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07/24/12
24 07 2012 TUESDAY LESSON 677 FREE ONLINE eNālāndā Research and Practice UNIVERSITY up a levelTipitaka network … his life, his acts, his words sabbe satta bhavantu sukhi-tatta TIPITAKA TIPITAKA AND TWELVE DIVISIONS Brief historical background Sutta Pitaka Vinaya Pitaka Abhidhamma Pitaka Twelve Divisions of Buddhist Canons Nine Divisions of Buddhist Canons Sutta Piṭaka — The basket of discourses —Mahāsatipaṭṭhāna Sutta (DN 22) {excerpt} - all infobubbles— Attendance on awareness —Kāyānupassanā D. Paṭikūlamanasikāra Pabba D. Section on Repulsiveness Dhammapada Verses 266 and 267 Annatarabrahmana Vatthu- Verse 266. One Is Not A Monk Merely By Begging Alms Food- Verse 267. The Holy Life Makes a Monk ALL ABOUT AWAKEN ONES WITH AWARENESS USA New York Chuang Yen Monastery in New York • Blue Cliff Monastery • Chapin Mill Zen Retreat Center • Chogye International Zen Center • Chuang Yen Monastery • Dai Bosatsu Zendo Kongo-ji • Karma Triyana Dharmachakra • Mahamevnawa Buddhist Monastery (Theravada) • Namgyal Monastery • New York Mahayana Temple • New York Zendo Shobo-Ji • Rochester Zen Center • USA Shaolin Temple • Still Mind Zendo • Vajiradhammapadip Temple • Village Zendo • Zen Center of Syracuse • Zen Mountain Monastery
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24 07 2012 TUESDAY LESSON 677 FREE ONLINE  eNālāndā Research and Practice UNIVERSITY
up a levelTipitaka network … his life, his acts, his words
               
sabbe satta bhavantu sukhi-tatta
TIPITAKA
TIPITAKA   AND   TWELVE   DIVISIONS
    Brief historical background
   Sutta Pitaka
   Vinaya Pitaka
   Abhidhamma Pitaka
     Twelve Divisions of Buddhist Canons
Nine Divisions of Buddhist Canons
Sutta Piṭaka

— The basket of discourses —Mahāsatipaṭṭhāna Sutta (DN 22) {excerpt} - all infobubbles— Attendance on awareness —Kāyānupassanā
D. Paṭikūlamanasikāra Pabba     D. Section on Repulsiveness

Dhammapada Verses 266 and 267 Annatarabrahmana Vatthu-  Verse 266. One Is Not A Monk Merely By Begging Alms Food- Verse 267. The Holy Life Makes a Monk


ALL ABOUT AWAKEN ONES WITH AWARENESS USA
New York


Chuang Yen Monastery in New York
    •    Blue Cliff Monastery
    •    Chapin Mill Zen Retreat Center
    •    Chogye International Zen Center
    •    Chuang Yen Monastery
    •    Dai Bosatsu Zendo Kongo-ji
    •    Karma Triyana Dharmachakra
    •    Mahamevnawa Buddhist Monastery (Theravada)
    •    Namgyal Monastery
    •    New York Mahayana Temple
    •    New York Zendo Shobo-Ji
    •    Rochester Zen Center
    •    USA Shaolin Temple
    •    Still Mind Zendo
    •    Vajiradhammapadip Temple
    •    Village Zendo
    •    Zen Center of Syracuse
    •    Zen Mountain Monastery

DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
— Attendance on awareness —
[ mahā+satipaṭṭhāna ]

This sutta is widely considered as a the main reference for meditation practice.




Note: infobubbles on all Pali words


Pāḷi



Uddesa

I. Kāyānupassanā

   A. Ānāpāna Pabba
   B. Iriyāpatha Pabba
   C. Sampajāna Pabba
   D. Paṭikūlamanasikāra Pabba
   E. Dhātumanasikāra Pabba
   F. Navasivathika Pabba

II. Vedanānupassanā

III. Cittānupassanā

IV. Dhammānupassanā

   A. Nīvaraṇa Pabba
   B. Khandha Pabba
   C. Āyatana Pabba
   D. Bojjhaṅga Pabba



English



Introduction

I. Observation of Kāya

   A. Section on ānāpāna
   B. Section on postures
   C. Section on sampajañña
   D. Section on repulsiveness
   E. Section on the Elements
   F. Section on the nine charnel grounds

II. Observation of Vedanā

III. Observation of Citta

IV. Observation of Dhammas

   A. Section on the Nīvaraṇas
   B. Section on the Khandhas
   C. Section on the Sense Spheres
   D. Section on the Bojjhaṅgas


D. Paṭikūlamanasikāra Pabba


Puna ca·paraṃ, bhikkhave, bhikkhu imam·eva kāyaṃ, uddhaṃ pādatalā adho kesa·matthakā, taca·pariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati: ‘Atthi imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṃti.

