Tag Archives: Gautama Buddha

Maitreya Heart Shrine Relic Tour in Manchester 5,6,7 October 2012

Heart Shrine Relic Tour

Heart Shrine Relic Tour (Photo credit: StigAlbansson)

“A precious collection of sacred relics of the Buddha and many other Buddhist masters is touring the world. The relics were found from among the cremation ashes of Buddhist masters. They resemble beautiful, pearl-like crystals. The relics embody the master’s spiritual qualities of compassion and wisdom.”

“The purpose of the Relic Tour is to inspire people of all spiritual traditions and paths to come together to experience the blessings of the relics.”

5, 6 & 7 October 2012

Manchester, England, UK

Friday: 5pm to 7pm Opening Ceremony
Saturday: 10am to 7pm
Sunday: 10am to 5pm

Shree Radha Krishna Mandir
Hindu Religious Society
Gandhi Hall
Brunswick Road
Withington
Manchester
England
M20 4QB

Contact: Dr Kim Gandhi
Email: kim.gandhi@virgin.net
Telephone: (+44) 07801 708878
and
Contact: Mr. Krishan Kumar
Telephone: (+44) 0161 445 8355

More information on the official website Maitreya Hearth Shrine Relic Tour

MBC: Programme and some notes

 

The Buddha In Our Midst

 

One Root many Branches

Manchester Buddhist Convention

Saturday 13th Oct 2012

9.00 am  – 17.00pm

 

Time Main Foyer 1. (Chapel) 2.

(Ardwark Café)

3. 4. (Library) 5. (Oxford Room) 6.

(Small

Chapel)

9.00-9.50

 

 

 

9.50-10.00

Registra

tion and Refresh

ments

 

Opening Chant (Samatha Centre)

 

 

         
10.05 – 10.15  

 

 

 

Welcome, introduction etc

Jaya (MBC)

         
10.15– 10.25

 

 

 

 

 

 

Chaplaincy (Hosts)

Terry Biddington

         
10.25-

11. 25

 

 

  Input- Ven. Alan Bhuka

 Tenzin Dorjee, Usha McNab,

         
11.30 -12.40 Lunch in the Foyer
12.45-13.30

Ist Session

  1

Kalyana- Mitra – Keith Munnings

On the work

of Buddhist Chaplaincy

2

Rev. A Gordon-Finlayson. Stonewater Zen

‘What does it mean to be Buddhist in the West?’

3

Ven Chueh Yun

Fo Guang Centre

From the Noble 8 Fold Path

4

J. Sainsbury (Kajyu Ling)

On Boddhicitta

5

Dene Donalds

Community  of Interbeing

Guided and silent meditation

 

6

Oxana Poberejnaia

Women and Buddhism

13.35-14.20

2nd Session

  7

Dharmachari Buddharakshita, ‘‘Knowing Smile, Troubled World’,

8

Buddhist Group of Kendal, Ketumati, Police and Fire Service – on the work they are doing together.

9

Rev. D.Scott

Stonewater Zen Sangha,  achieving the ‘Great Awaken

ing’

10

Ven. Alan Bhuka

Soto Zen Dojo ‘Zen

and the Kesa’

 

11

Kathy Castle and Chris Ward –

Rigpa, ‘Reflections on Dying’.

12

Dr. V. Roebuck

Samatha Centre

Modern Buddhism

14.25-15.10 Discussion     Discussion      Discussion

(3rd Session)

15.1015-30 Tea Break

 

15.35 16.20

4th session (mainly meditation)

 

 

13

Ven Piyatissa

Ketumati Buddhist Vihara

4 Foundations of Mindfulness

14

Ven Pannasammy (Saranaya Dhamma Centre)

Vipasyanna meditation

 

15

Taravandana Lupson

Green Tara Puja

 

16

Phra Nicolas

(Wat

Chareon Bahvana)

Meditation on light

17

Nicheren

To be decided

18

Peter Voke –Kwan Um School of Zen

Finding the Buddha Right in Front of You

16.25-

16. 35

 

16.35-16.45

  MBC

Closing remarks

Ven Piyatissa

Dedication of merit –

         
16.45 – 17.00 Chanting.

