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Black River, Arnaldur Indridason and other information ...

The next book by Arnaldur Indridason, Black River ( Myrka ) seems at the Editions Métailié February 2 ... It Elinborg conducting the investigation, I will leave it here for now. For those who have not seen the article in Liberation that was penned by Sabrina Champagne, the following text: Reykjavík Further north, you die by Sabrina Champagne


the same day February 2, appears at a third book Shores Sjon, In your eyes, you saw me ( Augu Thin sau mig) is a marvel of inventiveness narrative poetry. For those who enjoy games of hide and seek with the reader, digressions that lead to a permanent purpose and other joyful antics. I loved to translate the beginning of last summer, I hope some readers will enjoy reading it. The book is both funny and serious.

Here, the presentation of the publisher:
In your eyes, you saw me, Sjon, Zone Books

And for now ... Since December 21, the translator translated, translated, translated Jón Kalman Stefánsson, Sadness of angels, is the result of Between heaven and earth, there a lot of snow, the wind blows, the cold bites and c ' is a treat! The style of this second component is the height of the first ... The book published by Gallimard in September.

BOOKFAIR 2011
Jón Kalman Stefánsson
is invited to the Book Fair, and Arne Thorarinsson ( time of the witch, the trainer of insects and The seventh son , Métailié) and two other Icelandic authors: Ava Audur Ólafsdóttir ( Candida Rosa among Zulma, translated by Catherine Eyjólfsson) and Steinunn Sigurdardottir ( The Horse and sun hundred doors to the four winds , Editions Héloïse d ' Ormesson, both translated by Catherine Eyjólfsson ). So much for the Icelanders, but will present 40 authors in all Nordic countries.

Salon du Livre de Paris, Edition 2011.

And now it's time for me to go back to my snow storm and the beauty of the text Jón Kalman.

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Locomotive. So Was

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Foundation the order of nuns

With Ananda, Buddha's disciple and cousin to whom he pleaded their cause, women could enter the monastic life . But harsh disciplinary rules imposed on them to become nuns. So
he was still Vesali, it is claimed that the Buddha taught that his father was Suddhodana dying to Kapilavatthu. To join him before his death, the Master flew into the air to Kapilavatthu and arrived just in time to deliver a sermon in which Suddhodana became enlightened, so that the old raja entered Nibbana on his deathbed. Such is the legendary history as a commentator.
The historical truth is that Suddhodana died in the second half of the year 524 BC. AD and Siddhatta revisited his hometown in 523, while Suddhodana had long been cremated and a new raja was elected. It says nowhere in the canon that the new raja was a family member Cotama.
is probably during this second visit to the Buddha Kapilavatthu acts as mediator in a dispute over the use of water from the Rohini river. The Rohini (now Rowai) closed the border between the Republic and the territory Shakya Tribal Koliya and was interrupted by a dam built jointly by the Shakya and Koliya, which they drew water to irrigate their fields. When in May-June 523, the water level was so low that it was sufficient to irrigate only one of two banks, a quarrel broke out between peasants Shakya and koliya. Insults rained down and a fight - it says a "war" - seemed inevitable. Then the Buddha intervened between the two fronts as mediator. His reputation of "enlightened" position of the king's intimate Pasenadi whose Shakya and Kohl were also the subjects, and his eloquence produced a miracle barely imaginable. Making use of the argument that the water was less valuable than human lives, he managed to avoid bloodshed and to calm the anger of opponents (Jat 536).
the occasion of the visit of the Buddha Kapilavatthu, his foster mother Mahapajapati came to him with a proposal he found extremely unwelcome and burdensome. Since the waiver Siddhatta of his son Rahula and Nanda, she had no one caring if which is his daughter Sundarinanda. After the death of Suddhodana she had more domestic duties and turned therefore at an advanced age, to religion. One day she sought the Buddha in the wood Nigrodha outside the city and said: "It would be nice if women could engage in life without a home (that is to say, like nuns) as the Dhamma that you proclaim. "The Buddha was evasive and negative and remained in her refusal even Mahapajapati repeated his request. In tears because this refusal, she performed as a regular ingratitude, Mahapajapati returned to Kapilavatthu (Cv 10, 1, 1).
A little later, the Buddha left his hometown and, by easy steps, reached the capital Licchavi Vesali, where he settled, as the previous year, in the lobby gear.
meanwhile, had taken courage Mahajapati cut her hair, the yellow dress as a monk and followed the footsteps of Buddha, accompanied by some women Shakya. Swollen feet and covered with dust, she arrived at Vesali where Ananda saw her as she approached the hall gables. With tears in her eyes she told Ananda his wish that the Lord would permit the establishment of an order of nuns (10, 1, 2).
Eile could find more competent lawyer. Emu, Ananda passed the most expensive Mahapajapati the Buddha, who again refused. Ananda then began to defend the case
"Lord, women who would engage in life without your residence by your Dhamma and discipline they could attain perfection (that is to say enlightenment)?
Yes Ananda.
Lord, since they are capable and have since Mahajapati Gotami made you great service, both as an aunt of the Blessed and also after the death of your real mother, as a second mother, babysitter and nanny for that very reason it would be nice if you allow women to enter into life without your residence by your Dhamma and discipline.
Ananda, if Mahapajapati promises to observe eight Rules supentaires, whether he takes the place of ordination. He stated
Ananda eight points, all designed to subordinate the nuns (bhikkhni) to the monks. (1) Even a nun formerly ordered to line up behind the newest monk and had to salute respectfully. Learner Ananda eight points, Mahapajapati consented to the conditions and was so ordered as the first bhikkhani the Buddhist Sangha.
The Buddha did not consent voluntarily to the founding of the order of nuns, only the moral restraint to accede to the wishes of her foster mother had been induced to abandon his initial refusal. What he thought of the order of nuns appears in what he said to Ananda when the latter informed him of the agreement Mahapajapati on eight points:
"Ananda, if women had not obtained ( the right) to enter life without a home according to Dhamma and the discipline, the holy life would have lasted long, the true Dhamma would have lasted a thousand years. But now that women have this right, the holy life will not last long the true Dhamma will last only five hundred years.
"Houses with many women and few men are easy prey to robbers and thieves of family treasures (and so is even an order where women are allowed). Like a rice field with browning and a field of sugar cane attacked by rust die (and where there is an order of nuns). Like a man who built a dam for the construction of a reservoir so that water does not overflow , so I fixed these eight rules for nuns, Ananda. "
But things went better than the Master did was prophesied. The order of Buddhist nuns, in fact, died in the XII century but the doctrine and order of monks survived many years to five hundred and prophesied are now still alive and vigorous. Hans Wolfgang Schuman M

