Buu Mon Buddhist Association - Chùa Bửu Môn

Buddhism is; in respect to selflessness one of the most unique religions in history. Buddhism characteristically describes ‘existence’ in terms of process and relation rather than an entity or substance or creation, and therefore does not believe in the existence of a self or soul (considered the same) the idea of a separate soul is an invention of early church philosophers found in the west and is a philosophical notion of an immortal and immaterial essence left over at death.

It is important to understand the etymology of the modern idea for soul for the western mindset. Early Greek philosopher Plato 427 – 347 BC, drawing on the words of his teacher Socrates, considered the soul ‘as the essence of a person, being, that which decides how we behave.’ He considered this essence; ‘as an incorporeal, eternal occupant of our being. As bodies die the soul is continually reborn in subsequent bodies.’  The Platonic soul comprises three parts:

1.  the logos (mind, nous, or reason)

2.  the thymos (emotion, or spiritedness, or masculine)

3.  the eros (appetitive, or desire, or feminine)

An early glimpse of the idea of soul has a Buddhist framework.  Not surprising when considering the time line. Buddhism had been in existence for over 200 years and Buddhist monks traveling the trade routes were present in Greece at that time.  Some 1500 years later Thomas Aquinas 1225 – 1274 AD understood the soul to be the first principle, or act, of the body. However, his theory required that, since the intellectual soul is capable of knowing all material things, and since in order to know a material thing there must be no material thing within it, the soul was definitely not corporeal. Therefore, the soul had an operation separate from the body and therefore could subsist without the body. Now we have the framework for western thought, and the idea of a separate soul and body.

Remember that Buddhism characteristically describes ‘existence’ in terms of process and relation rather than an entity or substance or creation, and therefore does not believe in the existence of a self or soul.

The idea of selflessness is a concept of Buddhism, perhaps one of the most important Buddhists teaching is a core idea called anattā, which translates to “selflessness” or “no soul”. The existence of selflessness promotes a genesis of non-attachment to people, places, things, ideas and the notion of self. Thereby in itself, promoting attributes of kindness, altruism, generosity and compassion.

The Buddha felt that all existence is characterized by anattā, impermanence (anitya), and suffering (dukkha). The Buddha taught the doctrine of anattā because he believed that a “self” resulted in egoism, craving, attachment and consequently in suffering.

There are two ideas or mental concepts that are psychologically rooted in the human psyche: self protection and self preservation. Man created, outside the existence of God, a notion of God as a protection for the self and reason for existence. Man conceived the idea of a immortal soul as a means for self preservation.   However in his ignorance, weakness, fear, and desire, man needs justifies these two concepts to comfort himself.  He clings to them obsessively. Wars have been fought and countless lives wasted on the clinging to these two notions. This is the idea or notion of selfishness. Selfishness is the constant desire to fill all the voids, to answer every craving, to fill every cup to its fullest.

In the west the question of selflessness is often answered by what is the opposite of selfishness.  It is difficult for westerners to find reason for a need in selflessness because of the concept of goodness.  For Buddhism goodness is and activity and action and understanding of what is good. It is learned.  In the west we are told all goodness come from god.  The idea that good; any good can only come from outside the self negates the right understanding, notion and right action of any person exercising the will to create good.

Doing some act of goodness is an altruistic act which promotes the development of goodness and causes no harm. Altruism is action motivated by desires whose object is another’s benefit. We have every reason to believe that there are such desires and so our intuitive practice is justified.  Believing in the pure act of selflessness we give way to the benefit of others.  In any act of kindness we are thinking of others.  Thinking causes investigation. Investigations uncover the truth, and as my counterparts in western religions are fond of saying; “and the truth will set you free”.

Be at peace with all you do.  Happiness is really very relative.  If a thought plagues you as to whether you’re doing something just for your own edification, expand the notion to fully accept your part in it and how it will affect the other persons in the involvement.  Do this without losing sight of yourself.  Make your motive pure. Do things not out of sympathy or some form of self gratification, but rather because it is good for the betterment of all. Try to keep in the forefront of your thoughts, not to harm anyone….including yourself.

I Wish You Peace,

Bhante Kassapa

Bhante n. Kassapa Bhikkhu
bhante_kassapa@yahoo.com
Buu Mon Temple
Port Arthur, Texas, 77640
409.982.9319

Compassion does not belong to one faith
It belongs to all.
Love is not the possession of one faith
It is the teachings of all.

