Quarterly Newsletter of The Triple Gem Of The North. Taking out the Trash

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1 March 2009 Issue No: 34 Taking out the Trash Voice Of Wisdom Quarterly Newsletter of The Triple Gem Of The North Every week you haul a garbage bin out to the curb. If you rummaged through this garbage bin you would find the remnants of something you once desired, something you were willing to pay money for, something you may have been excited to bring into your home. Yet, by the time it ends up in the garbage can it is something you no longer want or cannot use. To label something as "garbage" we have to first mindfully separate out what is useful and secondly we have to bring what is not useful. Sometimes we identify garbage as garbage, but fail to dispose of it. For example, food left out and forgotten will eventually rot and attract bugs. In this sequence something valuable transforms into garbage which eventually transforms into bugs. Then you need to find a way to get rid of the bugs. The same applies to yourself. Day by day you drive yourself to complete many activities. Thinking about these activities, you may get excited. Completing these activities, you may remember them. Sometimes you may understand the past as the past. The process of learning not to live in the past is like dumping out garbage. On the other hand, if you hold onto past events, you will see that as your life, and not as garbage. You may be holding on to a past experience that you have already forgotten, but now you are dealing with the byproduct of that past. It is better to take notice of the garbage you have collected in your lifetime and the products of this past garbage. If you don't notice them you will never dump them. The most important lesson to learn about this garbage is to stop collecting it. You can do what you need to do for the world and your family without being attached to any of those byproducts. Buddha said, "Naturally the mind is pure and bright; foreign objects make it dull and dark." Unnecessary memories and pain cover the mind, but if you practice how to keep alert you can maintain this bright, pure mind. An important aspect of this is consumer culture. If you have extra money you might buy some things you like such as a new style of clothing or some kind of electronics. You might buy things and never use it or use it for a time until it something new comes along and it becomes junk. In the same way, no matter who you are or how important your activities, we all have 24 hours in a day. These 24-hour days fill our lives. That time has value like money, but the nice thing is no one is richer or poorer in that sense. If you realize how valuable your time is you will spend it very carefully because there is no way to get that lost time back. You will not be so absorbed in going to exciting events, buying new stuff, and moving on to something else because you will start to think, "Why am I doing this?" If you are not careful with this you will find you never find that time and will never find a way to cover the dead. If you lose money you can borrow it, but time is something that cannot be borrowed. Even by thinking about spiritual activities you can collect garbage and waste time. We should all use this time by refusing to collect useless garbage.

2 Page 2 Protection - by Bhante Sathi Today I met a security guard at the airport. Since I wear a long robe security had to check me carefully. He was thrilled at the chance to talk to a monk. He asked me, "Have you talked to Buddha during your meditation?" I replied, "No. Buddha passed away about twenty-five hundred years ago; he will never come back." He asked, "Then who protects you?" I said, "The Dhamma protects me." At that point I had to leave, but he got my phone number and he said, "You made me wonder." Buddha didn't create this religion, ordinary people did. Buddha was seeking reality. By following Buddha's way they could wipe off the conditions which cause existence. They recognized this phenomenon as total salvation; Hindus had a word for that, Nirvana. As human beings, we are comfortable with our habits and traditions. We practice our traditional activities because they make us happier. That is the easier path. Thus, human beings incorporate Buddhist concepts into their traditions. We mix these cultural practices with some Buddhist terms and concepts. The early generation use these traditions to discover and practice the teachings. The later generation gradually forgets the core teachings and concepts and only hang onto the traditional practices. Independent thinkers try to give their own philosophical interpretations to prove their practice is better. Was Buddha looking for and what we are looking for? Buddha was looking for an answer for his helplessness. He realized that he is not free from the pain of death, aging, sickness, and all other emotional pain. First he was looking for someone to help and protect him, so he was told to sacrifice physical and emotional wealth. He quickly realized that no outside power could protect him because pain is created from within, not from outside. He then followed his own methods to awaken himself. Later, when these practices were combined with cultural traditions, most cultures lost the core of the teaching and the purpose of the practice. Some traditions went through big changes, such as instead of finding a protector within they looked for a protector outside. Some of these traditions are waiting until Buddha returns to rescue them. According to Buddha that is the nature for ordinary living beings, but fortunately, no matter which tradition one follows, one who works with wisdom will get back to the original track. Once there was a man selling balloons by a school. He filled a red balloon with helium and released it to the sky. The kids came back to buy balloons and said, "Please give me a red balloon because I want to send it to the sky. The man said, "The balloon is not going to the sky because of the outside; what is in side the balloon, takes it to the sky." Likewise the Buddhist tradition is not so much important as the practice. First we get excited by the balloon's color. Then we think, "Why am I practicing this? How this is helping me?" With that turn we get back to the right track, but if we continue this practice without thinking, we will get stuck with pleasure. We do these fun things a few times but move on when we get bored.. Sometimes we plan various kinds of activities to break the same pattern. That is the way we get pleasure from outside. But real fun comes with looking inside. That is the message passed by Buddha. Let's think back about protection. We need someone to protect us. But Buddha pointed out "only we can protect us." He said dhammohave rakkathi Dhamma chari (Dhamma will protect one who protects dhamma). Dhamma is not a person. Dhamma is the Pali word for unconditional reality.

