The Dhamma Brothers Trailer

The Dhamma Brothers tells a dramatic tale of human potential and transformation as it closely follows and documents the stories of the prison inmates at Donaldson Correction Facility who enter into this arduous and intensive program. This film, with the power to dismantle stereotypes about men behind prison bars also, in the words of Sister Helen Prejean (Dead Man Walking), "gives you hope for the human race." 

Also book title related to The Dhamma Brothers

 

In Noble Footsteps: Working Where the Buddha Walked

From Around the Blogs

 

by Guna Foundation

Documentary on the work of 

Light of Buddhadharma Foundation International in India. 

Bringing the Dhamma back to the motherland.

Meetings with a Remarkable Monk

From Around the Blogs

by Bhante Yogacara Rahula

Bhante Yogacara Rahula, born in California in 1948. Ordained as a Novice Buddhist monk in 1975 at Gothama Thapovanaya, Kalupaluwawa, Sri Lanka. Upasampada ordaination at Wat Thai Los Angeles, May 1979. Lived at the Bhavana Society Forest Monastery, West Virginia, USA from 1986 until 2010. Now on indefinite travel/teaching tour.

Bhante Yogacara Rahula’s Blog

The Venerable Nanadipa Mahathera

Lively Dhamma discussion

In Sri Lanka
                                                                        
This year marks the 35th anniversary of my ordination as a Buddhist monk in Sri Lanka. One wish that I had while on this visit was to reconnect with, if only briefly with The Venerable Nanadipa. Bhante Nanadipa is of  Danish origin but has been living, studying the Dhamma and practicing meditation as a Buddhist monk here since 1968. He took Upasampada ordination at the famous Polgasduwa or Island Hermitage in 1969. I had first heard about him and met with him in 1975, in the first year of my ‘pabbaja’ or novice ordination. He was living at the time in a remote kuti near the scrub jungle village of Bundala on the south coast. The name of the kuti was in fact, Bundala kuti. I spent a few days visiting him and having inspiring Dhamma discussions with him. He had a vast knowledge of the Pali Suttas and could articulate on some Dhamma topics and meditation about which I wished clarification. We also shared an interest in practicing Yoga, especially the headstand as it helped the body/mind in the process of meditation. He said that he stood on his head for over thirty minutes a day.
 

To get a better idea of what motivated Ven. Nanadipa to live in this remote place it is worthwhile to learn of the prior inhabitants of this famous kuti. It could be called the ‘kuti of death’.  Not a inspiring name for people with strong craving and attachment to Self, but for meditating monks with an ascetic bent, it is challenging. The most famous of the prior occupants of Bundala kuti was an English monk named, Nanavira. He died in this kuti in 1965 apparently by suffocating himself with a plastic bag. It was said he committed suicide because he had been suffering for a long time from an incurable (it seems) gastric ailment. The only way he could get any relief from the pain was to indulge in certain fantasies unbecoming of an ordained bhikkhu. So he felt that there was only two alternatives open to him: either to disrobe as a bhikkhu and return to a layman status, or to end his physical life. He believed that physical death was preferable to ‘Bhikkhu death’ (disrobing) and continuing to suffer. He believed in rebirth so he knew that he would be reborn. It was assumed by some of his close friends (through letter correspondence) that he had already attained the level of ‘Stream Entry’. Theoretically, having reached this first stage of Enlightenment would have the effect of migrating or partially justifying his seemingly contradictory action of taking his own life. There was a lot of subsequent debate on this issue as to whether someone who had attained Stream Entry would be capable, ethically speaking, in taking even their own life. Would it not be a breach of the first precept, not to kill, something a Sotapanna (Stream Entry) would supposedly be incapable of?
 

