Buddhism and Termination Of Misery

Life is suffering and there are many causes. It is seen that it is up to a person and their conscious to reconcile themselves with there lives? Buddha’s first Noble truth, Life is suffering.
What causes suffering? Sometimes we lose what we care about, we are separated from those we love, our bodies fail us as we get older, we feel helpless or hurt, or our lives just seem to be slipping away. Pain is caused by many people in our lives.

Suicide is never condemned it is the state of mind which determines the rightness or wrongness of the suicide situation. One must reconcile with ones self with Termination and that is personal matter between the mind and the self.

There are moral and ethical situations in the culture and society in which a person tries to terminate. There are world euthanasia movements. People who feel their body belongs to them and they have a right. Often governments pass laws that prevent this for better or worse.

But this is not just about termination, there are questions, like, what happens if I die? Is there a long dreamless sleep? Hoe about some quantum afterlife? Is there a Japanese have had a culture where suicide is seen as a a persons choice, here in America it is said that one values life and the person must be saved even if they do not want.

This is such a difficult topic and subject to think about, but it is part of the Buddhist and philosophical world. Part of suffering is not everything we think about is pleasant or what we call “Happy Horse Doo” psychology. Positive thinking and prayers do not work.

Barbara Ereinriech explaind:” Two weeks ago, I was in Fort Wayne, Indiana, at a meeting where people who were about to be laid off told their stories. A woman next to me said that when her unemployment insurance runs out, she’ll live in her car. Then, another woman said, “Well, we have to remember to be positive, and that means don’t watch the news, don’t read the newspaper, just concentrate.” Oh my God, I ask, how can this be happening? It’s about how unattractive whiners and complainers are, and how they should be shunned.”

“You don’t worry about social inequality if you’re a positive thinker, because you, too, can become rich just by modifying your thoughts. So why be concerned that some people are off in the stratosphere in their personal jets while you’re waiting for the bus?”

Positive thinking is another New Age form of hanging our horse shoes out for good luck. Reality in Buddhism is called dharma or dharmma. This word, which is foundational to the conceptual frameworks of the Indian religions, refers in Buddhism to the system of natural laws which constitute the natural order of things.

Very few get a very happy life, yet, it is not impossible. Laughter is so important. Surround yourself with people who make you laugh, because life is too short to spend unhappy. Many people need to lighten up and stop going into the deep end.
But the Dhammapada States a person can be so defeated here can be no hope for them.” The grim reality of suffering.

My view is that suffering outside of spirituality is brought n by Governments who cause suffering through enforcing poverty and and social inequality. Forcing people into adverse situations and leaving them in despair.

Buddhism believes in “Gross National Happiness.” but many governments do not care about that.

Since the foundation of Bhutan, spirituality and compassion have been integrated with governance. Furthermore, this integration has occurred at both the personal and the institutional level. This report opens by tracing the history of this imaginative integration, which was crystallized by His Majesty the Fourth King into the idea of GNH. As Bhutan has developed.

Since the foundation of Bhutan, spirituality and compassion have been integrated with governance. Furthermore, this integration has occurred at both the personal and the institutional level. This report opens by tracing the history of this imaginative integration, which was crystallized by His Majesty the Fourth King into the idea of GNH. As Bhutan has developed

In Jodo Shin Shu, we embrace BNH, because Enlightenment cannot be obtained in misery.

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Buddhism and Social Justice

Buddhism is truly about Social Justice. The Buddha rejected the Caste System and was one of the first religious people to preach tolerance. There is a Sutra that tells tales of the Buddha’s Universal love for even the lowest, only seeing everyone’s Buddha Nature.

