Empathy

To put it into its context, Loving-kindness is the first of a series of meditations that produce four qualities of love: Friendliness (metta), Compassion (karuna), Appreciative Joy (mudita) and Equanimity (upekkha).

The quality of ‘friendliness’ is expressed as warmth that reaches out and embraces others. When loving-kindness practice matures it naturally overflows into compassion, as one empathises with other people’s difficulties; on the other hand one needs to be wary of pity, as its near enemy, as it merely mimics the quality of concern without empathy. The positive expression of empathy is an appreciation of other people’s good qualities or good fortune, or appreciative joy, rather than feelings of jealousy towards them. This series of meditations comes to maturity as ‘on-looking equanimity’.

This ‘engaged equanimity’ must be cultivated within the context of this series of meditations, or there is a risk of it manifesting as its near enemy, indifference or aloofness. So, ultimately you remain kindly disposed and caring toward everybody with an equal spread of loving feelings and acceptance in all situations and relationships.

Loving-kindness meditation can be brought in to support the practice of ‘bare attention’ to help keep the mind open and sweet. It provides the essential balance to support your insight meditation practice.

Monks performing religious rites

It is a fact of life that many people are troubled by difficult emotional states in the pressured societies we live in, but do little in terms of developing skills to dealwith them. Yet even when the mind goes sour it is within most people’s capacity to arouse positive feelings to sweeten it. Loving-kindness is a meditation practice taught by the Buddha to develop the mental habit of selfless or altruistic love. In the Dhammapada can be found the saying: “Hatred cannot coexist with loving-kindness, and dissipates if supplanted with thoughts based on loving-kindness.”

Loving-kindness is a meditation practice, which brings about positive attitudinal changes as it systematically develops the quality of ‘loving-acceptance’. It acts, as it were, as a form of self-psychotherapy, a way of healing the troubled mind to free it from its pain and confusion. Of all Buddhist meditations, loving-kindness has the immediate benefit of sweetening and changing old habituated negative patterns of mind.

_. World Peace.

