More of Nyima Dakpa Rinpoche on Happiness

Here is the remaining portion of Nyima Dakpa Rinpoche’s talk on “Path to Happiness” at Chulalongkorn University that I talked about in the previous post. May all beings be happy and meet with causes of happiness!

**

Ordinary relaxation depends on external situation, but real happiness comes from inner realization. This is what the Buddhas teach. We have to use our opportunities for good causes. Material things can be either negative or positive, depending on how they are going to be used. We can use the material things to benefit people; we can make differences in their lives through these material things. This is a way to gain merit. Thus wealth can be meaningful. When you die you are left only with your own store of merit. You cannot bring your bank account with you when you die. You can use only another kind of account, the merit account that shows how much merit and demerit you have accumulated in your lifetime. So having wealth is not necessarily a bad thing; it can be a force for good and a considerable amount of merit too, if the wealth is used wisely, which is to benefit those who are in need.

Happiness only comes when you wish and act so that other people become happy. If you think only of benefiting only yourselves, thinking only that you yourself alone shall be happy, then you won’t be happy at all.

Be satisfied with your life. Be content and happy at every moment. Look into yourself. Look at your own mind, and then you will become more relaxed. Do not look up to other people. Don’t think that you need to be as rich as they are, as intelligent as they are, and so on. If we do, then there is no end. We will always look up, up and up and we will not be satisfied with what we have at all. You may aim at a certain level, but once you reach that point, there will be more and more higher up so you will always feel lacking and deprived, no matter how much you have already. Moving up, you will never be able to touch the sky.

Do not waste your life. It is very difficult to be born a human being, so let us not waste this very precious moment when we are human beings who are intelligent enough to understand the Buddhas’ teaching.

Things are always impermanent; they are always changing at every moment. However, many of us do not get this point so they act as if things are always permanent. The result is that they are mired in all sorts of suffering, including wandering around in samsara.

So when you are stressed or depressed, practice meditation. With proper way of practicing meditation, the genuine door toward real and lasting peace and happiness will lie open for us. The goal is to perceive things as they actually are, without any fabrications. Stay focused on things as they simply are. Discover the deep silence inside when your mind becomes still. This silence inside is none other than the happiness that we have been seeking. In that state of true meditation, your mind will simply dissolves into this state of pure, deep state of silence. But if you do meditation incorrectly, you will be full of endless chatters – your mind, instead of being calm and still, will be all the busier and noisier.

During your meditation, all kinds of thoughts will arise. They come spontaneously; they just come. So don’t be alarmed or stressed when thoughts arise. This is a very natural occurrence. What we need to do is just to leave those thoughts where they are, and then they will go away on their own. Don’t try to force the thoughts out of your mind. You will never succeed in doing that. It will only invite more and more thoughts. Then we will realize that there are actually no boundaries between thoughts – all thoughts dissolve into one another. This is the direct entrance into Emptiness, śūnyatā.  This is the state where we are truly free from all stresses, all fabricating thoughts, all defilements. We have full potential, full energy. This is the best way to combat the problem of unhappiness.

We need to practice in order that we can overcome the five poisons that have been afflicting us for so long. Then you don’t need to run around searching for cures anymore. The cure is already there inside your mind.

Nyima Dakpa Rinpoche on Happiness

Here is an excerpt of Nyima Dakpa Rinpoche’s talk on Happiness from the Dzogchen Perspective, given at Choompot-Pantip Conference Room, Chulalongkorn University on October 2, 2010. I took notes of his talk and made only small revisions. These are basically his words:

**

Ordinary people have ordinary conception of happiness. Living standard does not necessarily make one happy. You have to discover yourself; otherwise you won’t be really happy. Happy is mental experience of satisfaction of the being your state. We enjoy our lives – we are fully satisfied with our lives.

No satisfaction in our lives, no happiness.

You have to train your mind, like training a wild horse. We are able to train a wild horse. When it’s trained then you can leave it. Ordinary people do not have relaxed mind. Mind always moves about with no relaxing. Closing our eyes does not mean we are meditating. As long as the mind is not in the state of meditation, then we are only sitting still and pretending to meditate.

Our mind always roams to many places; we are always following it, so we are not experiencing the real potential to meditation.

So when I talk of training the mind, this means training ourselves to deal with our everyday experiences. We are so busy that we are all stressed and challenged. Even today in the 21st century, with all the challenges the mind still needs to be trained all the more. There’s competition everywhere, even among monasteries. Each and every moment we are not free from these competition and challenges. All these are based on ignorance. Competition leads to many facts of thoughts – it can be positive and negative. These thoughts can give rise to all the five poisons, namely ignorance, greed, hatred, jealousy, pride.

Sometimes we are out of control, then we say we are tired of it. We need to find a way to relax ourselves. Calm the thoughts that are arising every moment. We are entering into state of inner calm and peacefulness. This will rejuvenate ourselves.