From Buddhanet: Brahmanism, the predominant religion in India during the Buddha’s time, divided all humans into four castes (attu vanna), priests, warriors, traders and laborers. Social contact between each caste was minimal and the lower one’s position in the system the less opportunities, the less freedom and the less rights one had. Outside the caste system were the outcasts (sudra) people considered so impure that they hardly counted as humans. The caste system was later absorbed into Hinduism, given religious sanction and legitimacy and has continued to function right up till the present. The Buddha, himself born into the warrior caste, was a severe critic of the caste system. He ridiculed the priests claims to be superior, he criticized the theological basis of the system and he welcomed into the Sangha people of all castes, including outcasts. His most famous saying on the subject is : ” Birth does not make one a priest or an out-caste. Behavior makes one either a priest or an out-caste”. Even during the time when Buddhism was decaying in India and Tantrayana had adopted many aspects of Hinduism, it continued to welcome all castes and some of the greatest Tantric adepts were low castes or out-castes.

In a Zen book called Ikkyu The Wise, a criminal approached Sensei Ikkyu and asked for his treasures, and Ikkyu said, “Come with me I will show you the treasures.”
He the the criminal went to Ikkyu’s temple. He opened the Shoji screen and said, “Do you see the Stars in the Sky? They are all my treasures.” The criminal was a bit confused. Ikkyu said, “These treasures are free for everyone, and we can enjoy them together.” The Criminal gave up his profession and became a Zen Monk.

The overall theme of ‘Buddhism and Social Justice’ is nothing other than the question of freedom and justice, and the relationship between them, which rests in local economic and social contexts. We therefore aim to challenge commonly held notions of Buddhism as largely defined by and virtually embodying a path to liberation. Simultaneously, we aim to ascertain the inner dynamics of Buddhist traditions as they mold, and are molded by, their social environments. ‘Buddhism and Social Justice’ therefore both highlights the tension between historical reality and scriptural expressed ideology and reaches beyond, drawing a picture of a Buddhism simultaneously part of, structured by and challenging its social environments.

Buddhism rejects hate, greed, and Anger. Buddha taught tolerance of all people because his Enlightenment awakened him to humanity. Many times the Buddha spoke to The well to do about treating their servants well. To Kings and Queens, compassion and wisdom for citizens.

Shinran Shonin, in Kyoto, along with Honen, accepted Women into their instructions. Some women where even lower class and prostitutes. To Shinran, no women was too low.

Many Buddhist feel that we are all one of different backgrounds. Unfortunately there have been draw backs. Buddhists in Myanmar have attacked and Killed Muslims claiming criminal behavior against them.

The militant side of Thai Buddhism became prominent again in 2004 when a Malay Muslim insurgency renewed in Thailand’s deep south. At first Buddhist monks ignored the conflict as they viewed it as political and not religious but eventually they adopted an “identity-formation”, as practical realities require deviations from religious ideals

Maung Zarni, a Burmese democracy advocate, human rights campaigner, and a research fellow at the London School of Economics who has written on the violence in Myanmar and Sri Lanka, states that there is no room for fundamentalism in Buddhism. “No Buddhist can be nationalistic,” said Zarni, “There is no country for Buddhists. I mean, no such thing as ‘me,’ ‘my’ community, ‘my’ country, ‘my’ race or even ‘my’ faith.

When it come to progressiveness, Buddhism has always opened the door for Women to progress. There are no Anti Gay scriptures. Buddhist feel a connection of race. If they had children in different countries and different races, they would be my children and I would love them all.

The Buddhist in many places may have not always been innocent or spotless in action, but Buddhists are quick to change, more so than most other Religions.

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Today’s Political Rage

It is hard to separate Buddhism from politics. The Buddha himself, spoke to many Kings and Emperors about how to treat their subjects. This can be found in the Sojalovada Sutra and Way of Sovereign Sutra.

The irrational behavior of Social Justice Warriors is entrench in the poisonous mind of hate.

“It is a mans mind, not his enemy, that leads him to evil ways.”

Social Justice Warriors are very irrational and cause conflict. One can feel anger toward another or yourself. Your anger can be justified or unjustified. If your anger is justified, you’ve got two possibilities: You can either do something about it, or you can’t. Therefore, there’s no cause for melodrama, which simply multiplies your suffering. You can act to right the wrong that provoked your anger, but if you can’t, you can still speak your truth.