May all beings everywhere plagued with sufferings of
body and mind quickly be freed from their illnesses.

May those frightened cease to be afraid,
and may those in bondage and slavery find freedom.

May people in every land think of befriending each other.

May all beings be Well, Happy and Peaceful.

May all beings have Dignity, Love and Respect.

May all efforts to relieve Suffering be successful.

“Do not injure any living being.”
This is the eternal, perennial, and unalterable
way of spiritual life.
No weapon, no hatred nor any act of aggression can
be superior to non-violence and love. The fires of hatred are never
quenched by more fire. So, like the roots of the great oaks
underground we are all connected, it is our connections to each
other that frame the fabric of humanity. With a pure and
understanding mind may our thoughts be right; from our thoughts
may our speech be right. From our speech may our actions be right.
So that all we do becomes for the benefit of all.

Compassion does not belong to one faith
For it belongs to all.
Love is not the possession of one faith
It is the teachings of all.

I Wish You Peace,

Bhante Kassapa

Bhante n. Kassapa Bhikkhu
bhante_kassapa@yahoo.com
Buu Mon Temple
Port Arthur, Texas, 77640
409.982.9319

The World Peace Prayer was delivered to the Congregants at the Ecumenical Thanksgiving Service at St. Mark’s Episcopal Church in Beaumont Texas. 22 November 2009.

Good morning and welcome to Buu Mon Buddhist Temple as we come together to celebrate one of the most important ceremonies in Theravada Buddhism. I am Bhante Kassapa and I welcome The Most Venerable Buddhapala Venerable monks from Florida and Houston our city officials and all of you to our annual Kathina Robe Ceremony.  We are most pleased to have you with us today.

The Kathina Ceremony is an annual event dating back nearly 2600 years, one of the original ceremonies put into place by the Buddha.  Kathina is a special celebration, a ceremony that traditionally marks the end of the three month rainy season which the monks and nuns have spent in a monastery.  In contemporary time it is the expression of the congregation’s appreciation of the contribution the monks have made to the Buddhist community and recognition of the passing of another year of monastic service by the monastics.

The Buddha in his lifetime designed and placed into being a society of monastic and laity.  Each has their own place, position and roles to fulfill.  The monastic’s; monks and nuns duty and role is to live a virtuous life and to teach by word and example the teachings of the Buddha.  The lay people in gratitude for the service and sacrifice made by the monastics, care for the needs of the monks and nuns.

Nowadays it is important for the lay people to offer their support to the temple and the monks in order for us to continue to be the spiritual guides to the Buddhist community and to insure the future of Buddhism as a faith worthy of everyone. In a time when many faiths are facing difficulties and the many people find themselves falling away, Buddhism offers a positive role model.  When we view the teachings of cause and effect along with the practice of meditation and combine it with the easily understandability of the Dhamma, we can offer a middle path for everyone to follow.

The Kathina Robe ceremony is the presentation of traditional Kathina cloth by the Buddhist followers to the members of the Sangha. This year I have been chosen to accept the Kathina cloth on behalf of the venerable monks of Buu Mon Buddhist Temple.

May the Blessings of the Triple Gem:  the Buddha, the Dhamma, and the Sangha be with all of you.

I Wish You Peace,

Bhante Kassapa

Bhante Kassapa Bhikkhu
bhante_kassapa@yahoo.com
Buu Mon Temple
Port Arthur, Texas, 77640
409.982.9319

Love can be expressed as a person’s capacity to care for, have feelings for, care about, treat with compassion and equanimity. It is the quantitative capacity to engage another being with the simple behavioral skills of loving compassion. It is using the positive energy of love to care for and nourish others.

What is most important in Buddhism and part of the core teachings of the Buddha is self love and an understanding of who you are. We must develop the capacity to generate love for ourselves, before we can be an example of love for others to learn.  If we are not capable of generating love for ourselves we will be unable to offer a lasting unselfish love towards others. The energy that exists in love is real.

It is an energy that you can feel, experience and express.  It is the experience of self love that becomes the genesis for a powerful energy that manifests itself in the expression of compassion towards all living beings.  Love is energy, and it is learned.

Because it is learned it can be perfected, and strengthened. The Buddha reminds us that do not overlook any act of kindness no matter how small. One small action can create a cycle of karmic proportions. It is like holding the door open behind you for someone to pass through. It is just a small gesture of kindness that gets passed along from person to person.