D. Section on Repulsiveness



Furthermore, bhikkhus, a bhikkhu considers this very body, from the
soles of the feet up and from the hair on the head down, which is
delimited by its skin and full of various kinds of impurities: “In this kāya,
there are the hairs of the head, hairs of the body, nails, teeth, skin,
flesh, tendons, bones, bone marrow, kidneys, heart, liver, pleura,
spleen, lungs, intestines, mesentery, stomach with its contents, feces,
bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal
mucus, synovial fluid and urine.”

Seyyathāpi, bhikkhave, ubhatomukhā putoḷi pūrā nānāvihitassa dhaññassa, seyyathidaṃ sālīnaṃ vīhīnaṃ muggānaṃ māsānaṃ tilānaṃ taṇḍulānaṃ.
Tamenaṃ cakkhumā puriso muñcitvā paccavekkheyya: ‘Ime sālī ime vīhī, ime muggā, ime māsā, ime tilā, ime taṇḍulāti; evameva kho, bhikkhave, bhikkhu imam·eva kāyaṃ, uddhaṃ pādatalā adho kesa·matthakā, taca·pariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati: ‘Atthi imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṃti.


Just as if, bhikkhus, there was a bag having two openings and filled
with various kinds of grain, such as hill-paddy, paddy, mung beans,
cow-peas, sesame seeds and husked rice. A man with good eyesight, having
unfastened it, would consider [its contents]: “This is hill-paddy, this
is paddy, those are mung beans, those are cow-peas, those are sesame
seeds and this is husked rice;” in the same way, bhikkhus, a bhikkhu
considers this very body, from the soles of the feet up and from the
hair on the head down, which is delimited by its skin and full of
various kinds of impurities: “In this kāya,
there are the hairs of the head, hairs of the body, nails, teeth, skin,
flesh, tendons, bones, bone marrow, kidneys, heart, liver, pleura,
spleen, lungs, intestines, mesentery, stomach with its contents, feces,
bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal
mucus, synovial fluid and urine.”

Iti ajjhattaṃ kāye kāyānupassī viharati, bahiddhā kāye kāyānupassī viharati, ajjhatta-bahiddhā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī kāyasmiṃ viharati, vaya-dhamm·ānupassī kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī kāyasmiṃ viharati; ‘atthi kāyoti pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.


Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

தமிழ்

மேலும், பிக்குக்களுக்களே, ஒரு பிக்கு, இதே உடம்பில்,உச்சைந்தலை முடியிலிருந்து கீழ்நோக்கி உள்ளங்கால் வரை, மெல்லிய தோல் மற்றும் பல்வேறு வகைப்பட்ட அசுத்தம் நிறைந்த, ‘இந்த kāya, உடம்பு தலை முடி, உடம்புமுடி, நகம், பற்கள், மெல்லியல் தோல், தசை, தசை நாண், எலும்பு, எலும்புச்சோறு, சிறுநீரகம், இதயம், கல்லீரல்,மார்புவரி, மண்ணீரல், சுவாசப்பை,குடல், குடல்தாங்கி, இரைப்பை அதனுடைய உள்ளடங்கல், மலம், பித்தநீர், கபம், சீழ், இரத்தம், வியர்வை, கொழுப்பு, கண்ணீர், மசகிடு, உமிழ்நீர், மூக்குச்சளி, உயவுநீர்மஞ் சார்ந்த நீர்த்தன்மையுள்ள மற்றும் சிறுநீர் அதன் வரம்பிடலில் உள்ளது என அறீவார்.

