No-Nonsense Buddhism for Beginners: Clear Answers to Burning Questions about Core Buddhist Teachings: Rasheta, Noah: Amazon.com.au: Books

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No-Nonsense Buddhism for Beginners: Clear Answers to Burning Questions about Core Buddhist Teachings Paperback – 15 May 2018
by Noah Rasheta (Author)
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Product details

Paperback : 146 pages
ISBN-10 : 9781641520478
ISBN-13 : 978-1641520478
Product Dimensions : 13.72 x 1.27 x 20.83 cm
Publisher : Althea Press (15 May 2018)
Language: : English
ASIN : 1641520477
Best Sellers Rank: 68,908 in Books (See Top 100 in Books)
49 in Buddhist History (Books)
71 in History of Buddhism
249 in Buddhist Rituals & Practice (Books)
Customer Reviews:
4.7 out of 5 stars 904 ratings





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Review


"If you're looking for a one-stop place to explore and understand Buddhism (and make sense out of life), you'll find it here. Noah's gift for putting Buddhist concepts into clear words and everyday contexts shines in this friendly yet thorough guide. Whether you're curious about Buddhism or looking to more deeply benefit from its teachings, you'll find answers, insights, and plenty of 'a-ha!' moments in ​​No-Nonsense Buddhism for Beginners."--Ellen Petry Leanse, author of The Happiness Hack

"What a pleasure to read No-Nonsense Buddhism for Beginners​. Noah Rasheta writes in a refreshingly clear and straightforward manner. The question-and-answer format of the book is a very effective educational style and presents topics in a way that readers can easily relate to. This book is a very helpful examination of the basics of Buddhism."--Reverend Koyo S. Kubose, president, Bright Dawn Center of Oneness Buddhism

"No-Nonsense Buddhism for Beginners is a beautiful gift to all levels of practitioners--from those who are just beginning to explore Buddhism, to long-time Buddhists who would like to brush up on their knowledge. His tone is clear, accessible, and warm, and his consistent ability to translate Buddhist concepts into plain English is extremely impressive. Noah Rasheta's book is a wonderful and much-needed resource."--Yael Shy, author of What Now? Meditation for Your Twenties and Beyond
About the Author


NOAH RASHETA is a Buddhist teacher, lay minister, and author, as well as the host of the podcast Secular Buddhism. He teaches mindfulness and Buddhist philosophy online and in workshops all around the world. He works with others to make the world a better place as he studies, embodies, and teaches the fundamentals of Buddhist philosophy, integrating Buddhist teachings with modern science, humanism, and humor.


From the Publisher





Do Buddhists worship the Buddha?

The Buddha was a teacher, not a god. When you see Buddhists bowing to statues or images of the Buddha, they’re not necessarily worshipping him but rather making a physical expression of their humble intent to follow the Buddha’s teachings in order to overcome an ego-centered life. In fact, in one Buddhist scripture, the Buddha seems to be critical of god worship, telling a young man that it’s far more important to live ethically than it is to worship anything. Over time, though, the various schools of Buddhism have come to view the Buddha in different ways; some almost seem to deify and worship him, while others simply hold him in the highest esteem and treat him as the ultimate teacher.




Is ignorance really a poison? What's wrong with not knowing things?

From the Buddhist perspective, calling ignorance a poison is specifically referring to a lack of understanding about the nature of reality. So, for example, when we perceive things to be permanent and independent from other things, this blinds us from seeing things as they truly are: impermanent and interdependent. This misconception fuels our suffering. The most dangerous manifestation of ignorance is the belief in a permanent self that exists independent of other people and the rest of the world. Clinging to this false, or ignorant, sense of self and wanting to protect it give rise to greed and hatred. Ignorance is a poison because it prevents us from seeing things as they are, which is necessary to reach enlightenment. The antidote to ignorance is wisdom about the nature of both reality and the self.




What does it mean to have right intent?