In the Buddha's Teaching the highest emphasis is laid on the law of cause and effect, or the conditionality of all mundane phenomena. Greed, hatred and delusion are the chief causes that lead to unsatisfactoriness in the world. If one seeks to escape from this state of dissatisfaction one should try to get rid of the underlying craving and anger or hatred due to ignorance of the true nature of things. War is diametrically opposed to peace. Conflict is due to the various malignant motives stagnating in the minds of men. The control of such thoughts as greed, jealousy, hate and so on will certainly lead to peace. Permanent peace will only come when one has completely eradicated these mental defilements. Wars will cease and peaceful dialogue between individuals will lead to a world of peaceful and harmonious living. Petty squabbles arose between the farmers on both sides of the river Rohini which served as the boundary between the Sakyan and the Koliyan Kingdoms, as each side tried to divert as much water as possible to their fields. Finally these led to a major confrontation of the two armies. The Buddha arriving on the scene exhorts them on the calamitous results of war and the advantage of arriving at a peaceful settlement. Thus war is averted and peace restored. It should be mentioned that the Buddha has been the only religious teacher to have visited a battlefront in person and acted as a true mediator in averting war.1. The Birth of the Bodhisatta.
On a full-moon day in the month of May (Visakha) 2600 years ago was born a Prince named Siddhattha. His birth took place at Lumbini (modern Rumindei in Nepal), where his mother Mahamaya, the chief queen consort of King Suddhodana of Kapilavatthu, rested with her royal retinue, on her way to her parental home in Devadaha. In the picture Queen Mahamaya stands under a flowering sala tree holding on to one of its branches.2. Life as a Prince.
Manifold was the variety of all the sensuous delights within the palace, the music and song that filled the palace halls by night and day; the beauty and grace of its dancing girls; the fragrance of subtle perfumes; the finest silks and priceless gems for jewellery and adornment; and rare delicacies and foods for the royal table. And yet, day after day, seated amidst all this luxury the Prince remains unmoved. Ever in thoughtful mood, with a far-away look in his beautiful eyes he muses on the fleeting nature of life's so called pleasures and its doubtful delights.3. The realities of life.
All King Suddhodana's efforts to protect his son from the four sights of old-age, disease, death and a recluse are of no avail. On a certain occasion, on his way to the royal pleasure gardens the Prince is confronted by each one of these very sights, and is filled with doubts and deep misgiving. Soon after this he meets a wandering ascetic, impressed by the sombre garb and quiet demeanour of the homeless recluse the Prince looks long and hard at him, and then, makes up his mind to leave the palace for a life of homelessness.4. The Great going forth.
On the day of the Esala full-moon (July) the Crown Prince receives the news brought from the palace, of the birth of a son to his wife, the beautiful Princess Yasodhara. Alarmed at this fresh development, this new fetter to bind him closer to the world, the Prince decides to leave the palace that very night. For the sake of his father, his queen, his son, for the sake of all mankind, he would leave the world to seek a way to save the world from all suffering. This is the Great Renunciation.5. Experiment with Asceticism.
For six long years the ascetic Gotama, as Prince Siddhattha was now known, wanders along the highways and byways of India. He goes to Alara Kalama and Uddaka Ramaputta two of its greatest religious teachers, who teach him everything from their store of knowledge and wisdom. But the ascetic Gotama is not satisfied, for their teachings do not lead to the cessation of suffering. With unrelenting energy he undergoes rigorous ascetic discipline, both bodily and mental, seeking a way to the cessation of suffering through further suffering. In the end he becomes lean and emanciated and a mere skeleton.6. Enlightenment.
Discarding both extremes of luxurious living and self mortification, the Bodhisatta Prince chooses the Middle Path of moderation based on the practice of virtue (sila), concentration of the mind (samadhi), and the intensive analysis of all psycho-physical phenomena that finally leads to full understanding of things as they really are (panna). Seated under the Bodhi-tree at Buddhagaya he attains Samma Smabodhi and becomes the Supreme Buddha.7. The First Discourse.
Having realized the Four Noble Truths - the Noble Truth of Suffering; the Cause of Suffering; the Cessation of Suffering; and the Path leading to the Cessation of Suffering - by himself, the Buddha now decides to teach them to the five ascetics who had earlier served him at Uruvela, in Buddhagaya. At the end of this First Discourse, which is known as the "Dhammacakkappavattana Sutta" and given to the five ascetics who were now living at Isipatana in Benares, the oldest of them, Kondanna realises the first path and fruition of the Stream-winner (Sotapanna), or one who goes against the stream of Samsara (the recurring cycle of life and death).