Ven. Nanadipa was quite interested in studying the letters and notes on Dhamma which Nanavira had left behind in his kuti and later made into a book called, Clearing the Path. In these letters to friends he had discussed his dilemma. However at these first meetings with Ven. Nanadipa we did not discuss this topic. It was beyond my understanding at the time to bring up the subject and he did not volunteer to bring it up himself. Ven. Nanadipa did have a vast knowledge of the Pali Suttas even at this relatively early stage of his bhikkhu life. His main interest was to integrate his understanding of the Buddhas’ instructions with the correct and diligent practice of meditation. He was single mindedly bent on persuing the life of a reclusive ‘hermit’ monk following the outline and details of the Dhamma-Vinaya of the Buddha. It was his dedication to earnest study and practice, not wasting time on frivolous things, which inspired me in this formative year of my own monk life. 

Another of the former western monk inhabitants of Bundala kuti had unmindfully trodden on a poisonous serpent while stepping out of the kuti one night and was promptly fatally bitten. But this had not deterred the courageous hermit, Nanadipa from choosing to live there. It may have in fact encouraged him to challenge whatever remaining fear of death he may still have had. He told me his own personal close encounter with a highly poisonous snake while living in this same kuti. He had already been meditating outside in the full lotus posture and had just reached his limit of bearing up the pain when he felt a serpent slither up onto his legs. The snake proceeded to drape its’ long body over Ven. Nanadipas’ shoulder to take a nap it seems. Needless to say the great ascetic held his ground motionless and sent ‘metta’ to his new uninvited friend. After some time the serpent moved harmlessly on, much to Nanadipas’ relief. At least the experience helped him sit another thirty minutes bearing up the excruciating pain in the full lotus posture, which he may not have done on his own initiative at the time. 

This story inspired me to live in a remote cave at Dolukanda, near Kurunegala where I had some similar close encounters with poisonous snakes. These remote forest/jungle abodes provide a good environment to exercise more vigilance/mindfulness and ‘contemplation of death’ (maranasati), much praised by the Buddha. As it turned out, however, I was not able to match the Venerable Nanadipas’ long unyielding resolve in virtually shunning the world of social interactions, teaching, and even very limited contact with other monastics. He was and still is a real ‘loner’ after 40 years, hell bent on attaining complete Nibbana in this very life. Even after my 30 years of travelling, teaching and living actively with other monastics in monasteries and reaching the age of 62,  Bhante Nanadipas’ dedication and ascetic way of life still inspires me.

After these few days with Bhante Nanadipa I never personally met with him again until now, 35 years later. Though I had lived in Sri Lanka until 1977 and again from 1980 until 1986 our paths did not cross. He relished near total seclusion and did his best to minimize contact with the outside world, even visits with other monks. When people found out where he was residing and began to pay him visits he would surreptitiously change his dwelling place. He kept moving to more remote, difficult places to access. I respected his wish for solitude and did not make the effort to seek him out. Anyway I was caught up doing my own thing. But occasionally I would hear from others about where he was living and especially about one near fatal incident that happened to him.
 

Some years ago he had been living in a remote forest area inhabited by elephants when he directly encountered one. Despite the venerables’ radiation of metta the elephant charged him, knocked him down and stepped on his groin/hip area. Painful to say the least. Unable to walk and with nobody around to see and help him Ven. Nanadipa laid there on the bare ground in scrub jungle for two days in and out of consciousness, until he finally managed to crawl for help. This accident resulted in one leg becoming one inch shorter than the other. But this unfortunate incident did not daunt the ascetics great courage and resolve. He continued living in remote creature infested areas and walking two kilometers each day on alms round — to this very day.

I was very fortunate that I was able to have this brief but memorable reunion with Bhante Nanadipa. Normally he agrees to see visitors for only one week per year. Usually monks spend the traditional three months rainy season ‘vassa’ period living in one selected place from the full moon day of July to the full moon day in October. But Ven. Nanadipa, ever out for more self imposed discipline, adds on an extra three months, making a total of six months without seeing outside visitors, save people offering him alms food. 

After this six months solitude he travels a couple hours away to stay in a certain monastery, to tend to any personal needs, see a doctor etc. During this time he allows those wishing to have Dhamma discussions to come meet with him — but keep it to Dhamma please! Through a mutual Sri Lankan friend, a message had been conveyed to him that I was visiting Sri Lanka and requested a chance to meet him, even though it was outside his specified time period. Besides just wishing to see him I had a few Dhamma questions I wanted to pose. Out of compassion, and perhaps remembering our friendly encounters 35 years ago, he kindly agreed to this ‘Samananan ca dassanam’ (seeing of recluses).