If we want to reduce suffering, we need to be aware of the intentions we have regarding the things we say and do. When our intentions stem from anger or hatred, they’re more likely to cause harm than if they stem from happiness or gratitude. When we behave reactively, it is very difficult to be mindful of the intent behind our words and actions. It takes practice to become aware of our intentions. You can start this practice by asking yourself, 'Why?' as you react to things in life. When I’m feeling anger, for example, I like to ask myself, 'Why am I experiencing this emotion?' If I’m being kind to someone, I ask myself, 'Why? Is it because I genuinely care about this person, or am I trying to gain something out of this interaction?'




Do I have to be vegetarian to be Buddhist? (Don't make me give up meat!)

Some Buddhists are vegetarians, and some are not. Again, there’s nothing mandatory to do or refrain from doing in order to be a Buddhist. The Buddha did not require his followers to be vegetarians; while he taught that killing was an unskillful practice, he also encouraged monks to graciously accept whatever food was offered to them, including meat. Some schools of Buddhism encourage and practice a vegetarian diet as a way to follow the first precept, but others don’t. In the end, it’s a personal choice, and each person must decide if vegetarianism is suitable for his or her particular circumstances in life.



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Top review from Australia


enrico
5.0 out of 5 stars as first book to understand buddhism is amazing, very smallReviewed in Australia on 27 June 2018
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this book change my life, as first book to understand buddhism is amazing ,very small, but full of sense.
!00% buy it if you want to get into this life philosophy, the only thing is
after the book...now??what i have to do.. you finish the book and you want to know more by this author.


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Kate lentils
4.0 out of 5 stars Good introduction to BuddhismReviewed in the United Kingdom on 27 January 2020
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Great overview of Buddhism for the total beginner. Very accessible and divided into short easy chunks. Quite short in length. I’d have preferred a bit more depth to it but a good introduction to the subject nonetheless.

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Mrs C
5.0 out of 5 stars Perfect introduction to BuddhismReviewed in the United Kingdom on 20 June 2019
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Really easy and enjoyable to read. An excellent choice for a first dip into Buddhism, covers everything in an engaging way that keeps you interested. The author has great warmth and humour and this shows in the writing which makes it such a joy to read

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dan
5.0 out of 5 stars Very UsefullReviewed in the United Kingdom on 22 August 2020
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Q and A format works really well. The answers really are no nonsense and give you the information you need while staying true to the brevity the title suggests
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Andy
5.0 out of 5 stars Clear and simpleReviewed in the United Kingdom on 26 July 2018
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I loved this easy to understand book of Buddhism. Everything is made very clear and simple with examples of how the different aspects of Buddhism affect every day life. It is not a religion, it's a way of life. And also a great tool for self improvement. I highly reccomend this book, especially to anyone who is new to Buddhism or curious in any way as to what it's all about.
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Dobbo47
5.0 out of 5 stars Excellent introduction to BuddhismReviewed in the United Kingdom on 13 August 2018
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The main concepts are explained in a straightforward and accessible way.

An easy read but covers a lot of ground.

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Thich Nhat Hanh’s final mindfulness lesson: how to die peacefully - Vox

Thich Nhat Hanh’s final mindfulness lesson: how to die peacefully - Vox






Thich Nhat Hanh’s final mindfulness lesson: how to die peacefully

“Letting go is also the practice of letting in, letting your teacher be alive in you,” says a senior disciple of the celebrity Buddhist monk and author.
By Eliza Barclay@elizabarclayeliza.barclay@vox.com Updated Oct 11, 2019,
Thich Nhat Hanh, 92, reads a book in January 2019 at the Tu Hieu temple. “For him to return to Vietnam is to point out that we are a stream,” says his senior disciple Brother Phap Dung. PVCEB


In honor of Thich Naht Hanh’s 93rd birthday on October 11, we are republishing this interview with one of his senior disciples. It first appeared on Vox in March.

Thich Nhat Hanh has done more than perhaps any Buddhist alive today to articulate and disseminate the core Buddhist teachings of mindfulness, kindness, and compassion to a broad global audience. The Vietnamese monk, who has written more than 100 books, is second only to the Dalai Lama in fame and influence.

Nhat Hanh made his name doing human rights and reconciliation work during the Vietnam War, which led Martin Luther King Jr. to nominate him for a Nobel Prize.