8. Go now and wander for the welfare of the many.
The Buddha stays on at Isipatana for the rainy season. However, before that, within the first week of His giving of the Dhammacakkappavattna Sutta, all five ascetics reach the highest fruition of Sainthood and thus become the first five Arahant disciples of the Buddha. Before the rainy season is over fifty five others have followed suit. The Buddha now exports His sixty disciples: - 'Go forth ye bhikkhus, for the welfare of the many, for the happiness of the many, out of compassion for the world, for the good, welfare and happiness of gods and men'. Accordingly the disciples set forth to spread the new teaching.9. The law of Causation or Dependent Arising.
After His Enlightenment under the Bodhi-tree at Buddhagaya, the Buddha reflects on the law of Dependent Origination (Paticca Samuppada). He ponders as to how things come into being due to past and present conditions to cause suffering. Next He muses on the cessation of these very things when their cause has been removed. Then he reflects on both the arising and the cessation of all things conditioned and inter dependent, in the present, the past and the future.10. The Philosophy of change.
The Buddha teaches that all conditioned things are in a state of flux or change, and thus impermanent. The ever changing nature of both mind and matter proves the insubstantiality of life, and the instability of existence. Knowing this, Khema the consort of King Bimbisara avoided going to see the Buddha: for being very beautiful, she was afraid the Buddha would disparage her self-conscious awareness of her loveliness. As she went into his presence one day, the Buddha creates the illusion of a beautiful young woman before her, who gradually grows old before her very eyes and collapses at the feet of the Master. Alarmed and ashamed she realises the impermanence of the human body.11. Unsatisfactoriness of Life.
According to the Buddha, whatever is impermanent is subject to suffering, and the world rests on this basic factor of suffering (Dukkha). However, having accepted this fact, He goes on to teach man how to gain his release from all suffering. The tragic story of Patacara who loss her whole family within a matter of a single day and night, points out only too well how suffering besets the unsuspecting worlding. After listening to the Buddha she gains peace and sanctity.12. Buddha teaches that all Phenomena is soulless.
When a thing is impermanent, as all conditioned things are, and thus susceptible to change, there can be no overlord or Self. Helpless in arranging things according to its wishes there can be no soul as master over mind and body. The Buddha explains the soullessness of beings to the five bhikkhus at Isipatana in Benares, in the discourse on soullessness (Anattalakkana Sutta).13. Freedom of thought.
At times referred to as the Buddha's Charter of Free inquiry this discourse was given by the Buddha to the Brahmin Kalamas at Kesaputta. 2500 years ago, preaching against blind belief in Buddha gave prominence to and encouraged the spirit of free inquiry and independence of thought and action, subject to sound judgment. He trained his disciples in the art of questioning as well as in the finer points of debate and discussion. Pointing out the dangers of haphazard thinking the Buddha teaches the Kalamas the art of reasoning for the sole purpose of arriving at true understanding of the Buddha's teaching of the Four Noble Truths.14. Towards human dignity.
Sunita was a scavenger born into a so called outcaste community. On meeting the Buddha on his almsround one day, the humble youth prostrated himself before the Master in adoration. Asking for ordination he is taken to the temple where he soon becomes worthy of the highest obeisance of both deva and brahma gods. Thus the Buddha teaches that a man becomes neither a Brahmin nor a low-caste by birth, but by deeds alone.15. Equality of women.
It was the Buddha who first gave women her rightful place in a society which had earlier ostracised her even to the extent of treating the birth of a girl as an inauspicious event. Knowing that being a woman was no bar to her attaining the highest fruition of Sainthood, the Buddha permitted the ordination of women as Bhikkhunis. Further, the establishment of a Bhikkhuni Sasana (Order of Nuns) by the Buddha was the first of its kind in the history of the world. In the picture, The Ven. Ananda, who has interceded on behalf of the Sakyan ladies including the step-mother Mahapajapati Gotami, stands by their side.16. Human freedom.
In the time of the Buddha it was common for both men and women to enter into services in rich households due to their extreme poverty. In fact this traffic in human slaves was very common at the time, even though it was contra indicated for a follower of the Buddha. The state of slavery that existed at the time is well illustrated by the story of the slave girl Rajjumala who worked for a very wicked mistress who treated her without any mercy even for the slightest fault. Here the Buddha admonished both servant and mistress and teaching them the Doctrine, bestows permanent peace on both of them.17. Ministering to the sick.
In spite of the fact that the study and practice of medicine and surgical science has advanced to a great extent by the Buddha's time, hardly any attention was paid to nursing or caring for the sick. Putigatta Tissa Thera was a monk who was stricken by a skin disease which spread covering his whole body with a mass of ulcerating matter. Lying unattended by the fellow monks his condition worsens. The Buddha going to the stricken monk who now lies dangerously ill, bathes him in warm water with the help of Ananda Thera, and cleans his robes. Having made him comfortable the Buddha expounds the Teaching to him, explaining the true nature of the human body. Enlightened by the discourse the Thera becomes an Arahant. The Buddha then addresses the other monks on the ennobling task of caring for the sick. Accepting the compassionate exhortation of the Master and following His noble example, the laity started to build wards for sick monks in all large monasteries. Later king Dhammasoka was to build hospitals not only for the public but also for sick animals. Hence the honour for the establishment of the first hospitals should be given to the Buddhists.18. Psychic Therapy.