This meeting took place during his normal morning pindapata (alms collecting) routine. He walked two kilometers through the scrub jungle from his cave kuti at the base of a hill, to a designated spot where the village people also had to walk one kilometer. There he sat on a chair covered with the traditional white cloth. The villagers paid their respects to him and offered him some rice gruel to drink. Then they offered him the meal in his alms bowl which he would afterwards carry back to his cave kuti to partake of it in solitude. After he received the alms food in his bowl I came up (with two Sri Lankan monks who had brought me), paid my respects, sat down and had our friendly exchanges and lively Dhamma discussion. I informed him briefly of what I had been doing the last thirty years — ravelling, teaching Dhamma and meditation retreats, helping to run the Bhavana Forest Monastery in the USA. At the end of our discussions I asked for any kalyana mitta (spiritual friend) advice he might have for me. 

He replied that though what I had been doing for spreading the Dhamma in the world was a good thing. He thought that thirty years of outward service was enough. I had paid my dues, put in my time in that regard. Now I was near the normal retirement age. He advised that I should come back to Sri Lanka and spend my twilight years here meditating in more solitude in order to finish the Dhamma business that was started over 35 years back. 

Good advice!!  

Indeed, that is what I have been inwardly 
 longing for over the past few years.

This is part of the reason why I have separated myself from active involvement with the Bhavana Forest Monastery in West Virginia, to help facilitate this gradual transition. There is a saying: “Be careful what you wish for; it might come true”.

I then took my leave of great ascetic and departed. He calmly smiled, slung his alms bowl over one shoulder and slowly headed back down the sandy path through the scrub forest from where he had come.

(More Photos -- click here) Bhante Yogacara Rahula’s Blog

Update on the Relocation

 First of all, we wish all 

a Happy & Spiritual 

New Year 2011

In the past three weeks we have been busy getting the new place at Phuah Hin Leong road ready before the year comes to an end. So far, the only things done are the installation of water supply, the painting of the hall and upstairs. The back portion of the building which includes the kitchen and the installation of the roof has yet to be completed. A sum of money has been spent and yet so much still needs to be done. The new place is a heritage building and most of the facilities are quite “antique.” There are plans to install root at the kitchen as it is an open-air (air well) one. The squatting toilet too has to be replaced so as to facilitate the elderly patrons using it.

The most crucial facility, that is electricity supply, has been submitted but has yet to be approved. Without the installation of the meter, things at the old place are unable to be shifted in. Work too is confined to day time. 

That, so far is the progress that we have made since the news of the relocation. Any assistance that can be rendered is most welcomed. 

Sādhu! Sādhu! Sādhu!

Jennifer Yeoh

Entrance

Meditation Hall

Air Well — "Open Space" Going to Toilet.

 

Viewing the Air Well from Inside

Progress on the Squatting Toilet. It Gone!

Upstairs — Working Space

Upstairs — Office

Planning to Construct Storeroom Here

AM I A BUDDHIST?

AM I A BUDDHIST?

An extract from Chapter One of 

our newly release book: 

WHY LIKE THAT ONE?

by OH TEIK BIN 

Many people declare themselves to be ‘Buddhists’ when in actual fact they do not know what being Buddhists really means. Many students (I was once like that too), when required to fill forms state their religion as “Buddhism” or “Agama Buddha” (in Malay) although they have no idea at all what the essential Teachings of the Buddha (Dhamma)  is all about … let alone understanding and practising the Dhamma.

Today, we see so many different ‘Brands’ of “Buddhists”.  Let us look at them and do some reflection.

• The ‘Burning’ “Buddhist” 

You see quite a number of such “Buddhists” … they burn bundles of joss sticks, joss paper and other paper paraphernalia at home, in Buddhist Associations and even Buddhist Temples. Poor Mother Earth. She is choking and suffering and our environment gets more and more polluted. Talk about wise, wholesome and good Karmic actions!  When will such “Buddhists” ever learn that the ‘gods will not be appeased’ (and we don’t get peace within and without)  through a ‘combustion reaction’?  We need to conquer the Devils of Greed, Hatred and Delusion.

