Master of Buddhism: lesson 7 (assignment)

1. Buddhists believe that death is a teacher. Would you agree? Yes, to a certain degree. Death certainly has initiatic aspects -- which has been demonstrated in recent decades by studies of near death experiences. People returning from these experiences have a much broadened perspective and become more tolerant. They feel a greater connectedness with everyone and everything as a result of their experience. They usually have a changed perspective of death: from one of dread to a peaceful acceptance of death as a mere transition, another step on the path of evolution.      2.      What are the advantages or benefits of meditating on one's own death? Are there disadvantages? Among the benefits is becoming aware of one's own mortality and realizing how precious life is. It helps to keep things in perspective. The downside, of course, is the risk of becoming preoccupied with death, even to the point of becoming consumed with dread, which in turn hinders enjoyment of life. A balance must be struck between the two. The ideal which is displayed by many who've had near death experiences -- and which, I believe, would be the Buddhist ideal as well -- is neither a fear of death, nor desire for it; death is a transition.    3.      Which do you think is the more important question: What happens when I die? or What is happening now? Although contemplating what happens at the moment of death and thereafter can be a helpful exercise for some, it should not dominate our thinking. This is one of the faults of religions that focus too much on salvation and the afterlife while neglecting this life. J.P.A.

Master of Buddhism: lesson 11 (assignment)

1.            What are some of the unique traits of Mahayana Buddhism? For one, in Mahayana Buddhism enlightenment is seen as attainable by all, not just monks and nuns. Mahayana is also more outward-directed, focusing on compassion towards others rather more so than individual enlightenment. It also centers around the concept of bodhisattva, beings who defer entering Nirvana in order to help other sentient beings to reach enlightenment. 2.            What is necessary in order to attain bodhicitta? The most essential condition is the desire to attain Buddhahood. 3.            Why do you think Mahayana Buddhism appeals to such large numbers of people? I think the salvation-oriented message and the involvement of the laity is attractive to many people. The need to abandon normal life and live a monastic one (as in Theravada) is a step few people are willing to make. Also the emphasis on compassion towards others and universal salvation is appealing to more collectivist East Asian cultures than is the individualistic approach of Theravada. J.P.A.

Master of Buddhism: lesson 9 (assignment)

1.    What are the three main divisions of the Pali Cannon? The Vinaya Pitaka, Sutta Pitaka, Adhimmada Pitaka – the last of these not recognized outside the Theravada tradition. 2.      How many pages are in the Pali Cannon? Approximately 20,000 pages. 3.      In your opinion, does it matter whether the Buddha actually spoke the words making up the text of "Original Buddhism?" How accurate is accurate? Not particularly. Buddhism is not a revealed religion in the sense that God or some divinity revealed truth in an external, verbal form. Truth was revealed through the Buddha's enlightenment – enlightenment which is in everyone's reach (i.e. the historical Buddha was not an incarnate divinity or specially chosen prophet). So, whether the teachings come from Siddhartha Gautama or some other enlightened person is mostly irrelevant as it's the spiritual message of the teachings that's important. J.P.A.

Master of Buddhism Week 17

Master of Buddhism Week Seventeen


Exercise:
1. Which of the Buddhist festivals most appeals to your sensibilities? Perhaps you can find a celebration of this
event locally.

Loy Krathong (the Floating Bowls). The ideas of watching one's troubles float away is pleasing. It puts in one in mind
of a Canadian native tradition wherein one ties offerings to a tree branch to mourn the passing of a loved one. A person
can be aware of nature reclaiming the symbol of the person and find comfort and healing in the process.

2. "So let the master settle, and wander." What does this mean to you?

The master being referred to is the bee. It is the master because it spreads life (pollen) while leaving the environment
undisturbed. This is a hint to us that we should do the same; spread life and encourage growth while at the same time
being careful not to disturb or destroy what happiness or existence.

3. If Buddha were alive today, would he preach abstention from eating meat? Why or why not?

I do not believe he would. It still stands that a Buddhist beggar would accept what is placed in the begging bowl. On a
larger scale, one should that which is given to aid spiritual growth.