If you are not capable of taking care of yourself, nourishing yourself, of protecting yourself- it is very difficult to take care of another person. In the Buddhist teaching, it’s clear that to love oneself is the foundation of the love of other people. Love is a practice. Love is learned.

Practice becomes the training that is needed in order to perfect the loving more properly. Perfecting the ability to be able to extend happiness and joy takes practice. You must practice. Practice by extending to the other person the virtues found in selfless love and non-attachment.

Knowing the self is wisdom, thus becoming the reasoning behind the premise; if you do not know and love yourself you are unable to extend this behavior towards others. Meaning you are unable to love others, because the building block of self love is missing in the foundation you’re building. Love yourself. Then extend that love to others. This is the message of the Buddha.

I Wish You Peace,

Bhante Kassapa

Bhante n. Kassapa Bhikkhu
bhante_kassapa@yahoo.com
Buu Mon Temple
Port Arthur, Texas, 77640
409.982.9319

My very personal quest is trying to develop a Buddhist sense about practice and monk hood. It goes past the learning of chants and practices of monks in far off lands. We can become bogged down with the minutia of life and fail at some of the basic understandings found in the Dhamma.

I have had the very fortunate privileges to travel to many temples here in the US and have attended/participated in many different cultural events. In the past 5 years I have been able to participate in Vesak and Katina celebrations in Vietnamese, Cambodian, Burmese, Thai, Sri Lankan and Chinese in Theravada and Mahayana schools. While each of them has their differences, they in addition have some recognizable practices.

Is it necessary to for us to realize that cultural practices may or may not be uniquely Buddhist but rather unique to the lands of that particular tradition. This speaks to the universality of the Buddhist path.

Buddhism is able to adapt to the cultural influences of the locale it comes in contact with. Buddhism is not a cultural identity reserved for peoples of a certain caste, clan, place or location. Because of its universal nature Buddhism is for all cultures.

With so many Buddhist cultures already in existence in the US, we have many options to select on the basis of suitability. My own experience is that I am the only non-Asian monk in my Sangha. I am constantly reminded by many of the non-Asians and that they do not wish to be Vietnamese Buddhists. They wish to learn and practice ‘Western Style’ Buddhism. So for me the question is; ‘What is ‘Western Style’? My challenge is to develop a Buddhist practice that allows for the individual personalities found in the many regions of this country. Americans and Europeans have a strong identity to freedom and democracy. It has become a cultural thumbprint, but is it uniquely western? Because of the diversity of cultures found here in the US it is incumbent upon practitioners of Buddhism to seek out the ways in which we are similar. The philosophy of Buddhism seems to have few problems in western society. We therefore need to develop a practice that is familiar to mainstream western religious thought, with respect to the person and not particularly Judeo-Christian in religious thought. We can develop chanting services ‘in the style of’ familiar western religious practices.

No Sangha is the same as another, even those Sanghas of the same tradition and country. Similarities exist. With respect to all parties involved the task is to find a Buddhist path that is sensitive to the Western mindset while continually engaged in the practice of appreciating the cultural refinements that are centuries old and represent the continued evolvement of Buddhism of any particular land.
Buddhism has the freedom to evolve with respect to nationality, locale, people and culture.

The Buddhism found in Vietnam is not the same as Laos, Cambodia, and Thailand, Burma or any other country. To be sure, there are many similarities. However the strength of Buddhism is its inner core of Dhamma. The addition of flexibility and self renewal is a wonderful trait. The recognizable differences found in the many lands where Buddhism exists and is allowed to flourish, is the innate beauty found within Buddhism.

To be sure, many of these ‘differences’ are evolutionary and cultural adaptations. Should we expect to be different? Are we surprised that Buddhism is culture friendly? Practices may differ, but the Buddha’s understanding of human nature is its universal appeal.

I find myself more and more celebrating the connections we share rather than the differences. Diversity and individuality are earmarks for westerners. Most of my time has been turned towards developing a ‘familiar’ or ‘comfortable’ chanting service. It is important to discover the authentic culture that Buddhism will inspire. Many people are of the mindset that Buddhism is atheistic in nature. I believe it is a valid criticism. However because we do not have the same allegiance and respect for dewas and gods does not mean Buddhism is atheistic.

What qualities are inherent of the phrase Western Buddhism? We as westerns espouse a tradition of liberty and democracy. We can combine the philosophical qualities of Buddhism and our democratic heritage; we then feel a closer identity with a religion that leads to the cessation of suffering. Authentic identity of the self is found when we are able to comprehend the recognizable signposts which lead to an engaged practice of self discovery.