Yoga and other exercises do not help us unless you get them to the mind. Dzogchen says “the sources of everything, both pleasant and unpleasant, is from the mind.” The mind is as pure as gold. You can transform it into anything you desire. Your mind can be beautiful or ugly. If you fully trained your minds will be precious and you will be able to heal people. If we are not trained then it becomes a source of suffering. Your health will be affected also. The happier you are, the healthier you will be.

The main point is that we need to train our minds. We need to know how to deal with everyday challenges. There is no particular formula or method. Also happiness will be generated in this way. Find out what is the source of unhappiness. Put your effort to transforming that, then happiness naturally arises, like the sun which is uncovered by moving clouds.

Clouds are the polluting thoughts inside our minds. If you are in a bad health condition, you can either accept or not accept it. This lies in our hands. If we are suffering from illness, then what we can do is either to accept or reject it. But the illness is already there so it’s not possible to reject it. If we try to reject it we will only bring about sufferings on top of the illness that we already have. What is happening is not in our hands, it’s karma, but how we handle them is in our hands. This makes all the differences.

That is the main quality of training the mind.

I have a student who is paralyzed. He cannot move. He listens to my talk and teachings and try to meditate and read books. I asked him how he looked at and reacted to his situation in life. He said he was very lucky that he was still able to use his mind. If he were not in this situation then he could not have thought clearly. “Everytime I meditate on compassion,” he says. “I am lucky that I have a wife and family members who look after me. I am better than those who do not have anybody to care for me. Then I do compassion to all people whoa re suffering like me, especially helpless people. When I have reactions on my condition and get upset, immediately I think this way, it helps tremendously. May my pain be the pain of all people that comes to me, so that they are free from pain. This is very powerful. Let my pain be the pain of others.”

Of course this will not change his own physical condition, but his mental state is much different. It gives open space to allow the karmic appearances come in and dissipate by themselves. Our belief in karma should not be only intellectual, but discover the realization of karma from within. This has the power to heal everything by itself. This helps us to deal with any situation. You are more determined to carry on. If you have 100 percent trust in the Triple Gems, then you will experience some positive effects. If you are shallow and unclear and doubtful, then this won’t help. We have the culture of bowing to the Buddha, but now we are doing from the inside by recognizing the quality of the Buddha. Either way we are doing this from our hearts, knowing the full potential of what we are doing. My student is looking at things positively, so only his physical condition is in misery, but his mental condition is very healthy. It’s the mind that makes all the differences.

Another example shows how the mind affects our lives. Two persons have arguments with us. One person is our friend or loved one. We know this person well. The other we do not know very well, a stranger. The issue of argument is the same. Both are trying to get us upset. According to our relationship, the one who is our loved one, even if he means what he says, we still have the feeling that he does not mean it. This is what we tell our minds. So we are OK with that. But when the other person says the same thing, we get very angry. How come he or she uses such words to me! Our reactions are totally different, and the differences is only due to the nature of the relationship that we have toward each of them. In this case we feel that we have to prove ourselves, out of our own egos. We have to prove our “dominance.” But in fact egos cannot dominate egos. The main point is based on our minds. Once we accept this and know through this, then things become very different. Problem is internal; the mind is key to our own reaction. This is why the mind needs to be trained. Once you can control your minds, then you can control everything.

This is the same in other situations in our everyday lives. Thus in order to be happy we need to train our minds to know how to be really happy. This is what Dzogchen is teaching — emphasizing the mind. Other traditions have the same goal but perhaps different methods. Dzogchen emphasize that mind is the king. Whatever the king orders, ministers follow. Ministers are the thoughts. Automatically this will lead to peaceful situation. Our egos will not have much job. When egos are jobless then we have wisdom. Wisdom means to realize things as they are. When things are as they are there are no two sides, no doubt. Make effort, make progress and develop the quality of the mind. Understand the mind, nature of mind, energy of mind. This is what we are looking.

So when he says it’s important to discover the mind, this does not mean the rest can be ignored. If you want to meet the big boss, you still have to make good friends with the subordinate officers. If you don’t do that you can’t reach the boss. One thing is to practice good heart to all sentient beings. Whether you have disagreements, dislikes or enemies. Still that person will enjoy the happiness and compassion. The person whom you mostly hate he or she still have the potential for love and compassion and still have a lot of potentials of benefits for us. Law of karma. Open up your heart. This is essential for making ourselves to have fewer problems We have been very narrow. Often we deal with jealousy, which comes when we have limited space in us. We are not flexible in us to allow goodness of others to come in. We need to be able to rejoice in other people’s happiness. If you look only from jealousy point, then you can’t discover your own happiness at all. If you think that you yourself alone must be happy, then you won’t be happy. True essence of happiness lies in happiness of others. We need openness and flexibility. You are bothered by what is happening because there is enough space inside of you for others to be happy too. When you are OK you are not complaining, then you are OK the way it is. Even if there are disturbances you are not disturbed because you know there’s enough space for us to be happy. We have a lot of problems because of this lack of space and openness — concern of the individual self alone, so we disregard the goodness in others. Do this then you can experience positive changes in your life. Anger is not a solid object. It’s energy raised in you, coming up through external conditions. True anger is energy of your own self. What arises is your ego.