• The ‘Wesak’ “Buddhist” 

These ‘once a year’ “Wesak Buddhists” throng Buddhist Associations and Temples on Wesak Day carrying out so many deluded practices. They perform many meaningless rituals, have their fortunes read, their amulets and talismans blessed, rush for free Dana food (the “Hungry Ghost” Realm is very real!) and “Holy Water”. They make supplication to the Buddha, asking for all sorts of favours with promises to do certain things if their material wishes are granted. Poor Buddha ! He must be very tired listening to the ‘bargains’ of these “Wesak Buddhists”.

• The ‘Intellectual’ “Buddhist” 

I have come across many friends who are like “Walking Encyclopedias” when it comes to ‘intellectual Dhamma’. They devour one Dhamma book after another, listen to many Dhamma Speakers and Tapes but alas all these remain at the intellectual level. The Dhamma is not practised and actualized. Such intellectual Buddhists still cling on to their negative traits and habits. Talk about the practice of Dana … ha, now we understand partly why so many Buddhist Organizations lack Volunteer workers for Dhammaduta (missionaries) work. We have too many “intellectual Buddhists” walking around! 

• The ‘Ceremonies’ “Buddhist” 

We can see such Buddhists in some Buddhist Temples and Associations. They are caught up in lots of devotional rites, rituals and ceremonies the whole year long. So much of their time and energies are sapped indulging in unnecessary rites and rituals. When will they ever learn, understand, practice and realize the Sublime Teachings of the Buddha?  Unless and until they do, the defilements will remain or even multiply. We do not deny the role of a certain degree of devotional Buddhism but beware … rites and rituals can bind us more and more to the Wheel of Samsara. 

• The ‘Social’ “Buddhist” 

There are Buddhists who are particularly active when it comes to socializing and fun activities. Of course, we need good Buddhist Fellowships, excursions, tours and other healthy recreational activities. But beware! Our primary aim in being a Buddhist is to learn and practice the Dhamma, to seek and realize Enlightenment. ‘Social’ Buddhists sometimes frequent Buddhist Temples, Buddhist Societies and Associations with ulterior motives.  They may be looking for potential life partners or have a hidden business or political agenda. The Dhamma takes backstage.

• The ‘Deity’ “Buddhist” 

It is interesting  to note that many Chinese “Buddhists” regard the Buddha as another of their gods or deities. If you visit their homes, you can find the image of the Buddha placed at their shrine altar together with a host of other gods. ‘Deity’ “Buddhists” perhaps believe in this: ‘The more gods, the better (and merrier) … more protection and security!’ Will they ever learn the meaning of true Refuge in the Triple Gem? I know of a ‘long-time Buddhist’ (also an ex-Committee Member of a Buddhist Organization) who was so afraid of removing his many gods from his shrine altar at home. He believes misfortune can strike him if he does so!

• The ‘Emergency times’ “Buddhist” 

Such Buddhists only pray to the Buddha or Kuan Yin in times of trouble, problems and conflicts. They pray for immediate solutions to their problems of health, poor business, love relationships, academic studies etc. At other times, when they are relatively trouble-free, they will be too busy chasing material wealth and indulging in sensual pursuits. For such Buddhists, there is no time and place for Dhamma. I remember some time ago, there was a “Buddhist” man who came to our Buddhist Association with a very lost and stressed-up look. He wanted to learn Meditation to solve immediately his big problem … insomnia and business loss. I suggested that he joined our Dhamma Study Class first. He did but it did not last. He was not patient and just wanted to solve his ‘emergency’ problem.

