Universal Wisdom Foundation, Inc.

Buddhist Lectures

2010-10-30T07:15:00.000-07:00

The Buddhist Lectures

Carlos Aureus

Life of Buddha in Pictures

Part One

November 20, 2010

The gift of Dharma excels all other gifts.

--Dhammapada, 354

Formerly, as well as now, monks, I make known only suffering and the cessation of suffering.

--Majjhima-nikaya, 22

How can I be happy? What is the best way to live? Is there a well-verified path to happiness? What about my relationship with other people? How do we solve the problem of right relationship with others? Why do some people hurt each other? What about the world we live in. Why are so many people unhappy? When I look around me, why do things not seem to be going the way I think they would? Why do people grow old, get sick, and die? Why are we born only to grow old, get sick, and die? And why is there so much suffering? Is there a way out of suffering?

Outline

I. Suffering and the cessation of suffering.

A. The entire teaching of Buddhism is nothing else but the understanding of Dukkha and the understanding of the way out of Dukkha.

B. Buddhism is nothing else but the application of this one principle.

II. Why Buddhism? What is Buddhism?

A. Is it a philosophy, a religion, a science?

B. Ehi-passika: Come and see, not come and believe.

C. Why are there many types of Buddhism?

III. Who was the Buddha?

A. Siddhartha is known by other names: Gautama, Sakyamuni.

B. He was of royal lineage, born ca. 490 BCE (ca. 563 BCE according to tradition) in the area near the current border between India and Nepal.

IV. Several versions of his early life: variations on a basic storyline.

A. His parents were King Suddhodana and Queen Mahamaya.

B. Siddhartha was born while his mother was on her way to her parents’ home.

C. Immediately the newborn took seven steps and confidently declared that he was born for the good of the world.

D. His father consulted with court astrologers who predicted the child’s future.

E. Determined that his son should become a monarch, Siddhartha’s father shielded his son from all potentially upsetting sights: the sick, the elderly, the ugly.

1. He had the best food, the best clothes, and the best entertainment.

2. He had three splendid palaces: wood, marble, and brick.

3. He had everything other people spend their lives pursuing: riches, power.

F. At a young age, Siddhartha married his beautiful cousin Yashodhara, who eventually gave birth to his son Rahula. Everything seemed right with the world. And so it was, for Siddhartha’s first 29 years.

V. Having it all, however, was still not enough. At age 29, he realized this insight after coming face to face with suffering for the first time. There are several versions of his initial awakening.

A. He encounters an old person, a sick person, and a corpse en route to the burning ground.

B. He overhears a strange, high pitched wailing of a funeral procession.

C. These elements may seem preposterous; could he really have been sheltered from life’s realities and be oblivious to them for 29 years?

1. It is possible that his realization came when he recognized that he, too, was subject to the realities of life.

2. It is unlikely that his father had pulled it off for three decades.

3. At one crucial moment, he finally gets it: “I, too, will die.”

D. Rather than giving him serenity, the sights bring him profound agitation. It meant dropping the pretense of uniqueness and accepting wholeheartedly one’s common share with everyone else.

E. He encounters a wandering samana who appears happy in the midst of a suffering world.

F. Distraught by the suffering and intrigued by the samana, Siddhartha decides to leave his family and to seek answers to his questions.

G. His illusion is shattered; there is simply no returning to a life that ignored suffering and death.

H. The sight of dancers now drooling in their sleep.

VI. Siddhartha travels throughout the areas of the Ganges basin in search of ascetics who could teach him how to end suffering.

A. Under Alara Kalama, Siddhartha practices meditation, but is not satisfied.

B. Under Uddaka, he is able to reach the level of neither perception nor non-perception, but this too fails to provide the wisdom he sought.

C. These practices bring extraordinary experiences, albeit temporary. Siddhartha wants to attain permanent freedom from suffering.

D. Siddhartha practices extreme self-mortification, depriving himself of food until he concludes that far from ending suffering, this practice only aggravated it.

E. Surely there has to be some other way to end suffering.

How the Buddha Taught: The Case of Kisa Gotami

Kisa Gotami had an only child, a son, who was everything to her, the sunshine of her life, so to speak. Hardly had the boy grown big enough to run and play, however, when he became ill and suddenly died. Just like that. Died. Naturally, so great was the sorrow of the mother that she could not accept her son’s death. Instead, she took to the streets carrying her dead son in her arms, acting as if he were only asleep. She went knocking on door to door, and at each door would demand: “Give me medicine for my son.” People who saw her said that she was mad. Children made fun of her.

An old man saw her and understood that it was her sorrow that had made her mad. He told her: “Woman, the only one who might give you medicine for your son is the Lord Buddha. Go to the monastery and ask him for medicine for your son.”

With her son on her hip, she went to the monastery in which resided the Buddha, who met her with a gentle smile. Timidly she approached him. “I wish to have medicine for my son, Exalted One,” she said.

Smiling serenely, the Buddha answered: “It is good that you have come. This is what you must do. You must go to each house in the city, and from each house you must take grains of mustard seed. But not just any house will do. You must take only mustard seed from those families in which no one has ever died.”

The woman agreed at once and went down to the city. At the first house she knocked, she said: “The Lord Gautama has sent me here. You are to give me tiny grains of mustard seed. This is the medicine I must have for my son.”

But when they brought her the seeds, she asked: “Tell me, is this a house in which no one has died?”

“Oh, no, good woman, the dead from this house are many,” came the reply.

“Then I must go elsewhere. The Exalted One was clear about this. I am to seek out mustard seeds only from those houses which death has not visited.”

So she went from house to house. But in every house she received the same answer. In the entire city there was no house which death had not touched. Eventually she understood. She brought her son to the outskirts of the city and had him cremated.

Returning to the monastery, she was greeted by the same softly smiling Buddha. “Good woman,” he said, “did you fetch the grains as I told you?”

“Most Noble One,” she replied, “there are no houses where death is not known.

All mankind is touched by death. My dear son is dead, but I see now that whoever is born must die. There is no medicine but the acceptance; there is no cure but the understanding.

Kisa Gotami became one of the Buddha’s faithful disciples and received the highest teachings until she became an adept.

For more information on the Universal Wisdom Foundation, Inc., please call (02) 724115

Or visit our website at http://universalwisdom1989.blogspot.com/

Or email us at uwfi1989@yahoo.com

You may also visit http://carlosaureus.blogspot.com

“THE SEVEN SPIRITUAL LAWS OF SUCCESS”

2010-04-21T22:40:00.000-07:00

“THE SEVEN SPIRITUAL LAWS OF SUCCESS”

Mr. Wilson Go

APRIL 24, SATURDAY - 2PM

The Universal Wisdom Foundation Inc. cordially invites you again this Saturday for the film showing of “THE SEVEN SPIRITUAL LAWS OF SUCCESS” by Deepak Chopra, which will be given by a successful businessman and a Buddhist practitioner – Mr. Wilson Go. After the film viewing, it would be followed by discussion, sharing and lastly meditation. Come with friends! If you want to be part of the event, please confirm attendance and feel free to contact 724-1157; 09065779269 and 09209890461 and kindly look for Ms. Grachelle Angeles for reservation. Thank you very much. See you!

“SELF-HEALING AND THE HIDDEN PURPOSE OF DIS-EASE”

2010-04-15T01:35:00.000-07:00

UWFI LECTURE:

“SELF-HEALING AND THE HIDDEN PURPOSE OF DIS-EASE”

Mr. Ricky Teves

APRIL 17 2010, SATURDAY - 2PM

We are inviting you to attend “Self-Healing and the Hidden Purpose of Dis-ease” by Mr. Ricky Teves. We will also have meditation after the discussion. Let us discover together the root of illness and the solutions in the Buddhist Teachings. Kindly bring your friends with you! To those who want to be part of the event, please confirm attendance and feel free to contact the provided numbers for reservation. Thank you very much. AMITOFU!

When: April 17 (Saturday)

Time: 2PM

Venue: Universal Wisdom Foundation Auditorium

Contact Numbers: 724-1157; 09065779269.

Please look for Ms. Grachelle Angeles

Email Address: grachelle_angeles@yahoo.com; uwfi1989@yahoo.com

UWFI LECTURE – “THE INNER LIGHT”

2010-04-07T22:13:00.000-07:00

UWFI LECTURE – “THE INNER LIGHT”

Mr. Thomas Seifert

APRIL 10 2010, SATURDAY - 2PM

The Universal Wisdom Foundation Inc. gladly invites you again for a lecture by our European speaker; Mr. Thomas Seifert entitled THE INNER LIGHT. The topic helps us to realize our true essence. It also shows us how to use the knowledge of what we are to create a happy life on the path to enlightenment. Come with friends! Let us feed our minds and hearts in this meaningful gathering! To those who aspire to be part of the lecture, foundation provides the following details:
______________________________________________

When: April 10 (Saturday)

Time: 2PM

Venue: Universal Wisdom Foundation Auditorium

Contact Numbers: 724-1157; 09065779269 and 09209890461. Please look for Ms. Grachelle Angeles

Email Address: grachelle_angeles@yahoo.com; uwfi1989@yahoo.com

Registration: Please confirm attendance. As soon as you receive this announcement, kindly contact the provided numbers for you to be registered beforehand. Thank you. See you!