I’ll tell you a story: Dzogchen master was asked by his student. “My main problem is anger. What is the way to overcome anger?” Master says, “if you run after all enemies, your life will be too short to do that. Rather focus on controlling your own mind then you can control all the enemies.”

If I have ten people as enemies and want to conquer them all. I really can’t do that. But if I try to overcome myself and eliminate anger and ego, then I truly win. Trying to defeat other people simply makes more enemies.

You train your mind to be stable and integrated from within. Then there’s no enemy and no friend. All is equanimity. All are equal.

I am born with no name, and I’ll die with no name. Names come afterward.

If you go deep inside, then you will find that there’s no name to the individual. Hence no enemy, no friend. You look at everyone; he has same potential for loving kindness, positive energies.

 

Ordinary people have ordinary conception of happiness. Living standard does not necessarily make one happy. You have to discover yourself; otherwise you won't be really happy. Happy is mental experience of satisfaction of the being your state. We enjoy our lives - we are fully satisfied with our lives.

No satisfaction in our lives, no happiness.

You have to train your mind, like training a wild horse. We are able to train a wild horse. When it's trained then you can leave it. Ordinary people do not have relaxed mind. Mind always moves about with no relaxing. Closing our eyes does not mean we are meditating. As long as the mind is not in the state of meditation, then we are only sitting still and pretending to meditate.

Our mind always roams to many places; we are always following it, so we are not experiencing the real potential to meditation. 

So when I talk of training the mind, this means training ourselves to deal with our everyday experiences. We are so busy that we are all stressed and challenged. Even today in the 21st century, with all the challenges the mind still needs to be trained all the more. There's competition everywhere, even among monasteries. Each and every moment we are not free from these competition and challenges. All these are based on ignorance. Competition leads to many facts of thoughts – it can be positive and negative. These thoughts can give rise to all the five poisons, namely ignorance, greed, hatred, jealousy, pride.

Sometimes we are out of control, then we say we are tired of it. We need to find a way to relax ourselves. Calm the thoughts that are arising every moment. We are entering into state of inner calm and peacefulness. This will rejuvenate ourselves.

Yoga and other exercises do not help us unless you get them to the mind. Dzogchen says "the sources of everything, both pleasant and unpleasant, is from the mind." The mind is as pure as gold. You can transform it into anything you desire. Your mind can be beautiful or ugly. If you fully trained your minds will be precious and you will be able to heal people. If we are not trained then it becomes a source of suffering. Your health will be affected also. The happier you are, the healthier you will be.

The main point is that we need to train our minds. We need to know how to deal with everyday challenges. There is no particular formula or method. Also happiness will be generated in this way. Find out what is the source of unhappiness. Put your effort to transforming that, then happiness naturally arises, like the sun which is uncovered by moving clouds. 

Clouds are the polluting thoughts inside our minds. If you are in a bad health condition, you can either accept or not accept it. This lies in our hands. If we are suffering from illness, then what we can do is either to accept or reject it. But the illness is already there so it's not possible to reject it. If we try to reject it we will only bring about sufferings on top of the illness that we already have. What is happening is not in our hands, it's karma, but how we handle them is in our hands. This makes all the differences.

That is the main quality of training the mind.

I have a student who is paralyzed. He cannot move. He listens to my talk and teachings and try to meditate and read books. I asked him how he looked at and reacted to his situation in life. He said he was very lucky that he was still able to use his mind. If he were not in this situation then he could not have thought clearly. "Everytime I meditate on compassion," he says. “I am lucky that I have a wife and family members who look after me. I am better than those who do not have anybody to care for me. Then I do compassion to all people whoa re suffering like me, especially helpless people. When I have reactions on my condition and get upset, immediately I think this way, it helps tremendously. May my pain be the pain of all people that comes to me, so that they are free from pain. This is very powerful. Let my pain be the pain of others.”

Of course this will not change his own physical condition, but his mental state is much different. It gives open space to allow the karmic appearances come in and dissipate by themselves. Our belief in karma should not be only intellectual, but discover the realization of karma from within. This has the power to heal everything by itself. This helps us to deal with any situation. You are more determined to carry on. If you have 100 percent trust in the Triple Gems, then you will experience some positive effects. If you are shallow and unclear and doubtful, then this won't help. We have the culture of bowing to the Buddha, but now we are doing from the inside by recognizing the quality of the Buddha. Either way we are doing this from our hearts, knowing the full potential of what we are doing. My student is looking at things positively, so only his physical condition is in misery, but his mental condition is very healthy. It's the mind that makes all the differences.