Master of Buddhism Lesson Sixteen

1.      There are many possible reasons people site as to why Buddha hesitated in allowing Mahapajapati to join the sangha. Can you think what any of them might be?

I would think that because of the times in which the Buddha lived were structurally based around a heavily male dominated society. That is, men were considered more important, smarter, entitled, or even superior to women. I believe its one of those things that people were brought up to believe, and the Buddha may have had concerns about how others would view this. Obviously there could have been any other number of reasons such as, he might be concerned about the lust factor between men and women as well. Unfortunately those stigmas about people still hold true today. However, I do believe that those barriers have been broken significantly in many countries.

2.      Does the Thai sangha benefit by keeping women out? Why or why not?

I think that when you do not include someone who could be a potential benefit to a group then you are missing out - whether it is a woman or man. I understand that people have traditions, rules, and other things that can upset a delicate balance of crossing one path or another – but to me it does not make sense to disallow a person because of their sex when they could benefit a sangha with their wisdom, experiences, and compassion.

3.      What do you think the Buddha would say today if he were here to give advice to monks and nuns?

I would hope the Buddha would say something like he always would. Be mindful, treat each others with respect, and be compassionate to all sentient beings. I would also hope he would let them know that no matter who they are, they have to potential to become enlightened and that each monk and nun are the same, both capable of all the precepts, teachings, and helping others to attain enlightenment.

Buddhism Week Sixteen Women in Buddhism

Exercise:
1. There are many possible reasons people cite as to why Buddha hesitated in allowing Mahapajapati to join the
Sangha. Can you think what any of them might be?

Buddha was a product of his time. He was raised to believe in the inferiority of women and lived in a culture that
actively promoted those ideals. Just because he was an enlightened being, doesn't mean he wasn't politically aware. He
likely considered that there would be resistance should he let women enter the Sangha. Perhaps he knew it would always
be a source of difficulty for the men who couldn't come to grips with it and that fact, not the women, would lead to the
destruction of the Sangha.

2. Does the Thai Sangha benefit by keeping women out? Why or why not?

Nobody ever benefits from elitist stratification.


3. What do you think the Buddha would say today if he were here to give advice to monks and nuns?

I believe that his advice would be the same, but he would now enjoy the fact that he would not have to make distinctions
based on gender.

Master of Buddhism Lesson Fifteen

1.      In your own opinion, could Buddhism exist without any one of the following: monks, nuns, laymen, laywomen?

I would think that there are two different levels to this question. The first being that in order for Buddhism to exist with its rules, precepts, philosophies, and other various teachings – there needs to be some sort of guide along the way to keep it to its true roots. For example, I will use the analogy repair manual. There are people who are very handy, sort of handy, and no so handy when it comes to fixing things. With a book a person can have a anything from a very simple to a very complex system of repair work. And while a book or manual offers a guideline for understanding how something operates, it may be necessary to seek out someone who better understands how to use the book. Or even better, someone who knows better on the subject and has been in certain repair scenarios before. Some things may or may not be covered in the manual as well.

On the second level I think the idea of Buddhism in any sense for personal enlightenment or the addition of empathy towards others can exist without monks, nuns, laymen, and laywomen. What I mean by this is that even if Buddhism didn't exist, I think people would still try to better themselves and others. They would set their own guidelines and limits and may even write a manual along the way.

2.       What are the advantages of going on a pilgrimage?

The advantages of going on a pilgrimage are to distance oneself from their current state and to reflect along the way. They might also go to a place where someone such as, the Buddha resided to feel more of a connection and find inspiration in themselves. I suppose in a sense a pilgrimage is about feeling a connection mostly but not entirely. Never having been on one myself, I would also imagine it might be a much more heightened experience for the closeness one could feel to the Buddha.

3.      Are monks and nuns as reliant on laypeople today as they were in ancient India? Are  laypeople of today as reliant on monks and nuns?