Accepting the changes in Buddhism is an acknowledgement of all change. Accepting the many Buddhist cultures is an acceptance of our connections to each other. Adaptation can be a hallmark of growth and a vibrant new tradition evolving. I welcome it.

I Wish You Peace,

Bhante Kassapa

Bhante n. Kassapa Bhikkhu
bhante_kassapa@yahoo.com
Buu Mon Temple
Port Arthur, Texas, 77640
409.982.9319

Portions of this Dhamma discussion was posted to Dharma Folk Website moderated by arunlikhati.  I personally appreciate the courtesies that have been extended to ‘From West to East’ and myself.   BK

This address was the thank you for attending the Vesak Celebration at Buu Mon Temple. This year’s 11th annual Lotus and Bamboo Festival was attended by over 3000 people and was held over the 6th and 7thof June 2009.  The temple gardens are a show place of Lotus flowers some growing to over 8 feet. The temple has in its water gardens hardy and tropical water lilies, and over 30 varies of bamboo.  There are over 60 Bonsai plants and trees in the temple.  Bonsai Greenhouse maintained by Bhante Kassapa.

Welcome to Most Venerable Buddhapala, Most Venerable Abbot, Venerable monks and nuns who have traveled to be with us today, Mayor Bobbie Prince,the City Manager Steve Fitzgibbons, government officials, honored guests.

This year’s Lotus and Bamboo Festival and Vesak have been a success.  The weather has been exceptional. Many people traveled for hours and are here from cities all over Texas, Louisiana and surrounding areas.

We are all a part of one community. Being here is a growth opportunity not just for the plants in the gardens but for each of us. The experience of living is filled with the opportunity to experience the knowledge of Dharma. The wise person will recognize those opportunities and learn from them. We have come together to celebrate the birth, life and passing of Lord Buddha.

As people we must understand that no single sentient being is an island that exists alone. We are dependent on each other. Our connections go past race, color, religion and creed. It is time to celebrate not just the diversities of ethnic origins but the ways in which we are connected.

The Buddha’s message has always been and will always be the message of compassion. Learning to love and care for ourselves we become a gift to those around us. Let us remember this as we share the Dhamma with those who have taken refuge in the Buddha this year. We are so happy to welcome them into our temple and Buddhist community.

Celebrations are a time of beginnings and renewal. This celebration brings together family and friends, temple and worshipers, new friendships, personal growth and reconciliation. Take time to renew the thoughts of compassion and caring for yourselves and your families.

I would like to thank all of you for coming here today, and for the many people who come into our lives everyday. I pray that your blessings be more than the stars in the sky. May you have Happiness and Joy. May we all have happy minds and grant each other Peace. May we practice compassion and live in harmony with all beings.

“May All Being Have Happy Minds”

I thank you so much for being with us…

I Wish You Peace,

Bhante Kassapa

Bhante n. Kassapa Bhikkhu
bhante_kassapa@yahoo.com
Buu Mon Temple
Port Arthur, Texas, 77640
409.982.9319

The Six Paramitas occupy a prominent place in the Mahayana scriptures as a Buddhist’s way of life leading to Buddhahood. They are however a substantial practice that helps the person using these ideas and standards to improve aspects of daily life thereby lending a hand towards the middle way. Because of this the thoughts and ideas can be accepted as the ‘tools’ used in self perfection and the Theravada path to enlightenment.

They are:

1. Generosity (Liberality)   By this we mean the tolerance of different views and standards of behavior used by others.  In the acceptance of the daily life styles, belief patterns, notions and ideas proffered by others no matter how different from our own, we practice the concept of generosity.

2. Conduct (Morality)    These are the standards of conduct that are generally accepted as right or proper, in a particular setting.  We see the rightness or wrongness of something not  as a judgment but moreover as appropriate accepted behavior  in a set of moral principles.

3. Patience (Forbearance)    Patience, tolerance, or self-control,  are the key qualities of patience especially in not responding to  provocation.  We become the tool with the ability to endure  waiting, delay, or provocation without becoming annoyed or upset.  We are called upon to persevere calmly when faced with difficulties.

4. Energy (Diligence, Industrious, Hard Work)    This is the care  or attention expected in doing something properly.  By being  conscientious, and energetic we are taking responsibility for our   actions. We are directing our abilities towards the goals we have  set for ourselves.  We help ourselves to focus and make a clearer understanding of the situations around us.