Rather than judging yourself for being angry, be interested in how you might skillfully use it to motivate yourself or others. Anger is simply energy, and it is your response to that energy that causes harm. So you’re trying to find a wholesome way to use the energy that surges through you when you are angry. If you can dis-identify with the anger, it can give you the courage to take action. Sometimes there’s a tendency to simply let it go, but you can use your anger to overcome your own resistance and then skillfully deal with a person or situation. For example, you might use the anger to overcome your fear of something.

A Bodhisattva’s wisdom comes from harmony. They effortlessly act by being in the world, free from biases. In doing so, they liberate themselves from suffering and act as a beacon to others seeking the same.

Yet SJW are very conflicting, Labeling people, calling people names, making delusional comments that are irrational.

Rather than cohesiveness as a productive force, they seek to alienate their allies. Rather than build a a meaning movement for positive change, they practice violence, and attack people who disagree.

SJWs simply believe what they want and reject or ignore incontrovertible facts that contradict their world view. They operate on misguided emotion and hatred while claiming to be tolerant and of superior intellect, never thinking its imperative to back up their claims with actual evidence. Never wavering in their belief of being morally superior.

Each and every one of them think of themselves as important crusaders for justice and firmly believe they are going to change the world by making it a better place. They dream of a utopian future they can bring about. If history is indeed written by the victors, why would SJWs not believe they will be “on the right side of history” when they are confident they will be the ones writing it.

SJWs are most comfortable in a friendly echo chamber. They do not want their theories to be tested. They do not wish to engage in honest debate. They cannot handle or even tolerate the free expression of ideas. They are perfectly happy lecturing others and forcing obedience through ruthless coercion. SJWs spend their time worrying about “microaggressions” instead of their own major aggression’s against a formerly sane society.

Delusional thinking is when the mind is clouded with all kinds of negative karma.
The mind swims with erroneous thoughts that detract from enlightenment. What the remedy for this is Namo Amida Butsu. These people are already foolish and ignorant.

Amida Buddha can save these people because they are already retched would and in horrible mental states that keep them in a lower world. By seeking Amida’s wisdom and compassion.

The peace of mind that is bestowed in Shinjin, allows the true Buddha Nature to allows us too become truly human. While these people are stuck in the animal realm, they must start treating fellow human beings as Sangha.

We can agree By “social action” we mean the many different kinds of action intended to benefit mankind. These range from simple individual acts of charity, teaching and training, organized kinds of service, “Right Livelihood” in and outside the helping professions, and through various kinds of community development as well as to political activity in working for a better society.

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St Paul and his way

When ST Paul left for his mission in foreign countries, he was instructed by Apostle Peter to spread the word. Apostle Paul went from country to country teaching. He ran into a problem. That is that other people had entrenched cultural values and traditions they where proud of.

As Christianity spread apostle Paul found he had to relate and meld into the pre existing culture. Apostle Peter didn’t understand this but Paul had incredible success. He respected the culture and traditions of these people.

Jodo Shin Shu is propagating Shinran’s teachings around the world. Japanese American frequently do not imitate their Japanese counter parts. As Shinshu spreads in The America’s and Europe, there are certain elements of Japanese culture that do not factor into the new societies adapting.

In Brazil, Reverend Mauricio Hondaku says: “We know that Buddhism officially arrived when our mission here in Brazil was established with Higashi Honganji in the ’50s, but even before that, local lay people started to build temples and asked Japan to send ministers. In 1952 we established the central administration here at Jodoshu Betsuin, the main temple in São Paolo. Today we have 27 temples in Brazil, one in Argentina, and another in Paraguay, and we just established a dojo—not a temple but a group of practitioners—in Colombia.”