ஒருவேளை பிக்குக்களுக்களே,அங்கே ஒரு பை இரண்டு வாயில்கள் உடையதாயிருப்பின், பல்வேறு  வகைப்பட்ட தானியம், குன்று நெல் பயிர், நெல் பயிர், பச்சைப்பருப்பு, மாட்டு பட்டாணி, எள்ளு விதை, தொலியல். ஒரு மனிதன் நல்ல பார்வையாற்றல் உடையவராயிருத்தல் கட்டு அவிழ்க்கப் பட்டவுடன் ஆழ்ந்து ஆராய விரும்பி ,”இது குன்று நெல் பயிர்,நெல் பயிர், பச்சைப்பருப்பு, மாட்டு பட்டாணி, எள்ளு விதை, தொலியல்என அறீவார்.” அதே போல்,  பிக்குக்களுக்களே, ஒரு பிக்கு, இதே உடம்பில்,உச்சைந்தலை முடியிலிருந்து கீழ்நோக்கி உள்ளங்கால் வரை, மெல்லிய தோல் மற்றும் பல்வேறு வகைப்பட்ட அசுத்தம் நிறைந்த, ‘இந்த kāya, உடம்பு தலை முடி, உடம்புமுடி, நகம், பற்கள், மெல்லியல் தோல், தசை, தசை நாண், எலும்பு, எலும்புச்சோறு, சிறுநீரகம், இதயம், கல்லீரல்,மார்புவரி, மண்ணீரல், சுவாசப்பை,குடல், குடல்தாங்கி, இரைப்பை அதனுடைய உள்ளடங்கல், மலம், பித்தநீர், கபம், சீழ், இரத்தம், வியர்வை, கொழுப்பு, கண்ணீர், மசகிடு, உமிழ்நீர், மூக்குச்சளி, உயவுநீர்மஞ் சார்ந்த நீர்த்தன்மையுள்ள மற்றும் சிறுநீர் அதன் வரம்பிடலில் உள்ளது என அறீவார்.

இவ்வாறு அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால் உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால் உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில் எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம் மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.


The Dhammapada: Verses and Stories

Verse 266. One Is Not A Monk Merely By Begging Alms Food

Though one begs from others
by this alone’s no bhikkhu.
Not just by this a bhikkhu
but from all Dhamma doing.

Explanation: No one becomes a monk merely because he begs
others. An individual, though begging , does not become a monk if
he embraces vicious and repulsive beliefs.

Verse 267. The Holy Life Makes a Monk

Who both good and evil deeds
has gone beyond with holy life,
having discerned the world he fares
and ‘Bhikkhu’ he is called.

Explanation: Who rises above both good and evil and treads
the path of higher discipline, reflecting wisely , that person, indeed,
deserves to be described as a monk.


Dhammapada Verses 266 and 267
Annatarabrahmana Vatthu

Na tena bhikkhu so hoti
yavata bhikkhate
1 pare
vissam dhammam samadaya
bhikkhu hoti na tavata.

Yo’dha punnanca papanca
bahetva brahmacariyava
sankhaya loke carati
sa ve “bhikkhu” ti vuccati.

Verse 266: He does not become a bhikkhu merely because he stands at the door
for alms. He cannot become a bhikkhu because he acts according to a faith which
is not in conformity with the Dhamma.

Verse 267: In this world, he who lays aside both good and evil, who leads the
life of purity, and lives meditating on the khandha aggregates is indeed called
a bhikkhu.


1. bhikkhate: lit., begs.


The Story of a Brahmin

While residing at the Jetavana monastery, the Buddha uttered Verses (266) and
(267) of this book, with reference to a brahmin.

Once, there was a brahmin who was in the habit of going round for alms. One
day, he thought, “Samana Gotama has declared that one who lives by going
round for alms is a bhikkhu. That being so, I should also be called a
bhikkhu.” So thinking, he went to the Buddha and said to him that he (the
brahmin) should also be called a bhikkhu, because he also went round for
alms-food. To him the Buddha replied, “Brahmin, I do not say that you
are a bhikkhu simply because you go round for alms-food. One who professes a
wrong faith and acts accordingly is not to be called a bhikkhu. Only he who
lives meditating on the impermanence, unsatisfactoriness, and insubstantiality
of the aggregates is to be called a bhikkhu.

Then the Buddha spoke in verse as follows:

Verse 266: He does not become a bhikkhu merely
because he stands at the door for alms. He cannot become a bhikkhu
because he acts according to a faith which is not in conformity with
the Dhamma.

 

Verse 267: In this world, he who lays aside both
good and evil, who leads the life of purity, and lives meditating on
the khandha aggregates is indeed called a bhikkhu.