I would say that there is always going to be a symbiotic relationship between the two sides. However, I think that the reliance between the two has become less – more so in the sense of needing the basics to survive (i.e. food and shelter). This is mostly due in large part to the growth of industrialization, transportation, and technologies. We have more: planes, bridges, roads, cars, boats, computers, factories, houses, shelters, and the list of excess goes on - than ever conceived of during ancient times. On the teaching aspect alone, I would even say to some extent due to media access such as, the internet, even the teachings can be acquired without the need of an physical person. That being said however, I suppose if one was to boil this down to salt or the cause and effect concept then yes, without the teachings originally put in motion then the internet or other places of information would not be available. So yes, there is still a need but not as much as it used be.

Master of Buddhism Lesson Fourteen

1.      What are some advantages of taking precepts?

Taking on the precepts is advantageous in that it helps keep the practicing Buddhist on track throughout his or her path to enlightenment. I think it also helps to know what these precepts involve before taking on the path. I believe initially it also gives the potential monk/nun a choice of either yes: this is what I want to do or no: this is not for me.

2.      Under any circumstance, should any of the ten precepts be taken lightly?

I don't think the any of the precepts should be taken lightly except under environmental or life threatening situations For example, do not take food after noon. I can't imagine that food is always going to be available at every time before noon. A Buddhist should not starve because of this. I think this is also a situation of social acceptance. Whereas, some communities might accept the idea of begging while others might night.

3.      "(The homeless brother) must preach to everyone, he must wake up sleeping people." What do you think this means?

I believe what this means is that the homeless brother has a task of showing people that there is a better way of life and through that way one can be enlightened or awake. Many people are blind to their social, material, and unmindful way of life. They go through life "asleep" or unaware of the suffering they are causing themselves and the world around them. The homeless brother, being on the Buddhist path is also on a mission to help his/her fellow sentient beings.

Master of Buddhism Week Fourteen - Monastic Buddhism

Exercise:
1. What are some advantages of taking precepts?

Living in accordance with the precepts, one would live a life of safety and wisdom. Wise choices about daily life would
be made which would lead to better circumstances. If one chooses not to rob a bank, for example, then one doesn't need
to worry about being chased and caught by the police and subsequently doing time in prison. Better choices, better
outcomes.

It would also allow one to gain a reputation for honesty and integrity. Trustworthiness is a by-product of living the
precepts. People would feel safe and comfortable such a person who lives the precepts.

Finally, one would shed much of the causes for anguish that interfere with life. Life would become less complicated and
problematic.

2. Under any circumstance, should any of the ten precepts be taken lightly?

A silly question really. Should one take the precepts lightly, one is not following the path of Buddhism. This is how
corruption and greed sneak into life. Buddhism is about removing delusions, if you are not vigorously seeking to remove
those delusions, why would a person bother to practice?


3. "(The homeless brother) must preach to everyone, he must wake up sleeping people." What do you think this
means?

If taken literally, this is no more than an exhortation to evangelize on behalf of Buddhism. However, if taken in the
spirit of Buddhist teachings, it means that one ought not to withhold teachings from those who wish to know - don't not
teach somebody because you dislike them, for example. And of course, waking up the sleeping person is to bring them to
enlightenment, wake them from the sleep of delusion. It is as if one is asleep because they do not see the truth of the
world, only a hazy dream of it.

Master of Buddhism Lesson Thirteen

1.      What do you think it is about Vajrayana that makes it appeal to so many Westerners?

I think that Vajrayana appeals to so many westerners due the idea that this school of Buddhism offers not only the idea that all sentient beings are capable of becoming enlightened, but offers a concentrated set of rules and guidelines (e.g. Tantras) to achieve enlightenment. These teachings offer a quicker path to becoming enlightened which is also a plus for many seeking the path. Of course these ideas may or may not have have spread so much if not for the movement of Tibetan monks to the west when China invaded Tibet, opening up this school for so many new people who were ready for some new ways of though.

2.      Which of the three paths—Theravada, Mahayana, or Vajrayana, appeals most to you? Why?

Of the three paths, Mahayana appeals to me the most. This is because of its availability or approach-ability  Though I would have to say that whiting Mahayana, I do lean more towards the Zen school. Zen Buddhism has always been the most appealing due to its sense of life lessons and koans which have been very eye opening in seeing things as they really are.