Soto Zen

 

The Venue is on three levels.  Most of the rooms are on the middle floor and accessed from off Oxford

Road.  They have been numbered for your convenience.  Room No 5 (Oxford Room) is located on the

lowest floor. Room No 6 (small Chapel) and the space for chanting (unnumbered) are located on the

third floor. There will be people to help you locate these on the day. A large programme for reference

will be in the Foyer.

 

The opening and closing chants will take place in the Foyer. Lunch will be at 11.30 to allow those who

need to eat early to do so.  A short blessing will be said before the start of the meal.  Please allow nuns

and monks to be served first.  There will be a room allocated for Venerables.  It would also be wonderful

if they wished to join us after their lunch in other spaces. It is an opportunity for us to learn.  No food

should be taken into the Chapels.

 

There will be a board or papers for comments and feedback for what you would like to see happen

to the Convention and also what you can contribute.

 

We have decided to have open discussion fora in the third session of the day (14.25-15.10). The

fourth session (after tea) will be mainly meditation so that after the discussion you are able to go

home in a suitably harmonious state!

 

The topics for discussion are:

 

  1. The way forward for the MBC
  2. Buddhism in the West
  3. Dharma Questions

 

The topics have been chosen for obvious reasons. If you have others, one of the themes may be able

to accommodate them, or you may like to consider leading a session yourself. We can find a space

for this if you contact us very soon.

 

The opening and closing chants will take place in the Foyer. Please be aware that this is part of the

opening prayers and Sadhana with which we open the day.

 

For some years now the MBC has been organised by a very small group of people.  There was a call

for volunteers last year to expand this but even so it has remained a small group. However, we have

been joined by people farther afield than Manchester both as presenters as well as participants. The

Convention is also addressing questions that have arisen over the years so it has moved on from

Introductory and ‘taster’ sessions.  We are organising in a space ‘neutral’ to Buddhism which some

of us have welcomed but which brings more organisational issues.

 

All in all, this year seems to be something of a turning point.  It would be good, therefore, to have a

bigger working group and definitely a reference group so that the event is and feels supported and

owned by a much wider coalition of people and centres. It would also be good if the core organizing

group feel they are working in tandem with the support and interests of the Buddhist community.

It would also be useful if we want to develop some working principles.

 

 

Please read this in conjunction with the presenter’s notes which will have a few more details on the

subjects being offered by the speakers. It would be useful if you had some ideas about the sessions

you would like to attend. However, we will have to operate a ‘first come, first served’ system. If you

are very keen on a particular session and you let us know, we will try and accommodate you.

 

 

Yours in the dharma,

 

Jaya (MBC)

 

‘Buddhism, Sexuality and Identity’ by Munisha

Three Jewels or Triratana in Buddhism.

Image via Wikipedia

Buddhism, Sexuality and Identity by Munisha

A video of a talk given by ordained member of Triratna, Munisha, at the Manchester Buddhist Centre, Northern Quarter, during Manchester Pride 2011

http://videosangha.net/video/Buddhism-Sexuality-and-Identity

Buddhism in the World by Jaya Graves

Buddhism in the World

English: The worlds largest tibetan stupa

Image via Wikipedia

Forty years ago, you could arguably, fit the number of Buddhists teachers, if not on the tip of a needle, then on the square platform of a Saxon church.  All this has changed as the number of Buddhist centres grow exponentially. Two major causes are cited for this. One is the post-war occupation of Japan which brought Zen to the West.  The other is the Chinese invasion of Tibet. Alongside the carnage, this created a huge exodus of Tibetan lamas to India from where they and the teachings spread across the world. 