• The ‘Preaching’ “Buddhist” 

The Buddha once said, “Others faults are easy to see but one’s own faults one hides like a fowler in disguise.” “Preaching” Buddhists do a lot of talking, suggesting, ordering and commanding. They project themselves as the “Know-All” in Dhamma but they themselves do little when it comes to real Dhammaduta (missionaries) work and Dana. Such Buddhists can be quite intelligent and creative but alas they don’t really practice the Dhamma. Talking and suggesting is one thing but wise pro-active action is another. Intelligence and Wisdom can be worlds apart.  

• The ‘Cultish’ “Buddhist”  

Such Buddhists can be found everywhere. They can be filled with delusion, ego and conceit. Instead of spending their time practising good Dana, Sila and Bhavana (generosity, virtues and mind-cultivation), they waste much time and energy chasing after “cultivated monks/nuns”, futile arguing over hair-splitting Dhamma points, attempting to convert others to their “cultish” brand of Buddhism and hero-worshipping and tending to their “enlightened leaders or teachers’. 

ABOUT THE AUTHOR

OH TEIK BIN is a retired teacher and has been involved in Dhammaduta work for more than 22 years at Persatuan Buddhist Hilir Perak (PBHP), Teluk Intan. He is one of the founder members of PBHP. His Dhammaduta and outreach services include guidance classes and counseling, community library work, Buddhist Sunday School, Dhamma classes for students and adults, Camps for students, Dhamma sharing and Buddhist wake chanting services. 

Over the Internet, Oh Teik Bin has posted a lot of educational and Dhamma material at the following Websites:

www.dhammatelukintan.blogspot.com

www.slideshare.net/ohteikbin

www.youtube.com/user/ohlifelessons

www.toondoo.com/user/bteikoh

www.scribd.com/teikbin

http://engagedbuddhists.ning.com/profile/ohteikbin

www.twitter.com/TBroh

He can be contacted at Facebook and ohteikbin@gmail.com

Click at the title of the book for the FREE BOOK @ our Inward Path’s website:

WHY LIKE THAT ONE?

Other titles about Buddhist

 

UP village boy suddenly acquires American accent

Rajesh, the wonder boy, speaks fluently in English and 

has suddenly acquired knowledge of physics and mathematics

The Times of India, Jul 14, 2007

INDIA, LUCKNOW: A 14-year-old Dalit boy, born and brought up in a remote village of western Uttar Pradesh, has suddenly turned angrez. Rajesh, without any evident help, has started speaking fluently in English and does so with a proper American drawl. And that's not all: He seems to have forgotten how to speak Hindi.

Wonders do not cease with this: His knowledge of physics and mathematics has left engineering students baffled. Having already penned three books, Rajesh is now looking forward to some research work.

All of this may sound like a Bollywood script on one of its favourite themes, reincarnation. However, Rajesh, a resident of a nondescript village 40 km from Saharanpur, refuses to call it so.

In his words: "There is no concept of reincarnation. It is just that memory can't be destroyed till there are sound waves in the world."

And this is the area of science that interests Rajesh the most. "He has already written three documents, one on memory, the other on sociology and the third on liberalisation," said an excited Shishu Pal Singh Verma, principal of Willian Jefferson Clinton Science and Technology Centre, where Rajesh was enrolled last year.

"I did not take him seriously for a few months but on Republic Day, while the students were reciting poetry before the entire college, Rajesh took the mike and addressed the gathering in fluent English. This left us almost shell-shocked," says Shishu Pal.

Rajesh's mother Omkali and 16-year-old brother Kaluwa are daily wage labourers who earn just enough to manage two square meals a day. His father Sompal is mentally-challenged. Asked how and when these changes came into Rajesh, Omkali said that it happened almost a year ago when Rajesh was helping Kaluwa erect a wall.

"Every time the brothers brought the wall up to two feet, their father would smash it. Irritated, Rajesh threw a brick at him who was hit in the head and began to bleed."

This left Rajesh dumbfounded. "For the next three months, he did not utter a single word. When he did, it was not in Hindi," said Jamal, a resident of Saharanpur.

http://timesofindia.indiatimes.com/india/UP-village-boy-suddenly-acquires-American-accent/articleshow/2202364.cms#ixzz17ofHfgTI

WE WILL BE MOVING TO NEW PREMISES NEXT YEAR 2011