3.      Are there practices in Vajrayana which could be beneficial to all sentient beings? If so, which ones?

Definitely. The idea of the interconnection of energy and using the body to promote well being such as, deity yoga and other tantric practices which help free a mind of suffering and fill it full of enlightenment are beneficial. Not only do they give a more tangible approach to Buddhist practices giving the practitioner a physical and mental uplifting, but can provide one with a new and better understanding of the surrounding environment and due to this interconnection. 

Lesson 13 -- Vajrayan Buddhism

Buddhism Week Thirteen

Exercise:
1. What do you think it is about Vajrayana that makes it appeal to so many Westerners?

Western people, like all people, have a leaning toward ceremony and rites in order to establish meaning in their lives.
Rituals are important because it binds culture with daily life - gives it meaning and importance. Vajrayana has many
rites and rituals that appeal to people; there are colourful clothes, exotic sounds and smells, and the air of mystic
knowledge. It is Buddhism mixed with shamanism - a very potent mixture! The appeal of Eastern wisdom coupled with
mystic rites is irresistible to many people.


2. Which of the three paths—Theravada, Mahayana, or Vajrayana, appeals most to you? Why?

Personally, Mahayana is the most appealing branch of the three. Not being one for supernatural explanations, I shy away
from Vajrayana. However, being very interested in symbolism, Mahayana strikes a cord with my sensibilities. I am
particularly enamoured with such sutras as the Lotus Sutra which is filled with rich images of symbolism and meaning.

3. Are there practices in Vajrayana which could be beneficial to all sentient beings? If so, which ones?

Many aspects of this practice may be beneficial to all beings; Yogic practices and tantric practices are obvious
choices. Yogic practice may allow one to understand them self as a buddha, fully complete and fully formed. This may
have a huge impact on one's esteem and perception of the world. Tantric practices, such as mantras, allow people to
become more grounded and connected with rituals that impact on daily activities. It may allow a person to believe that
their practice is strong.

Master of Buddhism Lesson Twelve

1.      Why do Zen Buddhists strive to break the language barrier? Have you had an experience where language has gotten in the way of something intrinsic?

I believe Zen Buddhists strive to break the language barrier because words do not always do justice to the actual meaning of something. There are many things that need to be experienced, achieved, or even meditated on in order to come to some sort of personal explanation of what it is we are presented with. For example, what words can truly describe enlightenment or the experience of love? When words are used to explain things such as, love and enlightenment, we put restrictions on them by giving them definition or absolutes.

2.      Why do you think the text compiling koans is called the Gateless gate?

I think it is called the Gateless gate because it represents a point of entry without bounds to the mind or way of thought. It's not an actually gate but is still a starting point. Again keeping to the idea of language barriers, the term Gateless gate I think fits perfectly.

3.      Why do you think Zen is so appealing to Westerners?

Much the same as any Buddhist practice, Zen Buddhism offers the idea of enlightenment or being freed from suffering or burdens. Zen Buddhism might seem to appeal more than other schools of Buddhism however, because of the appearance of a mystical or some some other element due to its self reflective and often extensive utilization of the mind to find answers in koans or everyday happenings. People are always grasping for a new way or fix to their problems. Usually if something seems more than it is, it becomes appealing. 

Master of Buddhism lesson 12

master of Buddhism lesson 12: Zen

Exercise:
1. Why do Zen Buddhists strive to break the language barrier? Have you had an experience where language has gotten
in the way of something intrinsic?

When one is attempting to describe ideas, especially ideas about what experience is, words cannot adequately suffice.
Even art merely approaches what is trying to be expressed. Using words and language to describe an experience always
falls short; it's like attempting to build a magnificent mansion with broken two-by-fours.

2. Why do you think the text compiling koans is called the Gateless gate?

It is crossing a boundary that doesn't really exist. Insight comes out nowhere and allows one to understand what was
previously unknown. Thus one has opened a gate. Yet we have understood all along, we just couldn't see because of all
the foolishness that runs around our heads. So there really was no barrier to our understanding, hence the gateless-ness
of the gate!