UWFI EVENT – “PRANIC HEALING”

2010-03-24T00:26:00.000-07:00

UWFI EVENT – “PRANIC HEALING”

MARCH 27, SATURDAY – 2PM

Dear friends! You are invited to attend an orientation on PRANIC HEALING: A Synthesis of Science and Spirituality developed by Grand Master Choa Kok Sui. Let us come in unity and learn to utilize our “prana” or life force/energy to do good. We will also have the ‘Meditation on Twin Hearts’ MARCH 27, Saturday 2PM at the Universal Wisdom Foundation. We wish you to be part of this event! Kindly invite your family and friends as well. We will also provide vegetarian dinner for those who will come. To those who aspire to be part of this please confirm attendance. As soon as you receive this announcement, feel free to contact 724-1157; 09065779269 and look for Ms. Grachelle Angeles. Thank you very much! See you there!

SUCCESSFUL LAUNCHING OF LIFE AND BEYOND & BRASS BUDDHA STATUE

2010-03-21T01:58:00.000-07:00

Over a hundred Filipinos jam-packed the 100-seater theater of the Universal Wisdom Foundation Inc. - a Buddhist educational center in Gilmore Quezon City last February 27, 2010 as they witnessed the launching of the 10 year-long project of the book LIFE AND BEYOND, a book envisioned by the Founder to help make a change in the lives of Filipino people. The program started with a Dharma talk delivered by a Filipino Buddhist monk Venerable Vincent Taguinod. Most of the audience complimented the Venerable as one of the best speaker to have talked about the Dharma, in a very humble way. His talks are very practical, full of wisdom, easy to comprehend, and most of all, very Filipino. The Venerable, with his short stay with the Foundation, have helped many Filipinos understand life better after listening to his series of Dharma talks. Most of these audiences even anticipate his next schedule of Dharma talk and wishes that he can stay in the Philippines for good because they know he can impart a big help to the Filipino people. The foundation was very fortunate to have a Filipino Buddhist to grace the launching of the book Life and Beyond. One interesting fact is that the Venerable was inspired to attain monk hood because of a Dharma book that he got for free at the old Universal Wisdom Foundation Center way back 2000-2001, the year when the book Life and Beyond was set in motion. 10 years after, the Venerable return to the Foundation, a full pledged monk, when the book Life and Beyond is launched.

The Founder himself humbly delivered a speech paying tribute to all those who have helped in the completion of the book with the special mention to the contributors: “Dr. Carlos Aureus for the touching “Last Will and Testament”, Dr. Raj Mansukhani for “The Eightfold Path”, Dr. Mark Anson Yupitun writing “Modern Science and Buddhism” and Prof. Caguisano for the over-all restructuring and final editing. Likewise, to Thomas Seifert , Sam Salter, Jeanette Bucao and Shiela Casis who have journeyed with the completion of the book. We believed that this book will contribute a lot in the lives of many Filipino people.

A day after the launching, the Foundation have been receiving a lot of good feedback on the book and many have been asking for additional copies to be shared with their loved ones. Some organizations and schools have also requested for bulk orders to be given to their staff and students. Even at the UWF Tagaytay Center at THE LAKE HOTEL TAGAYTAY, many guests showed interest in getting a copy of the book which is made available for FREE in each room. Most readers were amazed by the MODERN SCIENCE AND BUDDHISM chapter as it proves that Buddhism is not a religion per se but a Science and Psychology. The author made a perfect comparative analysis between what the Buddha taught 2,500 years ago to the present scientific findings. Another topic of the book that served as an eye opener to most readers is the chapter on RIGHT ATTITUDE TOWARDS DEATH. Many readers are very interested to read and learn about the Buddhist way on how to handle death and passing away of loved ones. This chapter of the book has a lot to say and impart about death and dying that most of us never heard or read before. There are many interesting lines that will make you read the whole chapter up to the last sentence. What one of the reader said that caught his attention is this line from this chapter: “Death does not only refer literally to the “end” of a particular existence caused by an accident or a pathological illness. The Buddhist perspective is that it actually occurs in our everyday lives…”
Another highlight of the event is the FREE DISTRIBUTION and launching of the brass Buddha Statue sculptured order from Tibet. It is the vision of the foundation that every Filipino who have an affinity with the Buddha and every family who wants to welcome the Buddha to their home be graced with at least 1 Buddha statue. The Buddha statue is to help convey the calm feelings that reflect ones proper mental discipline as having the control over the negative emotions of fear and greed. This Buddha statue is in a Lotus position. This position of meditation symbolizes perfect balance of thought and tranquility. The lotus represents the Buddha Mind because, though growing in mire, it puts forth beautiful, immaculate flowers. This Buddha mind, with the help of what the Buddha statue symbolizes, is what the foundation envision to impart to every Filipino, starting with the basic unit of the society which is every FAMILY with a dream that in the future, our young generation in the country, will be like the lotus, putting forth beautiful and immaculate flowers and help establish a more peaceful and progressive society.

“The gift of Dharma excels all other gifts.”

UWFI LECTURE: THE INSIDE JOB – PERCEPTION AND REALITY

2010-03-17T18:45:00.000-07:00

We are very happy to invite you to attend THE INSIDE JOB – PERCEPTION AND REALITY by our new European speaker, Mr. Thomas Seifert. The talk will be about the creation of our outer reality through the thoughts and views held in our hearts and minds. YOUR MIND CREATES THE WORLD. Do not miss the chance to be open to realism and be bound to know what you have to learn... Earn wisdom and feed your spirituality! We wish you to be part of this very inspiring and intellectual talk! Kindly inform and invite your friends as well. We will also provide vegetarian dinner for those who will attend. To those who aspire to be part of the lecture, foundation provides the following details:

________________________________________________________

When: March 20, 2010 (Saturday)

Time: 2PM

Venue: Universal Wisdom Foundation Auditorium

Contact Numbers: 724-1157; 09065779269 and 09213814839. Please look for Ms. Grachelle Angeles

Email Address: grachelle_angeles@yahoo.com

Registration:

Please confirm attendance. As soon as you receive this announcement, kindly contact the provided numbers for you to be registered beforehand. The confirmation of your attendance is up to March 5 (Friday). Thank you. See you there!

Life and Beyond & Brass Buddha Statue

2010-03-17T18:39:00.000-07:00

We are pleased to inform you that we are still giving away the precious gifts: Life and Beyond book together with the Tibetan Brass Buddha Statue for FREE! The Buddha statue will cleanse and keep your environment calm to enhance your wisdom and compassion. On the other hand, the book Life and Beyond talks about birth, life after death, and karma produced by our friends in the Dharma. Let this be an inspiration in sowing more good karma and an existing memory of the Buddha’s life and wise teachings.

Take this opportunity to have these gifts! Davao, Zamboanga, Butuan, Cebu, Palawan and Baguio have already received these valuable and priceless gifts. Now, it is your opportunity to receive one. You are very welcome to visit our foundation everyday from Monday to Sunday at 8:30AM-5:30PM. Please look for Ms. Grachelle Angeles. You can call 7241157 and text 09065779269/ 09213814839. Thank you very much. See you!

THE MOMENTOUS MINDFULNESS DAY IN TAGAYTAY

2010-03-16T18:04:00.000-07:00

Greetings of compassion!

We, the Universal Wisdom Foundation Inc. are overwhelmed to share the meaningful outcome of our Mindfulness Day (and Despedida for Ven. Vincent Taguinod) – last March 14, 2010, Sunday at the beautiful UWF Center in Tagaytay (overlooking Taal Volcano). The wise and profound meditation guidance and lectures of our dearly beloved Theravadin Filipino monk Ven. Taguinod – and the very energizing and positive power coming from the mountains enabled the participants to seek insights, and achieve peaceful awareness and purification of the mind from all negative tendencies.

Ven. Taguinod wholeheartedly elaborated on the concepts, meaning and essence of mindfulness meditation. During the introductory talk, he gave the precepts that should be taken during the Mindfulness Day program. He also explained the process and the way of proper meditation in consideration for those who would do it for the first time.

The short talk was then followed by a “Life Releasing” program, which signifies compassion for all sentient beings who were imprisoned by the cruelty of humankind.

The birds were free at last! This activity was made possible because of the zealous interaction of all the attendees. The speaker, Venerable Vincent Taguinod fervently said “Let us be kind to all sentient beings for they were once became our mothers during our past lives.” Peace and happiness enveloped the place and the people who happily participated in releasing of the maya birds.