5. Meditation (mental or spiritual development, contemplation) In meditation we are the observers of the phenomenon or life.  We should remain without expectation in the meditation practice and focus on the mind and breath.  In Vapassana meditation  we have the opportunity to learn about ourselves. Our focus  on the breath in meditation becomes the prospect of developing  the mind and the ability of concentrated thought. From this we are able to aid ourselves in the development of mental and spiritual maturity, reflection, and a contemplative nature.

6. Wisdom (knowledge gained through experience) The accumulated knowledge of life or of a sphere of activity that has been gained through experience.  Wisdom may also be called common sense in Buddhism.  Common sense enables us to develop the ability to make sensible decisions and judgments based on personal knowledge and experience. Wise decisions are the fruit of wisdom.

This list of six qualities is for the enlightenment of all beings. We strive in our everyday living to perfect ourselves. All of us should be concerned about the welfare of all beings and strive to be mindful of their suffering. We offer a charity to all beings so that they may be happy, regardless whether they are worthy or not. We practice to avoid doing them any harm by observing morality. We must train ourselves in order to bring morality to perfection; We must purify our wisdom in order to understand clearly what is beneficial and injurious. We should constantly exert energy for the welfare and happiness of others.  In the end we are to practice patience towards all variety of human failings.

1. Perfection in Generosity, Giving (Liberality)
2. Perfection in Morality (Conduct)
3. Perfection in Energy and Diligence
4. Perfection in Wisdom
5. Perfection in Meditation (Industrious)
6. Perfection in Wisdom (Forbearance)

Our only position is to love every living person without exception with equanimity. That we do not judge nor assign any standard to, nor reproach or have any prejudicial feeling and actions towards anyone is an important teaching.  As a child we accept things more purely and it is easier to life a less complicated and    non-prejudicial.  As a child I was able to go to my friend and make amends. We have been friends ever since.

Buddhism is a system of personal responsibility and accountability to self.  Buddhists believe that goodness comes from good action which is brought about by intention, thought, and concentration.

Very basically Buddhism teaches us that no one has the right to judge anyone or incidents that happen to us.  We are not to take things personally as these things happen to us all.  We must realize that all things pass.

Everything arises, and then falls away.  Our unhappiness and sorrow come from wanting to change things or hold onto things we cannot.  Allow yourself to let go.  Allow yourself to breath.

Believe that you are the well from which all goodness comes, and from which it flows.

I Wish You Peace,

Bhante Kassapa

Bhante n. Kassapa Bhikkhu
bhante_kassapa@yahoo.com
Buu Mon Temple
Port Arthur, Texas, 77640
409.982.9319

We have watched extraordinary things take place in America.  One year ago would we be imagining this much change in the government?   We have come full circle.  I listened to the inauguration speech by President Barack Obama, and came away feeling good about being an American.  The one true message that comes to the forefront after all the economic woes is a sense that we need to adopt a sense of self responsibility.

Self responsibility is a concept long taught in Buddhism.   We sit on the edge of our future and can complain on end of the faults taking place all around us, and not see our own.   We are a people of complaint.   It is of no use to complain without an offer of change or remedy.

Many years ago filled with the zest of youth I started out to save the world.   Like many of us, we have bright ideals and a real need for change.   I guess I never really lost that need, it just modified to a more manageable size.   What I mean to say is the world will always be the world.   It is our actions in the world that show our true nature as we respond to the entire phenomenon that is presented to us.   It is the action of the self at any given moment that shows the true character of a person.

We may improve our character through acts of kindness and charity, and by learning who we are.  Self knowledge is a powerful tool.  Sitting quietly we can learn about ourselves. Self knowledge is wisdom.  Wisdom is the seed of enlightenment.

Buddhist principles of right intention and thought, right speech and right action are the guide post we need to employ on our chosen path.  Now is the time to reinforce what is good in our lives and jettison that which is not.

Our nature is intermingled with our karma.  It is the cause and effect spoken so much about in Buddhism.   We respond and interact with others and life situations that have long lasting repercussions throughout our lifetime.

A small action will have a ripple effect to reach people and lands far from us.  If we develop a true level of responsibility our actions will be supported by the mindset we engage for ourselves.   As the times change around us we must respond with that change.   As events come into our lives we must learn to deal with these events.