Another example shows how the mind affects our lives. Two persons have arguments with us. One person is our friend or loved one. We know this person well. The other we do not know very well, a stranger. The issue of argument is the same. Both are trying to get us upset. According to our relationship, the one who is our loved one, even if he means what he says, we still have the feeling that he does not mean it. This is what we tell our minds. So we are OK with that. But when the other person says the same thing, we get very angry. How come he or she uses such words to me! Our reactions are totally different, and the differences is only due to the nature of the relationship that we have toward each of them. In this case we feel that we have to prove ourselves, out of our own egos. We have to prove our "dominance." But in fact egos cannot dominate egos. The main point is based on our minds. Once we accept this and know through this, then things become very different. Problem is internal; the mind is key to our own reaction. This is why the mind needs to be trained. Once you can control your minds, then you can control everything.

This is the same in other situations in our everyday lives. Thus in order to be happy we need to train our minds to know how to be really happy. This is what Dzogchen is teaching -- emphasizing the mind. Other traditions have the same goal but perhaps different methods. Dzogchen emphasize that mind is the king. Whatever the king orders, ministers follow. Ministers are the thoughts. Automatically this will lead to peaceful situation. Our egos will not have much job. When egos are jobless then we have wisdom. Wisdom means to realize things as they are. When things are as they are there are no two sides, no doubt. Make effort, make progress and develop the quality of the mind. Understand the mind, nature of mind, energy of mind. This is what we are looking.

So when he says it's important to discover the mind, this does not mean the rest can be ignored. If you want to meet the big boss, you still have to make good friends with the subordinate officers. If you don't do that you can't reach the boss. One thing is to practice good heart to all sentient beings. Whether you have disagreements, dislikes or enemies. Still that person will enjoy the happiness and compassion. The person whom you mostly hate he or she still have the potential for love and compassion and still have a lot of potentials of benefits for us. Law of karma. Open up your heart. This is essential for making ourselves to have fewer problems We have been very narrow. Often we deal with jealousy, which comes when we have limited space in us. We are not flexible in us to allow goodness of others to come in. We need to be able to rejoice in other people's happiness. If you look only from jealousy point, then you can't discover your own happiness at all. If you think that you yourself alone must be happy, then you won't be happy. True essence of happiness lies in happiness of others. We need openness and flexibility. You are bothered by what is happening because there is enough space inside of you for others to be happy too. When you are OK you are not complaining, then you are OK the way it is. Even if there are disturbances you are not disturbed because you know there's enough space for us to be happy. We have a lot of problems because of this lack of space and openness -- concern of the individual self alone, so we disregard the goodness in others. Do this then you can experience positive changes in your life. Anger is not a solid object. It's energy raised in you, coming up through external conditions. True anger is energy of your own self. What arises is your ego.

I'll tell you a story: Dzogchen master was asked by his student. “My main problem is anger. What is the way to overcome anger?” Master says, “if you run after all enemies, your life will be too short to do that. Rather focus on controlling your own mind then you can control all the enemies.”

If I have ten people as enemies and want to conquer them all. I really can't do that. But if I try to overcome myself and eliminate anger and ego, then I truly win. Trying to defeat other people simply makes more enemies.

You train your mind to be stable and integrated from within. Then there's no enemy and no friend. All is equanimity. All are equal.

I am born with no name, and I'll die with no name. Names come afterward.

If you go deep inside, then you will find that there's no name to the individual. Hence no enemy, no friend. You look at everyone; he has same potential for loving kindness, positive energies.

วิถีแห่งความสุข

การประชุมและเสวนาเรื่อง

วิถีแห่งความสุข”

ห้องประชุมจุมภฏ-พันธุ์ทิพย์ อาคารประชาธิปก-รำไพพรรณี จุฬาลงกรณ์มหาวิทยาลัย

วันเสาร์ที่ 2 ตุลาคม 2553 เวลา 8.30-17.30 .