The breathtaking scenery intensified serenity and tranquility throughout the sitting meditation. The participants mindfully observed the rising and falling of their thoughts and insights. It was told by Venerable Vincent Taguinod to “Just do it. Like an elephant who wants to get out, one should tie it in a post. It will strive to get out but in couple of days, but it will be tamed”. He said in analogy that the mind is always preoccupied by thoughts, things and images…it is hard, but one will be able train it. It just needs a lot of practice.

During the mindful walking, everyone felt the awareness from what they were doing. They walked with ease, with attentiveness and with sensitivity. Ven. Taguinod said that the mindfulness walking would help us to be always mindful and develop the consciousness of mind despite the stressors that we have in our daily lives.

The most liked and very relaxing “lying meditation” followed. Ven. Taguinod allowed each and everyone to observe their own breathing – while giving a guided meditation, and while they were hearing the sound of the birds, the wind and the meditation music while lying. He said that this meditation is very much applicable when one is tired and stressed.

Each activity performed corresponds to mindfulness. There was a noble silence even during meals/lunch. We called it “Mindfulness Eating”. Ven. Taguinod reminded the participants “We will eat not to indulge ourselves to pleasure, but to sustain our body for this mindfulness activity.”

We had Open Forum/ Question and Answer regarding during the latter part

and all the participants asked and shared their and views with enthusiasm. Many clarified the questions they wanted to raise even before the program. Many shared their stories and experiences regarding meditation. In addition, one participant shared “I have been attending meditation courses since 1992. Now, I can say that this is the best, because Venerable Vincent Taguinod explained the things we need to know and taught helpful things us during the activity…he also wants us to realize that meditation is not an end, but the means to achieve compassion.”

Before the end of the program, Zen master from Korea came to visit us. He allowed everyone to do the mindfulness sitting once again for half an hour directing the proper posture for the meditation.

At last, to complete the Mindfulness day event, the participants sang the “Auld Lang Syne” which served as a despedida for Venerable Vincent Taguinod.

This event indeed taught us a lot and gave us wisdom which allowed us to observe, think, and comprehend. We often think about the past or the future… Why not focus on “now?” in this present moment, where you can do something for the future and forget about the past? These questions were answered in the momentous mindfulness day activity. There are essential points in our life which should be given prior attention and focus. There are instances where we set aside the great opportunities and blessings we receive. Most importantly, we do not value the things that we have as we suddenly flinch on to another aspect. Meditation is very important so we could be aware of the things around us, but on the other hand, we must not concentrate on this idea. What we must give further attention is the cultivation of good things and avoiding evil deeds.

"MINDFULNESS DAY"

2010-03-03T23:33:00.000-08:00

PROGRAM FOR "MINDFULNESS DAY"
UWF CENTER,The Lake Hotel
Maharlika East, Aguinaldo Highway , Tagaytay
March 14, 2010

Universal Wisdom Foundation is inviting you to attend a basic meditation course on March 14, 2010 at the UWF Center (overlooking Taal Volcano) located at The Lake Hotel, Maharlika East, Aguinaldo Highway, Tagaytay (overlooking Taal Lake ).We will call it "Mindfulness Day."

The main aim of Buddhist Meditation is to purify the mind of all negative tendencies -- such as greed, anger and delusion through mind control. When all the negative tendencies are removed, the mind will be freed from suffering.

To reach the UWF Center in Tagaytay, just get a bus to Tagaytay in Lawton , Manila. Bus fare is P108. The bus passes exactly thru The Lake Hotel. Please bring your own food or packed lunch. You may also order food for lunch at the cost of P100.

We would like to remind everyone that we will ONLY EAT VEGETARIAN FOOD during the meditation. Please bring white towel for the "lying meditation" and use comfortable clothes. Imported meditation mats are also available at the center for a minimum cost.

This gathering will also serve as a despedida party for our beloved Filipino Theravadin monk from Cambodia, Venerable Vincent Taguinod, who shared with us his wisdom and knowledge on Buddhism.

This event will also hopefully develop mindfulness among practitioners and inspire everyone present to continue the path to enlightenment.

Meditating in the mountains can help to energize and cleanse our body, mind and spirit through the positive energy coming from the breathtaking scenery. Let us all take this opportunity to be mindful and be a part of the journey.

For reservations which will be made available to 200 participants, please call Grachelle Angeles at 7241157 or text 09213814839.

TIME ACTIVITY
9:00 – 9:30 Short introductory talk by Venerable Vincent Taguinod (followed by precept taking)
9:30 – 10:00 Life Releasing
10:00 – 10:30 Sitting Meditation
10:30 – 10:45 Break (in noble silence)
10:45 – 11:00 Walking Meditation
11:00 – 12:00 Deep Relaxation (lying down meditation)
12:00 – 1:00 Mindful Eating (in noble silence)
1:00 – 1:30 Free Time (mindful walking or sitting)
1:30 – 2:00 Dharma Talk
2:00 – 2:30 Mindful Sitting
2:30 – 2:45 Mindful Walking
2:45 – 3:00 Break (in noble silence)
3:00 – 3:30 Mindful Sitting
3:30 – 4:00 End of Noble Silence/ Meditation
4:00 – 5:00 Open Forum/ Question and Answer Session
5:00 Singing of Auld Lang Syne (Despedida for Ven. Vincent Taguinod)

GIVING OF "LIFE AND BEYOND" BOOKS TO UNIVERSITY LIBRARIES

2010-02-25T19:52:00.000-08:00

We believe that spreading the Dharma will save humanity from ignorance
and desire, the root cause of suffering. Now, it is with great honor
and pleasure to inform everyone that we will be donating the book
“Life and Beyond” to your respective schools, colleges and
universities. In addition, we would also like to donate the
following-listed books on the Teachings of Buddhism to anyone who is
interested:

A Mental Therapy
A Tree in a Forest
The Buddhist way
Master Hsu Yun's Discourses and Dharma words
Medicine Buddha Sutra
Rose Apple Seat
The Pureland Recitation Handbook
The Surangama Sutra
King Fruitful (King Six Tusker and the Queen who hated him
The Buddha's Ancient Path
The Way to Nibbana
A composition urging the generation of the Bodhi Mind
The practices and vows of the Bodhisattva Samantabhadra
Blueprint of free inquiry and personal verification
The Direct Approach to Buddhadharma
The Dhammapada
A Spiritual Biography by Acary Maha Boow Nanasampanao
Relatives and Disciples of Buddha
Gems of Buddhist Wisdom
No Ajahn Chah Reflections
The Triple Gem and The Way to Social Harmony
What is the Triple Gem?
What the Buddha Taught
The Path of Purifications
Pure Land Mind
Sutra of the Past Vows of Earth Store Bodhisattva

Let this be an inspiration to all in the sowing of good karma and in loving memory of the Buddha’s life and teachings. For those who would like to volunteer their services in the distribution of the books nationwide, please feel free to contact Ms. Grachelle Angeles at 7241157; 09065779269 or visit us at Universal Wisdom Foundation, 4/F Gilmore IT Center, Gilmore St. corner Aurora Blvd.

Thank you very much!

Amitofu.

“LAUNCHING OF BRASS BUDDHA STATUE AND LIFE AND BEYOND BOOK”

2010-02-25T17:15:00.000-08:00

We will be launching and giving the book “Life and Beyond” together with the Tibetan Brass Buddha statue - for free on Saturday, February 27 at 2PM in the Universal Wisdom Foundation Auditorium. The book talks about birth, life after death, and karma, produced by our friends in the Dharma. For years, the fulfillment of this project has become the foundation’s long-term goal. Now, seeing the fruit of this incomparable labor, we would like to share these precious gifts to you. Then, the launching will be followed by a talk by Venerable Vincent Taguinod, a Filipino Theravadin monk from Cambodia. We are inviting everyone to read it with a healthy balance of openness and skepticism as this contains invaluable philosophy of awareness with a hope to touch everybody’s life to imbibe the teachings of the Buddha. Let this be an inspiration in sowing more good karma and an existing memory of the Buddha’s life and wise teachings. You may also invite your friends to witness this auspicious event. For those who aspire to be part of this occasion, please see the following details:
____________________________________________________________________________________

When: February 27, 2010
Time: 2 PM
Venue: Universal Wisdom Foundation Auditorium
Contact Numbers: 724-1157 and 09065779269. Please look for Ms. Grachelle Angeles
Email Address: grachelle_angeles@yahoo.com
Registration: Please confirm attendance. As soon as you receive this announcement, kindly contact the provided numbers for you to be registered beforehand. Thank you.

SEACH FOR YOUNG COMMITTEE OFFICERS

2010-02-05T19:48:00.000-08:00

We are pleased to announce that we are in search of young group of people who are interested to become part of the committee officers of Universal Wisdom Foundation located in the 4th floor of Gilmore I.T. Center. Kindly contact Ms. Grachelle Angeles through our landline 7241157; 09065779269; or email grachelle_angeles@yahoo.com for more information.