We must develop a sense of Buddhist economy in our dealings with others.  What is good for us and others is good for all.  When events present themselves that make life harder, it is not enough to complain.   Seek out a solution.   Do something good.   Make this world a better place for you having been here.

What we are talking about is commitment to change, a commitment to goodness.  In this New Year season, we must recommit ourselves to the ideals that foster well being among all peoples.  We start with ourselves, and our families.  Some of the hardest times we face are from those we love the most.

We must continue to care about them.  We must give them the space to care for themselves.  There is such a great lesson in learning the difference between caring about and caring for.

In this New Year season for the US, let us recommit ourselves to a life filled with compassion for ourselves and others.  Let us believe in the goodness we know we have, as well as the goodness of others.

Let us work together to secure a foundation of respect and caring for all peoples, and pray our government does the same.

Be happy when you hear everyone complaining around you.  It means you can hear.

If you have teenagers and children that complain about doing chores be happy they are home and not out in the streets.

When the government takes money from your check for taxes, be happy that you are employed.

When your clothes feel too tight, be happy you have more than enough to eat.

Be happy the grass needs to be mowed and things need fixing and painting. It means you have a home.

Be happy you can complain about the government because it means you have the right of free speech.

Be happy to do laundry that seems to pile up everywhere.  You have clothes to wear.

Be happy for aching muscles at the end of the day, because you are capable of working hard.

When you wake up stiff but warm, be happy you have a bed to sleep in.

And be happy when your alarm clock wakes you in the morning, my friends you are alive.

May we acknowledge and be thankful of our blessings.   Traditionally the Year of the Ox harbors a call for steadfastness and according to the Traditional Asian Zodiac.  The Ox or the Buffalo sign symbolizes prosperity through fortitude and hard work.  Putting our heads together and working hard.  It is exactly what we need as a nation and as a mirror of peace for the world.

Make a positive step this new year’s night to firmly believe in the power and strength of your own goodness.   Take the steps necessary to insure your journey in your faith is enriched every day.   We shape our own future by taking responsibility for ourselves and our actions.  Our future is the result of our daily actions and decisions.  If we wish to change our lives for the better we must take the necessary steps today to make a better tomorrow.

In our lives we need balance.   Balance in all things.  We need time to think of ourselves, and time to think of others.   Living to satisfy our own needs, we will never be satisfied.   True happiness is learning to live with compassion.  Learning to help others in any way we can.  Being non-judgmental, and realizing the impermanence of all things.

Learn to live by forgiveness, love without fear, treat all beings with equanimity and leave every place better for you having been there.

Happy New Year, and as always,

I Wish You Peace,

Bhante Kassapa

Bhante n. Kassapa Bhikkhu
bhante_kassapa@yahoo.com
Buu Mon Temple
Port Arthur, Texas, 77640
409.982.9319

Cultivate the Seven Key Attitudinal Factors of qualities of heart and mind that lay the foundation for mindfulness practice and for seeing and accepting things as they are as a first step to working wisely and compassionately with stress, pain, illness, and sorrow as well as life’s joys and pleasures-Jon Kabot-Zinn  (One of America’s foremost teachers on Mindfulness)

Free yourself from limiting perspectives, and become more intimate with your own boundless awareness.  We are speaking of the Buddhist term equanimity.

To develop equanimity we must cultivate the qualities of the mind that support its growth. There are seven mental qualities, or virtues that support this development.

The first is virtue or integrity. We must live and act with a sense of integrity; it is when we feel confident about our actions and words, is where equanimity of blamelessness occurs.

The second virtue helps to support equanimity in the assurance that comes from faith. Faith provides equanimity; Faith that is grounded in wisdom is especially powerful.

The third support is a well-developed mind. We can develop mental strength, balance and stability. In our practice we must cultivate calm, concentration and mindfulness. When the mind is calm, we are able to become more aware of ourselves.

The fourth support is a sense of well-being. We can not leave well-being to develop on its own. Buddhism considers it appropriate to cultivate and enhance our personal well-being.

The fifth virtue in support of equanimity is understanding or wisdom. Wisdom is the fruit of the labor of awareness.  To be present means being aware without attachment.

Wisdom is the divining tool we use to separate a person’s action from whom they truly are.

The sixth virtue is insight. Seeing things just as they are according to the laws of nature.  All things are impermanent. It is one of the primary and fundamental truths in nature.  It is simple and yet profound. Learning the skill of nonattachment, of just letting go brings about equanimity.

