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Buddha in Blue Jeans: An Extremely Short Simple Zen Guide to Sitting Quietly
วันอังคารที่ 20 สิงหาคม พ.ศ. 2556
Buddha in Blue Jeans: An Extremely Short Simple Zen Guide to Sitting Quietly [Paperback]
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Buddha in Blue Jeans: An Extremely Short Simple Zen Guide to Sitting Quietly
วันจันทร์ที่ 19 สิงหาคม พ.ศ. 2556
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If you change your brain, you can change your life.
Great teachers like the Buddha, Jesus, Moses, Mohammed, and Gandhi were all born with brains built essentially like anyone else’s—and then they changed their brains in ways that changed the world. Science is now revealing how the flow of thoughts actually sculpts the brain, and more and more, we are learning that it's possible to strengthen positive brain states.
By combining breakthroughs in neuroscience with insights from thousands of years of mindfulness practice, you too can use your mind to shape your brain for greater happiness, love, and wisdom. Buddha's Brain draws on the latest research to show how to stimulate your brain for more fulfilling relationships, a deeper spiritual life, and a greater sense of inner confidence and worth. Using guided meditations and mindfulness exercises, you'll learn how to activate the brain states of calm, joy, and compassion instead of worry, sorrow, and anger. Most importantly, you will foster positive psychological growth that will literally change the way you live in your day-to-day life.
This book presents an unprecedented intersection of psychology, neurology, and contemplative practice, and is filled with practical tools and skills that you can use everyday to tap the unused potential of your brain and rewire it over time for greater well-being and peace of mind.
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Click here Awakening the Buddha Within: Tibetan Wisdom for the Western World
Science and Buddhism
Question: What is time? As students, we
need to be on time for lectures and to have sufficient time to prepare
for our studies or fulfill our responsibilities at work. How can we
understand time in order to make life easier?
Answer: Buddhism defines time as "a measurement of change." We can measure change in terms of the motion of the planets or the position of the sun in the sky. We can measure it in terms of how many lectures we go to in a semester - we have gone to twelve and two more are left - or we can measure it in terms of physical, bodily cycles - the menstrual cycle, the number of breaths we take, and so on. These are different ways of measuring change and time is simply a measurement of change.
Time does exist, but according to how we think of it, time affects us differently. For example, we think, "I only have one day left before the exam!" Because we are thinking of time in a small number, we get anxious because we do not have enough time. If we think of it in a different way, "There are twenty- four hours left," then there seems to be ample time to do some preparation. Psychologically, it depends on how we look at it. If we view time as something solid and oppressive, we will be overwhelmed by it and will not have enough time. However, if we look at it openly, as how much time we have, we will try to use it constructively, instead of becoming upset.
Question: Buddhism emphasizes logic and reasoning. Is there a certain point, as in other religions, at which a leap of faith is necessary?
Answer: Buddhism does not require that. We can see this from the Buddhist definition of what exists. What exists is defined as "that which can be known." If it cannot be known, then it does not exist, for example, rabbit horns, turtle hair, or chicken lips. We can imagine human lips on a chicken; we can imagine a cartoon drawing of lips on a chicken; but we can never see chicken lips on a chicken because there is no such thing. It does not exist because it cannot be known.
This implies that everything that exists can be known. It is possible for our minds - namely, our mental activity of awareness of phenomena - to encompass everything. There are statements in the scriptures saying that the absolute is beyond the mind and beyond words. Firstly, I do not like to translate the term as "absolute" in English because it gives the connotation that it is beyond us, as if it were something up in the sky. Instead, I prefer to translate it as "the deepest fact about things." The deepest fact about things does exist. It is beyond mind and beyond concepts and words in the sense that it is beyond our usual ways of perceiving things. Language and conception imply that things exist in black and white categories. Good person, bad person, idiot, genius - the implication of using language is that things actually exist in such well-defined, independent categories: "This is a dumb person. He cannot do anything correctly." "This is a great person." Perceiving reality is seeing that things do not exist in these fantasized, impossible ways, in black and white categories. Things are more open and dynamic. Someone may not be able to do something now, but that does not mean that he or she is exclusively an idiot. The person can be many other things - a friend, a parent, and so on.