"the historical Buddha"
Edit. Sully
Also read: "Buddha and women" Susan Murcott Edit. Albin Michel
A monastic life orderly
If the monks were observing 217 rules, the nuns were on their side to 311 to comply with the precepts Eight Great Conditions. The Eight Great Conditions whose acceptance was a prerequisite for ordination of Mahapajapati and établissemerit the order of nuns were
1. A nun, even though it would be ordered for a hundred years, must, before any monk, even though it would be ordered the same day, greeting him respectfully, rise before him, bow before him and give him all the honors owed.
2. A nun must not spend the rainy season in a region where the monks do not stay.
3. At each half-moon, a nun must apply to the order of monks for two things: the date of the ceremony uposatha, and when the monks are going to say the preaching of Education.
4. At the end of the retreat of the rainy season, Pavarana nuns must take before the two sanghas, one of those monks and nuns, to see if any error was committed on the basis of what has been seen, heard or suspected about them.
5. A nun who was guilty of serious misconduct must submit to the discipline before both Marlatt Sangha, the monks and the nuns.
6. Ordination major (upasampada initiation) may be requested before the two sanghas observed that when a novice for two years the six precepts (the first five precepts plus the precept which requires taking only one meal per day noon).
7. In no case is it permissible for a nun of abusing or insulting a monk.
8. The nuns have no right to reprimand the monks, it is not forbidden to the monks of the Nuns reprimand.
bhikkhuni The term, though commonly refers to a nun, actually applies to a nun ordered then 12 years. At this stage, it could then ask about the privilege of conferring the ordination (vufthapana). That made her a nun fit to teach (upajjha)
Source: Buddhism News

Alcoholics And Big Noses

Life at the Abbey With Pema Chodron

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true peace

THE TRUE PEACE
STARTS WITH OBSERVATION AND ACCEPTANCE OF OUR OWN
VIOLENCE

Abstract Book Pema Chödrön:
"To make peace in time of war"
published by La Table Ronde.