New York

Chuang Yen Monastery in New York
    •    Blue Cliff Monastery
    •    Chapin Mill Zen Retreat Center
    •    Chogye International Zen Center
    •    Chuang Yen Monastery
    •    Dai Bosatsu Zendo Kongo-ji
    •    Karma Triyana Dharmachakra
    •    Mahamevnawa Buddhist Monastery (Theravada)
    •    Namgyal Monastery
    •    New York Mahayana Temple
    •    New York Zendo Shobo-Ji
    •    Rochester Zen Center
    •    USA Shaolin Temple
    •    Still Mind Zendo
    •    Vajiradhammapadip Temple
    •    Village Zendo
    •    Zen Center of Syracuse
    •    Zen Mountain Monastery

http://en.wikipedia.org/wiki/Blue_Cliff_Monastery

From Wikipedia, the free encyclopedia
Jump to: navigation,
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Blue Cliff Monastery
Blue Cliff Monastery - 1.jpg
Dining Hall and Meditation Hall
Information
Denomination Order of Interbeing
Lam Te Dhyana
Founded 2007
Founder(s) Thich Nhat Hanh
Address 3 Mindfulness Way
Pine Bush, NY 12566
Country United States
Website BlueCliffMonastery.org

Dharma Wheel.svg Portal:Buddhism

Blue Cliff Monastery is a 80-acre (0.32 km2) Buddhist monastery located in Pine Bush, New York.[1][2] It was founded in May 2007 by monastic and lay practitioners from Plum Village in France.[3][4]

The monastery is under the direction of Thich Nhat Hanh’s Order of Interbeing in the Vietnamese Zen
tradition. Blue Cliff Monastery follows the same practices and daily
schedules as its root monastery Plum Village and its sister monasteries Deer Park Monastery in Escondido, California and Magnolia Village Practice Center in Batesville, Mississippi.[5]

Blue Cliff Monastery was created when the monastics moved from Maple Forest Monastery and the Green Mountain Dharma Center. In 1997 Maple Forest Monastery was founded in Woodstock, Vermont and a year later Green Mountain Dharma Center was founded in Hartland, Vermont. Maple Forest was the monks’ residence and Green Mountain was the nuns’ residence.[6] On May 2007 both centers moved to Blue Cliff Monastery.[7]

The Monastery is located in the lush green Hudson Valley of New York (one hour and 30 minutes away from NYC).[8]
Inside the property there are two ponds and a creek, and out of its 80
acres 65 are forest. Visitors are welcome to practice mindfulness with
the fourfold community of monks, nuns, laymen and laywomen. Typically
days of mindfulness are held twice a week (Thursdays and Sundays).
Retreats are held frequently throughout the year.[9][10][11][12][13]

http://en.wikipedia.org/wiki/Namgyal_Monastery

From Wikipedia, the free encyclopedia
Jump to: navigation,
search

Namgyal Monastery Dharamsala, India

Namgyal Monastery (Tibetan: རྣམ་གྱལ་Wylie: rnam rgyal, ༸སྐུ་བཅར་རྣམ་པར་རྒྱལ་བ་ཕན་བདེ་ལེགས་བཤད་གླིང། named for a long-life deity) is a Tibetan Buddhist monastery associated with the Dalai Lamas. Founded in 1575 by the Third Dalai Lama, Sonam Gyatso, Namgyal Monastery was historically housed within the Potala Palace
(the red section on top). Namgyal Monastery is personal monastery of
His Holiness the Dalai Lama, Its primary role was to assist with rituals
involving the Dalai Lama of Tibet.

After 1959, Namgyal Monastery relocated to Dharamshala, India, where it continues activity today. (Whether the People’s Republic of China
has maintained an institution with this name is unclear.) According to
its website, Namgyal (Dharamshala) has “nearly 200″ monks (up from 55 in
1959), representing all four Tibetan monastic lineages. Its main
tantric practices are Kalachakra, Yamantaka, Chakrasamvara, Guhyasamaja, and Vajrakilaya.

In 1992, on the advice of the present Dalai Lama, Namgyal established an American branch in Ithaca, New York. For information on this see Namgyal Monastery Institute of Buddhist Studies.