He’s considered the father of “engaged Buddhism,” a movement linking mindfulness practice with social action. He’s also built a network of monasteries and retreat centers in six countries around the world, including the United States.

In 2014, Nhat Hanh, who is now 93 years old, had a stroke at Plum Village, the monastery and retreat center in southwest France he founded in 1982 that was also his home base. Though he was unable to speak after the stroke, he continued to lead the community, using his left arm and facial expressions to communicate.

In October 2018, Nhat Hanh stunned his disciples by informing them that he would like to return home to Vietnam to pass his final days at the Tu Hieu root temple in Hue, where he became a monk in 1942 at age 16. (The New York Times reports that nine US senators visited him there in April.)

As Time’s Liam Fitzpatrick wrote, Nhat Hanh was exiled from Vietnam for his antiwar activism from 1966 until he was finally invited back in 2005. But his return to his homeland is less about political reconciliation than something much deeper. And it contains lessons for all of us about how to die peacefully and how to let go of the people we love.

When I heard that Nhat Hanh had returned to Vietnam, I wanted to learn more about the decision. So in February I called up Brother Phap Dung, a senior disciple and monk who is helping to run Plum Village in Nhat Hanh’s absence. (I spoke to Phap Dung in 2016 right after Donald Trump won the presidential election, about how we can use mindfulness in times of conflict.)

Our conversation has been edited for length and clarity.Brother Phap Dung, a senior disciple of Thich Nhat Hanh, leading a meditation on a trip to Uganda in early 2019. Wouter Verhoeven
Eliza Barclay

Tell me about your teacher’s decision to go to Vietnam and how you interpret the meaning of it.
Phap Dung

He’s definitely coming back to his roots.


He has come back to the place where he grew up as a monk. The message is to remember we don’t come from nowhere. We have roots. We have ancestors. We are part of a lineage or stream.

It’s a beautiful message, to see ourselves as a stream, as a lineage, and it is the deepest teaching in Buddhism: non-self. We are empty of a separate self, and yet at the same time, we are full of our ancestors.

He has emphasized this Vietnamese tradition of ancestral worship as a practice in our community. Worship here means to remember. For him to return to Vietnam is to point out that we are a stream that runs way back to the time of the Buddha in India, beyond even Vietnam and China.
Eliza Barclay

So he is reconnecting to the stream that came before him. And that suggests the larger community he has built is connected to that stream too. The stream will continue flowing after him.

Phap Dung

It’s like the circle that he often draws with the calligraphy brush. He’s returned to Vietnam after 50 years of being in the West. When he first left to call for peace during the Vietnam War was the start of the circle; slowly, he traveled to other countries to do the teaching, making the rounds. And then slowly he returned to Asia, to Indonesia, Hong Kong, China. Eventually, Vietnam opened up to allow him to return three other times. This return now is kind of like a closing of the circle.

It’s also like the light of the candle being transferred, to the next candle, to many other candles, for us to continue to live and practice and to continue his work. For me, it feels like that, like the light is lit in each one of us.
Eliza Barclay

And as one of his senior monks, do you feel like you are passing the candle too?
Phap Dung

Before I met Thay in 1992, I was not aware, I was running busy and doing my architectural, ambitious things in the US. But he taught me to really enjoy living in the present moment, that it is something that we can train in.

Now as I practice, I am keeping the candlelight illuminated, and I can also share the practice with others. Now I’m teaching and caring for the monks, nuns, and lay friends who come to our community just as our teacher did.
Eliza Barclay

So he is 92 and his health is fragile, but he is not bedridden. What is he up to in Vietnam?
Phap Dung

The first thing he did when he got there was to go to the stupa [shrine], light a candle, and touch the earth. Paying respect like that — it’s like plugging in. You can get so much energy when you can remember your teacher.



He’s not sitting around waiting. He is doing his best to enjoy the rest of his life. He is eating regularly. He even can now drink tea and invite his students to enjoy a cup with him. And his actions are very deliberate.