SEARCH FOR LECTURER

2010-02-05T19:47:00.000-08:00

The UWF wishes to announce its search for a qualified lecturer to give talks on Buddhism and other subjects related to Buddhism. The lecturer must be a Buddhist practitioner first and foremost. Buddhist monks will be given priority, or else a person with impressive educational background, preferably with a Ph.D. degree in one of the Sciences or Philosophy or related fields. The UWF will shoulder the room and board and round-trip fare of the lecturer. Interested parties may contact UWF Director Jeanette Bucao at (632) 7241157 for more information.

Life and Beyond

2010-01-31T17:14:00.001-08:00

“Life and Beyond”

An unwavering passion is all it takes.

The making of the book “Life and Beyond” finally took its completion. Now, it is ready to soar and spread the greatest of all gifts---the gift of Dharma.

“Life and Beyond” talks about birth, life after death, and karma in a different limelight. This book has been produced by our friends in the Dharma. For years, the fulfillment of this project has become the foundation’s long-term goal. And now, seeing the fruit of this incomparable labor, we would like to share this precious gift to you. We invite everyone to read it with a healthy balance of openness and skepticism as this contains invaluable philosophy of awareness with a hope to touch everybody’s life to imbibe the teachings of the Buddha.

The Universal Wisdom Foundation is organizing a distribution group to help us share “Life and Beyond.” Apart from this book, we humbly offer you a Tibetan Brass Buddha Statue. As such, we encourage people from every corner of the Philippines to represent their place for the distribution. Whoever may want to be a representative, you are most welcome to join us. For more details, you may contact:

Ms. Shiela Grace Casis

Universal Wisdom Foundation, Inc.

4Flr Gilmore I.T. Center, 8 Gilmore Avenue, corner 1^st Street,

New Manila, Quezon City 1112

Tel. No.: 724 1157

With our deepest appreciation to people who walk in the path of Buddha, we made it possible to circulate nationwide. To our friends in Dharma located in North Luzon, Visayas, and Mindanao, the UWF, in partnership with the JRS Express and LBC ensure that you will also receive this gift. All branches of JRS and LBC nearest to your residence will serve as a coordinating branch for your requested copies.

May we request everyone to coordinate with us for the pre-registration and distribution system.

UWF EVENTS UPDATE

2009-11-12T00:19:00.000-08:00

TSE WAN DORJE RINPOCHE IN THE UNIVERSAL WISDOM FOUNDATION

November 14, 2009--- The most awaited day before November ends.

Friends, we are very pleased to announce the arrival of Tse Wan Dorje Rinpoche to come and share with us a Prayer and Blessing Day to be held in the Universal Wisdom Foundation Office. Due to strong public demand, once again, after three years from his last visit, we now bring him back in the Philippines. This one-day chance ensures a wonderful experience as we both learn astounding insights from Tse Wan Dorje Rinpoche, himself. This event is duly organized and hosted by the UWF with the cooperation from various Buddhist Societies.

The enthusiam doesn't end here. Indeed, we are inviting everyone to be part of this exceptional opportunity to come together in unity. For those who aspire to be part of this occasion, the foundation provides the following details:

When: November 14, 2009

Time: 2-5pm

Venue: UWF

Contact Number: 7241157 and 0919-7200578, please look for Ms. Shiela

Registration: Early registration is necessary. As soon as you receive this announcement, kindly contact the provided numbers for you to be registered beforehand. The confirmation of your attendance is up to November 13 only. We insist this registration for security purposes. This is a first come, first serve basis. Maximum capacity of visitors is up to 100 persons.

Thank you very much and see you on November 14.

Namo Amitabha!

Search for Lecturer

2009-11-03T23:18:00.000-08:00

Invitation: June 20, 2009 Lecture

2009-06-01T02:45:00.000-07:00

You are cordially invited to attend a lecture on "Introduction to Vajrayana" this Saturday June 20, 2009. The lecture will be given by Vajrayana Practitioner Madam Zendy Kaw. Our newly renovated theater is now located at the 4th floor of Gilmore I.T. Center, New Manila, Quezon City, Philippines (LRT-2 Gilmore). The lecture starts at 3:30pm and ends at 5:00pm. Admission is free. For more information, you may call us at (632) 7241157 (David) or you may want to visit our website at http://universalwisdom1989.blogspot.com/

Saturday Lecture Series, 9, 23 May 2009

2009-05-23T18:51:00.000-07:00

The UWF Buddhist Lecture Series, Part 9
The gift of Dharma excels all other gifts.
—Dhammapada, 354
Lecture Number 9: May 23, 2009
The Noble Eightfold Path: Right Action
Scope: Right Action is abstaining from killing, from stealing, and from sexual misconduct. The principle behind these abstentions is that all sentient beings seek happiness and avoid pain. To kill, steal, or engage in sexual misconduct is to cause a sentient being to suffer.
Outline
I. What is Right Action?
• Abstaining from killing.
• Abstaining from stealing.
• Abstaining from sexual misconduct.

II. Abstaining from killing means no deliberate, intentional killing of any sentient being.

A. By sentient being is meant any living being with consciousness or mind.
1. This includes humans, animals, and insects.
2. Plants may react to stimuli but lack consciousness.

B. Because enlightenment is a possibility for all sentient beings, sentient life is regarded as precious.
1. Killing is killing whether done for sport, for food, for punishment, or for experiment.
2. Buddhism calls a spade a spade.

C. The gravity of the transgression depends on the object, the motive, and the effort.
1. Killing a human being is karmically heavier than killing an animal.
• Killing a spiritual practitioner or a parent or a teacher carries heavier karmic consequences.
• Killing a member of the Sangha will cause the killer to be reborn in the hell realm.
2. The karmic consequence is directly proportional to the motive behind the killing.
• Killing can be motivated by greed, anger, or delusion.
• Of the three, killing driven by anger carries more negative karma.
• When the killing is premeditated, the karmic weight increases.
3. The karmic consequence is directly proportional to the effort involved.

D. The principle of non killing is based on the consideration that all sentient beings love life and fear death.

E. Among all negative karma,
That of killing is the heaviest.
Among all positive karma,
That of releasing life is the highest.
--Nagarjuna, The Treatise on the Great Perfection of Wisdom
1. Killing is the heaviest because it deprives the sentient being of a physical body.
• Happiness depends on a sentient being’s being in the physical body.
• To deprive a sentient being of a physical body is to deprive her/him of this opportunity.
2. The taking of another’s life shortens one’s life.
3. The saving of another’s life lengthens one’s life.

F. Charitable work, vegetarianism, etc. are all commendable, but in terms of gaining merit, nothing excels saving the life of a sentient being facing imminent death.

G. Life releasing practice is one method of lengthening one’s life.

H. Compassion, however, must be tempered with wisdom—and common sense.
1. When releasing creatures into the wild, for example, we must make sure they are indigenous to the environment.
2. Common sense also dictates that we do not release fresh water fish into the sea and sea-fish into lakes or rivers.
• Is the sea-fish a coastal or deep-water type?
• Is the fresh water fish a lake or river type?

III. Abstaining from stealing means not appropriating the rightful belonging of another with thievish intent. It also includes withholding from another that which rightfully belongs to her/him.

A. Taking what is not given may take many forms: stealing, robbery, snatching, fraudulence, deceit.
B. The principle is based on the consideration that nobody wants to be robbed.
• To steal from somebody is to deprive him/her of some happiness, i.e., to cause the sentient being to suffer.
• Anything that we think, say, or do that intentionally hurts another sentient being carries karmic weight.

IV. Abstaining from sexual misconduct means no sexual relations with an illicit partner. It includes any act of forced, violent, or coercive sexual union.

A. Any person who is married to another is an illicit partner. This includes any person, although not a legal spouse, who is engaged to another, or a person generally recognized and acknowledged as somebody else’s partner.
B. A woman still under the protection of a parent, relative, or rightful guardian is an illicit partner.
C. Any person forbidden by convention, such as a close relative, or someone under a vow of celibacy, such as a monk or a nun, is an illicit partner.

V. In our next lecture, we shall discuss Right Livelihood.

Saturday Lecture Series, 9, 23 May 2009

2009-05-22T07:25:00.000-07:00

You are cordially invited to attend the ongoing Universal Wisdom Foundation Saturday Buddhist Lecture Series on May 23, 2009. This Saturday's lecture is entitled "The Noble Eightfold Path: Right Action." It is the 9th in a series of introductory lectures on Buddhism. Our newly renovated theater is now located at the 4th floor of Gilmore I.T. Center, New Manila, Quezon City, Philippines (LRT-2 Gilmore). The lecture starts at 3:30pm and ends at 5:00pm. Admission is free. A simple snack follows the lecture. Outlines of previous lectures are available at the desk upon request. For more information, you may call us at (632) 7241157 or you may want to visit our website at http://universalwisdom1989.blogspot.com/

Saturday Lecture Series, 8, 16 May 2009

2009-05-15T07:56:00.000-07:00

The UWF Buddhist Lecture Series, Part 8
The gift of Dharma excels all other gifts.
—Dhammapada, 354
Lecture Number 8: May 16, 2009
The Noble Eightfold Path: Right Speech

I. Right Speech, Right Action, and Right Livelihood make up the sila group, the first group, in the threefold training of sila, samādhi, and pañña.