In 1998, Namgyal incorporated a Tibetan monastery in Bodhgaya,
India, called Gendhen Phelgyeling. The monastery is now known as
Namgyal (Bodhgaya), and has 45 monks. Namgyal (Dharamsala) also manages a
temple in Kushinagar (since 1967), and an elderly home in Simla (since 1992).

http://en.wikipedia.org/wiki/New_York_Mahayana_Temple

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Retreat Mahayana Temple
Information
Denomination Pure land
Founded 1962
Founder(s) Mrs. Annie Ying
Address 710 Ira Vail Rd, Leeds, NY 12451
Country United States
Website http://www.mahayana.us

Dharma Wheel.svg Portal:Buddhism

Mahayana Temple (Chinese: 大乘寺;; pinyin: Da Cheng Si) is a Chinese Buddhist temple located within a forest in South Cairo, N.Y.. It is the retreat of the Eastern States Buddhist Temple of America, Inc. (“ESBT”). The original retreat land was donated by Mr. James Ying. The downtown branch of the Mahayana Temple (aka Mahayana City Campus) is located in New York.
The temple grounds in South Cairo contain the Grand Buddha Hall (with
dormitories located in the wings and a dining hall located on the lower
level), the Kuan Yin Hall, the 500 Arhat Hall, a six storied pagoda, and
the newly-completed Earth Store Bodhisattva Hall as well as a
three-unit temple dedicated to the spirits of the land.

  • Retreat Campus
  • Retreat Campus Main Gate
  • City Campus
  • City Campus KwanYin
  • Retreat Campus
  • Retreat Campus Main Gate
  • Retreat Campus
  • Retreat Campus Main Gate
  • City Campus
  • City Campus KwanYin
  • Retreat Campus
  • Retreat Campus Main Gate
  • Retreat Campus
  • Retreat Campus Main Gate
  • City Campus
  • City Campus KwanYin
  • Retreat Campus
  • Retreat Campus Main Gate
  • Retreat Campus
  • Retreat Campus Main Gate
  • City Campus
  • City Campus KwanYin
  • Retreat Campus
  • Retreat Campus Main Gate

http://en.wikipedia.org/wiki/New_York_Zendo_Shobo-Ji

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Zen-center1.jpg

New York Zendo Shobo-Ji, or Temple of True Dharma, is a Rinzai zen practice facility located in the upper East Side of Manhattan, NY. It is part of the Zen Studies Society. Founded on September 15, 1968 by Japanese Zen master Soen Nakagawa, the building had been converted from a private home. Eido Tai Shimano, now retired, was the founding abbot; he was succeeded by Roko Sherry Chayat, who is the current abbot.

http://en.wikipedia.org/wiki/Rochester_Zen_Center

Rochester Zen Center

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Rochester Zen Center
Rochester zen center front entrance.jpg
Information
Denomination Independent
Founded 1966
Founder(s) Philip Kapleau
Abbot(s) Bodhin Kjolhede
Address 7 Arnold Park
Rochester, New York 14607-2082
Country United States
Website http://www.rzc.org/

Dharma Wheel.svg Portal:Buddhism

The Rochester Zen Center (RZC) is a Sōtō and Rinzai Zen Buddhist sangha in the Sanbo Kyodan lineage, located in Rochester, New York and established in 1966 by Philip Kapleau. It is one of the oldest Zen centers in the United States.[citation needed]

http://en.wikipedia.org/wiki/Shi_Yan_Ming

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Shì Yánmíng

Shi Yan Ming at USA Shaolin Temple in Lower Manhattan, November 4, 2010.
Religion Chan Buddhism
School Shaolin Temple
Lineage 34th Generation Shaolin Warrior Monk
Dharma name(s) Shì Yánmíng
Personal
Nationality Chinese American
Born February 13, 1964 (age 48)
Zhumadian Village, Henan Province, China People’s Republic of China (PRC)
Senior posting
Title Chan Master, Founder and abbot of the USA Shaolin Temple
Religious career
Teacher Shi Yong Qian (釋永乾)
Students RZA, Wesley Snipes, Rosie Perez, Bokeem Woodbine, John Leguizamo[1]
Website http://usashaolintemple.org

Shi Yan Ming (born Duan Gen Shan February 13, 1964) is a 34th[2] generation Shaolin warrior monk,[3] teacher and actor, best known as the founder of USA Shaolin Temple.[4] Trained at the Shaolin Temple in the People’s Republic of China (PRC) since the age of five, Shi Yan Ming defected to the United States in 1992, before opening the USA Shaolin Temple in Manhattan,
where he has taught hundreds of students, including numerous
celebrities. He has made various media appearances in television, film
and print, including National Geographic, PBS, History, Time magazine, and the 1999 American samurai action film, Ghost Dog: The Way of the Samurai.

http://en.wikipedia.org/wiki/Still_Mind_Zendo

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Still Mind Zendo
Information
Denomination White Plum Asanga (Sōtō)
Founded 1994
Founder(s) Janet Jiryu Abels Sensei
Abbot(s) Janet Jiryu Abels Sensei
Gregory Hosho Abels Sensei
Address 37 West 17th Street, 6th Floor, New York, New York 10011
Country United States
Website www.stillmindzendo.org/

Dharma Wheel.svg Portal:Buddhism

Still Mind Zendo, a Zen meditation center formed in 1994, is in the
Soto lineage of the late Taizan Maezumi Roshi and the White Plum Asanga.
The founder and resident teacher of Still Mind Zendo, Sensei Janet
Jiryu Abels, is a dharma successor of Roshi Robert Jinsen Kennedy as is
Sensei Gregory Hosho Abels, the co-resident teacher at the center.

