NEW IN ARCHAEOLOGY: Recently found at the Ptolemaic-Roman Red Sea port of Brenike, a sculpture of Buddha created in a workshop in Alexandria during the time of the Roman Empire of the early centuries AD has been found.

This sculpture was likely commissioned by a wealthy Indian sea captain as thanks for his safe arrival into the Roman Empire.

It was traders such as the one above who brought Indian luxuries into the Roman Empire. Diamonds, rubies and gemstones; ebony, teak and sandalwood; Indian elephant tusks and textiles are but a few.

By the first century AD, Indian imports into Egypt were worth over a billion Sesterces per annum, from which the Roman tax authorities were receiving two-hundred-and-seventy million in custom taxes - one third of the revenue that the Empire required to administer its global conquests.

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There is nothing to fear other than my mind.

The knower of reality has said
That even if recitation and physical hardships are practised for long periods of time,
They will be meaningless if the mind is distracted elsewhere.

People who are disturbed by sickness have no strength to do anything (useful),
Likewise those whose minds are disturbed by confusion Have no strength to do anything (wholesome).

Just as I would be attentive and careful of a wound when amidst a bustling uncontrolled crowd,
So I should always guard the wound of my mind
when dwelling among harmful people.

Even those who wish to find happiness and overcome misery will wander with no aim nor meaning If they do not comprehend the secret of the mind —
The paramount significance of Dharma.

Once bodhimind is developed no matter whatever you do, even sleeping the whole day and night, or fooling around, every minute of your activity becomes accumulation of merit and purification of negativity.

- Acharya Shantideva, Bodhicaryāvatāra

THE FOLLOWING EMPOWERMENTS will be livestreamed on ZOOM.
The links will be on the Ewam Choden website.
There's no pre-registration, but donations are very much appreciated.

Green Tara (Atisha) on July 22 at 6 pm
Manjushri on July 23 at 10am
Vajrapani Bhutadamara on July 23 at 2 pm
Chenrezig on July 24 at 10 am
Medicine Buddha on July 30 at 10 am
Hayagriva on July 30 at 2 pm


DHARMA TALK ON ZOOM:
"THE PURPOSE OF BUDDHA TURNING THE WHEEL OF DHARMA IN THIS UNIVERSE AND WHAT WE CAN EXPECT BY PRACTICING HIS TEACHING."
JULY 31 AT 2 PM
The link will be on the Ewam Choden website.


https://www.ewamchoden.org/

How to react if someone is angry with you?

One time Brahmin Akkosaka got angry at Buddha, because a man from his clan had become a Bhikkhu. Akkosaka was yelling and insulting the Buddha.

Buddha: “What do you think, Akkosaka? Do your friends, relatives, and guests sometimes come to visit you?”
Akkosaka: "Sometimes they do, Master Gotama.”
Buddha: "Do you then serve them with a variety of food and drinks?”
Akkosaka: "Sometimes I do.”
Buddha: “But if they don’t accept it, who do those food and drinks belong to?”
Akkosaka: “In that case Master Gotama, they still belong to me.”
Buddha: “In the same way, Akkosaka, when you abuse, harass, and attack me, who does not abuse, harass, and attack, I don’t accept your insults. They still belong to you, Akkosaka, they still belong to you!"

- SN 7.2 Akkosaka Sutta #anger #Buddha

Coloured sketch of Primordial Buddha, Vajradhara

Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a condition for feeling. What you feel, you perceive. What you perceive, you think about. What you think about, you proliferate. What you proliferate about is the source from which a person is beset by concepts of identity that emerge from the proliferation of perceptions. This occurs with respect to sights known by the eye in the past, future, and present.

Ear consciousness arises dependent on the ear and sounds. …

Nose consciousness arises dependent on the nose and smells. …

Tongue consciousness arises dependent on the tongue and tastes. …

Body consciousness arises dependent on the body and touches. …

Mind consciousness arises dependent on the mind and thoughts. The meeting of the three is contact. Contact is a condition for feeling. What you feel, you perceive. What you perceive, you think about. What you think about, you proliferate. What you proliferate about is the source from which a person is beset by concepts of identity that emerge from the proliferation of perceptions. This occurs with respect to thoughts known by the mind in the past, future, and present.

- MN 18 Madhupiṇḍikasutta

https://suttacentral.net/mn18/en/sujato

Vajrapani is a wrathful dharmapala who protects the teachings, maintains Rta, and defends the Sangha. He, and other Dharmapala, are also the archetypal inspiration / Yidam to encourage the Sangha, or even the Tribe or Nation in certain contexts, to defend themselves through martial means. In addition, he encourages the people to protect the weak, and train themselves in physical fitness.

Below is a quote from Suzuki Shōsan (鈴木正三, February 5, 1579 – July 28, 1655) who was a Samurai that became a Zen monk before the end of his life. He promoted what he called Nio Zen Buddhism. He encouraged practitioners to meditate upon Nio and emulate their wrathful expressions and martial stances in order to cultivate power, strength, and courage when dealing with adversity.

