1- ZEN Swimming Meditation to attain Eternal Bliss
2-
Kushinara NibbΔna Bhumi Pagoda to propagate to grow Vegan and dwarf
fruit bearing plants through out the world to consume raw like birds.
Now
All Aboriginal Awakened Societies Thunder β Hum Prapanch Prabuddha
Bharatmay karunge.β (We will make world Prabuddha Prapanch)
People have started returning back to their original home Buddhism.
Kushinara
Nibbana Bhumi Pagoda-Free Online Analytical Research and Practice
University for Searching Vegan Food for Humans like the birds to
Discover Awakened One Universe in 117 Classical Languages.
3D 360 Degree Circle Vision Meditation Lab.
White Home, 668, 5A Main Road, 8th Cross
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Puniya Bhumi Bengaluru,
Magadhi karnataka State,
Prabuddha Bharat International.
buddhasaid2us@gmail.com
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jchandrasekharan@yahoo.com
At critical points, elements of the folk culture are really-really non-negotiable,
where unsuitable values, even those contrary to Buddhist functions, are so
entrenched in the culture that they cannot be dislodged and must be
accommodated somehow even within Adept Buddhism. Toe meets stone. We
have seen one such point that was reached in China, where the core Buddhist
value of home-leaving ran right up against the unshakably rock-solid value of
family in Chinese folk culture. We saw that the resolution seems to have been
a clever side-step, a high point in the annals of early public relations:
Represent the Sangha as a great big family, with family lineages, heritages and
an extraordinarily long history. Just as a young bride leaves one family to join
another, so does the aspiring monk leave home to join a Sangha lineage.
An earlier such point seems to have been reached even at the time of the
Buddha or shortly thereafter, and also, I feel confident, entailed a similar
clever side-step, engineered either by the Buddha himself or later by his close
disciples. As far as I can see, gender equality is as fundamental in Early
Buddhist thought as caste equality. However, it was inevitable that this way of
thinking would stub itself on the rock of patriarchy endemic in Indian folk
culture at the time of the Buddha, and up to the present day, for that matter. I
have written of this elsewhere,105 but let me summarize.
Evidence of the absence of gender bias in the Buddhaβs thought, is evident:
The Buddha made clear that women were as capable of Awakening as men. He
created a womenβs Sangha, thereby granting participation in the privileges,
obligations, independence and expectation of veneration of the laity that that
entails. He took great care, in the monastic code, to ensure the safety and well-
being of the nuns, so that the ascetic life would be feasible, and, perhaps most
tellingly, to ensure that they do not fall into conventional subservient gender
roles with respect to the monks.
However, the Buddhaβs great concern would have been guaranteed the comfort
of the nunsβ Sangha. This entailed securing the acceptability of this
arrangement within the prevailing folk culture and even among his folk
following, particularly since the nuns, like the monks, would be dependent on
receiving daily alms, and since the kind of independence he secured for nuns
would be what in that culture was commonly associated with βloose women.β
The resolution, I contend, was symbolically to put the nuns under the thumb of
the monks, without ceding real power to them, through the now infamous
Garudhamma Rules. If this analysis is correct, then early Buddhism itself, as
laid out in the scriptures, was not pristinely authentic. It was compromised for
practical reasons, to sustain harmony with Folk Buddhism at the outset. The
irony is that the Garudhamma, which once appeased folk Buddhists at one
time and place in history, now vexes them in the modern West, like an
unwanted fruitcake one cannot graciously dispose of.
A final and far-reaching kind of non-negotiable influence on Adept Buddhism
is government interference in Buddhist affairs, particularly in Sangha affairs.
Emperor Ashoka, in the early centuries of Buddhism, undertook to reform the
Sangha during his reign, which he felt had become corrupted and divided, by
expelling wayward monks, or at least allegedly wayward monks. In the
nineteenth century King Yul Brynner of Thailand106 undertook to reform the
Sangha, actually creating a hierarchy with government involvement at all
levels in Sangha affairs, which persists to this day. In ninth century Japan, the
government strictly regulated monastic ordination in an attempt to reduce the
number of monks, forcing many monks into a lesser non-Vinaya ordination
from which it has never recovered. In nineteenth century Japan, a hostile Meiji
government reformed the Buddhist clergy even more substantially by
disallowing the requirement of celibacy. None of this is envisioned in the
Vinaya and most government interference seems to have in the end disrupted
the proper functioning of the Sangha. But, as they say, you canβt fight city hall.
Dr B.R.Ambedkar thundered βMain Bharat Baudhmay karunga.β (I will make Prabuddha Bharat Buddhist)
Pyramid Valley International, Bengaluru
International Meditation Centre
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PMC Kannada
presents
Digital KARNATAKA DHYANA MAHAYAGNA
From 23rd to 26th MAY, 2021
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01:29 01:30
DIGITAL KARNATAKA DHYANA MAHAYAGNA
BUDDHA POORNIMA CELEBRATIONS
The Buddha Poornima is an annual event symbolizing the enlightenment of
Lord Gautam Buddha and is celebrated with a lot of fervour and enthusiasm
in the Pyramid Valley. This year too we honour this great βson of Indiaβ by
recounting his teachings and principles from 23rd to 26th May 2021.
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Let us all join this online festival of mind and spirit to experience NIRVANA.
Kindly make your donations for the online event.
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Surplus donations will be used for NITYA Annadana Scheme
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