Once, the attendants took him out to visit before the lunar new year to enjoy the flower market. On their way back, he directed the entourage to change course and to go to a few particular temples. At first, everyone was confused, until they found out that these temples had an affiliation to our community. He remembered the exact location of these temples and the direction to get there. The attendants realized that he wanted to visit the temple of a monk who had lived a long time in Plum Village, France; and another one where he studied as a young monk. It’s very clear that although he’s physically limited, and in a wheelchair, he is still living his life, doing what his body and health allows.

Anytime he’s healthy enough, he shows up for sangha gatherings and community gatherings. Even though he doesn’t have to do anything. For him, there is no such thing as retirement.
Eliza Barclay

But you are also in this process of letting him go, right?
Phap Dung

Of course, letting go is one of our main practices. It goes along with recognizing the impermanent nature of things, of the world, and of our loved ones.

This transition period is his last and deepest teaching to our community. He is showing us how to make the transition gracefully, even after the stroke and being limited physically. He still enjoys his day every chance he gets.

My practice is not to wait for the moment when he takes his last breath. Each day I practice to let him go, by letting him be with me, within me, and with each of my conscious breaths. He is alive in my breath, in my awareness.

Breathing in, I breathe with my teacher within me; breathing out, I see him smiling with me. When we make a step with gentleness, we let him walk with us, and we allow him to continue within our steps. Letting go is also the practice of letting in, letting your teacher be alive in you, and to see that he is more than just a physical body now in Vietnam.
Eliza Barclay

What have you learned about dying from your teacher?
Phap Dung

There is dying in the sense of letting this body go, letting go of feelings, emotions, these things we call our identity, and practicing to let those go.

The trouble is, we don’t let ourselves die day by day. Instead, we carry ideas about each other and ourselves. Sometimes it’s good, but sometimes it’s detrimental to our growth. We brand ourselves and imprison ourselves to an idea.

Letting go is a practice not only when you reach 90. It’s one of the highest practices. This can move you toward equanimity, a state of freedom, a form of peace. Waking up each day as a rebirth, now that is a practice.

In the historical dimension, we practice to accept that we will get to a point where the body will be limited and we will be sick. There is birth, old age, sickness, and death. How will we deal with it?Thich Nhat Hanh leading a walking meditation at the Plum Village practice center in France in 2014. PVCEB
Eliza Barclay

What are some of the most important teachings from Buddhism about dying?
Phap Dung

We are aware that one day we are all going to deteriorate and die — our neurons, our arms, our flesh and bones. But if our practice and our awareness is strong enough, we can see beyond the dying body and pay attention also to the spiritual body. We continue through the spirit of our speech, our thinking, and our actions. These three aspects of body, speech, and mind continues.

In Buddhism, we call this the nature of no birth and no death. It is the other dimension of the ultimate. It’s not something idealized, or clean. The body has to do what it does, and the mind as well.

But in the ultimate dimension, there is continuation. We can cultivate this awareness of this nature of no birth and no death, this way of living in the ultimate dimension; then slowly our fear of death will lessen.

This awareness also helps us be more mindful in our daily life, to cherish every moment and everyone in our life.

One of the most powerful teachings that he shared with us before he got sick was about not building a stupa [shrine for his remains] for him and putting his ashes in an urn for us to pray to. He strongly commanded us not to do this. I will paraphrase his message:

“Please do not build a stupa for me. Please do not put my ashes in a vase, lock me inside, and limit who I am. I know this will be difficult for some of you. If you must build a stupa though, please make sure that you put a sign on it that says, ‘I am not in here.’ In addition, you can also put another sign that says, ‘I am not out there either,’ and a third sign that says, ‘If I am anywhere, it is in your mindful breathing and in your peaceful steps.’”