During the 19th century, Japanese immigrants began arriving in Hawaii, the United States, Canada, Mexico and South America (especially in Brazil). Many immigrants to North America came from regions in which Jōdo Shinshū was predominant, and maintained their religious identity in their new country. The Honpa Hongwanji Mission of Hawaii, the Buddhist Churches of America and the Jodo Shinshu Buddhist Temples of Canada (formerly Buddhist Churches of Canada) are several of the oldest Buddhist organizations outside of Asia. Jōdo Shinshū continues to remain relatively unknown outside the ethnic community because of the history of Japanese American and Japanese-Canadian internment during World War II, which caused many Shin temples to focus on rebuilding the Japanese-American Shin sangha rather than encourage outreach to non-Japanese. Today, many Shinshū temples outside Japan continue to have predominantly ethnic Japanese members, although interest in Buddhism and intermarriage contribute to a more diverse community. There are also active Jōdo Shinshū sanghas in the United Kingdom,[11] Europe, Australia, and Africa, with members of diverse ethnicities.

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Enlightenment: East and West

I once met a Sensei from California who tried to impress that Enlightenment was only about Nirvana. There is a Western Enlightenment, it does exist. Enlightenment in Buddhism refers to Nirvana. But there is a Western Nirvana in philosophy.

European intellectual movement of the late 17th and 18th centuries emphasizing reason and individualism rather than tradition. It was heavily influenced by 17th-century philosophers such as Descartes, Locke, and Newton, and its prominent exponents include Kant, Goethe, Voltaire, Rousseau, and Adam Smith.

Since Buddhism denies the existence of a separate self, as explicated in the teachings of anatman and sunyata, self-realization is a contradictio in terminis for Buddhism. Though the tathagatagarbha-teachings seem to teach the existence of a separate self, they point to the inherent possibility of attaining awakening, not to the existence of a separate self. The dharmadhatu-teachings make this even more clear: reality is an undivided whole; awakening is the realization of this whole.

In western Enlightenment refers to Education, expanding the conscious, humanities, and more. To “Enlighenment” someone means to give them an intellectual moment of adding to the augmentation of learning from someone.

When I went to Rev Sonnam Wangdi Bhutia’s lecture at the New York Buddhist Church. The lecture and seminar can be said to be “Enlightening.” He didn’t make me a Buddha, but I walked away with many things. What i walked away with is knowledge and the
desire to learn more.

I formed an interest in Sikkim, Khatmandhu, Nepal, and varied items in each culture. I run videos on Gangtok, and Buddhism. I even explored these places on google maps.

To pursue teaching contributes to opening a re-invigoration of the mind of faith. It opened my and to Buddha Dharma more. Even so it opened my Buddhist perspective telling people, Buddha is Medicine for the mind and makes us happy.

In Mahāyāna Buddhism the Bodhisattva is the ideal. The ultimate goal is not only of one’s own liberation in Buddhahood, but the liberation of all living beings.

Buddhist education should teach people to be good people and abandon any regressive instincts and bad behaviors. Moreover, it teaches people the path to attain mental freedom.
One of the way to carry out Buddhist education is to establish Buddhism as the primary philosophy and to derive an educational philosophy from that. The other way is to teach Buddhism in schools and institutions so as to enrich all people with Buddhist teachings. This is a good way to train the youth to be good person and purify their mind with moral merits. But it doesn’t mean that we will make Buddhism as the basis of the system of education, but to reinforce the existing education system.

The critical goal of Buddhist education is to attain wisdom. Buddhism believes that the ultimate of wisdom is inherent in each person’s nature, stating that everyone has the potential to achieve wisdom. However, the majority are distracted by misunderstanding and misconceptions, therefore, are incapable of being aware of this kind of potential. In this sense, Buddhism aims to teach us recognize the intrinsic part of human nature.

Buddhist wisdom varies from individual to individual. It is related to the degree to which one’s delusion is and there is no inherent difference among all human beings. Buddhism helps us remove delusion and regain the wisdom to remove confusions of individual potential and achieve happiness.

