Place: CUNY Graduate Center – Elebash Recital Hall
365 Fifth Avenue (Corner of 34th Street), Manhattan
Rev. Ani Kunga Chodron
Karma and Rebirth
Karma and rebirth are central to the Buddhist teachings. How can we create our own karma? What is the evidence for rebirth? This presentation will include both traditional Buddhist and modern scientific explanations.
Ven. Bhikkhu Vupasama
Dependent Origination: Leading towards Right Understanding and Wisdom of Cessation of Suffering
- Home
Much as the universe is beamless and vast, the Earth is the only world, which we are familiar with – the one wherein we live as home, however much we like it, or not. In this beautiful big family, there is full of life and species, living side by side in various life styles and cultural beliefs. We enrich one another, fulfill the world we call home, and at the same time also better this very short and precious life. Where could we go if we left this homestead?
- Common wish
We all cherish our own life. For the sake of life and love, everyone is willing to sacrifice every belonging; it is common in every belief and faith. No matter how different people’s thoughts and beliefs are, all work for a better self and a better world. If to better our self is our common faith, then how does one do to achieve this goal?
- Why is this so?
The external world, personal perception and desires are mutually drawn to each other. It is this interrelation that leads action and influences one another, resulting in what we experience in the present world. With the past interwoven with the present, the forms and features of the world come into being. As everyone is interrelated with one another, what one does is bound to leave impacts on today’s and tomorrow’s worlds.
- Why am ‘I’ so?
No matter how we regard the occurrence and the meaning of life, there is no denying that all types of life are closely connected. If we do not understand that life is interdependent and mutually beneficiary, then the way we understand ourselves to be would inevitably fall prey to the idea of ‘mine’ and ‘I’, creating sufferings on ourselves and others in pursuit of a better life. If we do not understand “the existence and features of life are the result of intertwining of factors and influences, and that change and uncontrollability are fatally inevitable,” then to satisfy the desires to control and possess are bound to lead us to the vicious circle of chase and loss. In this case, the sufferings we create for ourselves, to others and in the world are bound to perpetuate themselves amid confusion, wrong desires, and unprofitable acts.
- How to detach from sufferings?
Much as we cannot get hold of this world and are unable to control our own fate, we can nevertheless work with it with our mind and action to influence and change our self and the world now as well as in the future. This should begin with understanding what is ‘I’. 2500 years ago, Sakyamuni Buddha in India proclaimed that life arises from and is dependent on conditions, and thus it is a process which cannot be controlled or possessed. If one understands the fact of ‘dependent arising’, then they will not do vain deeds out of the pursuit of selfish needs. In understanding ‘dependent arising’, one not merely avoids unnecessary suffering, but also detaches oneself from despair and pain resulted from ever-changing conditions in the fruitless pursuit of eternal possession. By understanding ‘dependent arising’, again, one can gain wisdom and reach the inner peace with oneself and the world.
- Showing concern about life
Compared to this unfathomable and vast world, we are indeed insignificant and lonesome. Yet because of the mutual company and support under the same vault, we can stay away from helplessness and loneliness.
Love life, cherish life. To walk on the path full of wisdom and peace is far better than the chase for ‘possession’.
First translation by Bhikkhu Dr. Dhammadipa
Modified by Bhikkhu Aticca
Gopal Sukhu
Anatman: The Buddhist Doctrine of No-Soul
The doctrine of Anatman, the so-called no-soul doctrine, is accepted by most schools of Buddhism, but is largely ignored even by Buddhists. It is, however, what makes Buddhism unique in the Indian religio-philosophical tradition, for according to the basic Buddhist analysis of the human condition, we suffer and make others suffer because we demand of life that which it cannot provide, that is, permanence and absolute being. At the core of what we seek is the concept of a continuous self, which is master of itself in life and which continues to exist after death as a soul.
From the Buddhist point of view, the closer we come to realizing the illusory nature of this self, the closer we come to a state of consciousness that is no longer conducive of our own or others’ suffering. The philosophical and meditational schools that consider the doctrine of Anatman central have subjected it to various interpretations engendering certain controversies. My talk will give a brief account of the most important of these while at the same time attempting to translate the concept into modern terms.
Master Jen–Chun
Peace & Mind
“The pure nature of civilization is altruism which brings enlightenment.”
In this utopia buddhas’ realizations are completely revealed.
It is considered the culmination of all civilization.
It is a place where all oppositions are transcended and worldly defilements purged;
A place where everyone is in accordance with perfect nonduality, in utter purity beyond the worldly.
Such nonduality is free from obstructions and hindrances, because people abide in the transcendent wisdom of emptiness.
The light of this wisdom is pervasive; internally, it empties the concerns of body and mind; externally, it empties worldly phenomena.
Because the profound contemplation of these two types of emptiness is thorough, those in the utopia are valiant, fearless, and universally benevolent.
Because they use the sword of wisdom to sever the tyranny of their own self-attachment, their countenance is open and bright; their character, upright and healthy.
Indeed the self is the root of all calamities; it gives rise to all manner of suffering.
We must actualize selflessness and sever greed and ignorance. May there be peace in the world.
“The true meaning of culture is the penetration of the self which brings peace.”
Embody [the values of the enlightened] civilization, and relinquish all residual [afflictions];
In thought, action, and encounters with all things,
No attachments, manipulation, or lingering obsession.
Penetrate all realms of sense objects and phenomenal reality.
The realms of reality are vast, transcending countries and nations;
Sacred with significance wondrous, perfect, and pure.
Morality unexcelled, perfect, pure, and flawless;
Virtue, power, and light, vast and unlimited.
This virtue spreads without discrimination, universally honoring, perceiving, and protecting all.
So the enlightened perceive all men and women as parents, and serving all with gratitude.
The treatise denies the two theories of causation and instead places great emphasis on humanity:
Human beings have three superior qualities and their six sense faculties can bring about great benefits.
When faculties are sharp and vows strong, upwardly one realizes Buddha hood and downwardly one saves living beings. With inexhaustible aspirations and vows, people will be enlightened now and hereafter.
Ven. Ji-Xing
Towards a Better Tomorrow
The Buddha said: Ignorance is the cause of all sufferings. What is ignorance? How do we get rid of it? If we could get rid of it, does it mean that we would be able to lead a happy, healthy and meaningful life? Does it mean that we would be able to lead our life gracefully from silver to gold and from gold to platinum?
Subjective thinking imprisons us in the cocoon of darkness. Cultivate the ability to see and understand the true nature of things, and the road to happiness will unfurl itself.
Ven. Man Kuang
Meditation: A Way to Inner Peace
Conference Committee
Grace Chiang
Helen Chiang
Anne Kong
Richard Pun
Margaret Tam
Thomas Tam
Agnes Wu
Lynn Wu
Conference Coordinator
Antony Wong