A. Although its function is purity in speech and action, sila as discipline is not practiced per se, as an end in itself.

B. Sila prepares the mind for samadhi.

C. Samādhi prepares the mind for pañña.

D. Sila, samādhi, and pañña are like the three legs of a tripod which falls to the ground if a single leg gives way.

II. The mind may be compared to a reservoir with two faucets: speech and action.

A. What is inside the reservoir escapes through these two faucets.

B. If the reservoir is not properly and regularly maintained, the water inside becomes polluted.

C. If you drink from either faucet, you will get sick.

D. If we keep the faucets turned off, our speech and action will not be polluted.

E. But the reservoir is still polluted.

F. Thus we need to “mind the mind” so that its contents are not polluted.

G. For this we need to meditate regularly.

H. But meditation alone does not put the mind in a state of security.

I. For this we need wisdom, or insight, to keep the mind free from pollution.

III. Right Speech means impeccable speech that reflects inner wisdom, clear vision, the Buddha-nature.

A. Right Speech has four abstentions: abstention from lying, from slander, from harsh speech, and from idle chatter.

B. The factors of Right Speech are worded negatively, but abstention per se is not the goal.

1. Before sowing good seed, it is necessary to prepare the field by removing the weeds.
2. For this reason, the Dhammapada begins negatively with “Not to do any evil” before advising us to do good.

C. The karmic effects of speech may not be as immediate as the karmic effects of action, but the consequences are enormous, good or bad.

1. Speech can harm or heal, start wars or build peace, create harmony or break relationships, encourage ignorance or give wisdom.
2. If we could but tame our tongue, the world would be a far better place to live in.

D. Verbal expression, whether oral or written, is what distinguishes us from animals.

1. Animals ordinarily resort to physical action, humans ordinarily to speech.
2. In the 21st century, the implications of speech have been amplified by the communications revolution (texting, email, the internet, etc).
3. We have improved on the technology but we have not attended equally to the quality or content of the verbal expression.

IV. Non lying.
Herein someone avoids lying and abstains from it. He speaks the truth, is devoted to the truth, reliable, worthy of confidence, not a deceiver of men. Being at a meeting, or amongst people, or in the midst of his relatives, or in a society, or in the king’s court, and called upon and asked as witness to tell what he knows, he answers, if he knows nothing: “I know nothing,” and if he knows, he answers: “I know.” If he has seen nothing, he answers: “I have seen nothing,” and if he has seen, he answers: “I have seen.” Thus, he never knowingly speaks a lie, either for the sake of his own advantage, or for the sake or another person’s advantage, or for the sake of any advantage whatsoever. (Nyanatiloka, The Word of the Buddha, BPS, Ceylon, 48 ff.)

A. The determinative factor in non lying is the intention to deceive.

B. Your speech must be without guile and hidden agendas. As a result, you will not be misconstrued as evasive, deceitful, and manipulative.

C. If you do not lie but speak the truth, you become transparently straight.

D. Non lying may seem like a tall order especially because we live in a world of exaggerated advertisements, political spin doctors, media campaigns, talk shows.

E. Sometimes subtleties of truth are easier to resort to such as shading the truth by saying things that others want to hear.

F. Spin doctors are easy to spot, but our own egotistical advertising campaigns are more difficult to spot.

V. No slander.
He avoids tale-bearing, and abstains from it. What he has heard here, he does not repeat there, so as to cause dissention there; and what he has heard there, he does not repeat here, so as not to cause dissention here. Thus he unites those that are divided; and those that are united, he encourages. Concord gladdens him, he delights and rejoices in concord; and it is concord that he spreads by his words. (Ibid.)

A. The root of slander is aversion, which is a heavy karma.

B. When the slander is false, the slanderer commits another crime of lying which, combined with aversion and slander—and premeditation—almost always inevitably leads to immediate rebirth in one of the three lower realms.

C. Instead of slander which causes dissention, better to speak words that bring about peace and reconciliation. Concord is better than discord.

VI. No harsh speech.
He avoids harsh language, and abstains from it. He speaks such words as are gentle, soothing to the ear, loving, such words as go to the heart, and are courteous, friendly, and agreeable to many. (Ibid.)

A. Like slander, the root of harsh speech is aversion, and the determinative factor behind this transgression is the intention to hurt.

B. Harsh speech assumes several forms: abusive speech, insult, and sarcasm.

1. Abusive speech scolds, reviles, reproves with bitter words.
2. Insult damages another’s character and dignity.
3. Sarcasm twists the outward praise by means of irony.

C. Harsh speech repels, pleasant and courteous speech attracts.

VII. No idle chatter.
He avoids vain talk, and abstains from it. He speaks at the right time, in accordance with facts, speaks what is useful, speaks of the Dharma and the discipline: his speech is like a treasure, uttered at the right moment, accompanied by reason, moderate, and full of sense. (Ibid.)

A. “He is not a wise man just because he talks much.” –Dhammapada, 258

B. “One is not versed in the Dhamma merely because one speaks too much.” –Dhammapada, 259

C. Idle chatter or gossip is pointless talk which lacks depth.

D. It communicates nothing of value except stir up mental defilements in everybody, including oneself.

E. The Buddha advised his monks to “either talk about the Dhamma or keep nobly silent.”

F. Because idle chatter profits no one anywhere, it is wise to avoid it.

G. Abstaining from idle chatter is made imperative in the 21st century, with technological improvements unknown in the days of the Buddha, i.e., newspapers, radio, movies, television, the internet—and their train of gossip columns, hate commentaries where commentators amuse themselves at others’ expense.

H. “Gossip,” according to J. L. Hollard, “is always a personal confession either of malice or imbecility.”

I. “Better than a thousand utterances, comprising useless words, is one single beneficial utterance by hearing which one is calmed.” –Dhammapada, 100.

J. In our next lecture, we shall discuss Right Action and its three abstentions: non stealing, non killing, and no sexual misconduct.

Buddhist Lecture Series, 8, May 16, 2009

2009-05-13T06:28:00.000-07:00

You are invited to attend the ongoing Universal Wisdom Foundation Saturday Buddhist Lecture Series on May 16, 2009. This Saturday's lecture is entitled "The Noble Eightfold Path: Right Speech." It is the 8th in a series of introductory lectures on Buddhism. Our newly renovated theater is now located at the 4th floor of Gilmore I.T. Center, New Manila, Quezon City, Philippines (LRT-2 Gilmore). The lecture starts at 3:30pm and ends at 5:00pm. Admission is free. A simple snack follows the lecture. Outlines of previous lectures are available at the desk upon request. For more information, you may call (02) 7241157 or you may want to visit our website at http://universalwisdom1989.blogspot.com/

2009-05-08T08:52:00.000-07:00

The Meaning of Vesak
Talk delivered by The President
Universal Wisdom Foundation
At the Holy Buddhist Temple
Quezon City, Philippines
May 09, 2009