The origin of the anger, violence or war, is still at a kind of inner tension. A fact, a word, an event will raise close to our heart and our thoughts in runaway chain reaction. This inflexibility leads us to the dogma and to fundamentalism.
We are at the base, unable to we observe in these situations. However, in general, we operate in mirror image to those that are directed against all our objections.
Now it is from there that he must go: the observation of our approach allows us to choose not to take the road, not to fall into the automated system that drives our journey. This option requires the courage to face fear. Stop the mill because of these chain reactions creates a deep malaise which, if we are able to cross leads to appeasement, and opening the heart. When we recognize
bearer of what we rightly condemn in the other, we open the door to empathy. We understand while our fears, our dogma, our fundamentalism, our strength, we are all so sad that we can suffer from oppression and injustice. Both aspects are part of the same coin. And stop the spiral from one side stops the spiral of violence. According to Pema
Chödrön, patience is the antidote to aggression. It allows us not to enter the vicious circle of response to aggression. Because the response does not reduce, but amplifies the pain of the assault, it does not reduce anger.
Patience, by contrast, shifts the gaze, the automatic stop. She also refuses to be trapped by the emergency. Stopping, putting himself in touch with his feelings, we take the path of appeasement. This is not an easy path but it is beyond our own peace, for ourselves and for all. Pema
Chödrön expresses that this requires a lot of fearlessness. Putting himself in the meantime, we learn to accept deal with anger, our own, and pain that is inherent. This expectation, their refusal to use our automated systems, can cultivate patience. And there is nothing to avoid crossing this state: no shortcuts, cure, buoy.
But this ability to cross that gives us access to something else. Besides the choice becomes possible between the spiral of aggression and peace patience leads to a new look, more lucid.
By dropping our armor, by refusing to retaliate, we are led to face our vulnerability. Lucidity and face our own vulnerability, leads to a form of indulgence, even humor, to oneself, but also to others. Patience leads somehow to discover a dimension of ourselves. In discovering the home, we discover it in others, and are growing our indulgence, our goodwill towards them.
Pema Chödrön introduced the Tibetan term "Shenpi" which means a misidentified concept in the West when, at an event (criticism that we address, missteps, failure), regardless of size, we bite the bait, feeling discomfort or frustration. And if we are not aware of what happens to us, the impulse to act or react in the event, leads us into automatic behaviors. This unease and unrest that correspond to a deep insecurity. Refrain from acting may be akin to refusing to respond when itching. To achieve not get carried away by the Shenpi, Pema Chodron offers meditation, returning at the moment, the stillness in irritation, learning patience.
You can also learn to identify the Shenpi among others, and in the kindness and patience, adapt the conversation with wisdom - the so-called "prajna" - so as not to escalate and calm the game
The times we give in to the itch, are also learning a posteriori, through reflection, remembering the emotions, to reach beyond them. Pema
Chödrön defines four stages of this process: recognizing the Shenpi abstain to act, relax, and finally decided to permanently discontinue this process. It keeps our energy that way and it broadens our perspective, our consciousness.
The harsh reality of life (grief, frustration, confrontation, pain ,...) is inevitable. But this is not where it comes woe, it comes from our search to escape. Now the pain is behind many lessons: questioning, empathy for those who live like this, humility toward life. The difficulties and suffering is likely to change and transformation. The pursuit of happiness at any cost is a prison. Cross the suffering accepting, being present, provides access to inner strength. The flight response to the threat, pain, anger, we stiffens. We build walls of protection from all these situations, which enclose us, rather they release us. Learning to recognize our protection systems is the path leading to dismantle them. Meditation, the practice of patience and the ability to recognize the Shenpi are ways to get there. This learning requires training to be attentive to remain open to the difficulty in observing. To get help Pema
Chödrön presents the Buddhist notion of bodhicitta, which is the desire to get better and want the world to get better and these two things as part of a single concept. The relative bodhicitta
for kindness and attention that it is doing to itself in all dimensions, and all parts of oneself. It is an unconditional love, which does not stimulate the problematic parts of themselves, but accept them and love them without shame or guilt, but also without limit. When we run
parts of ourselves, it will force us to flee from situations that may expose those parts in front of others. In our relationships, access to a form of intimacy with another, will sooner or later reveal the less visible parts of ourselves. If they are parts we do not accept ourselves, we shall have to escape these situations. The art is then to refuse to flee to learn to love ourselves as we are. By cultivating this ability to be lucid, to love unconditionally, we learn compassion, that we learn to accept each other in what we accept at home. Knowing love someone, you become able to love the millions of people. The absolute bodhicitta
goes a step further. This is the opening of the heart, the capacity for unconditional love to the world beyond judgments and prejudices. We arrive at this level by training. Starting out our moods, then do not be fooled by them and by hosting the suffering inherent in the failure to escape; then we overcome fear and pain, and so, rising , it helps reduce the suffering in the world.
When we manage to avoid Shenpi, we accept the experience of insecurity and anger, observe our moods without asking for immediate action, we have avoided entering into an escalation. But it is also possible to accompany this with a hope that this attitude affects others who suffer the same way, experiencing compassion for them. It is even possible to do this out of position, by viewing a feeling of aversion, for example. The practice leads to that risk aversion is falling apart. It is therefore neither to escape the discomfort, or search for it but to go through, and access in this way to a new force, an expanded consciousness.
Considering that learning at the global level, and that what we experience now is the consequence of our past actions and by working on ourselves in compassion, we sow the seeds for future peace in the world. No matter how long it will, the important thing is to act now common sense. Changes made at home and abroad to create a new kind of culture.
When we do not bite the bait, and we allow a pause rather than react: we burn the seeds of aggression. At the time we open to a wider reality and work for a better world. When all our seeds of aggression will be burned, we radiate confidence, authenticity, we will be a pleasant presence. For if we love ourselves, without shame, without guilt, and move forward in safety, nurturing compassion for our neighbors, unable to blame them for what we do more blame, so nobody can feel safe in front of us. Pema
Chödrön moved, as the distance from the tension, and we cultivate compassion, simplicity. Accept what is without asking a thousand questions, and through, start doing things differently, taking part in this new culture for themselves and the planet.
Claire De Brabander

January 2009 Source: change oneself http://www.sechangersoi.be/index.htmPour Change The World

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Pema Chodron: Smile-at Fear Living from the Heart

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Transforming the Heart of Suffering

By Pema Chödrön

In order to have compassion for others, we have to have compassion for ourselves.

In particular, to care about other people who are fearful, angry, jealous, overpowered by addictions of all kinds, arrogant, proud, miserly, selfish, mean—you name it—to have compassion and to care for these people, means not to run from the pain of finding these things in ourselves. In fact, one’s whole attitude toward pain can change. Instead of fending it off and hiding from it, one could open one’s heart and allow oneself to feel that pain, feel it as something that will soften and purify us and make us far more loving and kind.

The tonglen practice is a method for connecting with suffering—ours and that which is all around us—everywhere we go. It is a method for overcoming fear of suffering and for dissolving the tightness of our heart. Primarily it is a method for awakening the compassion that is inherent in all of us, no matter how cruel or cold we might seem to be.

We begin the practice by taking on the suffering of a person we know to be hurting and whom we wish to help. For instance, if you know of a child who is being hurt, you breathe in the wish to take away all the pain and fear of that child. Then, as you breathe out, you send the child happiness, joy, or whatever would relieve their pain. This is the core of the practice: breathing in other’s pain so they can be well and have more space to relax and open, and breathing out, sending them relaxation or whatever you feel would bring them relief and happiness. However, we often cannot do this practice because we come face to face with our own fear, our own resistance, anger, or whatever our personal pain or our personal stuckness happens to be at that moment.