The final and last virtue is freedom.  Freedom to let go of what makes us unhappy and a life without compassion for ourselves and others.  Letting go.  Letting go of attachment to rules and ideas that bind others and ourselves to mindlessness is freedom.

Basically we have talked about 2 forms or virtues.  An awareness of inner self and a sense of equilibrium that comes from a firm foundation of faith and understanding of impermanence and nature of the spaces around us.

We are all connected to each other like the underground roots of large southern oak trees.  We share the same earth, the same water, the same air. No one needs to tell you that there is suffering.  It is universal.  But in the same breath remember something else is universal, compassion and equanimity.

We need to find a way to practice it.  We need to develop for us and others the value of compassion and the great healings and joy that come from human understanding and care for life.

We all suffer regardless of our goodness or lack of goodness.  We all hurt regardless of color, status, education, living conditions, poverty, wealth or faith.  We all have moments of happiness as well as sadness, security as well as fearfulness, pleasure and pain.

We are alive.  As long as we breathe we are subject to the conditions of life.

It is through the development of wisdom that supports equanimity.  We understand that people are responsible for their own actions and the decisions that led up to their actions. We must examine ourselves and our own sufferings which will help us find equanimity in the suffering of other people. This is the key.  Avoid a false sense of responsibility for others well-being.

Basically we are speaking of engagement or action.  It is in the mindfulness in action that an understanding of the effect of action occurs.  We can see plainly the effect of action or non-action.

See the connections we all share. See the opportunity to care for and serve the family and friends we have.  Realize all the conditions of life are temporary.  Each will pass like the outgoing tide. If we take our teachings from nature and realize that we are a part of nature, we can experience life in all its conditions and know when to let go. Share your sense of equanimity as you share your life. Free yourself from attachments like stepping out of the shadows that have followed you all your life.  The practice of equanimity is an act of peace.

“May You be Aware Your Blessings are More Numerous
Than the Stars in the Nights Sky.”

I Wish You Peace,

Bhante Kassapa

Bhante n. Kassapa Bhikkhu
bhante_kassapa@yahoo.com
Buu Mon Temple
Port Arthur, Texas, 77640
409.982.9319

On this occasion, we recognize the life of our Lord Shakyamuni Buddha, as you offer the robes this Kathina season remember the compassion that has been shown to you and allows each of us to offer towards each other the loving kindness and compassion modeled by Lord Buddha.

The Buddha set forth a path that is built upon wisdom, compassion and loving-kindness. It is a path that stresses the importance of charity, non-violence, community, and learning and understanding.  Kathina is one our most important ceremonies of the year, and is an opportunity for all of us to remember the patience, truthfulness, equanimity, and determination of the Buddha.  The Kathina ceremony is the only traditional ceremony placed into practice by the Buddha himself.

This day, also, is a celebration of the spirit of community as we open the temple to you and to the many visitors who come to join us in our Kathina celebration. This ceremony that marks the end of the 3 months rains retreat which is so important to the Sangha. At this point the monks acknowledge another year of service and knowledge of the Dharma.

There are many aspects of life.  In the past year and 1/2 we have seen many changes around the world.  We need to call to mind the constant struggle of the people of Vietnam living under communist rule. People’s lives will be forever changed because of a lack of freedom and the daily restrictions that are the hallmark of an aggressive communist government.

We need to call to mind the people of Tibet and the constant threat of the Chinese communist government.  The Chinese military dressed in monk’s clothing to be filmed starting riots, carrying sticks and causing damage to shops.

It came out later that a British journalist had taken pictures of military supervisors handing out imitation robes causing the world to suspect Buddhist monks of aggressive behavior and inciting riots.

In recent months the government of Korea removed the Buddhist faith, landmarks and references from the official government statement and public announcement and implanted Christianity.  The monks and nuns of Korea filed into the streets in protest.  The government has apologized and has begun to rectify the error.

All of us have seen the photos of thousands of monks lining the streets of Burma protesting on behalf of the people.  These monks can no longer tolerate the injustices carried out by the ruling military junta.  As citizens of the world we must do everything peaceful in our power to curtail the inhumane practices the government forces upon the citizens of Burma.

It is not that monks and nuns have suddenly become political.  It is the overwhelming power of Buddhist compassion that is at work.  These monks and nuns who have lived peacefully for two and a-half centuries have begun to engage their peoples, governments and military regimes in a struggle of good over evil.  We ask everyone to be mindful of the struggles facing the peoples around the world.  It is difficult to feel and show compassion towards aggressors.  The problem arises when we try to separate people from regimes or people from the actions of aggressive governments.  Feeling helpless; it is easier to point fingers and place blame than it is to act with compassion thinking of those who become the victims of aggression.