3. Why do you think Zen is so appealing to Westerners?

The Western, scientific approach is a good bed for this type of Buddhism. Both the Western mind and Zen like to get down
to the bones, to strip away the non-essential. Westerners want answers NOW and Zen seems to allow for direct insight
(although it takes longer than NOW!)

Buddhism Essay by Rev. Tse

Master of Buddhism

Applicant's name: Kenneth Yee Man TSE

Man's position according to Buddhism, is supreme. Man is his own master, and there is no higher being or power that sits in judgement over his destiny. Buddha once said, "One is one's own refuge, who else could be the refuge?" (Rahula, 1978).

Buddha has admonished his disciples to 'be a refuge to themselves', and never to seek

refuge in or help from anybody else.

Peter Drucker (1999) also claims that every individual should become his own chief executive officer (CEO) because we live in an age of unprecedented opportunity, but with opportunities comes responsibility, or accountability. Indeed, companies today are not managing their employees' careers; knowledge workers must, effectively, be their own CEOs.

Besides, the aim of Buddhist practice is to achieve liberation from suffering and to attain the realization of true reality (Sanskrit term for the nirvana) by escaping the cycle of rebirth (samsara ) and preventing the cultivation of unwholesome karma.

To achieve this, one should purify and train the mind, and act morally. There seems to be some similarities between Buddha and Drucker – both require us the need to cultivate a deep understanding of ourselves – not only what our strengths and weakness are, but also how we learn, how we work with others, what our values are, and where we can make the greatest contribution to the world. Only when we operate from strengths we can achieve true excellence – the ultimate goals of the "Great Learning" as well.

The research questions intended to investigate may be as follows:

Q1 Who Is Buddha?

Q2 Why Buddha CEO?

Q3 How to apply the teachings of Buddha for today's CEOs?

I would like to link up together as Theravada and Self Management (with reference to Peter Drucker, and the Confucian "Great Learning") will include self-evaluation, self control of temper and emotions (especially the "dukkha", or stress management) ; the recognition of personal mission statement (Direction) and achieving the inner peace of mind ("always balancing") as goal.

Zen and the Art of Living, as the concluding mark for self-management and the foundation for the next level via Sharing, Love and Care.  Mahayana and the Managing for Stakeholders Value: the promotion of achieving ultimate goals for Life contained in parts 1&2, including but not limited to:

a)  Managing the relationships with others: family members- attitudes towards parents

(piety); "strategic partner" for life; parenting and leadership;

b) Working partners: peers/ subordinates and/or supervisors as well; teaching/educating (mentoring), life coaching and leadership; Change management;

c)  Managing for Stakeholders Value- not only Profits for shareholders, but also respecting the environment, social accountability, as well as sustainable development.  Emphasis will be placed on the study and promotion of the concepts and practices of "Dāna".

The focus will be the applicability to daily life and to the workplace, with the concluding remarks as: "Every Sentient Being has the potentials to become

Buddha. Every Man is the Master (CEO) of his own life."

Master of Buddhism Lesson 6

1. What do you think is the ultimate goal of meditation? Is it enlightenment, or something more personal?

Perception of what life really is all about is the sole purpose of meditation. In the beginning, it may be to find peace or calm, but as one continues, there comes a realization that these chattering thoughts that rush around in our heads are a distraction from what is really happening. Perhaps there is the realization that thoughts we experience are about things. The real object is not truly perceived because of the filters we apply to life. For example, perhaps a person is viewed as a viscous person. But this is a filter that has been applied. It is an opinion. The so-called viscous person is not being viewed completely. Missing are that person's background history, other relationships, how they perceive the world, etc.

The goal of meditation is to allow a view that removes habitual filters and to see things as they are without the aid of our opinions.

2. What are some of the misconceptions westerners might have about meditation?

One misconception is that meditation takes a specific skill or that there are levels of meditation. In Buddhism the point of meditation is to cut through extraneous thoughts and perceive things as they are. The skill that is required is practice. Constant practice. There are no levels; there is only seeing correctly and not seeing correctly. Seeing correctly is when we have dropped viewing the world through our habituated opinions. Seeing incorrectly is when we do not. It is not so much a matter of levels, but more a matter of consistency ... and this comes back to the idea of continued practice.


