky: Drepung Gomang Institute (drepunggomang.com)

Two hours south of Bloomington, Louisville is home to the Drepung Gomang Institute. The center was established in 2001 as the sister organization to one of Tibet's most important monasteries, founded in 1416 and now a monastery-in-exile in India. The institute will serve as the primary host of the Dalai Lama when he visits Louisville May 19-21.

Part of the charm of this center is to see how it blends regional style with Tibetan flourishes. The somewhat bland exterior of the suburban house has been transformed into a Buddhist temple with a brightly decorated doorway, strings of Buddhist prayer flags and a statue of Kwan Yin, the Buddhist goddess of compassion. Inside, its shrine room contains statues, wall hangings and iconography in the signature bold red and yellow hues of Tibetan Buddhism.

Don't miss the shrine room's exquisite mandala, made from sand. Monks labor for weeks on the design of these fragile works of art, carefully applying the sand granules with small funnels. Once the complex design is completed, the mandala is ceremoniously destroyed.

The sand is put into a container and then released into a flowing body of water so that the blessings it contains can spread throughout the world. The process is a vivid enactment of the transitory nature of existence, a central teaching of Buddhism. While the center currently has a mandala on display, eventually it will be destroyed and returned to the earth, and another will take its place.

Oregon, Wis.: Deer Park Buddhist Center (deerparkcenter.org)


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Monday, July 8, 2013

Sri Lanka: Buddhism to promote moral development among foreign tourists

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Colombo, Sri Lanka -- The Buddhasasana and Religious Affairs Ministry considers its teaming up with the Economic Development Ministry in a joint endeavour to promote Buddhism throughout the world as a major victory, Prime Minister and Buddhasasana and Religious Affairs Minister D M Jayaratne said.

<< Prime Miniser D M Jayaratne handing over a copy of “Why Worry” written by late Dr.Kirille Sri Dhammananda Thera to Lanka Hotel Association Chairman M Shanthkumar. Economic Development Minister Basil Rajapaksa is also in the picture.

The Prime Minister said this participating in a ceremony at the Kotte Parliamentary Complex to mark the distribution of the book "Why Worry"authored by late Dr. Kirille Sri Dhammananda Thera among hotels in Sri Lanka recently.

The Sri Dhammananda Foundation of Malaysia will provide 15,000 copies of the book for distribution among hotels under the auspices of Economic Development Minister Basil Rajapaksa on a concept of the Buddhasasana Ministry.

The Prime Minister said concurrent to the tourism promotion drive launched by the Economic Development Ministry, teachings of Buddhism could be made use of to promote moral and spiritual development among foreign tourists visiting Sri Lanka and his Ministry hoped to make maximum use of this opportunity.

He said during his visit to China, he saw the Holy Bible and literature on agriculture kept in hotel rooms for the information of visitors. Such a scheme is not found in Sri Lanka to promote Buddhism and the Economic Development Ministry has stepped into fill this void which is a highly commendable gesture.

The Prime Minister said the book "Why Worry" written by late Ven.Dr. Kirille Sri Dhammananda Thera had many important details,not only for Buddhists, but all people in the world, especially those in the developing world to lead a meaningful life.

Economic Development Minister Basil Rajapaksa said Nature as well as Buddhism could be made an investment to develop and promote tourism. When tourists visiting Sri Lanka feel lonely and confined to hotel rooms, they could easily get over their boredom by reading books of this nature and also understand the essence of Buddhism.

Ven. Kirille Sri Dhammananda Thera, Buddhasasana and Religious Affairs Deputy Minister MKADS Gunawardena, Secretary to the Prime Minister S Amarasekera, Buddhasasana and Religious Affairs Ministry Secretary MKB Dissanayake, Public Trustee Sarath Seneviratne, SLTDA Chairman Bhashwara Senanka other representatives of Hotel Associations were also present.


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Stealing a generation: Cambodia's unfolding tragedy

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Orphanages are often run as businesses, the children being the assets.

Siem Reap, Cambodia -- Dozens of orphanages in Cambodia, including some run by Australians, have been accused of exploiting children to attract donations.

A campaign poster used in Cambodia. Visiting orphanages and volunteering in Cambodia is dangerous for children as they become emotionally attached to foreigners and feel abandoned when they leave, says Friends International chief Sebastien Morat.

The government in Phnom Penh is cracking down on the booming multimillion-dollar orphanage industry after investigators discovered shocking abuses of children and a list has been compiled of centres targeted for raids and closure.

Children in one orphanage told investigators how they were forced to crawl while they were beaten with sticks and had to eat rice from the ground as punishment for failing to recite Bible psalms, according to SISHA, an anti-trafficking and exploitation organisation working with government agencies in Phnom Penh.