Still Mind Zendo emphasizes the practice of zazen (sitting
meditation) above all else, recognizing it as a way for people to deepen
their insight and realization of their essential self, which is nothing
other than the realization of their lives. And because essential self
or essential nature is not bound by the limitations of any religion or
gender or path in life, people from all walks of life and from all
religious or non-religious backgrounds are welcomed.

The singular commitment to zazen makes practice at Still Mind Zendo a
simple one. Because the two teachers have chosen to be lay teachers and
are not ordained as Zen priests, there are no services and robes are
not worn. There is, however, deep commitment to the teachings of the
ancestors; to the disciplines of the Way; to the attention to posture
and detail; to the practice of being in the moment; and to the extension
of that practice into every facet of life. Weekly dharma talks are
given and dokusan or daisan (private teaching) is available, offering
guidance in both zazen and koan study.

Understanding how daunting Zen often seems, simple, practical and
accessible instruction is available, beginning with the bi-monthly Zen
for Beginners program. Understanding how difficult is the continuation
of Zen practice, Still Mind Zendo offers strong challenge and the
support of caring and like-minded people. In addition to daily zazen
(except for Sunday and Monday when the center is closed), weekend and
week retreats (sesshin), study sessions and related workshops are
offered.

Sensei Janet Jiryu Abels, founder of Still Mind Zendo, has been a Zen
teacher since 2000 prior to which she was in private practice as a
spiritual director for 15 years, also working as a community organizer
and peace activist. She is married to Sensei Gregory Abels and they are
the parents of a grown daughter.

Sensei Gregory Hosho Abels is co-resident teacher at Still Mind
Zendo. As well as being a Zen teacher, he has enjoyed a 50 year career
as an actor, theatre director and Master Teacher of Acting and is also a
poet, his writing being informed by his Zen practice.

The zendo is located at 37 W. 17th Street in Manhattan. A schedule
and further details can be found at www.stillmindzendo.org. Still Mind
Zendo is a not-for-profit organization in the State of New York run by a
Board of Directors made up of members.

http://en.wikipedia.org/wiki/Vajiradhammapadip_Temple


Gunyim2

buddha_image_01.jpg
siam square 05
sareeputr1

http://en.wikipedia.org/wiki/Village_Zendo
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Village Zendo
Village Zendo sangha.jpg
Group shot of the Village Zendo sangha.
Information
Denomination Sōtō (White Plum Asanga)
Founded 1986
Founder(s) Enkyo Pat O’Hara
Address 588 Broadway, Suite 1108 New York, New York 10012-3229
Country United States
Website www.villagezendo.org/

Dharma Wheel.svg Portal:Buddhism

Village Zendo is a Soto Zen practice center originally located in the apartment of Enkyo Pat O’Hara, who founded the zendo in 1986. Formerly located in a red brick building, the Zen center took up the majority of space in O’Hara’s apartment.[1] The center has since moved to its new location on Broadway in New York City.[1] Village Zendo is a practice center of the White Plum Asanga and Zen Peacemaker Circle, the former founded by O’Hara’s teacher Taizan Maezumi and the latter by Bernard Glassman.[2][3]

http://en.wikipedia.org/wiki/Zen_Center_of_Syracuse

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Zen Center of Syracuse
Information
Denomination Rinzai
Founded 1972
Abbot(s) Roko Sherry Chayat
Address 266 West Seneca Turnpike, Syracuse, New York 13207
Country United States
Website http://www.zencenterofsyracuse.org