จัดโดยมูลนิธิพันดาราและศูนย์จริยธรรมวิทยาศาสตร์และเทคโนโลยี

คณะอักษรศาสตร์ จุฬาลงกรณ์มหาวิทยาลัย

ไล่ล่า “ความสุข” ก็เหมือนเด็กวิ่งไล่จับรุ้งกินน้ำ

ดิลโก เคียนเซ ริมโปเช

หลักการและเหตุผล

ความสุขเป็นสิ่งที่ทุกคนปรารถนา แต่หลายคนกลับไม่รู้ว่าความสุขที่แท้จริงคืออะไร สังคมสมัย ใหม่ที่เต็มไปด้วยบริโภคนิยม มักให้ความหมายว่า ความสุขคือสิ่งที่ซื้อได้ด้วยเงิน และเป็นสิ่งเดียวกันกับความพึงพอใจทางเนื้อหนัง หรือการได้บํารุงบําเรอประสาทสัมผัสต่างๆ แต่สิ่งที่เกิดขึ้นก็คือยิ่งเราใช้ จ่ายบริโภคไปเท่าใด ก็ดูเหมือนว่าเรายิ่งห่างไกลจากความสุขไปเท่านั้น เพราะกลับเกิดความไม่พอใจ หรือไม่รู้จักพอเพียงอยู่ตลอดเวลา

ความสุขจึงเป็นสิ่งที่ผู้คนไขว่คว้า แต่ก็ดูเหมือนว่าจะไม่ได้รับ เปรียบเสมือนเด็กวิ่งไล่จับ รุ้งกินน้ำ ความสุขเกิดขึ้นแล้วหมดไปอย่างรวดเร็ว เพราะความสุขที่ผู้คนส่วนใหญ่คิดคํานึงเป็นเพียง ความสุขที่เกิดจากเหตุปัจจัยจากภายนอกไม่ว่าจะเป็นชื่อเสียง เกียรติยศ เงินทอง สมบัติ หรือความ ปรารถนาที่จะครอบครองสิ่งใด ด้วยเหตุนี้ ผู้คนจึงยังเต็มไปด้วยความทุกข์ และเกิดปัญหาความขัด แย้งต่างๆมากมายในสังคม

กล่าวโดยรวมก็คือ ความสุขเป็นยอดปรารถนาของทุกคน แต่ในท่ามกลางสังคมที่เต็มไปด้วย การแข่งขันและการบริโภคเช่นที่เป็นอยู่นี้ ความสุขกลับกลายเป็นสิ่งที่อยู่ห่างไกล เราอาจเปรียบได้กับ ม้าที่วิ่งอย่างไม่เหน็ดเหนื่อย เพราะอยากกินแครอทที่แขวนอยู่ข้างหน้ากับหลักที่ติดอยู่กับอานม้า ไม่ว่า ม้าจะวิ่งไปมากเท่าใดหรือเร็วเท่าใด ก็ไม่ได้กินแครอทเสียที ภาพนี้สามารถอธิบายสภาพของสังคมที่ เราดํารงอยู่ได้เป็นอย่างดี

ด้วยตระหนักถึงความสําคัญของการอภิปรายและเสวนาเกี่ยวกับความสุขในหลากหลายมิติ คณะผู้จัดจึงได้จัดประชุมและเสวนาเรื่อง “วิถีแห่งความสุข” ขึ้นโดยได้เชิญพระอาจารย์ในหลากหลาย วิถีของพระพุทธศาสนา นักวิชาการ นักเขียน นักแสดง ตลอดจนนักวางแผนกลยุทธ ที่ได้ศึกษาพระพุทธ ธรรมและได้นํามาใช้เป็นหลักในการดํารงชีวิต มาร่วมแบ่งปันประสบการณ์ ให้ข้อคิด และให้แรง บันดาลใจต่อการดํารงชีวิต

การประชุมครั้งนี้จะทําให้ผู้เข้าร่วมประชุมและสังคมโดยรวมได้หันมาทําความเข้าใจความ หมายของความสุขกันอย่างจริงจังและได้มีส่วนร่วมในการเปลี่ยนกระบวนทัศน์เกี่ยวกับเรื่องนี้ เพื่อไม่ ให้นิยามของความสุขอยู่เพียงแค่การได้มาซึ่งวัตถุหรือสิ่งที่ปรารถนาจะครอบครอง อันเป็นความสุขที่ ไม่จีรังและเป็นต้นตอของความทุกข์อีกมากมาย

นอกจากนี้ ในการประชุม ประเด็นหนึ่งที่จะได้หยิบยกคือเรื่องความสุขที่โยงกับจิตวิญญาณ และ เรื่องของ “บริโภคนิยมทางจิตวิญญาณ” (spiritual consumerism) ซึ่งเกิดจากการทํามิติทางจิตวิญญาณ ให้กลายเป็นสินค้าที่มาบริโภคกัน ไม่ต่างจากสินค้าและบริการประเภทอื่น

วัตถุประสงค์

1. ชี้ให้เห็นหลากหลายหนทางและแนวทางในการเข้าถึงความสุข

2. เสนอทางออกให้แก่ผู้คนในสังคมว่าความสุขที่แท้จริงและยั่งยืนนั้นจะได้มาได้อย่างไร

3. กระตุ้นความสนใจที่จะศึกษาค้นคว้าวิจัยและวิพากษ์เกี่ยวกับความสุขในแง่มุมต่างๆในสังคมไทย