Venerable Dharma Masters, Your Excellencies, Distinguished Officers of the Diplomatic Corps, Fellow Practitioners, Honored Guests, Ladies and Gentlemen:
On behalf of the Universal Wisdom Foundation we join all sentient beings in celebrating Vesak Day.
Vesak is a key festival for all Buddhists everywhere. Indeed, so significant is Vesak, that eight years ago, on March 21, 2001, through the initiative of Dr. Mariano Yupitun, the Founder and President Emeritus of the Universal Wisdom Foundation, Inc., Her Excellency Gloria Macapagal Arroyo signed Presidential Proclamation No. 24 declaring the full moon day in May every year as Vesak Day.
It was proper and fitting for the President of the Philippines herself to have declared Vesak Day in our country. Vesak marks the four most important events in the life of the Buddha: (1) his birth at Lumbini; (2) his great renunciation when he left the palace in order to find a cure for suffering; (3) his supreme enlightenment under the Bodhi tree at Bodh-gaya, Uruvela; and (4) his Parinirvana, when he attained final and complete liberation—freed at last from the residual substrate of the physical and mental constituents.
The importance of Vesak can hardly be overemphasized. Because of Vesak, we and every sentient being can be free at last of suffering.
As Buddhism has spread far and wide to embrace adherents by the hundreds of millions worldwide, we sometimes forget how fortunate we are as a consequence of the Buddha’s Enlightenment.
Sakyamuni lived at a time not unlike our age. Tribal sacrificialism and imperialistic urbanization were the order of the day, initiating a cycle of violence that has continued even down to our present times. But his approach was revolutionary in the sense that he was the first to teach that hatred ceases not by hatred but by love. He taught that one cannot effectively overcome evil by becoming evil; for to meet evil by evil is to surrender to it. True, non-violence may take a longer time, but it is more effective.
Sakyamuni said he taught only two things: suffering and the cessation of suffering. That is why even if he was predicted either to be a world emperor or a Buddha, he chose the latter path because he knew that even a universal monarch could not protect his people from the real enemies—the enemies of birth, illness, old age, and death.
We celebrate Vesak in deep appreciation for the Buddha’s giving us the supreme gift of the Dharma which is the greatest of gifts, which excels all gifts. It behooves us, therefore, on our part, to study and to share, to share and to study the Dharma. More than that, we should live the Dharma, we should let the Dharma manifest through our speech and actions: by being considerate and kind, by being truthful and compassionate; by always keeping the precepts: not to kill, not to steal, not to lie, not to engage in sexual misconduct, not to take intoxicants.
Like we said earlier, the Buddha taught only two things: suffering and the cessation of suffering. That is the good news of Buddhism—that there is a physician and there is a cure. That physician is the Buddha and that medicine is the Dharma. And in this waste land we call samsara, there is no safer refuge than the Triple Gem. That is why every day, many times a day, we repeat the Threefold Refuge to remind ourselves of our good fortune of having found the supreme refuge in the Buddha, the Dharma, and the Sangha.
One of the best ways to hasten one’s journey of self-transformation to perfection is to look for a role model. If you are searching for a role model on which to sculpt your thought, word, and deed to perfection, I think the best model would be the model supreme: Sakyamuni. If you want to be a Buddha, think, speak, and act like a Buddha.
We do not know exactly how Sakyamuni looked like. But I think he was the embodiment of the perfect man, not only spiritually, intellectually, and emotionally, but also physically. There are legends that a statue of him was carved while he was still in the world, a stand-in statue for King Prasenajit of Kosala, while Sakyamuni was away in the Trayastrimsa heaven. I have not seen that statue. But I have gazed at many statues of the Buddha. Each time I gaze at them, I cannot help seeing in the Buddha the model supreme. Even the required measurements laid down in the Buddhist art canon correspond to the ideal physical proportions. If you carefully examine a Buddha statue or painting, observe the proportions, for they are perfect. To gaze at a Buddha image is to gaze at the canon of the perfect body of the Buddha, the Nirmanakaya. Every detail represents harmonious proportion—the spot between the eyebrows, the shape and length of the nose, the perfect shape of the mouth, the eyes—the face itself. Whenever I glance at a statute or image of the Buddha, my thoughts always run this way:
What life so beautifully lived, what heart so pure and kind, what mind so sane and enlightened, what physical beauty perfect and proportioned, what personality so calm and inspiring. Truly Sakyamuni is worthy of all the honor and offering we could render, for truly he achieved the highest perfection of mankind, the full-blown lotus of humanity.
To be a Buddhist is to receive the greatest of privileges in this lifetime and in all lifetimes. To be a Buddhist is to receive from the Buddha the greatest of gifts, and the greatest of gifts that excels all gifts is the Dharma. As we celebrate the great feast of Vesak this year, we prostrate to the Buddha and his gift of the Dharma which truly is lovely at the beginning, lovely in the middle, and lovely at the ending.

Buddha Bathing
Background and Procedure

One of the major activities of Vesak is the Buddha Bathing ritual.
Prince Siddhartha, known as Sakyamuni, was born in Lumbini Park in northern India in the full moon in May approximately 2,553 years ago. It is said that at the time of his birth, nine dragons sprinkled pure water to cleanse the newly born prince. The baby then took seven steps, and at each step a lotus flower sprung from under the ground. Then, with one hand pointing toward the sky and another hand pointing to the ground, the baby said: “In heaven above and on earth below, I vow to liberate all who suffer in these three realms.”
Since the time after the Buddha’s Parinirvana, Buddhists all over the world would celebrate Vesak by using clear, fragrant water to bathe the Baby Buddha statue.
Of the various types of homage to the Buddha, Buddha Bathing is the best. According to the Sutra on the Merit of Bathing the Buddha, it excels the giving of the seven jewels equal to the sands of the Ganges.

Here’s the procedure on how to bathe the Baby Buddha statue:
1. Make a half bow.
2. Scoop a ladle of pure water from the basin.
3. Slowly pour the water over the shoulder (not the head) of the Baby Buddha statue while saying: “May I eliminate all evil thoughts.”
4. Repeat the process, this time say while pouring: “May I cultivate good deeds.”
5. The third time, pour again and say: “May I help all sentient beings.”

The deeper significance of the ritual is not the external bathing itself but rather the cleansing of our delusions that obstruct the Buddha within. The external ceremony, albeit a symbolic reenactment of the heavenly shower of nectar that fell at the time of the Buddha’s birth, is merely an outward sign—a reminder—to emphasize the need to purify our body, speech and actions. When bathing the Buddha, it helps to visualize the water cleansing our own inner poisons of greed, anger, and delusion, while at the same time vowing to keep the Five Precepts and live from now on as the Buddha taught.
You may want to take a few drops from your two fingers of the water with which you bathed the image and place the drops on your own head. This is called “good luck water.”
Buddha Bathing is based on the Sutra on the Merit of Bathing the Buddha (Tripitaka No. 698) and it brings the benefits of good health, long life, prosperity, and happiness to those who practice it. According to this Sutra, your every wish will be fulfilled.

2553rd Vesak Day Celebration

2009-05-04T07:01:00.000-07:00

Universal Wisdom Foundation

The Royal Thai Embassy and the Universal Wisdom Foundation cordially invite you to the whole day celebration of Vesak Day on May 08, 2009, Friday, starting at 10:00 AM at the residence of His Excellency Ambassador Extraordinary and Plenipotentiary Kulkumut Singhara Na Ayudhya at No.14 Jacaranda Road, North Forbes Park, Makati City, Metro Manila, Philippines (tel. 632 810-8273, 810-8279). Program include morning prayer, lunch, film showing, exhibits, dialogue and candle lighting procession, among others. Seats are limited. Please confirm your attendance not later than 4:00 PM on or before May 05, 2009, Tuesday. Please call Universal Wisdom Foundation at (632) 6663691 or 7241157 (Michelle) to confirm.

For more information on UWF activities, please visit our website at http://universalwisdom1989.blogspot.com/

Photo courtesy of Lian Yin Temple

Ven Rinpoche's Visit

2009-05-01T20:40:00.000-07:00

Buddhist Lecture Series, 7, May 02, 2009

2009-05-01T18:36:00.001-07:00

You are invited to attend the ongoing Universal Wisdom Foundation Saturday Buddhist Lecture Series on May 2, 2009. This Saturday's lecture is entitled "The Noble Eightfold Path: Right Thought." It is the 7th in a series of introductory lectures on Buddhism. Our newly renovated theater is now located at the 4th floor of Gilmore I.T. Center, New Manila, Quezon City, Philippines (LRT-2 Gilmore). The lecture starts at 3:30pm and ends at 5:00pm. Admission is free. A simple snack follows the lecture. Outlines of previous lectures are available at the desk upon request. For more information, you may call (02) 7241157 or you may want to visit our website at http://universalwisdom1989.blogspot.com/

Buddhist Lecture Series, 7, May 02, 2009

2009-05-01T17:50:00.000-07:00

The UWF Buddhist Lecture Series, Part 7

The gift of Dharma excels all other gifts.
—Dhammapada, 354

Lecture Number 7: May 2, 2009
The Noble Eightfold Path: Right Thought

Introduction

Mind is the forerunner of all evil states. Mind is chief; mind-made are they. If one speaks or acts with wicked mind, because of that, suffering follows one, even as the wheel follows the hoof of the draught-ox. –Dhammapada, 1

(The case of Ven. Cakkhupāla, the blind Arahant.)

Mind is the forerunner of all good states. Mind is chief; mind-made are they. If one speaks or acts with pure mind, because of that, happiness follows one, even as one’s shadow that never leaves. –Dhammapada, 2

(Shortly before his enlightenment, Sakyamuni observed that when thoughts of sense desire, ill-will, and harm arose in him, he discovered that they harmed himself and others, obstructed wisdom, caused pain and suffering, and did not lead to Nirvana. But when thoughts of renunciation, goodwill, and compassion arose in him, he discovered that they harmed not himself nor others, they did not obstruct wisdom, they caused no pain, and they led to Nirvana.)

