DOCSLIB.ORG

Mindfulness in Therapy

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

The International Association of Buddhist Universities Celebrating the Endeavors of a Decade 2007-2017 6-8 May 2017/2560 Mahachlalongkornrajavidyalaya University Thailand (1) (2) Preface The International Association of Buddhist Universities (IABU) was founded during the UN Day of Vesak celebrations at the UN Conference Centre in Bangkok in 28 May 2007/ 2550 by Buddhist universities as well as secular universities engaged in Buddhist studies from more than twenty nations and regions. It is “an international forum for institutes of Buddhist higher education to network, understand and benefit from the richness and variety of the multinational Buddhist tradition”. Before that, there have already been “excellent international organizations which bring Buddhist scholars together; but those organizations, for example, the IABS and the AAS, bring together Buddhist scholars only at the individual level”. So, the IABU is the first “global forum that brings entire institutions together. As such, it provides new challenges as well as opportunities to those involved.” Challenges - there are still difficulties in networking or in maintaining it for effective collaboration between members and the IABU; so far, the IABU has been orientated as a conference-based organization. It can and should grow outside the conference setup as well. That said, there have also been positive developments, as many geographically favourable individual member-institutions have been working together, the kind of cooperation which could have not otherwise been possible. Some of those joint efforts are evidenced in the MoUs in this volume. By and large though, just as it was born of our collective efforts during the UN Day of Vesak celebrations, the IABU has grown from strength to strength, together with the UN Day of Vesak, by serving as its academic arms, for the last ten years, mostly organizing academic panels and discussions. The two major pilot projects of the IABU, namely the Common Buddhist Text (CBT) and the Union Catalogue of Buddhist Texts (UCBT), are ideas originated from the UNDV annual gathering of worldwide Buddhists. The CBT project was undertaken by the IABU and sponsored by Mahachulalongkornrajavidyalaya University (MCU) and it has now been successfully concluded. The first edition in the English medium is published and launched during this IABU conference. The UCBT, however, is still an ongoing undertaking; and just as in the case of the CBT, its success will depend on the strength of the IABU. (3) In its ten years of existence, the IABU has held three international conferences, all at MCU. The first in August 2008 had Buddhist ethics as its theme while the second one, held in 2012 in conjunction with the UNDV, focussed on Buddhist philosophy and praxis. This 3rd IABU conference is organized to update the IABU family of the development of Buddhist mindfulness meditation practices within and beyond traditional boundaries and to also aspire ourselves to engage in it more in moving forward what has become a global interdisciplinary endeavour. The theme is formulated as “Mindfulness: Traditions and Compassionate Applications”. We bring all three major schools of Buddhism, Theravada, Mahayana and Vajrayana, together; they focus on three aspects: texts, meditation traditions and contemporary applications. It has been 2600 years since the enlightenment of our great teacher, Gotama Buddha, and for the 3rd IABU Conference, we discuss what most of his followers believe and have confirmed: that mindfulness, being more mindful of and compassionate to ourselves and our environment, is best for our civilizations. In addition to the academic side, the IABU also dedicates its efforts to reorganizing itself for more efficient coordination. So, the first day, 6 May 2017, will be devoted to brainstorming among administrators. In the organization workshops, the following should be arranged for discussion: (a) curriculum development, (b) meditation practice in the curriculum, (c) IABU members and their roles, (d) quality assurance/ quality control, and (e) MoUs that have been signed between members since 2007. The second day, 7 May 2017, will focus on the main theme of mindfulness and its traditional and contemporary applications. 26 thematic papers on those ideas, including two keynote speeches, will be presented. The third day, 8 May 2017, is when the IABU joins the International Council for the Day of Vesak (ICDV) and the host _ the Kingdom of Thailand_ at the UN Conference Centre for the Vesak celebrations to pay homage to the fully self-awakened one, the Lord Buddha. So far, the IABU has brought together Buddhist higher institutions from different traditions as well as nations and regions who would otherwise have less contact with each other. We have built and maintained unity for the past ten years since its inception. Some concrete progress has been achieved. The next decade is about developing the mother institution - the IABU itself, so that it can play a bigger role in Buddhist education and research globally. For this to happen, we rely on each every member-institution to contribute, certainly financially, or in any other way that they can. (4) Mindfulness: Traditions and Compassionate Applications 52 Mindfulness: Traditions and Compassionate Applications Part III: the IABU Executive Council Meeting, and Some of the IABU Projects 53 Mindfulness: Traditions and Compassionate Applications 54 Mindfulness: Traditions and Compassionate Applications IABU EXECUTIVE COUNCIL The first IABU Executive Council; International Secretariat was elected in 2007. The Council consisted of these following members: Chairman The Most Venerable Professor Dr. Phra Dharmakosajarn, PhD (Delhi), Rector, Mahachulalongkornrajavidyalaya University, Thailand Vice Chairmen 1. Venerable Xue Chen, Vice President, Buddhist Association of China & Buddhist Academy, Beijing, China 2. Most Ven. Prof. Dr. Le Mahn That, PhD (Wisconsin)., Deputy Rector, Vietnam Buddhist University, Ho Chi Minh City, Vietnam 3. Reverend Prof. Dr. Chisho M. Namai,D.Litt., Former President & Director of the Research Institute of Esoteric Buddhist Culture, Koyasan University, Japan Executive Secretary Venerable Professor Dr. Khammai Dhammasami, DPhil (Oxford), Research Associate, The Centre for Buddhist Studies, SOAS, University of London; Oxford Centre for Buddhist Studies, University of Oxford, UK and Professor, International Theravada Buddhist Missionary University (ITBMU), Yangon, Myanmar Assistant Executive Secretaries 1. Venerable Associate Prof. Dr. Phramaha Somjin Samapanyo, PhD (BHU), Vice Rector for Academic Affairs, Mahachulalongkornrajavidyalaya University, Thailand 2. Venerable Dr. Kim Misan, DPhil (Oxford) Joong-Ang Sangha University, Korea 3. Dr. Tamas Agocs, PhD (Budapest National University), Foreign Relations Manager & Director of East –West Research Institute, Budapest Buddhist University, Hungary 55 Mindfulness: Traditions and Compassionate Applications Members 1. The Most Venerable Dr. Ashin Nyanissara, PhD., D.Litt., Chancellor, Sitagu International Buddhist Academy, Myanmar 2. Senior Prof. Sumanapala Galmangoda, PhD (Kelaniya), Director, Postgraduate Institute of Pali and Buddhist Studies & Senior Professor, Department of Pail and Buddhist Studies, University of Kelaniya, Sri Lanka 3. The Most Venerable Ching Hsing, PhD, Ching Cheuh Buddhist Sangha University, Chinese-Taipei 4. Venerable Prof. Geshe Gnawang Samten, Vice Chancellor, Central University of Higher Tibetan Studies, Sarnath, India 5. Venerable Prof. Dr. Tepsattha Sovanratana, MA (Kelaniya), PhD (Delhi), Vice Rector, Preah Sihanouk Raja Buddhist University, Cambodia 6. Prof. Philip Stanley, PhD (Chicago), Chair, Department of Religious Studies, Naropa University, Colorado, USA 7. Dr. Rabindra Panth, PhD (Delhi), Director/Rector, Nalanda University (Nalanda Mahavihar), India 8. Dr. Eko Legowo, PhD (Hawaii) Principal, Kartarajasa Buddhist College, Malang, Indonesia (Later replaced by Mr. Lauw Acep, S.Ag.,M.Pd.B Principal, Nalanda Buddhist College, Jakarta, Indonesia) Later in 2012, the second IABU Executive Council; International Secretariat was elected. The Council consisted of these following members: Chairman The Most Venerable Prof. Dr. Phra Dharmakosajarn, PhD (Delhi) Rector, Mahachulalongkornrajavidyalaya University & Member, Supreme Sangha Council of Thailand, Thailand 56 Mindfulness: Traditions and Compassionate Applications Vice Chairmen 1. The Most Venerable Xue Chen, MA Vice President, Buddhist Association of China & Buddhist Academy of China 2. Most Ven. Prof. Dr. Le Mahn That, PhD (Wisconsin) Deputy Rector for Academic Affairs, Vietnam Buddhist University, Ho Chi Minh City, Vietnam 3. Prof. Phillip Stanley, PhD (Virginia) Professor of Religious Studies, School of Humanities and Interdisciplinary Studies, Naropa University, Colorado; Dean of the Academic Affairs of Nitartha Institute, Seattle, USA & Co-Convener of Union Catalog of Buddhist Texts Executive Secretary 1. Venerable Dr. Khammai Dhammasami, DPhil (Oxon)., PhD (MCU) Research Fellow & Trustee, Oxford Centre for Buddhist Studies, University of Oxford, UK; Professor, International Theravada Buddhist Missionary University (ITBMU), Yangon, Myanmar and Founder, Shan State Buddhist University Assistant Executive Secretaries 1. Venerable Prof. Dr. Phra Srigambhirayan (Somjin Samapanyo), PhD (BHU), Deputy Rector for Academic Affairs, Mahachulalongkornrajavidyalaya University, Thailand 2. H.E. Janos Jelen (Budapest) Rector, Dharma Gate Buddhist College, Hungary 3. Venerable
Recommended publications
  • 4.35 B.A. /M.A. 5 Years Integrated Course in Pali A.Y. 2017-18