The Buddha speaking on the mind, has also spoken on mental disorders and on the treatment of psychic ailments. The Buddha has traced sorrow as one of the chief causes leading to the arising of mental disturbances. On the death of her only son, Kisa Gotami loses control of her senses and in her madness goes in search of medicine for her dead child. Failing all else she appeals to the Buddha, who realising that nothing would convince her until her mental equilibrium has been restored, sends her on an errand to get him a few mustard seeds from a house where there has been no death. Unabl to accomplish the Master's request, she comes to the conclusion that death is inevitbale and that her only son too had succumbed to it.19. Compassion to Animals.
In the Buddha's time there were various animal sacrifices taking place in India. Innocent animals were killed as Offerings on sacrificial altars to appease the gods, for man's happiness both here and hereafter. The Buddha, however, showed man that it was impossible to obtain happiness for oneself by causing suffering to others, and that the followers of the Buddha if they were so, should avoid making animal sacrifices. At that time the King of Kosala had seen sixteen terrifying dreams in a single night, and was in great fear. To avert the evil influence of these dreams a great animal sacrifice with the killing of thousands of animals was arranged in accordance with the advice given by the Brahmins. Hearing of this, the Buddha advises the King against such a sacrifice, thus saving the lives of all those doomed creatures. From that day to this, no taking of life however small is involved in any ceremony of the Buddha's followers.20. Buddhist Economic System.
Many who are not familiar with the Buddha's Teaching classify it as a religion for the next world, or for a future life. They are completely mistaken in this, because eighty percent of the objectives included in the Buddha's Teaching are for the world of today. According to the Buddha all except one of the five blessings that accrue to the virtuous are available in this life itself; ten of the eleven benefits obtainable through the development of Metta (loving-kindness) are immediate. One who leads a good life in this world is certain to be happy in the next. The Buddha emphasises this in His Teachings. Thus the Buddha who taught the way to the cessation of suffering also pointed out the path to a highly satisfactory way of life on earth. One aspect of this mundane progress refers to an economic system based on Buddhist principles with the objective of economic development together with the elimination of poverty. The Buddha defines righteous employment as engagement in agriculture, trade, dairy farming, defence services, government services and professional services. He prohibited trade in weapons, in slaves, in rearing animals for slaughter, in liquor, and in poisons, drugs and narcotics.21. Buddhist Education.
It is a method of teaching that is based on the mental development of the individual: The primary object of Buddhist Education is to produce a cultured disciplined and educated society. With that object in view the first university to be established in the world was at Nalanda in India. It is reported that over ten thousand well disciplined, cultured and law abiding students had their education there in addition to the numerous lecture halls found there classes were also held in the open air under the cooling shade of trees.22. Administration of Justice.
Certain statutes regarding the administration of justice, were set up by the Buddha for the benefit of bhikkhus, in order to facilitate the dispensation of moral justice according to sound judgment, whenever the occasion arose. By this act the Buddha ensured that the spirit of moral justice which enables us to interpret laws correctly, unlike the imperfect expression of certain aspects of our present day legal administration. At the time of the Buddha and even later, there were kings who took advantage of, and made use of these laws to supplement their own. The judicial procedure adopted by the Buddha is clearly illustrated in the case of the Arahant Theri Kumara-Kassapa's mother, who unaware of her pregnant condition, with her husband's consent left her home and entered the Bhikkuni order. Later, finding her in an advanced state of pregnancy, the bhikkuni was charged with a serious allegation of misconduct and summoned before a religious court of appeal. The Buddha ordered Upali Thera, foremost among His Arahant disciples in knowledge of Vinaya matters, (and thus equal to that of the Chief Justice of to-day), to preside, try the innocent victim and to deliver judgment on her. The audience consisted of bhikkhus, bhikkunis and laymen, including the lay-woman Visakha. She screened the victim from the presence of the Buddha and the rest, after careful examination and intimate questioning declared that she was quite innocent. The Arahant Upali on hearing the evidence absolved the bhikkuni of any transgression.24. The Maha Parinibbana.
The Buddha was born as a prince under a tree, gained Supreme Enlightenment under a tree and wandered about India for 45 years giving, His Teaching to the world, and finally passed away at the age of eighty at Kusinara under a tree as a human being.THE END