การลงทะเบียน

ไม่เก็บค่าลงทะเบียน ทางมูลนิธิยินดีบริการอาหารว่างและเครื่องดื่มสําหรับผู้เข้าร่วมประชุมทุกท่าน ผู้ มีจิตศรัทธาสามารถร่วมทําบุญเป็นเจ้าภาพอาหารว่างหรืออาหารกลางวันสําหรับวิทยากรและจิตอาสา ช่วยงาน

โปรดสํารองที่นั่งล่วงหน้าภายในวันที่ 27 กันยายน 2553 Email: 1000tara@gmail.com มือถือ 0806100770

รายละเอียดเพิ่มเติมเกี่ยวกับมูลนิธิ http://www.thousand-stars.org; http://krisadawan.wordpress.com; http://www.facebook.com/ มูลนิธิพันดารา

กำหนดการ วันเสาร์ที่ 2 ตุลาคม 2553 (ฉบับปรับใหม่)
8.30 น. ลงทะเบียน

9.00 น. พิธีเปิดและภาวนาเพื่อสันติสุข ของสรรพชีวิต

9.15 น. เสวนา “วิถีแห่งความสุข”
กฤษดาวรรณ หงศ์ลดารมภ์ (ผู้เชี่ยวชาญด้านทิเบต) สุรเชษฐ เวชชพิทักษ์ (อาจารย์สอนการเปลี่ยนแปลงตนเองและรองผอ. มูลนิธิส่งเสริมวิสาหกิจชุมชน) ณัฐฬส วังวิญญู (สถาบันขวัญแผ่นดิน)

10.45 น. เติมความสุขยามเช้า

11.15 น. “จิตวิทยาแห่งความสุข”
ดร. กรรณิการ์ นลราชสุวัจน์ (ผู้เชี่ยวชาญด้านจิตวิทยา จุฬาลงกรณ์มหาวิทยาลัย)

12.00 น. พักผ่อนยามเที่ยงและรับประทา นอาหารกลางวันตามอัธยาศัย

13.00 น. “มองเรื่องร้าย…ด้วยความสุข”
คุณมาฬิศร์ เชยโสภณ (นักแสดง นักเขียน บรรณาธิการ ผู้เขียน

14.00 น. “ความสุขบนความทุกข์”
จิตร์ ตัณฑเสถียร (นักวิจัยพฤติกรรมและนักวางแผนกลยุทธ์การสื่อสาร)

14.45 น. จิบความสุขในความว่าง

15.00-17.00 น. “ความสุขในมุมมองของซกเช็น” (Happiness in Dzogchen Perspective)
ลาตรี เคนโป ญีมา ทรักปา ริมโปเช (ครูทางจิตวิญญาณชั้นนำของทิเบต ผู้สร้างศูนย์ปฏิบัติธรรมในหลายประเทศทั่วโลก)
**บรรยายเป็นภาษาอังกฤษ แปลเป็นไทยโดยดร. กฤษดาวรรณ หงศ์ลดารมภ์

Well Tempered Clavier Prelude and Fugue in f# minor, Book II

I am now attending to a seminar on critical thinking and philosophical practice held at the Department of Philosophy here at Chula. There was one commentator who had the view that those who practice or teach critical thinking is an ‘epistemic machine,’ by which he means some kind of automaton that processes information only but with no heart, no feeling at all. I was a bit sickened by this view (to tell the truth), so I fiddled with my (luckily) internet-connected computer and found this gem. It’s an interpretation of Bach’s Prelude and Fugue in F sharp minor from Book II of the Well Tempered Clavier. Of course I can’t listen to the music, but I know this by heart and can imagine what it actually sounds like. So I would like to share this to everyone. Enjoy :)

โอบกอดสังคมด้วยรักและกรุณา

การประชุมและเสวนาเรื่อง “โอบกอดสังคมด้วยรักและกรุณา”

ห้อง 105 อาคารมหาจุฬาลงกรณ์ จุฬาลงกรณ์มหาวิทยาลัย
วันเสาร์-อาทิตย์ที่ 8-9 สิงหาคม 2552

จัดโดยมูลนิธิพันดาราและศูนย์จริยธรรมทางวิทยาศาสตร์และเทคโนโลยี คณะอักษรศาสตร์ จุฬาลงกรณ์มหาวิทยาลัย

http://krisadawan.wordpress.com/embrace/

มูลนิธิพันดาราได้จัดประชุมเสวนาเกี่ยวกับพระพุทธศาสนา จิตวิญญาณ วิทยาศาสตร์ และทิเบต/หิมาลัยศึกษา มาตั้งแต่ปี 2547 การประชุมเสวนานี้เป็นการให้พื้นที่แก่นักวิชาการ นักคิด นักเขียน ผู้ปฏิบัติธรรม และประชาชนทั่วไปได้แลกเปลี่ยนความคิดเห็นเกี่ยวกับประเด็นต่างๆที่น่าสนใจ ในปี 2552 นี้ มูลนิธิจะจัดประชุมเรื่อง “โอบกอดสังคมด้วยรักและกรุณา” เพื่อให้สังคมได้ตระหนักถึงความสำคัญของการบ่มเพาะความรักความกรุณาอันจะนำไปสู่สันติสุขในจิตใจ ในสังคมและในระดับสากล