3 Weekly Meditation Monday Night Mankato 7:00 pm to 8:30 pm First Congregational UCC 150 Stadium Ct Mankato, MN Tuesday Night St Peter 7:00 pm to 8:00 pm Gustavus Adolphus College In Linner Lounge Call Asitha Friday Night Minnetonka 6:30 pm to 8:00 pm The Marsh Minnetonka Blvd. Minnetonka, Minnesota Stillwater 7:00 pm to 8:00 pm River Market Loft 218 N Main St Stillwater MN Contact: Ben (651) Saturday Morning Chanhassen 10:10 am to 11:30 am Chanhassen Library 11 Kerber Drive Chanhassen, MN Call Ralph Choice less Awareness Page 3 by Godwin Samararatne "Try this in any posture you like: just allow thoughts to arise - thoughts of the past, thoughts of the future - and see how far you can simply observe these thoughts, just thoughts arising and passing away, as if these thoughts do not belong to you, as though you were observing another person's thoughts. If you are getting involved with the thoughts, if you are judging the thoughts, just know what is happening, and note the difference between being an observer and being involved with the thoughts. Making friends with your thoughts, creating space for your thoughts by allowing any thought to arise, and observing how you react to the thoughts. The reaction doesn't matter as long as you are aware of it, as long as you observe the reaction. Just being completely choice less. Now can you do the same in regard to any emotion that is arising in you. Whatever emotion is arising - sadness, anxiety, fear, joy - do not want it to stay in your mind, and also do not want it to go away, just be at one with that emotion, whatever it is. And do the same in regard to any sensation that is arising, pleasant sensations, unpleasant sensations, whatever it is, just let it be. Being choice less about thoughts, emotions, sensations - learn to be a witness to whatever is happening in your mind and body. Learning to see things as they are, and not as they should or must be." All Are Welcome