At that point you can change the focus and begin to do tonglen for what you are feeling and for millions of others just like you who at that very moment are feeling the same stuckness and misery. Maybe you are able to name your pain. You recognize it clearly as terror or revulsion or anger or wanting to get revenge. So you breathe in for all the people who are caught with that same emotion and you send out relief or whatever opens up the space for yourself and all those countless others. Maybe you can’t name what you’re feeling. But you can feel it—a tightness in the stomach, a heavy darkness, or whatever. Just contact what you are feeling and breathe in, take it in—for all of us and send out relief to all of us.

People often say that this practice goes against the grain of how we usually hold ourselves together. Truthfully, this practice does go against the grain of wanting things on our own terms, of wanting it to work out for ourselves no matter what happens to the others. The practice dissolves the armor of self-protection we’ve tried so hard to create around ourselves. In Buddhist language one would say that it dissolves the fixation and clinging of ego.

Tonglen reverses the usual logic of avoiding suffering and seeking pleasure and, in the process, we become liberated from a very ancient prison of selfishness. We begin to feel love both for ourselves and others and also we begin to take care of ourselves and others. It awakens our compassion and it also introduces us to a far larger view of reality. It introduces us to the unlimited spaciousness that Buddhists call shunyata . By doing the practice, we begin to connect with the open dimension of our being. At first we experience this as things not being such a big deal or as solid as they seemed before.

Tonglen can be done for those who are ill, those who are dying or have just died, or for those who are in pain of any kind. It can be done either as a formal meditation practice or right on the spot at any time. For example, if you are out walking and you see someone in pain—right on the spot you can begin to breathe in their pain and send out some relief. Or, more likely, you might see someone in pain and look away because it brings up your fear or anger; it brings up your resistance and confusion. So on the spot you can do tonglen for all the people who are just like you, for everyone who wishes to be compassionate but instead is afraid, for everyone who wishes to be brave but instead is a coward.

Rather than beating yourself up, use your own stuckness as a stepping stone to understanding what people are up against all over the world. Breathe in for all of us and breathe out for all of us. Use what seems like poison as medicine. Use your personal suffering as the path to compassion for all beings.

Pema Chödrön is a nun in the Tibetan Buddhist tradition and a principal teacher at Gampo Abbey in Nova Scotia . She is well known for her teachings on compassion and meditation, and is the author of several books, including Start Where You Are and When Things Fall Apart .

Source: Buddhadharma Summer 2010

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Debate? The feminist struggle within Buddhism

Not more than other religions, Buddhism does not recognize spontaneously equal rights for women. However, the struggle for equality is easier than elsewhere. It is a religion (or philosophy, we do not fight with words), not legislative, influenced from the beginning by the tradition of debate of Greek philosophy; oppositions express themselves through language, does not seek the means of legal compulsion, and keep the measure. The question of whether a woman can attain enlightenment without prior rebirth in a man's body from the outset received a positive response, which did not prevent him back repeatedly. The order of Buddhist nuns, a time disappeared, reborn with difficulties, and is also subject to the order of monks. We think it is as secular a woman can most effectively pursue freely their own spiritual quest as part of this great tradition.

CAN ACHIEVE THE WAKE OF A BODY IN WOMEN?

A woman can attain enlightenment directly, or should it go through a rebirth in a male body? In theory it should not even be any question, since it was settled from the outset by the Buddha himself, when he agreed, albeit reluctantly, the creation of a college female. Advocating for women, her closest friend, Ananda, asked him:

"Lord, women who would engage in life without your residence by your Dhamma and discipline they could attain perfection (that is to say enlightenment)?

- Yes, Ananda. "

says it all, one might think ... Especially as the Pali Canon, one of the oldest canonical collections, contains stanzas written by the nuns The Therigatha.

The Therigatha, ninth book Khuddaka Nikaya, consists of 73 poems (522 verses in all) in which the first nuns (bhikkhunis) recount their struggles and achievements throughout the route to the state ' Awakening. More than one tells us how she has achieved:

"Free! I am so completely free! Freed from twisted three things: mortar, pestle, and the crooked old husband. Having uprooted the 'craving that leads to becoming, I am free of old age and death. "

"Going in search of alms, weak, leaning on a stick, and trembling limbs, I fell right there on the floor. Seeing the drawbacks of the body, my mind was then released."

Here is also an imaginary dialogue between Mara, which is a somewhat equivalent to the devil in Buddhism and meditation Soma

"Mara:

This state that offer themselves as wise and whose goal is difficult to obtain, a woman who did that an ounce of wisdom, is not able to reach it! Soma: What do we care

womanhood if the mind is tamed, and if knowledge is that which has the right vision of Dhamma! Where it comes from, the enjoyment was defeated and the mass of darkness is pierced. Sache, Mara, that you are defeated, you, the agent of death! "

Despite all these ancient texts, the idea that women must go through a re-birth for men attain enlightenment has a tough life. However, according to the Dalai Lama:

"There is a real feminist movement in Buddhism that is connected to the deity Tara. Following his cult of bodhicitta, the motivation of a bodhisattva, she observed the situation of people striving to achieve full awakening and she noticed that few people reached the state of Buddha as a woman. So Tara has made a promise (she said to herself): "I have developed bodhicitta as a woman. For all my lifetimes along the way, I swear to be reborn as a woman, and in my last life, when I reach the state of Buddha, again, I am a woman. ""

CHALLENGES FOR THE FULL ORDINATION OF WOMEN

is from the outset that the women had difficulty in gaining admission into the Buddhist orders.