3. Practice mindfulness. Begin by mindfully eating a piece of fruit (or candy if you like). Try to begin
incorporating mindfulness into your daily routine.

Master of Buddhism Lesson 7

1.      Buddhist believe that death is a teacher. Would you agree?

I would agree that the knowledge of death or acceptance of the inevitability of death is a helpful in giving one a better perspective on his or her own impermanence. Knowing that death is something that happens to everything can allow us to prepare or accept it. For example, we can choose to make the most out of our living time doing good, helping others, or bettering ourselves instead of dwelling on the inescapable impending doom as many people would see death as.

2.      What are the advantages or benefits of meditating on one's own death? Are there disadvantages?

The advantages of meditating on one's own death could be that it would help bring a peaceful calm knowing that death is inevitable. Death is something that will happen, but has not yet happened. However, if we look at death as something that makes life hopeless because it can not be escaped, then we end up loosing our peacefulness regard towards death and live hopeless lives.

3.      Which do you think is the more important question: What happens when I die? or What is happening now?

I think the more important question is what is happening now. This is because death is the great unknown. I don't think death can truly be understood until it happens. Focusing on death too much can lead to disparaging thoughts or straying from the path. What is happening now is the chance to make changes, create good karma, live a mindful life, etc. I believe that when the mind is free – (i.e. not suffering) death is irrelevant. I don't think one should not think about death, just not spend so much time that it consumes.

Master of Buddhism lesson 7

Master of Buddhism Lesson 7


Questions

1. Buddhist believe that death is a teacher. Would you agree?

In keeping death at the forefront of contemplative thinking, it becomes a constant reminder to discover - both ourselves and our world. What is our purpose, how can we fulfil that purpose? Why do we procrastinate when time seems to stalk us? Life becomes enriched when death is understood.


2. What are the advantages or benefits of meditating on one's own death? Are there disadvantages?

Meditations on death can give purpose and meaning to one's life. A direction or path may be found for someone who reflects on death. It reminds us that we, and everything else, are in a constant state of flux. Everything is somewhere along the continuum of integration, maturation, declination and extinction. Being aware that everything is interdependent can bring balance to people and allow one to view life in a kinder, gentler fashion.

Of course, if misunderstood, meditation on death may become nihilistic and a person may become despondent.

3. Which do you think is the more important question: What happens when I die? or What is happening now?

Although both questions may lead to greater understanding of what this life is all about, it is more important to contemplate what is happening now. It is well and good that all aspects of life (and death) be understood, but we exist here, now. We are this existence because of the manner that various criteria have come together. This is our reality, what we must deal with. Once dead, we are no longer "us" so such questions will not only not matter anymore, but they will not exist.

Master of Buddhism Lesson 8

Master of Buddhism lesson 8

Questions
1. What socially-driven, pre-conditioned ideas might a person have to give up in order to have faith in nirvana?

The western idea of success. Success in North America is usually thought to be a combination of financial and material
accumulation. The idea that things (big houses, cars, etc) and ideas (money, time, importance, etc) can lead to a secure happiness is a mistaken one. It is these two main factors that drive western cultured people to misery and fear - hence, suffering. Nirvana requires that one understands that such things are in fact, just things. How can happiness be founded upon that which can be removed from you?


2. As we have said, the lotus flower is frequently used as a comparison to enlightenment. Can you think of another image that could be compared, metaphorically?

A mountain stream might be a good comparison. Image that the water is rushing downhill very quickly and in its race, it picks up sticks and debris and carries it downstream as well. Because the it is a cold, pure stream, one can see right to the bottom. There sits a stone that too heavy for the water to pick up or to push forward so it sits on the bottom of the stream. The stone watches the stream rush past. The stone is nirvana. The stream is our thoughts.

3. If so, write a small poem about the comparison.

Cold still rock
in the riverbed
watches
as ice water
madly rushes
past.

Unmoved.
Undisturbed.
To what do you rush?

Buddhism Lesson 3. Q and A.