Thus, when we say that the deepest fact about things is that they exist in a way that is beyond mind and beyond words, we are referring to the fact that things do not exist in the ways that concepts and language imply they do. Our minds are capable of encompassing that.
It is not that our minds cannot encompass certain things so we must make a leap of faith to believe in them. Buddhism never demands us to have blind faith. On the contrary, Buddha said, "Do not believe what I say just out of respect for me, but test it out yourself, as if you were buying gold." That is true on all levels.
The logic of a particular point may not be immediately obvious to us. However, we do not reject something just because initially we do not understand it. By patiently learning and investigating, something that we previously did not understand can start to make sense.
http://www.berzinarchives.com/web/en...m_science.html
Answer: Buddhism defines time as "a measurement of change." We can measure change in terms of the motion of the planets or the position of the sun in the sky. We can measure it in terms of how many lectures we go to in a semester - we have gone to twelve and two more are left - or we can measure it in terms of physical, bodily cycles - the menstrual cycle, the number of breaths we take, and so on. These are different ways of measuring change and time is simply a measurement of change.
Time does exist, but according to how we think of it, time affects us differently. For example, we think, "I only have one day left before the exam!" Because we are thinking of time in a small number, we get anxious because we do not have enough time. If we think of it in a different way, "There are twenty- four hours left," then there seems to be ample time to do some preparation. Psychologically, it depends on how we look at it. If we view time as something solid and oppressive, we will be overwhelmed by it and will not have enough time. However, if we look at it openly, as how much time we have, we will try to use it constructively, instead of becoming upset.
Question: Buddhism emphasizes logic and reasoning. Is there a certain point, as in other religions, at which a leap of faith is necessary?
Answer: Buddhism does not require that. We can see this from the Buddhist definition of what exists. What exists is defined as "that which can be known." If it cannot be known, then it does not exist, for example, rabbit horns, turtle hair, or chicken lips. We can imagine human lips on a chicken; we can imagine a cartoon drawing of lips on a chicken; but we can never see chicken lips on a chicken because there is no such thing. It does not exist because it cannot be known.
This implies that everything that exists can be known. It is possible for our minds - namely, our mental activity of awareness of phenomena - to encompass everything. There are statements in the scriptures saying that the absolute is beyond the mind and beyond words. Firstly, I do not like to translate the term as "absolute" in English because it gives the connotation that it is beyond us, as if it were something up in the sky. Instead, I prefer to translate it as "the deepest fact about things." The deepest fact about things does exist. It is beyond mind and beyond concepts and words in the sense that it is beyond our usual ways of perceiving things. Language and conception imply that things exist in black and white categories. Good person, bad person, idiot, genius - the implication of using language is that things actually exist in such well-defined, independent categories: "This is a dumb person. He cannot do anything correctly." "This is a great person." Perceiving reality is seeing that things do not exist in these fantasized, impossible ways, in black and white categories. Things are more open and dynamic. Someone may not be able to do something now, but that does not mean that he or she is exclusively an idiot. The person can be many other things - a friend, a parent, and so on.
Thus, when we say that the deepest fact about things is that they exist in a way that is beyond mind and beyond words, we are referring to the fact that things do not exist in the ways that concepts and language imply they do. Our minds are capable of encompassing that.
It is not that our minds cannot encompass certain things so we must make a leap of faith to believe in them. Buddhism never demands us to have blind faith. On the contrary, Buddha said, "Do not believe what I say just out of respect for me, but test it out yourself, as if you were buying gold." That is true on all levels.
The logic of a particular point may not be immediately obvious to us. However, we do not reject something just because initially we do not understand it. By patiently learning and investigating, something that we previously did not understand can start to make sense.
http://www.berzinarchives.com/web/en...m_science.html
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