"The Niō (Vajrapani) is a menacing God. He wields the kongōsho (vajra) and he can crush your enemies. Depend on him, pray to him that he will protect you as he protects the Buddha. He vibrates with energy and spiritual power which you can absorb from him in times of need."

From my perspective the concepts that Suzuki presents are simply what is found in broader martial / militant Vajrayana, such as aspects of Tibetan faith, the previously combatant Souhei monks, and the core martial aspects of Shugendō (though Shugendō, like all forms of Buddhism is not Militant inherently but doesn’t shy away from physical training, physical prowess, and protecting the weak / the Sangha). The concept of a traveling monk, knowing martial arts, who is the one who help the folk, to teach the folk, and train them to stand up again tyranny is common. Though this has been a political issue on both the so called “Left” and “right”, with both wanting to claim these efforts, it is actually a dharmic concept of doing what is of greater karmic impact and spreads the dharma properly, and is beyond their petty political titles.
One can easily see this type of dedication to the Vajrapani in the west with prayers, lifting, and fight training that invoke Thor or Heracles. In the East the general spiritual martial arts concept, mostly spread from Upper India / Afghanistan by the famous Priest Bodhidharma, embodies this teaching in whole. Sadly, it has been over “mystified” commodified, and commercialized. We need to bring back Indo-European Martial training conjoint with spiritual prayer, ritual, and Yidam / Deva dedication to improve Dharmic connections. Train to have a better path, and commit to the greater Dharmic Good.
It is this approach to Buddhism, not a passive turns the other cheek Buddhism, that we endorse. This does not mean one should be an unhinged criminal who is a burden to their own folk, tribe, and their environment. But it does mean they should have a form of inherent violent potential to protect the Dharma and their own, and be ultimately ungovernable if the lines of adharma are crossed.
~Temple of the Immoveable
Written by Zachary Gill 06 August 2022
Reference: Helen Josephine Baroni (June 2002). The illustrated encyclopedia of Zen Buddhism. The Rosen Publishing Group. p. 240. ISBN 978-0-8239-2240-6. Retrieved 26 March 2012.

Mālunkyāputta, remember what I have left undeclared as undeclared, and remember what I have declared as declared. And what have I left undeclared? ‘The world is eternal’—I have left undeclared. ‘The world is not eternal’—I have left undeclared. ‘The world is finite’—I have left undeclared. ‘The world is infinite’—I have left undeclared. ‘The soul is the same as the body’—I have left undeclared. ‘The soul is one thing and the body another’—I have left undeclared. ‘After death a Tathāgata exists’—I have left undeclared. ‘After death a Tathāgata does not exist’—I have left undeclared. ‘After death a Tathāgata both exists and does not exist’—I have left undeclared. ‘After death a Tathāgata neither exists nor does not exist’—I have left undeclared.

“Why have I left that undeclared? Because it is unbeneficial, it does not belong to the fundamentals of the holy life, it does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. That is why I have left it undeclared.

“And what have I declared? ‘This is suffering’—I have declared. ‘This is the origin of suffering’—I have declared. ‘This is the cessation of suffering’—I have declared. ‘This is the way leading to the cessation of suffering’—I have declared.

“Why have I declared that? Because it is beneficial, it belongs to the fundamentals of the holy life, it leads to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. That is why I have declared it.

“Therefore, Mālunkyāputta, remember what I have left undeclared as undeclared, and remember what I have declared as declared.

- MN 63 Cūḷamālukyasutta

https://suttacentral.net/mn63/en/bodhi

Admin's daily life

The Sukhasana is very simple to perform for people of all ages and levels of physical wellness.

The term ‘Sukhasana’ is gotten from the Sanskrit word “Sukham” which signifies “delight” or “bliss” and “asana” signifies ‘posture’.

All the Asanas are categorized into three parts – Basic Asana, intermediate and advanced. As an amateur (Beginner) you are not able to attempt the advanced Asanas. So this fundamental Asana is best for beginner to begin their yoga session.

This is meditative and relaxing pose. Sukhasana is easy to perform.

Watch "The Bizarre Life Of An Enlightened Person" on YouTube
https://youtu.be/SzmGkRF2ggU

In the small vehicle we realise the absence of self, the cause of suffering and its cessation.
In the great vehicle we realise the absence of other, and lack of solid base of all phenomena. The inter-dependence of everything and its cessation.

In the indestructible vehicle we practice it all. Weaving rules and conditions like threads of fate. Mindfully choosing rebirths in the reality of tomorrow, as dreams crafted by volition.

Three vehicles, three jewels, three places, three bodies, three times.

212. Nakulapita said to the Lord: “Lord, I am a broken down old man, aged, I have reached the end of my days. Rarely am I able to see the Lord and the monks so worthy of respect. Therefore, let the Lord cheer and comfort me so that it will be to my welfare and happiness for a long time.”
The Lord replied: “It is true, householder, what you say is true. For one carrying about the body, to claim even a moment’s health would be foolishness. Therefore, you should train yourself thinking: ‘Though my body be sick, my mind shall not sick.’ This is how you should train yourself.”

Samyutta Nikaya III 2