Outline

I. The opening verses of the Dhammapada teach us the importance of learning to think straight instead of crooked.

A. Thinking straight is Right Thought.

B. Right Thought proceeds from Right View.

C. Right Thought is the result of seeing things as they are (Right View).

D. It is thoughts that are translated into speech and action.

II. The eradication of the three poisons of lust, hate, and stupidity depends upon Right View and Right Thought.

A. Right View and Right Thought are the two aspects of mental activity: the cognitive and the purposive.

1. Right View covers the cognitive part.
2. Right Thought covers the purposive part.
3. Right View eradicates stupidity.
4. Right Thought eradicates lust and hate.
5. Right View and Right Thought combined counteract the three poisons of stupidity, lust, and hatred.
6. Stupidity is counteracted by Right View, the seed of Wisdom.
7. The total uprooting of stupidity, however, will only occur with Right View cultivated towards the experience of full enlightenment—albeit glimpses of wisdom may gradually destroy stupidity along the way of cultivation.
8. Greed and hatred are counteracted by Right Thought, with its threefold antidotes of renunciation, goodwill, and harmlessness.
9. Right Thought, therefore, is thoughts of renunciation, goodwill, and harmlessness.
10. Wrong Thought, then, is thoughts of sense desire, ill-will, and harming.

B. Right View and Right Thought are correlative: they influence each other.

1. Pativedha (penetration) restructures values and sets the mind to move in the direction of Right View.
2. When we apply the mind towards achieving this goal, this is Right Thought.

III. Right Thought comes between Right View and Right Speech (and Right Action) because our thought links the cognitive with our actual engagement with the world.

A. Word and deed spring from thoughts.

B. Thoughts spring from views.

C. Wrong views=wrong thoughts=wrong speech and wrong action=suffering.

D. To avoid suffering, we must hold up to Right Speech and Right Action, to have Right Speech and Right Action we must hold up to Right Thought, to have Right Thought we must have Right View.

E. Right View is the understanding of the Four Noble Truths.

F. Understanding the Four Noble Truths gives rise to Right Thought with its three aspects of renunciation, goodwill, and harmlessness.

IV. Not to do any evil, to cultivate good, to purify one’s mind—this is the Teaching of the Buddhas. –Dhammapada, 183

A. A mind filled with lust and hate cannot be pure.

B. Our mind is presently obsessed by two taints: attachment and aversion.

C. When a sense organ (for example, the mind) comes in contact with a sense object which is disagreeable, there arises conflict, causing anger, ill-will, hate, and revulsion.

D. If a mind continually entertains thoughts of lust and hate and does nothing to remove them, these thoughts are fed until they overpower the mind.

E. One way of removing these obstructions (to a pure mind) is to study their nature.

1. Lust or hate is just a thought.
2. To look at the thought of lust or hate itself without any prejudice is to see the origin of the thought itself.

F. Another is replacing thoughts of lust and anger with their opposite thoughts.

1. This strategy has found expression lately in modern psychotherapy.
2. Greed and anger, being emotive defilements, do not lay themselves for an easy surrender.
3. According to this science, many neurons in our nervous system have a double link of action/inhibition.
4. While the neurological mechanics of our emotions are just being discovered by neurologists, the phenomenon was suggested by the Buddha via a method which involves replacing thoughts of greed and anger with their opposite thoughts.

V. In out next lecture, we shall discuss the most difficult discipline to cultivate: Right Speech.

For more information, please call (02) 7241157 or visit our website at
http://universalwisdom1989.blogspot.com/
Or email us at uwfi_1989@yahoo.com.ph

Activities

2009-04-28T08:08:00.000-07:00

Blessing/Inauguration of the New UWF Bldg

Taking Refuge in the Triple Gem

Ven Khedrup Rinpoche at Charter House

Blessing of UWF Annex in Tagaytay City, Philippines

Farewell Dinner in honor of Ven Khedrup Rinpoche

UWF Annex

2009-04-28T07:31:00.000-07:00

Blessing of UWF Annex in Tagaytay City, Philippines

Ven Rinpoche at Charter House

2009-04-27T08:01:00.000-07:00

Blessing Devotees at Charter House, Makati City

2009-04-26T07:59:00.000-07:00

Opening Remarks of The President, Universal Wisdom Foundation, on the occasion of the Blessing and Inauguration of the New UWF Building and Theatre, 4th Floor, Gilmore I.T. Center, New Manila, Quezon City, Philippines, February 21, 2009

The Venerable Khedrup Rinpoche, Venerable Dharma Masters, Your Excellencies, Distinguished Board Members, Honored Guests, Ladies and Gentlemen:

On behalf of the Universal Wisdom Foundation, Inc., we welcome you to the blessing and inauguration of our newly renovated building and theatre.

It is related in the Digha Nikaya that shortly before the Buddha left this world, Ananda, his most devoted attendant, requested his Teacher not to pass away until he had left instructions concerning the Order of the Sangha, because the Bikkhus were thinking: “We will have no teacher now, how shall we proceed?”

To which the Buddha answered: “The Doctrine and the Discipline which I have taught you and counseled you to follow while I was with you, these will be your teacher when I am gone.” In the Mahaparinibbana-sutta the Buddha is documented to have said further: “Therefore, Ananda, dwell making yourselves your island… making the Dharma your island, the Dharma your refuge, nothing else your refuge.”

Distinguished guests, it is our sincere hope that this building and this theatre may serve as one humble center of Dharma study and Dharma dissemination in this part of the world. With the guidance of the Sangha, represented today by the joyous presence of the Venerable Rinpoche, may this day be marked as seed planted on fertile soil, seed that may hopefully sprout and grow and bring forth fruits to benefit all who come here.

For in this hall, everybody is welcome—all religions, all sects, all schools of Buddhism. Our aim is neither to proselytize nor to convert, but to study and to disseminate. Buddhism is not a religion. It is non-sectarian and non culture-bound. The Four Noble Truths apply to all sentient beings regardless of race, creed, sex, caste, or religion.

In Buddhism, we do not say “come and believe.” In Buddhism, the catchphrase is “come and see.” Our passion and responsibility is to remain faithful to the one foundational concern of Buddhism, which is to help relieve the sufferings of sentient beings. The promotion of Buddhism is of secondary concern.

Sakyamuni said he taught only two things: suffering and the cessation of suffering. That is why even when he was predicted to be a world emperor in the same breath that he would be a Buddha, he chose the latter path because he knew that even a universal monarch could not protect his people from the real enemies—the enemies of birth, old age, sickness, and death.

The First Noble Truth of dukkha is a universal characteristic. It is not just the experience of one nation or one people. When we suffer from illness or anger, for example, we do not call it Christian suffering or Hindu suffering or Islamic suffering or Jewish suffering. Suffering is suffering. It is a universal, not a national, characteristic. The remedy must also be universal.
Nowadays, we hear the word “change” ballyhooed by world leaders. That, too, is our catchword.
But we believe in a different kind of change, a change that springs from an understanding of the whole process of living. To our limited understanding, we may see suffering and its solution in terms of political and socio-economic dimensions. Yet if we look deeper, we will see that our suffering is a consequence of the poisons of greed, anger, ignorance, pride, and jealousy. We believe that none of the external restructurings of society—revolution, regime change, capitalism, communism—can truly eradicate suffering at the root. Suffering is mental experience, born of the poisons of greed, anger, and ignorance. These poisons defile and confuse the mind and lead it to wrong goals: abuse of power, control, exploitation, graft and corruption, murder, war. In short, suffering.

We believe that change must come through rational evolution, through wisdom.

The core idea is that suffering is the problem and Buddhism is a tool to be used to eliminate that suffering. The good news is that there is a doctor and there is a medicine. The Buddha is the Supreme Physician and the Dharma the Supreme Medicine. In the wasteland of birth and death, we know no better refuge than the Triple Gem. I take refuge in the Buddha, I take refuge in the Dharma, I take refuge in the Sangha.

Buddhism is not a religion; it is education. Today, as we inaugurate our new building and theatre, we rejoice at the opportunity to help in our humble way spread the Dharma which we believe is the greatest of gifts, which surpasses all gifts. Our passion is to study and share, to share and study the Dharma. More than that, to live the Dharma, to allow the Dharma to manifest fully in us and through us: by being kind, truthful, compassionate; by keeping the precepts: not to kill, not to steal, not to lie, not to engage in sexual misconduct, not to take intoxicating substances.

We are absolutely delighted to reopen the Universal Wisdom Foundation lecture series and share with you this remarkable and lively way of life we have been privileged to practice. It will be our pleasure to introduce to you the astounding vitality and adaptability of a tradition that is a source of endless joy for us, and we look forward to sharing that joy with you in the hope that you will find it joyful to you as well, as we join each other in changing our destiny.

Once again, welcome to the Universal Wisdom Foundation.

Why Take Refuge

2009-04-26T07:10:00.000-07:00

Why Take Refuge

Driven only by fear, do men go for refuge to many places—to hills, woods, groves, trees, and
shrines. Such, indeed, is no safe refuge; such is not the refuge supreme. Not by resorting to such a refuge is one released from all suffering. He who has gone for refuge to the Buddha, his Teaching and his Order, penetrates with transcendental wisdom the Four Noble Truths—suffering, the cause of suffering, the cessation of suffering, and the Noble Eightfold Path leading to the cessation of suffering. This indeed is the safe refuge, this is the refuge supreme. Having gone to such a refuge, one is released from all suffering. –Dhammapada, 188-191

Outline

I. According to the unbroken age-old Buddhist tradition, one formally becomes a Buddhist if one takes refuge in the Triple Gem (also called the Three Jewels).