The entire system of Buddhist education must be rooted in faith (saddha) — faith in the Triple Gem, and above all in the Buddha as the Fully Enlightened One, the peerless teacher and supreme guide to right living and right understanding. Based on this faith, the students must be inspired to become accomplished in virtue (sila) by following the moral guidelines spelled out by the Five Precepts.

There are teachers in the West that are indeed worth the effort to study and some teachers, even living teachers open our minds no matter of East and West.
Enlightenment on the Western perspective enhances Eastern Enlightenment just as much. My friend, Young Suk, who received a masters in Philosophy said that Western Philosophers are capable of Enlightenment as the Buddha.

It is wisdom that the Buddha held up as the direct instrument of final liberation, as the key for opening the doors to the Deathless, and also as the infallible guide to success in meeting life’s mundane challenges. Thus wisdom is the crown and pinnacle of Enlightenment.

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Extremism, Amida, and Harmony

Buddhism envisions a transformation or sense of liberation in the way people feel themselves and the world around them. We feel lonely, or separate, locked up in our skin, and alienated from the world. But in Buddhism, one is supposed to realize they do not have a separate self, or fixed self, or ego. When people think they have a permanent and eternal self, Buddha taught the other extreme doctrine, there is no fixed self or ego. But there is always The Middle Way.

Buddhism frowns on ignorance. Ignorance is similar to delusion but with subtle differences.In order to find the difference between delusion and ignorance i will first provide a definition for ‘delusion’.

Delusion is the erroneous view of human beings. Comparing this definition with ‘ignorance’ in the buddhist context,delusion is a view based on ignorance. Delusion is similar to wrong view and ignorance is the not knowing itself.

Today’s politics is caught in extremism. The Left and Right are entrenched in narcissism, stupidity (using stupid inane phrases.) Hate, and greed on the Right, Conceit and hostility on the left. Politicians do not practice the wisdom and compassion to enact policies with out expedience and convenience.

We have to understand the fundamentals of Buddhism. Because in Buddhism every living beings is equal. Therefore, you are equally as precious as any one of different races. Buddhism also sustains, not only equality, but treating everyone and everything with kindness and compassion. Above all, people are human beings needed to experience human life.

In our minds, the Amida Buddha tells us, that the intolerance and lack of compassion in the Trump administration causes pains and suffering to many. His administration emraces greed, hate, and ignorance make him the least qualified of the Presidents.
Trump embraces the Saha World.

The extremist mind is is dizzy one with no peace and harmony that settles the mind into one of wisdom compassion and peace. The extremist mind is angry, delusional, reactionary, the cause of pain and suffering. The extremist mind is like that of a wild elephant on a rampage.

Namo Amida Butsu and the Wisdom and Compassion of the Buddha resolves in our minds the right path. Right Mindfulness, away from the attached mind, gives freedom of the mind to act properly. Also, to do the things that are correct and just (justice).

Each human being exists within the context of interrelationships that include other human beings, all living beings and the natural world. In other words, each person is sustained by the interdependent web of life. By awakening to this principle we are able to expand instinctive self-love into an altruistic love for others; we are able to nurture the spirit of tolerance and empathy for others.

It is, after all, individual human beings who alone can work toward the realization of the grand goals of world peace and the prosperity of human society. The dimension of social peace, or peace in the world of humankind, People must realize their interrelatedness and stop the bitterness, resentment, and disharmony of the past.

The human race is not quite human at times and the struggles of ordinary people have no value in governments or extremists. At the same time, it also means a compassionate way of life, of being ready to make those efforts required to ensure that the citizens of developing countries can have their basic needs fulfilled. In connection with human rights, we recognize the existence of the supreme life-condition that of Buddha nature of all people, and therefore insist that all members of the human family are without distinction capable of manifesting that condition of unlimited wisdom and compassion. Buddhism’s unique contribution to the resolution of culturally based conflicts is related to the teaching of “dependent origination”

In resolving the global challenges confronting humanity, political, economic and scientific measures must be pursued together with a transformation of human consciousness. We should establish a lifestyle of conserving energy, recycling resources and pursuing spiritual values. Our overarching goal should be to cultivate a shared awareness of our common humanity and of solidarity with the living organism that is Earth. As we move toward that awareness, we must develop the wisdom to properly direct toward beneficial ends of the life sciences, including the burgeoning field of genetic engineering. In this, I feel that the outlook of the world’s religious and ethical traditions can and must make an important contribution.