กำหนดการ

วันเสาร์ที่ 8 สิงหาคม 2552

8.15 ลงทะเบียน

9.00 ปาฐกถากล่าวเปิดงาน
คณบดี คณะอักษรศาสตร์ จุฬาฯ

9.15 จุดดวงประทีปและภาวนาเพื่อสันติภาพ ความรัก และความกรุณา

9.30 ปาฐกถานำเรื่อง “โอบกอดสังคมด้วยรักและกรุณา” พระอาจารย์ ดร. อนิล ธมฺมสากิโย (วัดบวรนิเวศวิหาร)

10.45 พักดื่มชาดอกไม้

11.00 เสวนาเรื่อง “การสอนความรักความกรุณาให้แก่เยาวชน”
ดร. สรยุทธ รัตนพจนารถ (จิตตปัญญาศึกษา มหาวิทยาลัยมหิดล) และดร.โสรัจจ์ หงศ์ลดารมภ์ (ศูนย์จริยธรรมฯ และภาคปรัชญา คณะอักษรศาสตร์ จุฬาลงกรณ์มหาวิทยาลัย)

12.30 พักรับประทานอาหารกลางวัน

13.30 ศานติตารา การเดินทางของดวงดาวแห่งสันติภาพ ปีที่สาม

14.00 บรรยายและแบ่งปันประสบการณ์เกี่ยวกับการทำงานเพื่อรักและกรุณา
คุณอัจฉราพรรณ ไพบูลย์สุวรรณ (พิธีกร/นักแสดง)
ดร. ศิริพร ภักดีผาสุก (ภาควิชาภาษาไทย คณะอักษรศาสตร์ จุฬาลงกรณ์มหาวิทยาลัย) ดำเนินรายการ

15.15 พักรับประทานอาหารว่าง

15.45-17.00 พุทธวิทยาศาสตร์
ดร.วุฒิพงศ์ เพรียบจริยวัฒน์ (สถาบันสหสวรรษ)

วันอาทิตย์ที่ 9 สิงหาคม 2552

9.00 จุดดวงประทีปและภาวนาเพื่อสันติภาพ ความรัก ความกรุณา
ขอเชิญทุกท่านร่วมภาวนาตารามนตราเพื่อความรักและความสุข

9.30 เสวนาเรื่อง “สื่อสร้างสรรค์กับการการบ่มเพาะความรักความกรุณา”
ดร. ดวงกมล ชาติประเสริฐ (คณะนิเทศศาสตร์ จุฬาลงกรณ์มหาวิทยาลัย)
คุณกรรณจริยา สุขรุ่ง (หนังสือพิมพ์ Bangkok Post) คุณสมฤทธิ์ ลือชัย (รายการ
ธรรมในใจ)

11.00 พักดื่มชาดอกไม้

11.15 อาหารกับความรัก
คุณสมหมาย ใจจง (ร้านหมายขายดี)

12.00 พักรับประทานอาหารกลางวัน

13.00 การบำบัดรักษาแบบทิเบต โดยดร. เซดอร์ ญารงชา (สถาบันการแพทย์ญารงชา นครลาซา)

14.30 มนตรา ลมปราณ ความรัก
คุณศรัณย์ สืบสันติวงศ์ (มหาวิทยาลัยศิลปากร/นักร้องโอเปร่า/ผู้ก่อตั้งบริษัท NUNI Productions)

15.15 พักรับประทานอาหารว่าง

15.45-17.00 เสวนาเรื่อง “จิตวิญญาณในโลกสมัยใหม่”
คุณจิตต์ ตัณฑเสถียร (หมู่บ้านพลัม) ดร. กฤษดาวรรณ หงศ์ลดารมภ์ (มูลนิธิพันดารา) คุณกนกวรรณ กนกวนาวงศ์ (คลื่นความคิด FM 96.5) ร่วมเสวนาและดำเนินรายการ

ลงทะเบียนล่วงหน้า
ไม่เก็บค่าลงทะเบียน กรุณาแจ้งความจำนงภายในวันที่ 25 กรกฎาคม 2552 Email: 1000tara@gmail.com มือถือ 0869775867 หรือทางโทรศัพท์/โทรสาร 025285308

หมายเหตุ
ที่งานมีอาหาร หนังสือ CD เพลง สินค้าทิเบต/หิมาลัย และสินค้าที่ได้รับแรงบันดาลใจจากพุทธศิลป์และวัฒนธรรมทิเบต จำหน่ายในราคาย่อมเยา รายได้หลังหักต้นทุนสนับสนุนกิจกรรมของมูลนิธิพันดารา

Music and Meditation

If you a regular reader of this blog, you might perhaps know that I am also interested in music. Many posts on this blog are about music. So perhaps it’s time to look at any connection there is between music and Buddhism.