The monastic community of women was officially born when the Buddha returned for the first time in Kapilavastu after his enlightenment. Her aunt was waiting to ask him to receive it as bhikkhuni with five hundred other ladies. While initially reluctant, the Buddha would come to accept the insistence of women and that of Ananda. Gautama would nonetheless predicted that his teaching extinguished earlier due to the presence of women. He put a condition that they accept the following eight rules that placed them under the authority of the monks.

Throughout history, the community of nuns disappeared completely or almost completely different schools. Women remained who led the ascetic life, but without the status of fully ordained nun in precarious economic conditions, and performing domestic tasks primarily serving the monks.

The rebirth of a true feminine order is laborious.

Here is an example of what can be read, written by monks, to keep practicing in a lower status:

"If I'm wrong, fine, because I feel that people very friendly and obviously full of goodwill are (unintentionally) the Buddha's Teaching at Risk, under the pretext to "advance the rights of women, especially nuns in Buddhism."

confess that to me seems out of place! Also paradoxical.

From what I understand, the Buddha has never refused to teach a woman because of her womanhood, and if certain lines no longer exist, it is not due measures deliberately hostile to women. There are, unfortunately, many lines that have disappeared over the centuries, especially after the Muslim invasions in India. This harms all Buddhists. Men too. When I

lu des articles à propos du Congrès, ou quand j’ai entendu les interviews ce matin, j’avoue que j’ai ressenti un certain malaise.

A titre d’exemple (fondamental), dans le bouddhisme, "entrer dans les ordres" se dit "quitter le monde", "quitter la maison". Aussi, quand j’entends revendiquer un statut social, ou une reconnaissance de la part de la société, ou des titres pour s’imposer, eh bien, je m’interroge ! Ou quand il est affirmé que devenir bhikshuni serait un grand progrès pour les femmes car cela renforcerait "leur assurance et leur amour-propre" (sic), je me demande ce qu’on a fait du renoncement au monde, base necessary for Buddhist monks and nuns, to say that the scriptures ... "

Oh the ego! What argument! It always works! When women want to improve their condition, it comes always the ego! But we never talk about him when they are men who cling to their privileges!

Fortunately, there are monks who speak otherwise, as Bante Sujato in this excellent text in which he analyzes sexism, misogyny and androcentrism:

"The problem here lies not at the individual, but since Sangha as an institution, the community of monks is still in denial of the problem of sexism, it refuses to recognize misogyny and misogynist continues to place in positions of power.

These once in place, institutional practice "normal" simply ignore, marginalize and exclude women, becomes an active suppression of them.

The problem that arises is that it requires the presence of women in meeting the misogynistic fantasy. Therefore, women should be attracted to the monasteries, encouraged and supported so they can stay and be abused. If there are no women in monasteries, how can they be confined to the kitchen?

is the transposition into a spiritual frame of the same phenomenon that is perpetuated in some marriages. "

Access to full ordination is done in dribs and drabs. Here are some examples in different schools :

Zen advance the tradition of Vietnamese Zen Soto and

Tibetan: Kagyu tradition advance; Tara Abbey (Karma Kagyu tradition); Jetsunma Tenzin Palmo, who also took the vow specific attain enlightenment as a woman, the Dalai Lama is ordinattion for women, but not to the point of impose on the rest of the religious hierarchy

Theravada: late; ordination difficulties Venerable Dammananda ; ordination difficulties Dhammarakita Samaneri

A very positive aspect of these ordinations is that they require to break down barriers between different Buddhist schools, for example, Tibetan nuns do in order fully Mahayana school other than their own, more flexible over the ordination of women, then return to their home school.

PRACTICE AS A SECULAR

We saw the difficulties faced by the nuns to get a full ordination. We have not forgotten that ordination, even full, but half is satisfactory, since the nuns, even fully ordered, remain subordinate to the monks and exposed to humiliating attitudes.

The right solution is to actually practice as a layman, and not enter into a system of subordination of master to disciple.

We all have the means to do so. The major texts are available on the net and in bookstores. The spirit of free inquiry was recommended by the Buddha himself in the Kalama Sutta.

"Come, Kalamas, do not let yourself be guided by reports or by religious tradition, nor by what you heard. Do by guided by the authority of religious texts, nor by the simple logic or allegations, or by appearances, nor by speculation on opinions, nor by probable likelihood, nor by the thought that "religious is our spiritual master "

However, Kalamas, when you yourselves know that some things are unfavorable, such as blameworthy things are censured by the wise and that, when put into practice, these things lead to harm and unhappiness, abandon them. "

The Buddha has given us all men and women, monks, nuns and lay people, all it took to achieve enlightenment, and he made it clear. There is no place for secret teachings in Buddhism, contrary to tell barkers.

At death, the Buddha, in a final sermon (the Mahaparinibbana Sutta), urged his followers to ask questions about their last points of the education they are obscure because, he says, he will not see the next day. Before the general silence, he exhorts his audience one last time, in terms remained famous, and recalls that after his death, as was the case during his lifetime, each is its own light and its own master

"Be faithful to the Dharma, and be a refuge to yourselves."

