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Thank you.
Sincerely,
Sivaporn Nimityongskul
Director of Meditation Center of Alabama
DKF 1200/590
Monks and lay staff trained directly from the Dhammakaya Temple
have been teaching meditation and Dhamma at the Meditation
Center of AL for the past six years. We support the Meditation
Center of Alabama fully.
Thank you.
Sincerely,
Thank you.
Sincerely,
Sincerely,
The Meditation Center of Alabama, currently at has applied to open a meditation space in a
suitable, wooded property. I am familiar with the location and the Center’s plans, and am
certain that the proposed meditation space will in no way inconvenience the neighbors. On the
contrary, it will rapidly become an asset to the local community.
I recently had the opportunity to lead a three-day exploration of the Four Noble Truths and the
Eightfold Noble Path at the Meditation Center, and found the participants to be extremely
peaceful, calm, and devoted to the Buddhist principles of loving-kindness, non-harming, and
compassion.
The New Jonang Buddhist Community of North Texas, with Sanghas (congregations) in Dallas,
Plano, Hurst, and Grapevine, is a sister Buddhist organization, and humbly asks that the
Meditation Center of Alabama be accorded the rights and privileges granted by law and custom
to all religious organizations and churches in Alabama.
The undersigned is an ordained monk of the Buddha Shakyamuni and the Preceptor for the
New Jonang Buddhist Community.
I was asked to compose a brief statement addressing the relation of meditation practice to the
Buddhist religion.
Meditation is an essential component of the Buddhist religion. Of the four noble truths taught by
the Buddha, the fourth is that of the path of liberation. The path of liberation is also known as
the Noble Eightfold Path. The Noble eightfold path can be broken into three divisions: the path
of cultivating wisdom or prajna (Right View, Right Intention), that of cultivating ethical conduct or
sila (Right Speech, Right Action, Right Livelihood), and that of cultivating meditative
concentration or Samadhi (Right Effort, Right Mindfulness, and Right Concentration). These latter
three components of the Eightfold Path are all meditative in nature, with the last, Right
Concentration, involving explicit meditative absorption or jana. The fact that three of the eight
paths essential to Buddhist practice involve meditation indicates its centrality to the Buddhist
religion.
Buddhism holds that cognition alone is not able to achieve the Buddhist goal of liberation from
suffering, since the misconception of self which, according to Buddhism generates suffering, is
more subtle than cognition alone can identify. Nor can this misconception be ended simply by
withdrawing the mind from all conception, otherwise sleep or unconsciousness would remove it.
The ability to hold the mind on an object and analyze it to see whether it exists in the mode it
appears to is thus a necessary condition of Buddhist realization. This ability is cultivated through
meditation practice, which generates the dual Buddhist virtues of serenity and insight.
Numerous central Buddhist sources attest to the centrality of meditation practice in the Buddhist
religion. For example, in the Sutra Unravelling the Intended Meaning, the Buddha states:
You should know that all mundane and supramundane virtuous qualities, whether of
sravakas, bodhisattvas, or tathagatas, are the result of meditative serenity and insight.
Likewise, Kamalasila, a major Buddhist saint, states in his Stages of Meditation that:
Because your mind moves like a river, it does not rest without the foundation of
meditative serenity; a mind that is not in meditative equipoise cannot understand reality
just as it is.
Santideva, another Buddhist saint, states in his Engaging in the Bodhisattva Deeds that:
The person whose mind is distracted lives between the fangs of the afflictions. The one
who knows reality has said that prayers, austerities, and such, even if practiced for a long
time, are pointless if done with a distracted mind. Insight possessed of serenity destroys
the afflictions. Knowing this, seek serenity at the outset.
Hopefully these observations will help you in assessing the relationship between meditation and
Buddhism.
Sincerely,
Eric Loomis
Associate Professor of Philosophy
Associate Dean
College of Arts and Sciences
University of South Alabama
Mobile, AL 36688
The Meditation Center of Alabama