การบรรยายเกี่ยวกับศาสนาเชน

ขอเชิญทุกท่านเข้าร่วมฟังการบรรยายเรื่อง

The Concept of Supreme Good in Jainism

โดย

Samani Charitra Prajna
Vice Chancellor, Jain Vishva Bharati University, India

วันศุกร์ที่ 17 สิงหาคมนี้ เวลา 10 – 12 น.
ห้อง 705 อาคารบรมราชกุมารี คณะอักษรศาสตร์
จุฬาลงกรณ์มหาวิทยาลัย

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Fearlessness

Going Beyond Fear In This Dark Age

A Dharma Talk with Bruno Nua

“The Buddha taught that the mark of an enlightened being is fearlessness. Someone who has gone beyond fear is free from all the obscurations and obstacles that prevent us from manifesting as buddhas and ultimately benefitting others.
Fearlessness is that which literally gives birth to a buddha. It is the Mother of all the buddhas.”
[from BUDDHA’S FAVOURITE WORDS, Bruno Tashi Rabjay]
FEAR
Dwelling in the realm of ego breeds delusion. Not resting in our true nature gives rise to a vicious cycle of attachment and aversion, which manifests as afflictive emotions. These come in many forms such as addiction and anger, but they all boil down to the same disturbing forces: I want … I don’t want.
Also known as Hope and Fear, the chaotic emotions that spring from our ego-clinging are the very things that make us suffer. If we could only cut through any one of them, the whole deluded house of cards would crumble and fall. Then we would be liberated forever and enlightenment would flow like a river.
For this reason, the Buddha taught that the mark of an enlightened being is fearlessness. Someone who has gone beyond fear is free from all the obscurations and obstacles that prevent us from manifesting as buddhas and ultimately benefitting others.
We are deeply afraid of so many things: fear of the unknown, fear of losing our minds. We are all but completely paralysed, not living to our full potential. This fear comes from our utter distrust of letting go and opening up – it is also a primal fear of the openness and the emptiness of our Buddha Nature.
In this light, the high point of the Heart Sutra is said to be the line:
There is no fear.
The full name of this sutra is The Heart of Transcendent Knowledge. By definition, it teaches that the key to full enlightenment is fearlessness. The whole theme of this particular sutra [Skt. Prajnaparamita Sutra] is Going Beyond. The preamble describes the Buddha Nature as being ‘beyond words, beyond thought, beyond description. Prajnaparamita … unborn, unceasing, with nature like the sky’. The essence of the sutra is its mantra:
Gaté, gaté, paragaté, parasamgaté, bodhi suaha.
It is the perfect utterance of one who has already gone completely beyond all fear: Gone, gone, gone all the way over, completely gone over to the other shore. Fully awake, Yes.
The openness and contentment it describes is a total fearlessness that is egoless. Because of this earth-shattering breakthrough, one is freed up to focus on the ultimate welfare of others. Consequently, the Mahayana lineages call the Prajnaparamita the Mother of all the buddhas. Fearlessness is that which literally gives birth to a buddha. Tibetan Buddhism even goes so far as to depict the fearless mother of all the buddhas in female form as Tara.
In this way, we come to an understanding of the essence of the Buddha’s teachings. The core message is not about elaborate philosophical treatises. Nor is it even about depicting the Buddha Nature in one form or another. All this serves a much simpler purpose. They lead us to a basic truth: Through meditation practice, we can awaken and connect with our true nature. By developing an unshakable conviction in our primordial purity, our aim is to go beyond all philosophies, all images, all concepts. Then we become completely free to lead others out of their suffering.

About the author

Bruno is a Meditation Instructor, Dharma Educator, and a dabbler in the Creative Arts. He was born in 1965 in Dublin, Ireland where he later trained as a Philosophical Theologian at Trinity College. While still working as an educator in that area, Bruno encountered the heart of the Buddha’s teachings when he first met Sogyal Rinpoche in the early 1990s, which also quickly led to meeting Ringu Tulku Rinpoche and Thich Nhat Hanh.
Since then, while continuing to be a student of Buddhism, Bruno has taught meditation and presented the Buddha’s teachings in many Dharma centres, including Rigpa Dublin where he was Managing Director for some years. He has also engaged with presenting these teachings in prisons and hospices, education and training establishments, and in Non-Governmental Organisations dedicated to Caring in the Community.
He is the Founding Director of many pioneering projects such as Buddhist Network Ireland, Dublin International Buddhist Film Festival, Open Space and Lotus Temple, and has represented Irish Buddhists on the Inter-Religious Council of Ireland.
Nowadays, as well as teaching Meditation and various courses in Applied Mindfulness and Engaged Buddhism, Bruno is also very much committed to guest-lecturing a variety of programmes on Buddhism in Colleges and Universities.

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.