​​​​ ១ សេចក្តីជួនដំណឹង

ខ្ញុំព្រះករុណា អាត្មាភាព ភិក្ខុ ប៊ុនថុន ថន សូមថ្វាយបង្គំ ព្រះតេជគុណ គ្រប់ព្រះអង្គ និងចំរើនពរញាតិញោមគ្រប់រូប ដែលបានចូលរួមក្នុងបណ្តាញនេះមេ ត្តាជ្រាបថា៖
ព្រះតេជគុណ និងញាតិញោម​ ដែលបានក្លាយជាសមាជិកក្នុងបណ្តាញនេះហើយ សូមមេត្តា រៀបរៀងគេហទំព័ររបស់ខ្លួន ដោយមានការដាក់អត្ថបទ ឬបញ្ចូល ព្រះធម៌ ដើម្បីជាប្រយោជន៍ ដល់ពុទ្ធសាសនិកជនគ្រប់រូបផង។

ការផ្សព្វផ្សាយព្រះធម៌ និងការរៀនព្រះធម៌ គឺជាការងាររបស់ពុទ្ធសាសនិក
ជនគ្រប់រូប។

សូមអរព្រះគុណ និង អរគុ

បទសរភញ្ញ និង នមស្សការ

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សូមថ្វាយបង្គំព្រះសម្ពុទ្ធ​ ប្រសើរបំផុតក្នុងលោកា

ជាគ្រូនៃមនុស្សនិងទេវតា ទ្រង់ត្រាស់ទេសនាប្រដៅសត្វ

​ចង្អុលឲ្យដើរផ្លូវកណ្តាល មាគា៏ត្រកាលអាចកម្ចាត់

ទុក្ខភ័យចង្រៃឲ្យខ្ចាយបាត់ អាចកាត់សង្សារៈទុក្ខបាន

សាសនាព្រះអង្គនៅសព្វថ្ងៃ សត្វ​​​​មាននិស្ស័យពីបូរាណ

ប្រឹងរៀនប្រឹងស្តាប់ចេះចាំបាន កាន់តាមលំអានបានក្តីសុខ

ឥតសុខណាស្មើក្តីស្ងប់ បញ្ចប់ត្រឹមសុខឃ្លាតចាកទុក្ខ

តាំងពិលោកនេះតទៅមុខ ក្តីស្ងប់នឹងមានព្រោះធម៌ស្ងប់

ខ្ញុំសូមបង្គំឆ្ពោះព្រះធម៌ ព្រហសង្ឃបវរទាំងសព្វគ្រប់

រួមជាត្រៃរ័ត្នគួរគោរព ជាម្លប់ត្រជាក់នៃលោកា

ព្រហរូបព្រះធាតុនៃព្រះពុទ្ធ វុសុទ្ធតាងអង្គព្រះសាស្តា

សូមជាត្រៃរ័ត្នជួយខេមរា ឲ្យបានសុខាតរៀងទៅ៕

Maditation and sciencet

Meditation is both an ancient spiritual practice and a contemporary mind-body technique for relaxing the body and calming the mind. Most meditative techniques have come to the West from Asian religious practices, particularly India, China, and Japan, but similar techniques can be found in many cultures around the world. Until recently, the primary purpose of meditation has been religious, although its health benefitshave long been recognized in these cultures where these methods originated.

In the West, the first view was that meditation induced a type of dissociative state or a type of catatonia. Thirty years ago, meditation was still considered a religious practice, not appropriate for healthcare settings. The first articles on the health benefits of meditation appeared in the Journal of Transpersonal Psychology in 1970. Meditation is the first mind-body intervention to be widely adopted in mainstream health care. Meditation is now widely taught at medical settings such as the VA clinics and Kaiser Permanente where it is prescribed as a technique for relaxing the body and calming mind.

The search for the true self through the meditative process is not something recently discovered, nor is it in any way alien to the basically rationalistic philosophical and spiritual traditions of the West. Although Western civilization has for the most part directed its energies outward in various efforts to control and exploit the resources of nature, there have always been inner-directed philosophers, saints, and mystics who have dedicated themselves to a higher purpose than material well-being, which is in all cases temporary.

4.the Meditation

Any of us have at one time or another found the toll of living in the modern world hard to bear. Stress, depression and disillusionment are some of the diseases of modern times that leave us yearning for a solution, a cure, so to speak. More and more people are turning to meditation as they fail to find the answer through worldly paths.