4 Ritual by Ajahn Brahm Or instead of looking at Buddhism as a philosophy, many people look at it as a religion. The rituals of Buddhism are meaningful, and they shouldn't be discarded just because one thinks one is above ritual. I know people are sometimes very proud, arrogant even, and think they don't need any rituals. But the truth of the matter is that rituals do have a psychological potency. For example, it is useful in society when two people are going to live together that they go through some sort of marriage ceremony. Because in that ceremony there is something that happens to the mind, something that happens to the heart. There is a commitment made deep inside which echoes with the knowledge that something important has happened. In the ceremonies and rituals of death, all of those rites of chanting, reflection and kind words actually have a meaning for the people involved. It does help them to come to accept with grace the passing of a loved one. It helps them acknowledge the truth of what's happened, that a final separation from that person has occurred. And in that acceptance they come to peace. In the same way, at our monastery, in order to forgive another person and to let go of past hurt, a ceremony of forgiveness is often used. In the Catholic Church they have the ceremony of confession. The precise details of a forgiveness ceremony don't really matter, but what is important is that forgiveness is given, by some physical means through some ritual or ceremony. If you just say, "Oh I'm sorry", isn't that a lot different from also giving a present, or a bunch of flowers? Or isn't it different from going up to them and saying "look, what I did the other day was really unforgivable, but come out to dinner with me this evening", or "here have a couple of tickets to the theatre"? It's much deeper and more effective when you weave a beautiful ceremony around forgiveness rather than just muttering a few words. Even the ritual of bowing to a Buddha has a great meaning. It's an act of humility. It's saying I'm not enlightened and yet there is something that is beyond me which I am aspiring towards. It's the same humility that a person has when they go to school, or university and they acknowledge that the lecturers and the professors know more than they do. If you argue with professors when you go to university, are you going to learn anything? Humility is not subservience, which denies the worth of yourself, But humility is that which respects the different qualities in people. Sometimes the act of bowing, if it's done mindfully, is a ceremony, a ritual that can generate a great sense of joy. As a monk many people bow to me, and I bow to many others. There is always someone that you have to bow to no matter how senior you are. At the very least there is always the Buddha to bow down to. I enjoy bowing. When there is a monk who is senior to me, bowing is a beautiful way of overcoming ego and judging, especially when I must bow to a really rotten monk (the good monks are easy to bow to). This is a ritual which if done in the right way can produce so many benefits. At the very least, as I tell people at the monastery, if you do a lot of bowing it strengthens your stomach muscles and you don't look fat! But it's more than that. Identity There s an old koan about a monk who went to his master and said, I m a very angry person, and I want you to help me. The master said, Show me your anger. The monk said, Well, right now I m not angry. I can t show it to you. And the master said, then obviously it s not you, since sometimes it s not even there. Who we are has many faces, but these faces are not who we are. -Charlotte Joko Beck, Everyday Zen

5 Robe Ceremony Precepts Ceremony What is happening Retreat - Mahtomedi MN Cooking Class, tasting own food Metta Meditation Group Sundays 10 am to 11 am Mankato, MN We will practice Metta meditation about 40 minutes follow by Dhammapada studies. Dhammapada is a collection of verses delivered by Buddha which contains deep Dhamma teachings and lessons on the proper way of life. Paramitha (perfection) group Sunday 4.15pm to 6.00 pm Paramitha Group will be starting to discuss dependent origination. This is a committed group meet and studies how to apply and practice Dhamma with day to day life. We shire certain document via and reed before come to the meeting. This group meets in Mankato MN. You are welcome to join this group. Contact us for more information.

6 Dandavagga - Violence (verses ) All tremble at the rod. All fear death. Comparing others with oneself, one should neither strike nor cause to strike. All tremble at the rod. Life is dear to all. Comparing others with oneself, one should neither strike nor cause to strike. Whoever tries to seek happiness through hurting others, cannot find happiness. Whoever tries to seek happiness without hurting others, can find happiness. Speak not harshly to anyone. Those thus addressed will retort. Painful, indeed, is vindictive speech. Blows in exchange may bruise you. If, like a cracked gong, you silence yourself, you have already attained Nibbana: no vindictiveness will be found in you. As with a staff the heardsman drives his cattle to pasture, even so do old age and death drive out the lives of beings. So, when a fool does wrong deeds, he does not realize (their evil nature); by his own deeds the stupid man is tormented, like one burnt by fire. Whosoever causes pain to the innocent ones will himself suffer quickly from one of the following ten states. He will get sharp pain or injury of the body, or get serious illness or become mad. Or punishment by the kind, or being accused of doing wrong or death of relatives or loss of treasures. Or his house will be struck by lightning or after death, he will be reborn in Hell. Neither wandering naked, nor matted locks, nor filth, nor fasting, nor lying on the ground, nor dust, nor ashes, nor striving squatting on the heels, can purify a mortal who has not overcome doubts. Though gaily decked, if he should live in peace, (with passions) subdued, (and senses) controlled, certain (of the four Paths of Sainthood), perfectly pure, laying aside the rod (in his relations) towards all living beings a Brahmana indeed is he, and ascetic is he, a Bhikkhu is he. Those, who are ashamed to do shameful things, are rare. Such men can be compared to a thoroughbred horse who does not get whipped. A man, who practises virtue, who has confidence in what he does, who meditates and who understands the Law, such a man will get rid of suffering as a thoroughbred horse gets rid of being whipped. Irrigators lead the waters. Fletchers bend the shafts. Carpenters fashion the wood. The virtuous control themselves.