---

Catherine Segurane

Source: www.agoravox.fr

A Spell To Make Yourself A Wearwolf

Press. The Bree Van

Friends

It is a bit quiet since the end of 2010, So Was The Sun began a mutation after long months in charge.

There were dates, with more and more curious and friends (thank you all), which was gladly shared with people who became comrades: Twin Twisters, Forget The Heroes, The Finkielkraut, The Japan Lovers ... talented group. 2010 was a big test So Was The Sun, which was finally registered in his trio, which refines the sound and no longer sought 12:00 to 2:00 p.m.. You were there, from January to November, to see us test our small handful of titles on stage was a beautiful gift to us.

There were recording the album, which eventually take the form of an EP . Less ambitious but more effective: it was slaving for weeks to prepare this disk, it came out that, despite our desire to provide a long format, it was more interesting to our level of play the ball rather than hit the effusion sound. I can not thank enough Cechosz Hugo, at the controls of a complicated mix but sublime, for his advice, his attention, patience, and the tab that has landed on our five titles. Five songs, five choices as to who we are and where we stand in our history, and you can hear very soon a video will be finished, put a title to download for free and it will be the beginning of a great adventure .

This great adventure, in fact, it will start to Sentier des Halles 11 March . We will play with the girls of Fury Furyzz , expect a rough night, with surprises and friends will celebrate the release of the EP on stage.

Last but not least, we have found a new drummer in the person of Loïc already hitter Staircase Wisp . Not content to pique the stuff to friends, they are also the staff picnic, and we are very pleased to integrate our troop Loïc: the first shot snare we felt that our world would change. Welcome to him, and that the road is beautiful.