Meditation is found in some form or other in all major religious traditions. Even those who are not religious use it to focus the mind, to hone it, so that it works better. In Buddhism, meditation is the integral to the eight-fold path to enlightenment. One trains one’s mind so that it can see the four-point Supreme Truth that forms the core of Buddha’s teachings: suffering, what causes it, the end of suffering, and the path to that end. Even if you are not interested in Buddhism, meditation is a valuable training that can be applied to daily life, for it helps with concentration and when done correctly can lead to a state of peace and calmness that’s beyond worldly joys.

There are two main banches in Buddhist meditation: samatha (calmness, concentration) and vipassana (insight), which stresses mindfulness. This doesn’t mean that the two are entirely separate, since you cannot be mindful unless you have at least some level of concentration.

The techniques of samatha meditation are many, some older than Buddhism, others developed after the time of the Buddha. Among the most commonly practiced here is anapanasati, or “mindfulness with breathing.” This technique was advocated by the Venerable Buddhadasa Bhikku (1903-1993), founder of Suan Mokkh Forest Monastery in Surat Thani. Meditators at Suan Mokkh (Garden of Liberation), follow the 16 steps of anapanasati as laid down in Pali texts.

Mantra meditation, in which you repeat a few words over and over, is also widely practiced. Followers of this technique may chant “Buddh” as they inhale, and “dho” as they exhale. The words may vary, but the purpose of chanting is really to get the mind focused. Yet another widely taught technique is kasinas, where meditators concentrate on an object outside themselves, such as the flame of a candle, or a crystal ball.

Sati, or mindfulness, is key to vipassana meditation. You train yourself to be aware of the body’s action, the rise and fall of your chest as you inhale and exhale, the movement of your feet and legs as you walk, as well as your feelings, your thought, and finally, the state of mind you are in. Walking, sitting and lying meditation are but a few of vipassana techniques. When the mind is untrained, concentration can be shattered by the slightest stimuli -noise, smell, heat, hunger, pain, etc. The key is to become aware of what happens, but not dwell on it. Still, a novice can only ward off so much distraction, and that’s one reason why vipassana retreats are usually held in peaceful and isolated settings.

Meditation teachings are widely available in Thailand. You can attend a class at one of the teaching monasteries for an afternoon or evening. Wat Mahadhatu near the Grand Palace, for example, has two meditation training centers open to locals and tourists. Or you may join a vipassana retreat, which usually takes a weekend or longer. A number of retreat centers, most of them located in the provinces, run intensive courses of up to four weeks on an ongoing basis. All vipassana retreats require you to follow the Five Buddhist Precepts. These include refraining from harming all living beings, from taking what is not given, from improper sexual behavior, from lying and incorrect speech, and from taking liquors and drugs that will cloud the mind. Some retreats may require that you take you take the Eight Precepts, which in addition to the first five include refraining from dinner, from all forms of entertainment and bodily decoration, and from sleeping on high mattresses.

1 .Conception and birth

Siddhartha was born in Lumbini^[11] and raised in the small kingdom or principality of Kapilvastu, both of which are in modern day Nepal. At the time, a multitude of small city-states existed in Ancient India, called Janapadas. Republics and chiefdoms with diffused political power and limited social stratification, were not uncommon amongst them, and were referred to as gana-sanghas.^[12] The Buddha's community does not seem to have had a caste system. It was not a monarchy, and seems to have been structured either as an oligarchy, or as a form of republic.^[13] The more egalitarian gana-sangha form of government, as a political alternative to the strongly hierarchical kingdoms, may have influenced the development of the Shramana type Jain and Buddhist sanghas, where monarchies tended toward Vedic Brahmanism

verses for praying homage tothe triple Gem Buddha , Shanga ,Dhamma, s

These verses are recited to pay homage to the Triple Gem - Buddha, Dhamma and Sangha. These words explain some of the great qualities and virtues pertaining to the Triple Gem. By reciting these words, one can understand the admirable qualities of the Triple Gem and so develop one's confidence in their intrinsic worth. The Buddha himself explained these qualities in many of His Suttas. He also advised his followers to recite these words to be mindful of the Buddha, Dhamma and Sangha in times of fear or disturbance, whether arising from external sources or through evil influences so that such disturbances can be vanquished. This is because the Buddha, Dhamma and Sangha are free from all kinds of defilements and hindrances such as greed, anger and ignorance.