II. Why do we need a refuge?

A. What is the harm or danger from which we need to be protected?

B. The need to look at the larger picture

C. When there is a storm, we seek shelter.

D. Out of compassion, we encourage others to take the same refuge.

III. Refuge transmission must come from an unbroken lineage.

A. The teaching and the practice must be purely and literally preserved from the Buddha’s time down to the present day.

B. The lineage holder embodies the accumulated spiritual energy of the lineage.

C. Why authorization is needed.

1. No matter how realized a teacher may be, there are formal logistics and forms involved.
2. The analogy of a light switch, the unbroken wire, and the switchboard.

IV. The Buddha, the Dharma, and the Sangha are called the Triple Gem, because they represent qualities precious and excellent like a gem.

A. We take refuge in the Buddha because we recognize him as the Supreme Human Being, the Fully Enlightened One who, out of compassion, shows us the way that ends all suffering and leads to Enlightenment.

B. We take refuge in the Dharma because we recognize it to be the Law, the Truth, the “What Is.”

C. We take refuge in the Sangha, the supreme assembly of assemblies, because the lives of this community of noble monks and nuns are exemplary, and we can look to them for help in times of need.

V. One who takes refuge also undertakes to observe the Five Precepts—the minimum moral obligations of a lay Buddhist: not to kill, not to steal, not to lie, not to engage in sexual misconduct, not to take intoxicating substances.

VI. Taking refuge is an extremely economical approach.

A. We join a path that is strategically designed.

B. No trial and error.

VII. The formal refuge ceremony.

A. The Venerable Khedrup Rinpoche will first ask if you are willing to cut your hair. This is a symbolic gesture indicating your intention to follow in the footsteps of the Buddha who cut his hair when he embarked on his great quest for enlightenment.

B. Rinpoche will then cut a small piece of your hair, and then you will be given your refuge name indicating the beginning of your Buddhist life.

Universal Wisdom Foundation,

Saturday, February 28, 2009

2009-04-25T18:37:00.001-07:00

Farewell Dinner in honor of Ven Khedrup Rinpoche

UWF Vice President Madame Josephine Gortega with Ven Rinpoche

Tibetan Buddhist Practitioner Madame Zendy Kaw with Ven Rinpoche

UWF Vice President Madame Sharon Tan with Ven Rinpoche

UWF Director Dr. Mark Anson Yupitun and Madame Uendie Yupitun (standing) pose for souvenir photo with Ven Rinpoche

The Yupitun Family with Ven Rinpoche

2009-04-25T08:24:00.000-07:00

Taking Refuge in the Triple Gem

February 28, 2009

UWF Director Ms. Jeanette Bucao receives her Dharma name

Karma Lodu Thar Chen

I take refuge in the Buddha,
I take refuge in the Dharma,
I take refuge in the Sangha.

Visit of Ven Rinpoche to Manila, Part 2

2009-04-25T07:55:00.000-07:00

Blessing/Inauguration of the New UWF Bldg

February 21, 2009

Ven Rinpoche blesses UWF Founder and President Emeritus Dr. Mariano Yupitun

Ven Rinpoche blesses Ms. Wu Wen Quan (Winnie)

Ven Rinpoche blesses UWF Director Dr. Mark Anson Yupitun as Madame Uendie Yupitun looks on

UWF Vice President Madame Josephine Gortega with Winnie

UWF Chairman Dr. Raj Mansukhani in the audience

Musical number by Tibetan visitor Mr. Steven Tuten

Part of the crowd during the blessing ceremony

Visit of Ven Rinpoche to Manila, Part 1

2009-04-25T05:09:00.000-07:00

Blessing/Inauguration of the New UWF Bldg

February 21, 2009

Ven Rinpoche blesses UWF main altar

Ven Rinpoche accompanied by UWF President entering UWF Theatre

Ven Rinpoche with UWF Founder and President Emeritus Dr. Mariano Yupitun and UWF Director Ms. Jeanette Bucao during a light moment

Left to right: UWF Chairman Dr. Raj Mansukhani, Ven Rinpoche, UWF VP Dr. Johnny de Asis, and UWF President Dr. Carlos Aureus

Opening prayer of Ven Rinpoche assisted by UWF President

"The visit of Ven Rinpoche is a blessing to UWF"

Ven Rinpoche's main address

Saturday Lecture Series, 6

2009-04-23T19:34:00.000-07:00

The UWF Buddhist Lecture Series, Part 6

The gift of Dharma excels all other gifts.
—Dhammapada, 354

Lecture Number Six: April 25, 2009

The Noble Eightfold Path: Right View

Scope: Right Understanding (or Right View), Samma Ditthi, comes first in the list of the Noble Eightfold Path, because it is our view that determines the direction our lives will take. With Right Understanding, Right Thought is possible; and with Right Thought, Right Speech, Right Action, and Right Livelihood are possible. Right Understanding guides us to ensure Right Effort, Right Mindfulness, and Right Concentration.

Outline

I. The Four Noble Truths sum up the entire Buddhist principles of dhamma-vinaya (doctrine and discipline).

A. The First, Second, and Third Noble Truths embody the doctrine part.

B. The Fourth Noble Truth embodies the discipline part.

II. Freedom from suffering—Nirvana—is the final end, the whole purpose, of all Buddhist doctrine and practice. It is to this end—complete, total, permanent liberation from bondage—that the Buddha has pointed out a path: The Noble Eightfold Path.

A. Caught in samsaric existence, we are like confused travelers at a parting of roads, not knowing which road to take.

B. We look around for assistance, and to our delight, we see a signboard.

1. The Buddha stands for that “signboard.”
2. A signboard, however, merely points the way; it is left to us to tread along the path.
3. The signboard cannot take a traveler to his destination.

C. All the instructions to remove obstructions and to end suffering are to be found in the Noble Eightfold Path.

III. Why is Right View, which is the last stage in the discipline, placed on top of the list?

A. Right View is necessary at the start of any enterprise, because it provides us a clear perspective of the whole journey.

B. We begin with Right View, because to climb Mount Everest, for example, we must have the summit, the goal, clearly in view.

C. Right View gives direction to all the other steps we take in our ascent to the top.

D. To arrive at some desired destination, we must have a general idea of how to get there. To embark on a journey without the right view is to risk getting lost along the way. Rather than arriving at our destination, wrong view is more likely to cause us to move in another direction, thus wasting our time and effort.

E. In its lower stage, Right View is understanding moral causation, which is understanding of the ten karmically wholesome actions and the ten karmically unwholesome actions.

1. Karmically wholesome actions are meritorious and lead to happiness here and hereafter.
2. Karmically unwholesome actions are demeritorious and lead to unhappiness here and hereafter.

F. Right View is the understanding of dukkha—its arising, its cessation, and the path leading to its cessation. In its highest sense, Right View is full comprehension of the Four Noble Truths.
“Monks, it is through not understanding, not penetrating the Four Noble Truths that we have run so long, wandered so long in samsāra…. But when these Four Noble Truths are understood and penetrated, rooted out is the craving for existence, destroyed is that which leads to renewed becoming, and there is no more coming to be.” (Samyutta-nikaya, v. 431)

G. Right View is the understanding of things are they really are, and not as they appear to be. It is seeing the true nature of things exactly as described in the Four Noble Truths.

H. Right View is the application of Insight to the Five Aggregates of Clinging. It is understanding Dependent Origination, The Three Dharma Seals, Karma and Rebirth.

I. In its fullest sense, Right View means right understanding of the Buddha Dharma.

IV. This “first step” in the practice part of Buddhism advises us to “wipe the dust from our eyes.” It tells us to “get real.”

A. When we have the right view, we do not choose what we see. We just see what is, how things actually are.

B. There are two conditions conducive to Right Understanding: hearing from others and systematic attention.

1. Hearing the saddhamma, the Good Law, from others (paratoghosa) means listening only to that which is conducive to Right Understanding.
2. It also means avoiding all harmful and unwholesome utterances of others which prevent Right Understanding.
3. Systematic attention means seeing deep (yoniso-manasikāra). Yoniso literally means by way of the womb, i.e., not seeing on the surface.
4. Systematic attention helps us to consider conditionality, to analyze the aggregates.
5. Systematic attention dives deep and sees what is beyond external appearances.
6. Systematic attention is radical, reasoned attention. It is discriminative and analytical to the highest degree.

V. The Eight Steps are not steps to be followed in sequence. Each of them supports and is supported by the others. Until liberation is reached, however, some sequence is necessary. Thus, the order of arrangement. In our next lecture, we shall discuss the second of the Noble Eightfold Path: Right Thought.