Begin with the practice of equanimity in all our dealings with people.  Because a country may act aggressively towards its people or other nation does not mean the citizens of that country are in support.  We need to practice a strong Buddhist economy.  What is good for us and good for others is good.

When given a chance to enlighten ourselves through charity of thought ,spirit and action we must try our best.  When given a chance to make this world a better place, we must take action.  We must be able to say; this place is better now, for us having been here.

When injustices rise we must also rise.  Our voices must be heard.  We can and should sow the seeds of compassion.  This world is filled with violence and terror.  We must act with non-violence.  We must practice loving-kindness.  We need to go to temple, we need to support the efforts of the monks, and raise our voices against every kind of injustice, act of violence, acts of terror, and hatred in the world.

This is why the Kathina celebration is so important.  It is the time of charity.  It is the time for doing good works, and prayer.  It is a time to offer and receive blessings and forgiveness.  It is now that we can engage the world and the problems facing it.  This is the moment for us to practice our Buddhist faith.  With the Kathina robe being offered you are offering yourselves as well.

All people from all lands around the world need the kindness, caring and compassionate act of kindness you share today.  This is the time when inequality and exploitation dominate parts of the world’s societies. There are new signs however across the world calling for peace, social justice and the rights of human beings and this planets ecology.

In Thailand, Buddhist monks are helping to preserve forests by ordaining individual trees into the priesthood. In Thai culture, ordained priests cannot be killed, thereby; the trees and forests are protected. These acts of caring are full of compassion, and need to be better integrated with similar acts happening all over the world.

The common agenda for all mankind must be firmly placed on a non-violent and spiritual path. This is the only way we will overcome violence and the threat of violence.

It is the only way to end the destructiveness of dominant nations east and west from exercising their violent agendas over those who are not able to protect themselves.  Those sovereign nations with views of their own, must develop a mindfulness for a fragile earth.   All the nations, religious factions, governments, political organizations and peoples must share a common mindset. A mindset that allows for nations to exist side by side. A mindset that allows people to practice freedom of speech and freedom of religion without fear or reprisal.  As we open ourselves to the possibility of trust and shared compassion we will begin to recognize the connections we share and continue to celebrate our diversity.  We must become a people that develop a Buddhist mindset.

We can also develop self awareness and as we develop personal awareness we will also develop awareness of the social problems that plague our society.  In order for us to find our true potential as individual and collectively we be face the suffering both mentally and socially.

We must begin to liberate ourselves and our mindset.  We need to respond with compassion.  From the Buddhist standpoint we could overcome the sufferings in the world through the Noble Eightfold Path.  It is a non-violent means.

Through non-violence and non-attachment we can achieve the cessation of suffering and practice the way to achieve happiness and peace.

We must begin to liberate ourselves and our mindset. We need to respond with freedom.

As a concerned people we hear the cries of those being oppressed. We must if nothing else pray for them. Develop metta in our everyday chores. Think good and loving thoughts for those who are oppressed. We may not be able to care for them directly,

but we can care about them. We can wish them Peace. The fire of tyranny, oppression and hatred is never quenched with more fire.

Prayer is an act of peace.

We must begin to liberate ourselves and our mindset. We need to respond with peace. Prayer is an act of Peace.

When one person passes, it is as if a single candle flame is hushed until rebirth, and we can be saddened. When thousands perish in acts of violence, the darkness in undeniable. Gathered here we can transcend the distance and open our hearts of compassion. We breathe into this world a hope and prayer of great peace.

We may be able to do nothing more than this. But we can pray. We are able to speak. Our voices can be like a thousand shining candles, doing our part to dispel the darkness. When those who have fallen strain to hear the outcry from the world, we pray they hear our voices.

Because prayer is an act of peace we continue to pray.

So on this day of celebration we call to mind the reasons of Kathina, and the sufferings, torture and deaths of monks, and our brothers and sisters in all lands. We give them our compassion. We work for their freedom.

We pray for Peace throughout the world; because prayer is an act of peace.

I Wish You Peace,

Bhante Kassapa

Bhante n. Kassapa Bhikkhu
bhante_kassapa@yahoo.com
Buu Mon Temple
Port Arthur, Texas, 77640
409.982.9319