Another orphanage offered children for local adoption to avoid laws prohibiting foreign adoptions in the country, said SISHA's operations director Eric Meldrum, a British former detective.

''They told me to go over there and choose which one I want,'' Mr Meldrum said.

Investigators say Australia has a greater involvement in Cambodia's orphanages than any other nation through Australians running them directly, volunteering or donating.

About 72 per cent of the 10,000 children living in Cambodia's estimated 600 orphanages have a parent, although most are portrayed as orphans to capitalise on the goodwill of foreign tourists and volunteers, including thousands of Australians, research shows.

Up to 300 of these centres are operating illegally and flouting a push by government and United Nations agencies for children to be reunited with their parents.

The managers of several respected Australian-run orphanages are alarmed by the situation and note that the number of orphanages has increased 65 per cent in the past five years while the number of orphans has reduced dramatically as Cambodia recovered from genocide, invasion and an AIDS epidemic.

The largest Australian-run centres include Sunrise Children's Villages, Hagar, Hope for Cambodian Children and Kampuchea House. Fairfax Media is not suggesting any of these homes is being investigated.

One of the first orphanages investigated was the Love In Action centre, an Australian-run orphanage in Phnom Penh, where there were allegations of children being beaten and neglected.

The centre's 71-year-old Victorian founder, Ruth Golder, is under investigation after 21 children were taken away from her centre in a raid on March 22. She strongly denies any abuse took place.

The orphanage, which has links to the Christian Outreach Centre in Australia, had operated illegally for years from donations from Australians.

There is growing criticism in Cambodia and other developing countries about so-called ''orphan tourism'' and ''volunteer tourism'', where thinly disguised businesses exploit both tourists and volunteers.

Visitors who have undergone no background checks can walk into dozens of Cambodia's orphanages and be left alone with children who are being described by child welfare workers as Cambodia's stolen generation. Donors also take children away for outings - sometimes overnight - leaving them open to sexual abuse, investigators say.

In the Children's Umbrella Centre Organisation orphanage on the outskirts of Phnom Penh, children were lined up last year and strangers who had donated to the centre were invited to pick any before driving away with four, investigators say.

The centre, which had an open sewer in a compound where children slept, has been closed.

While many orphanages are well run, enforce child protection policies and have strict rules for visitors, almost all are largely unregulated in a country where state institutions are weak and no qualifications are required to set up an orphanage or children's centre.

On the streets of Siem Reap in north-western Cambodia, children playing traditional instruments are led by men with signs declaring ''support our orphans''. Anyone who donates is invited to visit nearby orphanages.

''We believe this is dangerous because the children are not orphans and should not be there in the first place,'' said Sebastien Marot, executive director of Friends-International, a non-government organisation conducting a campaign to warn tourists and volunteers that children are not tourist attractions.

Mr Meldrum said unscrupulous orphanage operators had adopted a business model where the centres got more money from international donors if they had more children.

He said orphanage recruiters would approach poor, often rural, families promising the centre could offer their children education, food, clothing and a chance for a better life.

''There are many reports of cash transactions for the child, though it is usually referred to as a donation to the family,'' he said.

Several international studies have found that children should be living in their communities with family members, relatives or foster families except in extreme circumstances.

A study by Save the Children found that institutional care should only be used for children as a ''last resort and only then if it is of a high standard and in the best interests of the individual child''.

Studies also show that in most orphanages children are taught a foreign language, religion and Western culture that leaves them struggling to cope in Cambodia's Buddhist community when they are eventually released, often when they turn 18.

Mr Marot said Cambodia was particularly vulnerable ''because it is suffering from the victim syndrome where everyone thinks the country is still coming out of war. Everyone comes here with this attitude towards Cambodia as this victimised country where all the children are in miserable and horrible situations, which is not the case any more.''

But Geraldine Cox, who runs two Sunrise Children's Villages in Cambodia, said while the Friends' campaign had merit it ''does not take into account the many orphanage centres which are well run and rely on visits by tourists to survive''.

She said visitors should be discouraged from visiting centres where receipts for donations are not given, photo identifications are not requested and where a visitor cannot see annual financial reports.

American missionary Cathleen Jones came to Cambodia 20 years ago to run an orphanage with 120 children but soon ''started realising these kids had parents and families and they wanted to be with them''.

Now her Children In Families organisation works to find Cambodian homes for children through kinship or permanent and long-term foster care for children who cannot be reunited with their parents.