Further reading:

Brother Phap Dung explains mindfulness for times of political conflict
Zen teacher Frank Ostaseski on what the living can learn from the dying
An interview with Robert Wright, the author of Why Buddhism Is True

Pema Chödrön - Wikipedia

Pema Chödrön - Wikipedia


Pema Chödrön

At the Omega Institute, May 2007.
Title Bhikkhuni
Personal
Born
Deirdre Blomfield-Brown
July 14, 1936 (age 84)

New York City, New York, United States
Religion Buddhism
Children Edward Bull
Arlyn Bull
Lineage Shambhala Buddhism
Education University of California, Berkeley
Occupation resident teacher Gampo Abbey
Senior posting
Teacher Chögyam Trungpa
Dzigar Kongtrul Rinpoche
Website pemachodronfoundation.org


Pema Chödrön (born Deirdre Blomfield-Brown, July 14, 1936) is an American Tibetan Buddhist. She is an ordained nun, former acharya of Shambhala Buddhism[1] and disciple of Chögyam Trungpa Rinpoche.[2][3] Chödrön has written several dozen books and audiobooks, and is principal teacher at Gampo Abbey in Nova Scotia, Canada.[3][4]


Contents
1Early life and education
2Career
3Teaching
4Personal life
5Bibliography
6References
7External links


Early life and education[edit]

Chödrön was born Deirdre Blomfield-Brown in 1936 in New York City.[2][5] She attended Miss Porter's School in Farmington, Connecticut and grew up on a New Jersey farm with an older brother and sister.[5][6] She obtained a bachelor's degree in English literature from Sarah Lawrence College and a master's in elementary education from the University of California, Berkeley.[2]


Career[edit]

Stupa of Enlightenment at Chodron's Gampo Abbey

Chödrön began studying with Lama Chime Rinpoche during frequent trips to London over a period of several years.[2] While in the US she studied with Trungpa Rinpoche in San Francisco.[2] In 1974, she became a novice Buddhist nun under Rangjung Rigpe Dorje, the sixteenth Gyalwa Karmapa.[2][7] In Hong Kong in 1981 she became the first American in the Vajrayana tradition to become a fully ordained nun or bhikṣuṇī.[6][8][9]

Trungpa appointed Chödrön director of the Boulder Shambhala Center (Boulder Dharmadhatu) in Colorado in the early 1980s.[10] Chödrön moved to Gampo Abbey in 1984, the first Tibetan Buddhist monastery in North America for Western men and women, and became its first director in 1986.[4] Chödrön's first book, The Wisdom of No Escape, was published in 1991.[2] Then, in 1993, she was given the title of acharya when Trungpa's son, Sakyong Mipham Rinpoche, assumed leadership of his father's Shambhala lineage.[citation needed]

In 1994, she became ill with chronic fatigue syndrome, but gradually her health improved. During this period, she met Dzigar Kongtrul Rinpoche and took him as her teacher.[2] That year she published her second book, Start Where You Are[2] and in 1996, When Things Fall Apart.[2] No Time to Lose, a commentary on Shantideva's Guide to the Bodhisattva's Way of Life, was published in 2005.[citation needed] That year, Chödrön became a member of The Committee of Western Bhikshunis.[11] Practicing Peace in Times of War came out in 2007.[12] In 2016 she was awarded the Global Bhikkhuni Award, presented by the Chinese Buddhist Bhikkhuni Association of Taiwan.[13] In 2020 she retired from her acharya role from Shambhala International saying, "I do not feel that I can continue any longer as a representative and senior teacher of Shambhala given the unwise direction in which I feel we are going."[1][14]


Teaching[edit]

Chödrön teaches the traditional "Yarne"[15] retreat at Gampo Abbey each winter and the Guide to the Bodhisattva's Way of Life in Berkeley each summer.[5] A central theme of her teaching is the principle of "shenpa," or "attachment," which she interprets as the moment one is hooked into a cycle of habitual negative or self-destructive thoughts and actions. According to Chödrön, this occurs when something in the present stimulates a reaction to a past experience.[5]

Pema Chödrön giving a talk from her book No Time to Lose, 2005


Personal life[edit]

Chödrön married at age 21 and had two children but was divorced in her mid-twenties.[2] She remarried and then divorced a second time eight years later.[2] She has three grandchildren who all live in the San Francisco Bay Area.[16]


Bibliography[edit]


Main article: Pema Chödrön bibliography


References[edit]