Kunga Sangbo Rinpoche’s Visit to Thailand 2010

ตามที่พระอาจารย์กุงกา ซังโป ริมโปเชจะเดินทางมาบรรยายธรรมและนำภาวนาตั้งแต่วันที่ 23 กุมภาพันธ์นั้น ริมโปเชมีความจำเป็นต้องเลื่อนการเดินทางถึงประเทศไทยเป็นวันที่ 27 กุมภาพันธ์ ทางมูลนิธิจึงต้องเลื่อนกิจกรรมต่างๆไปเป็นกำหนดการใหม่ ดังนี้

27 กพ พระอาจารย์เดินทางถึงประเทศไทย
28 กพ ประกอบพิธีมนตราภิเษกพระแม่ตารา พิธีเปิดศาลาเตวาวัฒนา และสวดมนตร์สำหรับการตอกเสาเข็มพระสถูป นำภาวนาเนื่องในวันมาฆบูชาที่ศูนย์ขทิรวัน
1 มีค  สอนฝึกสมาธิที่ศูนย์ขทิรวัน เดินทางกลับกรุงเทพฯ
2 มีค  รอการยืนยัน
3 มีค  1-4 pm บรรยายเรื่อง “ทำความรู้จักพระพุทธศาสนาวัชรยาน” ที่จุฬาลงกรณ์มหาวิทยาลัย 7-9 pm สอนฝึกสมาธิทงเลนที่บ้านมูลนิธิพันดารา
4 มีค  7-9 pm บรรยายที่ห้องโพธิคยา ตึกอมรินทร์โซโก้ (ขอเชิญผู้สนใจมาสนทนาธรรมกับริมโปเชและมาเรียนรู้เรื่องราวของมูลนิธิตั้งแต่เวลา 5 โมงเย็นเป็นต้นไป)
5 มีค พระอาจารย์เดินทางกลับประเทศจีน

ดังนั้นกำหนดการที่เปลี่ยนแปลงจะมีดังนี้ 1. งานมาฆบูชาภาวนาที่ศูนย์ขทิรวัน หัวหิน จะเริ่มในตอนเช้าวันที่ 28 กุมภาพันธ์ แทนที่จะเป็นวันที่ 26 อย่างที่ประกาศไว้ครั้งแรก และ 2. การบรรยายที่จุฬาลงกรณ์มหาวิทยาลัย เลื่อนจากวันที่ 23 กุมภาพันธ์ ไปเป็นวันที่ 3 มีนาคม

ขอขอบคุณทุกท่านที่ให้การสนับสนุนกิจกรรมของมูลนิธิพันดาราด้วยดีตลอดมา

Dear members,

Due to a necessary schedule change by Kunga Sangbo Rinpoche, we need to reschedule the event in Thailand as follows:

27 February: Rinpoche arrives in Thailand

28 February: Empowerment of Bodhisattva Tara; Opening Ceremony of the Dewa Wattana Pavilion; Chanting for the Pilings of the Tara Great Stupa; Meditation on the Magha Puja Day

1 March: Meditation Practice – Rinpoche travels back to Bangkok.

2 March: To be announced.

3 March: 1 – 4 pm –> Lecture on “Introduction to Vajrayana Buddhism” at Room 707, Boromratchakumari Bldg., Faculty of Arts, Chulalongkorn University ;  7 -9 pm –> Tonglen meditation practice at the Foundation House, Lad Prao Road.

4 March: 5 – 7 pm –> Informal talks with Kunga Rinpoche; getting to know the Thousand Stars Foundation and participating in the activities, Bodhgaya Hall, Amarin Sogao Bldg.;  7-9 pm –> Lecture on “Abandoning the Ego” at the Bodhgaya Hall, 22nd Floor, Amarin Sogo Bldg., Ploenchit Road

5 March: Rinpoche returns to China

What is Shambhala?

A Lecture in Chulalongkorn University’s “Buddha in the 21st Century” Series, March 25, 2 pm, Room 708, Boromratchakumari Building, Faculty of Arts, 7th floor, Chulalongkorn University.

Shambhala is an ancient secular tradition with outer, inner and secret aspects — at once intended as a method of achieving a harmonious social order and a way of quelling discord in one’s mind.

Shambhala has long fascinated Westerners since it was first discovered by the British Theosophical Society more than 100 years ago. Pioneers such as Madame Blavatsky called it “shangri-la,” a romantic lost kingdom that popularized in books and films, such as “Lost Horizon” and “South Pacific”. In fact, it is a serious spiritual method, connected with Tibet’s robust folk tradition, e.g. the legend of Gesar, and Buddhist tantras, such as the Kalachakra. Though pre-Buddhist, the tradition of Shambhala is the hidden teaching of some of Tibetan Buddhism’s most significant contemporary exponents, such as the late Chogyam Trungpa and His Holiness the Dalai Lama.

Relevant to the “Buddha in the 21st Century” lecture Series at Chulalongkorn University, is that Shambhala does not emphasize the attainment of individual enlightenment. Rather, it fosters “enlightened society,” and it explicitly aims at using “spiritual warriorship” to achieve a radical course-correction in social systems that have lost their balance with nature.