Dharma Wheel.svg Portal:Buddhism

The Zen Center of Syracuse (or, Syracuse Zen Center), temple name Hoen-ji, is a Rinzai Zen Buddhist practice center in Syracuse, New York, one of the oldest continuously running Zen centers in the United States.[1] Founded in 1972, the center is currently led by Roko Sherry Chayat (the first officially recognized female Rinzai roshi in the United States).[2] Originally located at 111 Concord Place, the center is located in both the former carriage house and home of Joshua Forman (the first mayor of Syracuse) and offers Zen practice for laypeople.[3][4] It began as a group of graduate students from Syracuse University, with Chayat eventually becoming the center’s leader.[1] In addition to Zen practice, the center also provides some instruction in Tibetan Buddhism. According to The Encyclopedia of Women and Religion in North America,
“The Syracuse Zen Center also leads meditation at Syracuse University,
Syracuse area schools, recovery and justice system institutions,
hospitals and corporations.”[5] The center also won two awards for their restoration of The Forman House from the Preservation Association of Central New York . This house was instrumental during the War of 1812 and the American Civil War, for it was a bandage assembly area for wounded troops.[6]

http://en.wikipedia.org/wiki/Zen_Mountain_Monastery

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Zen Mountain Monastery
Zen Mountain Monastery2.jpg
Information
Denomination Mountains and Rivers Order (Zen)
Founded 1980
Founder(s) John Daido Loori
Abbot(s) Konrad Ryushin Marchaj
Address P.O. Box 197 Mount Tremper, New York 12457
Country United States
Website Zen Mountain Monastery
Camp Wapanachki

Zen Mountain Monastery is located in New York

Location: S. Plank Rd. (Old Co. Rt 28) at jct. with Miller Rd., Shandaken, Mt. Tremper, New York
Coordinates: 42°2′56″N 74°16′21″WCoordinates: 42°2′56″N 74°16′21″W
Area: 235 acres (95 ha)
Built: 1935
Architect: Haffner, V.L.S.
Governing body: Private
NRHP Reference#: 94001372[1]
Added to NRHP: November 25, 1994

Dharma Wheel.svg Portal:Buddhism

Zen Mountain Monastery (or, Doshinji, meaning Temple of the Way of Reality) is a Zen Buddhist monastery and training center on a 230-acre (0.93 km2) forested property in the Catskill Mountains in Mount Tremper, New York. It was founded in 1980 by John Daido Loori, originally as the Zen Arts Center. It combines the Rinzai and Sōtō Zen traditions, in both of which Loori received dharma transmission. Since Loori’s death in October 2009, Zen Mountain Monastery has two teachers: Geoffrey Shugen Arnold, who received Dharma transmission from Loori in 1997, and Konrad Ryushin Marchaj, the abbot of the monastery.

http://www.ny.com/kids/

Great places to take children in New York City

Children’s Museums
Many of New York’s museums offer programs and
activities for kids of all ages. We have museums listed by appropriate
age group so you can find the perfect place.

Central Park
There are lots of sights to keep kids busy in Central Park including the Carousel, Loeb Boathouse, Central Park Zoo, and Wollman Rink.
Check out the
Central
Park
website for playground listings with photos, descriptions, and maps.

Zoos, Aquariums and Gardens
Kids love to be where the wild things are; the urban jungle maintains a number of wonderful zoos, aquariums and gardens.

Dance Studios
The studios listed offer ballet, jazz, modern, and tap classes for kids.

Events for Families

Related Links
  • www.gocitykids.com
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    York City and then some.
    Manhattan
    Has a permanent
    collection containing more than two million works of art, divided into
    nineteen curatorial departments.
    Manhatten
    The museum’s great
    rotunda has been the site of many celebrated special exhibitions, while
    its smaller galleries are devoted to the Guggenheim’s renowned
    collection, which ranges from Impressionism through contemporary art.
    Staten Island
    visitors can embark on a
    voyage through time in the Staten Island Ferry exhibit, get close to
    exotic insects, see rocks glow in the dark along with oddities in the
    Hall of Natural Sciences and experience the life of Staten Island’s
    first inhabitants,…
    Floral Park
    The Queens County Farm
    Museum’s history dates back to 1697; it occupies New York City’s largest
    remaining tract of undisturbed farmland and is the only working
    historical farm in the City. The farm encompasses a 47-acre parcel that
    is the longest c…
    Manhattan
    The Police Museum gives
    visitors an insider’s look at the history and traditions of the largest
    police force in the country.
    Kids can test out sirens used in an NYPD patrol car, take their friend’s
    “mugshot” in a police line-up.Baseball fans will di…
    Brooklyn
    The Brooklyn Children’s
    Museum offers interactive learning adventures through hands-on
    exhibitions, multicultural performances, creative workshops and an
    extensive collection of cultural artifacts and natural science
    specimens.
    There are so many fun places to go with kids in New York - great zoos and aquariums, museums, theme parks,
    water parks and swimming pools, places to visit outdoors (many of which are cheap or free), historical places of
    interest, activities and indoor play centres for toddlers as well as the usual family tourist attractions - take a look
    below, lots of the best things to do with children in NY

http://www.mainlesson.com/display.php?author=babbitt&book=morejataka&story=fishes

THE THREE FISHES

[8]

O

NCE upon a time three Fishes lived in a far-away river.
They were named Thoughtful,
Very-Thoughtful, and Thoughtless.