Buddhism is often defined as a religion. Books on the subject are tumbled into “religious” sections of libraries and bookshops.  Occasionally, they appear on philosophy shelves. But how does it define itself?   Buddhists refer to the “dharma” – the way. Buddhism is not a theistic “religion”. There is no creator god issuing commandments, judging or punishing. Nor is there anyone who promises salvation. Salvation is possible, even inevitable, but we will reach it through our own efforts.  Neither is Buddhism a philosophy. It aims to go beyond concepts, the domain of Western philosophy. To do this it uses a thorough and rigorous investigation of inner and outer phenomena that include ideas, emotions, actions and interactions.  Phenomena are unstable and impermanent – a dance of particles – an instability we are unable to control. We cannot create permanence.

Imagining we can control phenomena creates many of our current delusions and anxiety. And from this stems our conflicts with ourselves, with each other, between neighbourhoods and nations. Since the data of our human situation is subject to continual change it follows that our investigation must also be continuous and our conclusions must be adjusted. This personal investigation is central to Buddhist practice.  There are no laboratories.  No contrived replication. For this reason the process is sometimes dismissed as “subjective” and unscientific. It is not “evidence-based”. I am arguing that it is tested.  It is evidence based but not necessarily within the Western framework of investigation. It is personalbut it is not subjective. We have the support of teachings and commentaries. Investigative practices have been explored and established. Skilled and wise researchers have “peer reviewed” these over millennia and continue to do so. But in the end it is our own inner tenacity, our passionate intention through which we must judge our path and progress.

This core practice is undertaken not only to create a degree of ease in ourselves but through a commitment to everything that lives. The development of compassion for all things is part of being human and cannot be conditional. It must include those with whom we agree, whose belief systems are congruent to our own as well as those we may traditionally see as “enemies” or who harm us, or whose belief systems challenge our own or whose interpretation of life is alien to ours. We need to be judicious but we cannot judge the person only the action.  On this Buddhism takes no hostages. Our concern must include all living things (not only human).

Buddhism is moving from the fringes to centre stage. It offers strategies to deal with fraught lives.  Meditative practices can be oases of calm at home or in centres. It is not a continuous assault to make choices, make judgements, accumulate information, juggle loyalties. It turns the attention inward.

The binary frameworks generally used to explain or explore our experience are flawed.  By this I mean that there is an ideological split between spirit and matter; theism and atheism. (Buddhism is non theistic not atheistic.) The dichotomies of either/or, good/evil, black/white, lies/truth, for us or against us, need not coalesce into destructive factions within us and between us in which there is no accommodation and between which we must choose, sometimes on pain of death.  Contradiction is is the stuff of our human condition. We are not asked to repress and destroy these. Instead it is suggested that they obscure our true nature. We are urged to investigate these obscurations and are offered methods to transform them. So anger can become energy. Afflictive desire can become compassion for all beings. (Not only for humans.)  Pain can teach us sympathy and concern for all.

Buddhism recognises that suffering is our inheritance and will be our legacy. It makes demands in how we locate ourselves in the world. For me, in this context, it raises questions about the infliction of a model of infinite growth on a finite system; of our assumptions of entitlement to resources; our profligate use and treatment of land and water. It challenges the notion that our main concern is “the family”.  It isn’t.  There is a family beyond the family, beyond the neighbourhood, beyond the state, the country.  Nuclear families are only a microcosm of this.  Our care has to be embedded in the wider context.  It is not a competition. It is reconfiguration.

Tried and tested methods of making an inner journey are offered. These enable us to change our own responses to a world in flux. It can harmonise relationships and enable us to maintain a degree of equanimity in personal adversity as well as in our engagement with the world. This exploration merges seamlessly into the metaphysical.  Beyond worldly flux with which we must engage there is a timeless truth.

Jaya Graves: I was born in India and work with Southern Voices, a small educational organisation concerned with issues to do with the South or “developing world”. I am involved in activities involved with refugees and the movement of people and have been active in anti-racist activities, the womens’ movement and the peace movement.

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