Strongly this year,

Friendships

P. for SWTS.

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Women in the history of Zen

A prejudice that is presented as a historical fact, is the idea that women were not involved at the highest levels of Buddhism and the development of Zen in Japan. Historical sources tell us that this is false
By Jade Reidy
Oral tradition and the lineage of Zen is transmitted through kusen and stories told over and over again during zazen by Godo and masters. These stories are collected by the disciples and often published after the death of the master. And living traditions are they treated cultural ideas, prejudices inseparable time and space. One of these prejudices, which is presented as a historical fact, is the idea that women were not involved at the highest levels of Buddhism and the development of Zen in Japan. Historical sources tell us that this is false.
The history of Buddhism spans about 2500 years. The history of nuns covers the same 2500 years. Back to the eternal present requires that we get rid of any cultural assumption. Appears obvious: women have played a vital and constant in the history of Zen, they were an integral part of Buddhism in India, China and Japan, even when the company went against the tide of this trend . Women have actually taught men to respect women and, as shown by the documents, they have blazed the path of realization. The
lack of written historical sources describing the lives of Zen nuns of the past shows the extent of loss regarding the information on our full line and he can not prove that women were not essential agents of the monastic tradition.
One reason why women have completely disappeared from the writings of Zen in Japan, is that men have decided that the monk had to be called so and the nun NISO. So is it a general term, without gender, which means "monastery". Men are self-appointed as referees for all the monastics, while the proper term for the monk is Nanso; this term is indeed more to bhiksu Sanskrit, which means a mendicant monk male.
Some translators have therefore assumed that Dogen and others had little to say about women, since they only used the term sô. This is not the truth.
If one goes directly to the time of Buddha in India, is among his chief disciples many women and first of his stepmother, who raised the Shakyamuni Mahaprajapati, and his wife, Yasodara . When Bodhidharma brought the Buddhist teachings in China, there had only four disciples to receive the shiho of his hand, and on these four disciples, one was a woman named Soji; was the daughter of Emperor Bu. We hold that Dogen who was mentioned in the Shobogenzo. Buddhism takes root in China, then spread to Korea and from Korea to Japan, when King Song (in the first half of the sixth century, almost 700 years before the birth of Dogen) was sent to the Emperor Kinmei sutras and Buddhist sculptures. The first ordained Buddhist Japan was a woman.
The first person to have been ordered in this new religion of Buddhism in Japan (584) was a woman named Shima, from a powerful family of the tribe Soga. After her two other women, and Toyomi Ishim, took names and Ezen Zenzo-ni-ni. It was not possible in Japan to receive full ordination as it required the presence of ten monks and ten nuns.
Gangoji Chronicles relate that these three women traveled alone to Paekche in Korea, where Buddhism was well established, and there they received full ordination in 587. Upon their return to Japan, they lived together in a Yamoto Amada, a Buddhist temple for women headed by a woman named Sakurai-ji. In 623, there were 569 nuns in Japan and 816 monks and 674, during a ceremony took place on a large gathering of 2400 nuns.
It happened in Japan for the time préconfucéenne, an era of spiritual power and governmental authority were not separated, and where women exercised their influence in both areas. It was felt that women possessed of shamanic powers and during the Asuka period (550-710) and Nara (710-784), there was the government eight empresses. They put all their energy for development Buddhism. Thus Zenshin nor had she-models, many examples of women engaged in both religious and political affairs.
The Lotus Sutra for Women was invaluable: the history of the Naga princess who became a Buddha was interpreted as evidence that women had access to enlightenment. The temples of nuns founded by the Empress Komyo in 740 were called "Lotus Temple for Absolution of Sins." (Metsuzaishi Hokke-ji) and every temple houses ten nuns, a figure that rose to twenty years after 766. These temples were receiving economic aid from the government. The Empress Komyo also founded charitable institutions responsible for providing medical aid and relieve the poor. She herself was ordered to the main temple of Todai-ji in 749.
Shotoku Taishi, who was a master figure in the formation of Japan, felt in respect of women, deep feelings. Of the seven temples he had built, five were reserved for women (Amada), and most famously, Chugu-ji, still exists today in Nara.
At that time, Confucian values had already fallen into the the country for a hundred years and with the edict of the Taika Reform, in 646, women found themselves increasingly deprived of institutional powers. According to documents dating from the ninth century, it is clear that women have not remained passive in the face of such hardship and such an injustice, and yet at the time of Dogen, Confucian values still dominated Japanese society.
The Kamakura period
"What right males only are they noble? The empty sky is the empty sky to be a female is exactly the same thing. "
(Dogen: Taisho vol.82)
Dogen was forced back to the time préconfucéenne to convince his followers that women were able to instruct mankind. He used examples based on his stay in China:
Miyoshi-Ni was seventeen monks and disciples is through her that during the ninth century, the monks obtained enlightenment.
Massan Ryonen-nor was the teacher of the great Chinese Zen master Kankei Shikan Zenji.
Throughout his life, Dogen himself was under the influence of monastic women. A month before he died, he wrote that neither was the Egi- "Dharma sister" of Ekan, Ejo and Esho. Although no woman was ordained by him, Egi-ni spent twenty years at his side. Dogen showed him the utmost respect, as well as several other nuns. She was at her bedside when the end of his life, he fell ill and she contributed significantly to take control of the next generation, led by ejo. She was also the "aunt Dharma" of Gikai, which followed the Ejo Eihei-ji temple.
Two chapters Shobogenzo, Bendowa Raihaitokuzui and affirm the equality of women and men in the practice of Zen. In addition, Dogen completely reinterpreted the reading we can get this sentence Nirvana Sutra: "All lives are the Buddha nature. "
is a nun, Ryonen-ni, which would primarily influenced to write in Bendowa, his most explicit teaching about women. Dogen never stopped to praise him, saying she had a "rare aspiration to enlightenment" (bodaishin). In Eihei Koroku, he writes that Ryonen-ni was deeply devoted to the Great Way of Buddha. It is sometimes compared to Massan. Ryonen-ni in China is the marrow of his bones that the nun would known Zen.
Thanks to money donated by a woman named Shogaku Zenni, Dogen was able to build the dharma hall which is in its first Kosho-ji temple, and upon his ordination in 1225, donated Shogaku Zenni Dogen in the remainder of his fortune.
This is just one example of support that women have made to Dogen and the influence they have exerted on him.
Ekan Daishi was the mother of Keizan. She was a nun and abbess of Joju-ji at the funeral of Gikai in 1309, it is from her Keizan kept his religious devotion. Miyoshi-ni, the niece of Ekan, was appointed the first abbess of Amadis de Soto School, Hoo-ji, which was built by Keizan in honor of his mother. May 23, 1325, in memory of it, Keizan vowed to help women in the three worlds and the ten directions. Thirty nuns followed his instruction, the introduction of nuns in practice soto, as was established by Dogen Keizan and through the influence of their mothers, kept under the Muromachi period, thanks to their successors.
Source: New book by Paula Kane Robinson Arai soto on nuns: Women Living Zen, published by Oxford University Press. The author, who speaks fluent Japanese, wrote his thesis on the subject at Harvard University and spent a year in and around a community of nuns soto in Nagoya, Japan, in 1989.
Teishin (1798-1872)
Teishin became a nun at the age of 23 years. She was 29 when she met Ryoken and they fell in love. He was then aged 70. Teishin was a poet, and both together made up poems and talked for hours about literature and religion. Teishin never published his own poems but chose instead to assemble some of Ryoken after his death in 1831. The book is titled Hasu No tsuyu or Hachisu No tsuyu.
This selfless act Ryoken allowed to be known to a wider audience, while Teishin, she remained relatively in the shadows.
The moon, I am sure
Shine its bright light
High above the mountains,
But the dark clouds enveloping the tops of their obscurity.
Here with you I would stay

The days and years without number
Silent as the bright moon
Together we have contemplated.
Love Poem to Dogen
French translation: Juliette Heymann
June 2001
Jade Reidy
Source: Buddhaline

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That Was Then, This is Now

That Was Then

This Is Now

The eight heavy rules are the result of historical and social circumstances, explains Buddhist scholar Janet Gyatso—and times have changed. Equal status is critical, not only for those directly affected but also for the future of Buddhism in the West.

It is crucial to develop an intentional stance on the famous eight heavy rules, the provisions that institute patriarchy in Buddhist monasticism and upon which the Buddha supposedly insisted before granting women permission to take ordination. An explicit position on the status of these eight provisions today needs to be articulated publicly. Leaders of the Buddhist sangha—male and female alike—need to address and acknowledge them clearly, and specify how they are to be handled in the twenty-first century. The contingencies of our current world context require the formation of such an intentional position.

Some in the current Buddhist sangha, in Asia as well as the West, would like to disavow the eight heavy rules altogether. Recall, they require the unconditional deference by all nuns to all monks, regardless of merit or seniority; they call for the supervision of nuns’ living arrangements and ritual procedures by monks; and they prohibit nuns from reviling or admonishing monks, while explicitly permitting monks to admonish nuns. The eight heavy rules provision is a key part in the defining story of women’s original acceptance into the Buddhist monastic order.