The mind of harmony and equality resides in Nembutsu and receiving the merit of Amida’s wisdom and compassion to transform the world.

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Does Humor Belong in Buddhism?

Of course! Finding Joy and living life is healthy. Laughter s the best medicine at times. Life maybe suffering, yet the medicine of the Buddha Dharma remind us returns us to a better state of being.

Fun and laughter are also central to the story of Maitreya, A future Buddha, as taught in Mahayana literature. When Buddhism first entered China, several transformations of the Indian teachings took place and one of these changes concerned the role of Maitreya. Maitreya became Mi-Lo-Fu, the Laughing Buddha. In Buddhist art he is often portrayed as a lovable, pot-bellied, figure with jovial features. In Japan he became known as Hotei, and his image can now be found in souvenir shops almost anywhere. Even those who know nothing of Buddhist mythology and folklore may believe that gently rubbing his belly can bring good luck.

With the image of the Laughing Buddha as my point of departure, I would like to explore the part that humor can play in living the spiritual life. I am going to suggest that humor can, in the context of spiritual practice, be used as a kind of upaya, a skillful means, to help us towards enlightenment. Joy and laughter provide us with a wonderful opportunity to challenge the assumed sovereignty of the ego.

From a Buddhist point of view, what we call our sense of ‘ego’ is a social fiction, a fabrication of the mind that is continually reinforced by society and its systems. When we observe ‘it’ closely we soon discover that the ego is actually quite selective and can never be a true reflection of our total conscious experience. Another way of understanding this is to see the ego as a mental engine, a collage of acceptable views, opinions, thoughts and feelings. On careful reflection (through the practice of meditation), what we refer to as ‘I’ or ‘me’ turns out to be nothing more than an imaginary apex of control around which all our thoughts, words and deeds revolve. The aim of Buddhist practice in general, and of methods of meditation in particular, is to help us realize that, in reality, we can open ourselves to life without this illusion of being outside of everything.

I have been involved with Buddhist over 30 and I always run into deeply serious people who take themselves too seriously. Me and a friends would spend time laughing and lampooning some people we would meet. The humor would have meant we would have been fined by the FCC if we where on the radio.

Peter McGraw Phd says:

“Humor appears to help people’s psychological and physical well-being – for example, helping folks cope with stress and adversity. Humor even seems to help people grieve:

I believe they are relevant to the assumption that a Buddhism will have psychological benefits for those who embrace it. This article therefore provides a review of empirical studies of the psychological benefits of humor in order to answer the question whether a belief that embraces humor is likely to have psychological benefits and, if so, what these might be.

Tom Robbins: “Humor has done more for anyone then any Religion.”

Not completely true, but I see what he means. While some religions have scary lessons, Buddhism doesn’t use fear to motivate people. Buddhism is about liberation of the mind.

“Thousands of candles can be lighted from a single candle, and the life of the candle will not be shortened. Happiness never decreases by being shared.

We are shaped by our thoughts; we become what we think.
When the mind is pure, joy follows like a shadow that never leaves.”
The Dharmapada

There are two kinds of happiness, mental happiness and outer happiness. Outer happiness comes through meeting with an external object, and is transitory. Mental happiness comes about through the Nembutsu and positive thought, it is stable and does suffering. One cannot be happy if one does not have mental happiness, no matter how abundant the external sources of outer happiness are, but if one is truly happy in ones mind, then one can unaffected by outer problems.

Of Course the is Sulhavati “The Happy Land” Also, Land of Bliss. Bliss can should contain much laughter.

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