One day they left the wild country where no men lived,
and came down the river to live near a town.

Very-Thoughtful said to the other two:
“There is danger all about us here. Fishermen come
to the river here to catch fish with all sorts of nets and lines.
Let us go back again to the wild country where we used to live.”

But the other two Fishes were so lazy and so greedy
that they kept putting off their going from day to day.

But one day Thoughtful and Thoughtless went swimming on ahead
of Very-Thoughtful and they did not see the fisherman’s net
and rushed into it. Very-Thoughtful saw them rush into the net.

“I must save them,” said Very-Thoughtful.

So swimming around the net, he splashed in the water
[9] in front of it,
like a Fish that had broken through the net and gone up the river.
Then he swam back of the net and splashed about there
like a Fish that had broken through and gone down the river.

[9] The fisherman saw the splashing water and thought the Fishes had

[Illustration]

broken through the net and that one had gone up the river,
the other down, so he pulled in the net by one corner.
That let the two Fishes out of the net
and away they went to find Very-Thoughtful.

“You saved our lives, Very-Thoughtful,” they said,
“and now we are willing to go back to the wild country.”

So back they all went to their old home where they lived safely ever after.

VOICE OF SARVAJAN

Dear All,

jai Bhim!!
I
knew this great man personally in New Delhi. I met him many times and
had very fruitful discussions with him. D.C. Ahir Sahab was one of the
greatest scholars in Ambdekarite movement and wrote widely on not only
Babasaheb, but contributed to study of Buddhism, including modern
Buddhism. 
He remains an important contribution to the entire Ambedkarite movement.
I pay my sincere homage to this icon of our community.
With metta,
mangesh

AMU teachers association condemns violence in Uttar Pradesh

PTI | 04:07 PM,Jul 24,2012

Aligarh, Jul 24 (PTI) The Aligarh Muslim University
Teachers Association (AMUTA) today expressed concern over
incidents of violence in Uttar Pradesh.
It was a matter of great concern for the minority
community that the SP government which received overwhelming
support from Muslims was showing scant concern for their
safety and security in the state, Secretary of the AMUTA
Mustafa Zaidi told reporters here.
Zaidi said that the executive committee of the AMUTA had
recently passed a resolution that the violence in Pratapgarh,
Mathura and Bareilly was an ominous pointer to the fact that
the SP government was appearing to be both uninterested and
incapable of addressing basic issues of governance and
problems of minorities and other weaker sections of the
society.
He said there were allegations against some senior SP
functionaries for having instigated the violence in Pratapgarh
district.
“Instead of taking action against such elements, the UP
government is shielding them,” he alleged.
Zaidi said the Muslim community was fully committed to
the ideals of secularism, nationalism and humanism.
“It is therefore a matter of deep pain when our
nationalist commitment is questioned whenever fringe groups
indulge in acts of senseless terror.” he said. PTI COR AVA PG

Communal clash in UP’s Faizabad, paramilitary deployed

Lucknow: Two Uttar Pradesh
State Roadways buses were damaged as members of two communities clashed
over a religious site in Uttar Pradesh’s Faizabad town Tuesday, police
said. A contingent of paramilitary Rapid Action Force (RAF) has been
deployed in the town.

The clash follows similar communal tension in the state’s Bareilly city Sunday.

Police said violence broke
out in the Mirzapur area of Faizabad, 120 km from Lucknow, after a
brief altercation between members of two communities. They then indulged
in heavy stone pelting and went on rampage, damaging two buses of the
Uttar Pradesh State Roadways.

They also raised slogans against the district administration and the state government.

District officials admitted that for the last one week discontent had
been simmering following a dispute over the religious place and its use
but the officials had failed to thrash out a solution.

Senior Superintendent of Police (SSP) Ramit Sharma said the situation
was under control and a platoon of the RAF has been deployed as a
precautionary measure.

No arrests have been made but police are keeping a close watch on the situation, he added.

IANS



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