Or between music and meditation, which is perhaps easier to write about. There are now many musical pieces designed to help one’s meditation. Look at and listen to the following:

So the question is how does music really help with meditation? As far as I know no Buddhist scriptures mention anything about music as an aid to meditation. If anything the texts tend to suggest that the practitioner find a quiet place free from distractions to do his or her meditation. But music seems to be very distracting. So how about these musical pieces? Are they really distractions? Or could they be of help in one way or another?

In fact some form of music has been in used in meditation practice for a long time. Those who are familiar with sadhana practice in Tibetan Buddhism know that many rhythmic and musical instruments are involved — a lot of cymbals, gongs, trumpets, clarinets, and of course the indispensable bell that always accompanies the vajra. So the practice can be a very loud affair. But if music is a distraction, then why do they have such a big role to play?

Moreover, if one looks at Theravada, which has far more simple rituals, one does find some music in there too. In Thailand there is the tradition of telling the tale of the Bodhisattva Vessantara, who assumed the last human form before eventually becoming Buddha Shakyamuni. The story is told is such beautiful and moving voice that bring tears to many listeners. The chant is indeed beautiful music.

This is a topic which is not well understood or thoroughly investigated, I think. On the one hand, music clearly can be a distraction. Try doing a meditation in a shopping mall filled with piped in music, and compare that to a quiet place in a park. But then there is the problem of employing music in many practices.

As a musician myself, I think my musical practice and performance can be a way of doing meditation. When I play a piece like Bach, all my attention will be glued to the music that I don’t think of anything else. I kind of “lose myself” to the music. There’s no consciousness of what is going on around me, no worries whether who is doing what around me. Just the music — the harmony, the counterpoint, the sheer tone of the piano, the sensuousness of it all.

*

A recent article in the Economist explores the question why music is so important in our lives, and the answer is that music and sex are so related that musical prowess translates into more chances to pass on the genes to the offsprings. So the love of music and the pleasure derived from listening to it is perhaps hard wired into our beings. We are programmed to love music because our genes have been selected this way.  The Economist calls this the “food-of-love” hypothesis. Music and sex are deeply related to each other. The pleasures derived from music and from sex may be explainable through the same causes.

What this has to do with meditation and Buddhism is that, if music is really connected to meditation, then if the the “food-of-love” hypothesis is correct, then meditation could also be a skill which, akin to music, develops in tandem with the ability to find pleasure. The article quotes Stephen Pinker as follows:  “A brain devoted to turning sound into meaning is tickled by an oversupply of tone, melody and rhythm. Singing is auditory masturbation to satisfy this craving. Playing musical instruments is auditory pornography. Both sate an appetite that is there beyond its strict biological need.” The brain is hard wired to get pleasures from music in the same way as it does from cheesecakes. But how is this related to meditation?

Many meditators report having a lot of pleasures during their meditation. In fact the Buddha himself said that two components, “rapture” (piti) and “happiness” (sukha) are two main ingredients of successful meditation. And even though one goes to the higher stages where rapture and happiness are non-existent, this does not mean that no kind of happiness is available, because the texts say that those who have attained these higher stages of meditation are in some sense moving toward cessation of suffering. Even though the Buddha taught that this is not exactly the correct way to eliminate all sufferings, this can indeed contribute a lot to it.

So meditation seems to contribute a lot to pleasures, and the texts are clear in stating that as long as one remains in the meditative state, one in effect shuts the door from sufferings. However, the Buddha’s contribution is that this does not eliminate all possible sufferings, since one returns to the normal sufferings state once one is out of the meditation. The way toward total elimination of suffering is through realization of complete selflessness, but then a way toward such realization can be achived only through some forms of meditation, both shamatha and vipasyana. The vipasyana, or insight meditation, is also a meditation. Supreme happiness, the highest kind of happiness attainable by a human being (or indeed any sentient being), is only possible through meditation. And if music and meditation are related, then music could indeed be a way toward the realization.

But then what about music as a distraction? What happens when one practices a meditation session and the nearby house is having a wild rock party? This also can be compared with a musician who is practicing Bach while some other music is being played loudly. This is indeed a distraction, but that does not mean that music, per se, is a distraction. It depends on what we are doing at the moment.