''If there is no imminent danger to the child he or she should not be removed, even if the family is dysfunctional,'' Ms Jones said, adding that many orphanages refused to release children once they were in their care even if a family environment was available.

''They are kept for years,'' she said.

Mr Marot said the people who ran some orphanages ''keep the kids looking poor … badly dressed in order to attract sympathy from you in order to get your money.''

''It's a lucrative business. The children are the assets,'' he said.

Volunteer placement organisations promote volunteer tourism as a way for travellers to ''make a difference'' and have experiences that are ''life changing and rewarding''.

Volunteers pay several thousand dollars for a two-week visit, while some stay many months.

But Mr Marot said visitors were doing things with children at the centres that were banned in their own countries.

''Imagine if a busload of Chinese turned up at a school in Australia, played with the children, spoke to them in Chinese, pushed them to eat rice and fish and took photographs with them and splashed them all over Facebook?'' Mr Marot said.

''The parents would go berserk.''

Cambodian government agencies, including the Ministry of Social Affairs, and SISHA late last year set up a committee to identify, investigate and close harmful unregistered orphanages, while adopting guidelines for standards of residential care in registered centres that are comparable with those in Western countries.

They have compiled a list of centres they plan to raid and close.

Jenny McAuley, chairwoman of Hope for Cambodian Children Foundation, which runs an orphanage in Battambang province for AIDS-affected children, welcomed the government's crackdown on unregistered orphanages and the push to return children to their parents, saying it ''rightly articulates that the best place for children to grow up is in their families and local communities''.

Ms McAuley, who has worked in children protection for 30 years, said it was ''quite arrogant for people from a developed country to go to a developing country and set up a service without reference to the government about what they are doing''.

''I think government agencies are quite right to be annoyed about it … It's a form of colonisation,'' she said.

May, 21, who sells books to tourists on Phnom Penh's riverfront, spent four years in a centre for abused children in the city.

She said it was good - she learnt to speak a little English - but conditions were strict and she was allowed to visit to her parents only about twice a year.

''They told my parents I would be away for a year, but I stayed four years, until I was 19,'' she said.

''I was very sad for all that time, because I missed my family.''

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Lindsay Murdoch is Fairfax Media's south-east Asia correspondent.

Read more: http://www.theage.com.au/world/stealing-a-generation-cambodias-unfolding-tragedy-20130406-2hdy2.html#ixzz2Pso0bxWE


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Sunday, July 7, 2013

Monk Arrested for Smuggling Rohingya in Buddhist Robes

Home Asia Pacific South East Asia Myanmar

Rangoon, Burma -- A Burmese monk has been arrested for allegedly attempting to smuggle a group of Rohingya Muslims disguised in Buddhist robes from western Arakan State to Rangoon, Radio Free Asia reported on Monday.

The monk from Mon State and the driver were charged with smuggling eight Muslim men and helping them impersonate the Buddhist clergy, the news agency reported.

The Rohingya men were arrested for traveling without proper documentation. The United Nations calls Rohingya Muslims one of the world?s most persecuted groups.

They are not recognized as citizens by Burma?s government, which forbids them from traveling between townships without special permission.


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Saturday, July 6, 2013

Watsonville Buddhist Temple celebrates Hanamatsuri

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Watsonville, California (USA) -- Watsonville Buddhist Temple celebrated the flower festival, Hanamatsuri, on Sunday in an annual tradition marking the birth of Buddha.

<< Rosellen Mastoris of Watsonville stops to smell the flowers as she browses through the Flower Festival displays at the Watsonville Buddhist Temple on Sunday morning. (Kevin Johnson/Sentinel)

Siddhartha Gautama was born in what is now Nepal on April 8, 566 B.C., festival organizer Perry Yoshida told the crowd at the start of the festival, which ran from 11:30 a.m. to 2 p.m.

The local celebration brought springtime joy to the temple near Riverside Drive and Bridge Street near the ball fields behind Watsonville High School.

Yoshida said they were expecting between 300 and 400 visitors for an event that is part outreach, involving temple members making and selling food and other items, including fresh produce.

Food and flowers brightened up the temple's gathering hall and festival attendees lined up to scoop up bundles of both. They also milled about displays of floral arrangements, handmade dolls, and scrap books showing local Japanese and temple history. Others watched demonstrations on stage, including a demonstration by Salinas Kendo Dojo.

Also on display was a floral altar, or hanamido, that represents Buddha's birthplace, Yoshida said.

He said the special altar holds a festival allure and "allows us to express our respect and reverence toward the Buddha and his teachings."