1.  Could the fact that the Dharma was not written by the Buddha himself be problematic?  If so, in what ways?

Clearly, the fact that the Dharma was not written down by the Buddha himself is problematic and likely to lead to disputes  as to the authenticity of  some of  the content. This is by no means confined to Buddhism but has probably, to a greater or lesser extent, plagued most religious and philosophical movements throughout history.  The teachings of Jesus were collected and disseminated by others after his death and for nearly three hundred years,  there were heated discussions as to what writings did or did not form part of his message, a process only alleviated after the conversion of Constantine and the deployment of imperial power to create a monolithic church which had sufficient power to cow most dissident movements with relative ease.  In the process, many  contemporary 'scriptures' such as the Infancy gospels, the gospel of Thomas, gospel of Mary, various non-canonical acts of the apostles,and many more  failed the 'cut' and were rejected and suppressed in the interest of a particular institutional agenda.  In Islam, many of the problems over time and today are attributed to the existence of many thousands of hadith or alleged sayings of the Prophet (which were recorded some 250 years after his death by non-Arabs).Although the Koran repeatedly states that the Koran is sufficient in itself and that there is no need for supplementary legal authority in Islam,  most traditional Muslim clergy assert that one cannot be a true believer without the hadith.  This then is a portal for the importation of precepts which are not contained in the Koran or vastly exaggerate moderate in junctions.  

One would suggest that Buddhism has suffered less in this respect partly because so much emphasis is placed upon the individual and his or her reaction rather than upon adherence to a creed, partly because the Buddha denied himself any divine status and played down the role of teachers, and partly because Buddhism has always seemed to be more of a way of life than a form of worship.  Where divisions exist, they tend to co-exist peaceably and not result in violent schism as history has witnessed so often elsewhere.

2.  Imagine that you are preparing to go for refuge.  What changes would you need to make in your life first?

It is arguable that the main change you need to make has already been made by virtue of the decision to go for refuge which indicates a dissatisfaction with one's present path and the desire to open oneself to the new.  Much would depend too, on the level of refuge upon which one is embarking;  the provisional refuge requires an openness and clearing of the mind as a preliminary to embracing the new, whilst the effective and real refuges represent more advanced stages which presuppose a familiarity with  both the practice and the underlying philosophy of dharma.  The word 'refuge' may also give an erroneous impression rather suggesting an asylum or escape from the world, perhaps akin to a retreat in Christian terms, whereas it can be seen more as a new outlook which has a transformative effect upon one's life and relationship with others.

3.  When going for refuge, are you relying on forces outside yourself for peace of mind or are the three levels ultimately found inside yourself?

In the essence, the three levels, or the potentiality to develop them, are found within the individual but they need to be identified and brought to the fore.  This involves inner readjustment but will also require assistance by way of example, spiritual advice or 'pairing' and practice.  The final commitment has to come from within the supplicant but on the way outside influences are helpful.  The relationship is perhaps the same as that sketched out by the Buddha himself in the way he counseled and encouraged those who came to him in order to follow his example and follow his way.

Master of Buddhism Lesson 8

1.      What socially-driven, per-conditioned ideas might a person have to give up in order to have faith in nirvana?

In order to have faith in nirvana, a person may have to let go of the socially-driven concept of putting themselves in a place of importance. That is, people put too much emphasis on competition or achievement. Or, more definitively, a place of status. One huge reason may be the fear people have of what may come if they don't hold on to that status. A person might think if they go and seek out nirvana and don't attain or find it, they might end up back where they started. It is this fear of failure or nothing to show for accomplishment which is so engraved in the social makeup of societies that can really hold a person back from being free.

2.      As we have said, the lotus flower is frequently used as a comparison to enlightenment. Can you think of another image that could be compared, metaphorically?

I think a ripple in the water from a rain drop could be used as comparison. We see the the rain drop on to a puddle representing the beginning journey as it hits the surface, the waves or disturbance on the water is hard and strong. As the ripples spread out, they become calm and eventually still.

3.      If so, write a small poem about the comparison.

A drop so small

A ripple so strong

The journey begins

Spreading like a storm

Until it finds a calm

Until it finds an end

The journey from within