While this enshrinement of patriarchy in the rules of bhikshunis is unfortunate and damaging, it poses a recalcitrant problem. We cannot easily write it out of the Vinaya. Not only is the story included in all versions of the Vinaya, but all of the eight provisions save one have been incorporated into the pratimoksha governing the nuns’ rules of behavior and punishments for their infractions. They are intricately woven into monastic ritual and tradition; simply to wipe them out would entail so many changes that it might be difficult to claim that the new female order was indeed the same as the bhikshuni tradition known from historical Buddhism. A similar question has long been debated in other religions, and especially in Christianity: is there a way to accommodate and reinterpret elements of one’s tradition that are patriarchal and/or androcentric, if not misogynist, or is it necessary to change the tradition radically, or even abandon it entirely? This complex debate is likely to develop among Buddhists too, unfolding gradually with different ramifications in different contexts. But it would be unfortunate to allow it to derail the quest by Buddhist women to reestablish the order in its traditional form. I would suggest that it be treated with restraint for now.

That is not to say that the eight heavy rules can be left in place without comment. They are a liability, not only to the success of the bhikshuni movement but also to Buddhism as a whole. They damage the reputation of Buddhism as a religion of egalitarianism and equanimity. The eight heavy rules imply that in Buddhism, renunciant women are lower in status than men and also not deemed capable of managing their own affairs. Both fly in the face of the broad-based call for sex and gender equality that has been percolating throughout the world for the last century at least.

The eight heavy rules need to be addressed both because of their detrimental impact on the aura of the new bhikshunis and for the harm they do to the reputation of Buddhism among civilized nations everywhere. To do this would not mean that the Buddhist leadership is acquiescing to popular trends and public opinion. Rather, it is essential to realize that image, respect, and prestige underlie the very nature of Buddhist monasticism from the start. The Buddhist sangha was designed precisely as an exemplar of the optimum religious lifestyle. Its survival depends on the generosity of the lay, whose support fluctuates in exact proportion to their conviction that the monastic community is maintaining its purity and the highest standards of behavior and wisdom. Indeed, the eight heavy rules themselves are cast in the story as necessary precisely in order to assuage the concerns of the Buddhist lay community.

The same is true now, except that lay expectations have shifted: There are different sets of concerns in the global lay community. We need to have a public pronouncement stating that in the Buddhist sangha of the twenty-first century, despite the technical inclusion of the eight heavy rules in the Vinaya texts, bhikshus and bhikshunis will be considered to have equal status and prestige, and be subject to the same rules of seniority; there shall be in practice no difference based on sex or gender alone. Buddhist leaders need to affirm that the eight heavy rules had their time and place but their conditions no longer remain. They need to do this to retain the respect and support of the lay Buddhist world.

But just as much, to work for gender equality is simply on the side of what is right. There can be no question that Buddhist doctrine, throughout its history, agrees. The patriarchy and misogyny that we do find in Buddhist sources is to be attributed to historical and social circumstances rather than reasoned or ethical principle. There is never a principled argument for gender inequality in Buddhist literature.

The Buddhist sangha needs to lead its own communities in fostering the best path, the best values—indeed, as it has always endeavored to do. The best path and the best values in the world favor gender equality and the elimination of patriarchy and misogyny. What is more, it is critical to the success of the bhikshuni sangha that they have no shadows, no grounds to disparage their prestige and status; hence the necessity to confront and deal with the eight heavy rules.

One way to counteract the shadow cast by the eight heavy rules would be for the male sangha to deliberately and overtly show their respect for bhikshunis. Monks should go out of their way to display their respect for nuns at every opportunity, to put them on a high chair and to treat them as equals. Along these lines, it was extraordinary to hear the Dalai Lama proclaim in Hamburg that feminism is wonderful and important, celebrating the strong talents that women have for modeling Buddhist values. Hearing such an intentional statement of support from a figure like the Dalai Lama helps women to hold their heads high in the Buddhist world. Such support will help redress and reverse the prejudice that women have endured over the centuries in Buddhism. In particular, displays of such esteem toward bhikshunis by monks could be cast explicitly as a deliberate attempt on the part of the Buddhist sangha to show that it regards the eight heavy rules only as an archaic relic from a previous period in Buddhist history.

It is crucial to repeat again that prestige and status are essential to the success of the Buddhist sangha. It would be a grave mistake to conflate concerns about prestige and reputation with the kinds of problems of ego that Buddhism always warns us against. Regard and respect is at the bottom of the entire system of the Buddhist sangha; it is essential for the support of the laity, and that support is essential for the sangha to survive. It is a mistaken sense of the ascetic path to think that the bhikshuni sangha can operate without proper facilities and resources. Without such support the bhikshuni sangha will experience a second decline.

Those contemporary Buddhist women who have argued that the eight heavy rules should not be contested but rather regarded as providing a good opportunity for women to work on their egos are pursuing a mistaken strategy. Although it is certainly true that the situation is a good chance to work on one’s ego—most situations are!—we should hardly welcome the disparagement of an order whose entire purpose is to provide models of dignity and discipline.

From Dignity and Discipline , edited by Thea Mohr and Jampa Tsedroen, published by Wisdom Publications.

Source : Buddhadharma

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