Buddhism and society

Every evening after chanting the Bhavana Society has some program, either a Dhammma talk by one of the senior monks, a sutta presentation by a community member, a discussion about the Dhammapada, Pali study or a book report. Last night I volunteered to give a sutta presentation. Instead of reporting about one sutta I decided to discuss the topic of stream-entry, or the first stage of enlightenment, as it is discussed in the suttas. There is some interesting information in the suttas and I wanted to get Bhante G’s opinion about some of the material. He is in California right now, so Austin and I gave a talk about the pilgrimage instead.

It was good for me to talk about the pilgrimage, as yesterday we decided not to wait until July 5th to make a decision about the walk. Ajahn Punnadhammo and I spoke on the phone and he is very enthusiastic about my returning to Arrow River and said as long as I can carry my own water and spilt my own firewood he saw no problem with my coming to stay. So Austin and I are in the process of looking into what to do after June 22nd, which is when we will be leaving the Bhavana Society.

It is ironic that we decided to end the walk one week after mentioning we were at the midpoint between March 1st and August 20th (the day the pilgrimage had to be completed). We still have about five or six weeks before we plan to reach Thunder Bay and I anticipate continuing to write about our experiences until we get there.

If my health is still not improved Dr. Jerry invited us to come stay with him in Lafayette, Indiana and he will run a series of tests on me. From Lafayette we might take a train to Minneapolis, Minnesota and stay with a meditation group in the area. Father William will be away until July 5th, and we want to end the pilgrimage with a visit to St. John’s Abbey. Father William has offered to drive us to Thunder Bay, Ontario.

It is interesting to me that on the day we finally decided to end the walk, the batteries in my L.E.D. flashlight finally died. Those were the batteries that I installed in the lamp back in mid-February right before leaving Thunder Bay.

When we left New Orleans I had fifteen contacts along the proposed route. Austin had a few more. Today as I look at my address book I count fifty-eight, and that doesn’t count the dozens of people who wrote just to express good wishes! We certainly were blessed with support.

I like the way Father William summed up my explanation about exploring the sadness of facing the end of the pilgrimage. Here is what he wrote, “They weren't at all the events you anticipated, but they have, in their own way, been moments of great grace. The last words of Georges Bernanos' novel, The Diary of a Country Priest, say it all. "Tout est grâce." Everything is grace.

Touche!

the doctor's prescription

A man becomes sick and goes to the doctor for help the doctor examines him and then writes out a prescription for some medicine. The men has great faith in his doctor. He returns home and in his prayer room he puts a beautiful picture or statue of the doctor. The he site down and precept to that picture or statue he site down three time , and offers flower and incense, and then he take out the prescription that the doctor wrote for him ,and every solemnly he recites it . two pill in the morning , two pill the after noon m, two in the evening ! all day , all life long he keep reciting the prescription because he has a great faith in the doctor , but still the precondition doest not help him .

the man decided that he wants to know more about this prescription ,and so he run to the doctor and ask him . why did you prescription this medicine ? how will it help me ?being an intelligent person , the doctor explains , well look this is the root cause of your disease . if you take medicine i have prescription it will eradicate the cause of your disease . when the cause eradicated , the disease will automatically disappear , the man thinks , Ah wonderful !and he goes home and starts fighting with his neighborer and acquaintances, insisting , ! doctor is the best the doctor all the doctor are useless . but what does he gain by such arguments? all his life he may continue fighting but still this does not help him at all if he take the medicine .only the then man be relived of his misery,

QUESTION: I often hear Buddhists talk about wisdom and compassion. What these two terms mean?