Shambhala principles are conveyed by the organization Shambhala International, which has 175 meditation centers around the world, including one located in Bangkok. Though this organizations, teachings of Shambhala are expressed to the public by means of a series of weekend programs, called Shambhala Training, to be introduced in Bangkok for the first time April 3,4,5 http://bangkok.shambhala.info

Prof Craig Warren Smith, a Senior teacher of Shambhala Buddhism, now in residence at Chulalongkorn University’s Center for Ethics of Science and Technology will present the lecture. For more than 20 years a Shambhala training instructor, he will lead the upcoming training in Bangkok, which will include the participation of Chulalongkorn’s professor Dr. Soraj Hongladarom as guest speaker.

His lecture March 25 will overview of Shambhala teachings and suggest how and why Shambhala principles are currently being embraced as a complement to conventional Buddhist practice.

Buddhism in German Philosophy and Literature

Start: Feb 6, ’09
End: Feb 7, ’09
Location: Room 105, Maha Chula Bldg., Chulalongkorn University

Center for European Studies at Chulalongkorn University and Goethe-Institut Bangkok, in cooperation with Center for Ethics of Science and Technology and Thousand Stars Foundation, are organizing

the International Symposium on  “Buddhism in German Philosophy and Literature: An Intercultural Dialogue”

6 – 7 February 2009

Room 105, Maha Chulalongkorn Building, Chulalongkorn University

Programme

Friday 6 February 2009

8.00 – 8.45 Registration

8.45 – 09.15 Asst. Prof. Dr. Charit Tingsabadh, Director of Centre for European Studies at Chulalongkorn University, reports to the President of Chulalongkorn University

Opening Remarks
Prof. Pirom Kamolratanakul, M.D. President of Chulalongkorn University

Dr. Ulrike Lewark Deputy Director, Goethe-Institut Bangkok

9.15 – 9.30 Moderator: Assoc. Prof. Dr. Soraj Hongladarom
Dr. Peter Skilling, École française d’Extrême-Orient, Bangkok
Remarks on Philology and Buddhist Studies, with Special Reference to German Philology and Manuscript Studies

9.30 – 10.05 Prof. Dr. Volker Mertens, Free University Berlin, Germany Buddhism in the European Middle Ages

10.05 – 10.20 Tea and Coffee 10.20 – 10.55

Dr. Ronald Perlwitz, Université Paris Sorbonne Abu Dhabi
Friedrich Rückkert und der Buddhismus

10.55 – 11.05 Questions & Answers

11.05 – 11.40 Prof. Dr. Pornsan Watananguhn German Section, Faculty of Arts, Chulalongkorn University
On the Reception of Buddhism in the Literary Work of Gjellerup, Thomas Mann and Hermann Hesse

11.40 – 12.15 Prof. Dr. Heinrich Detering, University Göttingen, Germany
Hesse, Brecht and Thomas Mann: Buddhism and Other Influences

12.15 – 12.30 Discussion

12.30 – 14.00 Lunch

14.00 – 14.35 Moderator: Prof. Dr. Volker Mertens
Prof. Dr. Adrian Hsia, Emeritus Professor of German, McGill University, Montreal, Canada and Honorary Professor, School of Chinese Studies, Hong Kong University,
China Catholicism / Protestantism versus Hinduism / Buddhism: On Hesses’s Transcultural Reception

14.35 – 14.45 Questions & Answers

14.45 – 15.20 Prof. Dr. Dr. h.c. Dieter Borchmeyer, Professor Emeritus, University Heidelberg, Present position : Präsident der Bayerischen Akademie der Schönen Künste (President of the Bavaria Academy of the Beautiful Art)
Thomas Manns “Die vertauschten Köpfe“

15.20 – 16.00 Discussion

Saturday 7 February 2009

9.30 – 10.00 Moderator: Prof. Dr. Dr. h.c. Dieter Borchmeyer
Keynote Speech by Prof. Preecha Changkhwanyuen, Professor Emeritus, Department of Philosophy, Faculty of Arts, Chulalongkorn University and Chair of Centre for Buddhist Studies, Chulalongkorn University
East-West Divan on Buddhism: An Intercultural Dialogue

10.00 – 10.10 Questions & Answers

10.10 – 10.25 Tea and Coffee

10.25 – 11.00 Prof. Dr. Somparn Promta, Department of Philosophy, Faculty of Arts, Chulalongkorn University
Literature in Buddhist Perspective

11.00 – 11.35 Assoc. Prof. Dr. Soraj Hongladarom Department of Philosophy, Faculty of Arts, Chulalongkorn University
Schopenhauer’s Metaphysics of the Will and the Nagarjuna’s View on Emptiness

11.35 – 12.10 Dr. Theptawee Chokvasin, Suranaree University of Technology
Heideggian and Theravada Buddhist View on the Mortality of Life

12.10 – 12.30 Discussion

12.30 – 14.00 Lunch

14.00 – 15.00 Round Table Discussion
Moderator: Dr. Ulrike Lewark Deputy Director of Goethe-Institut Bangkok All speakers

15.00 Final Remarks
Dr. Ulrike Lewark Deputy Director, Goethe-Institut Bangkok
Asst. Prof. Dr. Charit Tingsabadh Director, Centre for European Studies at Chulalongkorn University