In the temple, the Rev. Shousei Hanayama discussed the meaning of the festival after giving a tour. The temple was lushly adorned with bright flowers and gilded fixtures, as well as

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candles, scroll-like artwork on the walls and more.
At one point, Hanayama told those gathered that life is fragile -- "one crazy person and we might die" -- and he said to enjoy the festival offerings and life in general.

Watsonville Buddhist Temple is 170 years old and was moved to its current location after World War II, he said.

During a question-and-answer period, Fran Marshall of Santa Cruz said her mother told her that the Japanese-American internment was in part due to jealousy in those who had seen Japanese immigrants making "fruitful, lovely land" in the area.

"They had three days to move out; it was a land grab," she said.

Hanayama acknowledged the envy and greed and discrimination in the world.

"We have discrimination; everyone has it," he said. "If you don't accept that in your mind, you can't solve that problem."

Later, he said the temple is open to all and that "everyone has damage to overcome."

After his short talk, a warm and smiling Hanayama said it was all going pretty well. He said that they had prepared for days.

Two younger temple members, Alex Tao, 13, and Jordan Chin, 10, were sitting outside the hall, eating and talking.

Tao said he enjoyed the food the most, especially the sushi, sesame salad and chicken.

Nearby, Dennis and Lola Hamada were walking his 91-year-old mother, Michiko, to the car.

"The festival is coming along just fine, with all the displays and the food," said Dennis Hamada, who grew up in Watsonville and now lives in Belmont. "Part of it is social, too. I wish we could stay longer. But my mom is tired, and her baseball game is on.

"But every week there is something going on; it's part of the fun."


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Thursday, July 4, 2013

"Stolen" Buddhist statue raise friction between Japan and South Korea

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Seoul, South Korea -- In October 2012, a bronze standing statue of Tathagata Buddha, designated an important cultural property by the Japanese government, from Kaijinjinja shrine, and a seated statue of the Kanzeon Bodhisattva, designated a tangible cultural property by Nagasaki Prefecture, from Kannonji temple were stolen by a theft ring of five South Koreans causing further diplomatic dispute between Japan and Korea.

Kaijinjinja shrine and Kannonji temple are located on Tsushima island, Nagasaki prefecture, which is a small island that lies between Japan and Korea.

The monks of Buseok Temple  of Seosan, South Chungcheong Province claims that the statues were made in their temple but stolen by Japanese invaders during the 14th century.  On February 26th, 2013 the Daejeon District Court ruled in favor of the Buseok Temple in South Korea's southwestern province, saying that the Kanzeon Bodhisattva statue should not be returned until it becomes clear through legal proceedings that the Kannonji temple in Tsushima, Nagasaki Prefecture acquired it in a lawful manner.

The Cultural Heritage Administration of South Korea stated that they had planned to return the statues to Japan once it had been confirmed stolen. However, the Jogye Order of Korean Buddhism urged the South Korean government to investigate how the statues were acquired by the temple and shrine in Tsushima in the first place.

The Buddhist community of Seosan, South Chungcheong Province and Buseok monastery have formed an anti-return group of the two statues and had an internal meeting at the Buddhist History and Cultural Memory Hall of Jogye Order of the Korean Buddhism in Seoul. During this meeting, they have decided to voice their opinions on why the statues should remain in Korea.

Ven. Jugyung states that “.. the seated statue of the Kanzeon Bodhisattva has made its difficult journey back to Korea. Although this situation is difficult, we are working hard to turn this situation for the best.”

Ven. Wonwu of Buseok Temple hopes that the statue will not cause further diplomatic dispute between Japan and Korea, but a beginning of a different and innovative relationship between the two countries.

Former lawmaker, Kim Won-ung emphasized that returning the Buseok Temple’s statue should not simply be a Buddhist matter, but a governmental matter. He goes on to state, “I dont think this is simply an issue concerning only the Buddhist community. I believe this includes sentiments from Korea being invaded and plundered in the past.”

Ven Doshin visited the Kannonji temple to find a diplomatic way to resolve this issue however he was unable to meet with the abbot of Kannonji temple.

Ven. Doshin states, “I believe communication is very much necessary in the Religious communities for both countries.”

Asahi shinbun stated that on March 15th, Ven Wonu brought a set of three miniature female figures sold as the temple's mascots along with a bronze Buddha statue made by an artist more than 20 years ago.

"We intended to give them to the temple as souvenirs. We wanted to offer our consolation," Wonu said.

But the visit failed to mend fences, as the Kannonji temple refused to meet the South Korean visitors, saying, "(Their visit is) nothing more than a performance to justify their claim that the statue belongs to them."

The Korean Buddhist community plans to hold various seminars, urge the South Korean government for an official document to Japan for the Buddhist statues to remain in Korea.


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