ANSWER: Some religions believe that compassion or love ( the two are very similar ) is the most important spiritual quality but they fail to develop any wisdom. the result is that you end up being a good-hearted fool, a very kind person but with little or no understanding. Other systems of thought, like science,m believe that wisdom can best be developed when all emotions, including compassion, are kept out of the way. the outcome of this is that science has tended to become preoccupied with results and has forgotten that science is to serve man, not to control and dominate him.k How, otherwise, could scientists have lent their skills to develop the nuclear bomb, germ warfare, and the like.Religion has alway seen reason and wisdom as the enemy of emotions like love and faith. Science has alway seen emotions like love and faith ad being enemies of reason and objectivity. And of course, as science progresses, religion declines. Buddhism. on the other hand, teaches that to be a truly balanced and complete individual, you must develop both wisdom and compassion. And because it is not dogmatic but based on experience , Buddhism has nothing to hear from science.

what does the Buddha say about origin of the universe?

answer : it is interesting of the Buddha 's explanation of origin of the universe correspond very closely with scientific view in the agnna sutta the Buddha describe the universe being destroyed and then re-evolving into its present form ever of period of countless millions of years . the life form on surface of the water and again over countless millions of years evolves from simple into complex organism all the processes are without beginning or ends are in motion bye natural cause .

if Buddhism is so good why are some countries poor?

question: if Buddhism is so good why are some countries poor?

answer ; if bye poor economically poor . then it is true that some Buddhist countries are poor but , bye if poor , you mean a poor quality of life , then perhaps some Buddhist countries are quite rich . America , for example, is economically rich and powerful countries but crime rate is one of highest in the would , million of old people are neglected bye their children and die of loneliness in old people 's home , domestic violence and children abuse are major problem . one in three marriage ends in divorce pornography is easily available . rich in term of money but perhaps poor in term of quality of life, take Burma ,a country that is economically backward parents are honored and respected bye their children the crime rate is relatively low divorce and suicide are almost unheard of . as are despotic violence and children abuse pornography and sexual licence are non - existent economically backward but ,perhaps a higher quality of than a country like America .but even if we judge the Buddhist countries in term of economies country in the term of alone one of the wealthiest and most economically dynamic countries in the world today is japan where 93% of the population call themes buddhist.

the buddha is dead so how can he hlpe us?

ANSWER: Faraday discovered electricity is dead but what he discovered still help us louis pasteur who discovered the cures for so many discovered is dead but his medical discovered still save lives Leonardo da Vinci who created masterpieces of art is dead but what he created can still uplift and give joy Noble men andheroes may have beeds and achievements butwhen we read of their deeds and did yes the Buddha is dead but 2,500 years later his teachings still help people his example still inspires people his words still change lives Only a Buddha could have such a power centuries after his death

who was the buddha ?

answera: in the year 543 B.C. a

baby was born into a royal family in the northern india . he grew up in the wealth and luxury but eventauly found that worldly comfort and security do not quarantee happiness . he was deeply moved by the suffering he saw all around _ and resovled to find the key to human happiness .when was 29 he left his wife and child and set off to sit at the feet of great religious teachers of the day to learn from them .they taught him much but none really knew the cause of human suffering and how it could be overcome . eventualy , after six years study and maditation he had experience in which all ignorance fell away and he suddenly understood from that he was called the buddha . the aweken one . he lived for another 45 years in which time he travelled all over the northern india teachings others what he had discovered his compassion

and patience were legandary and he made thousands of followers in his 80 years , old and sick , but still happhy and at peace he finaly died .

question: so buddhism is just a philosophy?

answer : the word philosopy comes from two words 'philo ' which means love and ' sophia' which means 'wisdom ' . so philosophy is the love of wisdom or love and wisdom , both meaning describing buddhism perfectly . buddhism teaches that we should try to develop our intellectual capacity to the fullest so that we can understand clearly. it also teaches us to develop love and kinkness so that we can be like a true friend to all beings . so buddhism is a philosophy but not just philosophy . it is supreme philosophy .

what is buddhism ?

what is Buddhism ?

answer : the name of Buddhism comes from the (budhid) which means to wake up and thus Buddhism is the philosophy of a wakening. this philosophy has it origins in the experience of the Suddhattha Gotama

known as the Buddha who was himself weakened at the age of 35.

Buddhism is now 2,500 years old and has about 300 million followers

world -wide . Until a hundred years ago , Buddhism was mainly an Asian

philosophy but increasingly it is gaining adherents in Europe and America