7 Living with the Cobra By Ajahn Chah In order to do this practice, remember to regard all the various activities of mind, all those you like and all those you dislike, in the same way, as you would regard a cobra. The cobra is an extremely poisonous snake, poisonous enough to cause death if it should bite us. And so, also, it is with our moods; the moods that we like are poisonous, the moods that we dislike are also poisonous. They prevent our minds from being free and hinder our understanding of the Truth as the Buddha taught it. Thus is it necessary to try to maintain our mindfulness throughout the day and night. Whatever you may be doing, be it standing, sitting, lying down, speaking or whatever, you should do with mindfulness. When you are able to establish this mindfulness, you'll find that there will arise clear comprehension associated with it, and these two conditions will bring about wisdom. Thus mindfulness, clear comprehension and wisdom will work together, and you'll be like one who is awake both day and night. These Teachings left us by the Buddha are not Teachings to be just listened to, or simply absorbed on an intellectual level. They are Teachings that through practice can be made to arise and known in our hearts. Wherever we go, whatever we do, we should have these Teachings. And what we mean by "to have these Teachings" or "to have the Truth," is that, whatever we do or say, we do and say with wisdom. When we think and contemplate, we do so with wisdom. We say that one, who has mindfulness and clear comprehension combined in this way with wisdom, is one who is close to the Buddha. When you leave here, you should practice bringing everything back to your own mind. Look at your mind with this mindfulness and clear comprehension and develop this wisdom. With these three conditions there will arise a "letting go." You'll know the constant arising and passing away of all phenomena. You should know that that which is arising and passing away is only the activity of mind. When something arises, it passes away and is followed by further arising and passing away. In the Way of Dhamma we call this arising and passing away "birth and death"; and this is everything -- this is all there is! When suffering has arisen, it passes away, and, when it has passed away, suffering arises again. There's just suffering arising and passing away. When you see this much, you'll be able to know constantly this arising and passing away; and, when your knowing is constant, you'll see that this is really all there is. Everything is just birth and death. It's not as if there is anything which carries on. There's just this arising and passing away as it is -- that's all. This kind of seeing will give rise to a tranquil feeling of dispassion towards the world. Such a feeling arises when we see that actually there is nothing worth wanting; there is only arising and passing away, a being born followed by a dying. This is when the mind arrives at "letting go," letting everything go according to its own nature. Things arise and pass away in our mind, and we know. When happiness arises, we know; when dissatisfaction arises, we know. And this "knowing happiness" means that we don't identify with it as being ours. And likewise with dissatisfaction and unhappiness, we don't identify with them as being ours. When we no longer identify with and cling to happiness and suffering, we are simply left with the natural way of things.

8 Sri Lankan Dinner & Culture Night (Fundraiser for TGN-Mankato Building fund) When: March 14, :00 p.m. Where: United Church of Christ (150 Stadium Ct., Mankato) Advance Ticket $ 20 Dinner, Entertainment, Silent Auction Savory curries and rice, traditional dessert, and entertainment with Sri Lankan friends. More info In the Spirit of Noble Friends, Triple Gem of the North invites you to submit your writings and comments to us at info@triplegem.org New Phone Number TGN and Monk's Residence New Phone Number is (612) Voice Of Wisdom Triple Gem Of The North PO Box 323 St Peter, MN info@ triplegem.org. Phone: Fax: Web: To add you to our mailing list send your information via or feel free call us. Vesak Celebrations 2009 Theme of the year Why Religion? am Opening meditation am Buddhist view of Religion am Lunch for Monks pm keynote Speech 1.30 pm panel discussion 2.30 pm light festival 3.00 pm END St. Peter: Sunday, April 26 Gustavus Adolphus College Heritage/St. Peter Room 10:00 am -3:00 pm Triple Gem of the North Is a 501 (C) 3 approved tax-deductible Non profit organization based in state of Minnesota. We operate in Minneapolis, St Paul, Chanhassen, St Peter and Mankato. Your tax-deductible contribution will assist in our endeavor to serve the community through weekly meditation classes, day long retreats and the assistance in building a permanent retreat center. Triple Gem is also heavily involved in various disaster relief efforts such as Tsunami relief in Sri Lanka, and Hurricane Katrina. This is done in the spirit of the teachings of the Buddha.