1. ^ Jump up to:a b "Famed Buddhist nun Pema Chodron retires, cites handling of sexual misconduct allegations against her group's leader". Retrieved 2020-01-17.
2. ^ Jump up to:a b c d e f g h i j k l Andrea Miller (October 20, 2014). "Becoming Pema". Lion's Roar. Retrieved 2014-10-21.
3. ^ Jump up to:a b "Ani Pema Chödrön". Gampo Abbey. Archived from the original on 2013-03-24. Retrieved 2014-10-21.
4. ^ Jump up to:a b Susan Neunzig Cahill (1996). Wise Women: Over Two Thousand Years of Spiritual Writing by Women. W. W. Norton & Company. p. 377. ISBN 0-393-03946-3.
5. ^ Jump up to:a b c d Bill Moyers and Pema Chödrön . August 4, 2006
6. ^ Jump up to:a b Haas, Michaela (2013). "Dakini Power: Twelve Extraordinary Women Shaping the Transmission of Tibetan Buddhism in the West". Snow Lion. ISBN 1559394072, p. 123.
7. ^ Fabrice Midal (2005). Recalling Chögyam Trungpa. Shambhala Publications. p. 476. ISBN 1-59030-207-9.
8. ^ Sandy Boucher (1993). Turning the Wheel: American Women Creating the New Buddhism. Beacon Press. pp. 93–97. ISBN 0-8070-7305-9.
9. ^ James William Coleman (2001). The New Buddhism: The Western Transformation of an Ancient Tradition. Oxford University Press. p. 150. ISBN 0-19-515241-7.
10. ^ Boucher (1993) pp. 96-97
11. ^ "The Committee of Western Bhikshunis: Ven. Bhiksuni Pema Chödrön". Sep 17, 2006. Archived from the original on 2014-10-21. Retrieved 2014-10-21.
12. ^ "Practicing Peace In A Time Of War". Retrieved 6 June 2017.
13. ^ "8 North American Buddhist nuns, including Pema Chödrön and Thubten Chodron, receive "Global Bhikkhuni Award" - Lion's Roar". Lionsroar.com. 2016-11-10. Retrieved 2016-12-10.
14. ^ "Letter from Ani Pema Chödrön". 2020-01-16.
15. ^ Buddhist Monks and Monasteries of India: Their History and Contribution to Indian Culture. George Allen and Unwin Ltd, London 1962. pg 54
16. ^ Staff Writer (Interview). "Oprah Talks to Pema Chödrön". Oprah.com. Harpo Productions. Retrieved Dec 1, 2015.

External links[edit]
Library resources
By Pema Chödrön

Resources in your library
Resources in other libraries

Media related to Pema Chodron at Wikimedia Commons
Profile at the Pema Chödrön Foundation
Profile on Shambhala Publications

알라딘: K.스리 담마난다 6권

 알라딘: 검색결과 ''K.스리 담마난다

1.

[국내도서] 영어로 읽는 법구경  K.스리 담마난다, 이병두 (옮긴이) | 불교시대사 | 2011년 8월 장바구니   바로구매   보관함

2.

[국내도서] 행복을 여는 지혜  K.스리 담마난다 (지은이), 홍종욱 (옮긴이) | 지혜의나무 | 2004년 9월   장바구니   바로구매   보관함

3.

[국내도서] 현명한 사람은 마음을 다스린다  K.스리 담마난다 (지은이), 홍종욱 (옮긴이) | 지혜의나무 | 2002년 7월  (1) | 세일즈포인트 : 179 품절 품절센터 의뢰하기 보관함

4.

[국내도서] 영어로 읽는 법구경  K.스리 담마난다 (지은이), 이병두 (옮긴이) | 불교시대사 | 2003년 7월  새로운 책이 나왔습니다.  구판절판 보관함

5.

[국내도서] 붓다 행복의 길을 보이다  K.스리 담마난다 (지은이), 홍종욱 (옮긴이) | 장승 | 2006년 6월 품절 품절센터 의뢰하기 보관함

6.

[국내도서] 붓다의 위대한 가르침  K.스리 담마난다 (지은이) | 경서원 | 2000년 2월 절판 보관함

7.

[국내도서] 담마난다 스님이 들려주는 불교이야기  K.스리 담마난다 (지은이), 이병두 (옮긴이) | 미토 | 2004년 10월 절판 보관함

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