    4.35 B.A. /M.A. 5 Years Integrated Course in Pali A.Y. 2017-18

    Cover Page AC___________ Item No. ______ UNIVERSITY OF MUMBAI Syllabus for Approval Sr. No. Heading Particulars Title of the B.A./M.A. Five Year Integrated Course In 1 Course Pali Eligibility for As per existing Ordinances & policy 2 Admission Passing As per University Credit Semester System 3 Marks 2017 Ordinances / 4 - Regulations ( if any) No. of Years / 5 5 Years Semesters P.G. / U.G./ Diploma / Certificate 6 Level ( Strike out which is not applicable) Yearly / Semester 7 Pattern ( Strike out which is not applicable) New / Revised 8 Status ( Strike out which is not applicable) To be implemented 9 From Academic Year 2017-2018 from Academic Year Date: Signature : Name of BOS Chairperson / Dean : ____________________________________ 1 Cover Page UNIVERSITY OF MUMBAI Essentials Elements of the Syllabus B.A./M.A. Five Year Integrated Course In 1 Title of the Course Pali 2 Course Code - Preamble / Scope:- The traditional way of learning Pali starts at an early age and gradually develops into ethically strong basis of life. Now at the university though we cannot give the monastic kind of training to the students, the need of the time is -a very strong foundation of sound mind and body, facing the stress and challenges of the life. There is necessity of Pali learning for a long time from early age which few schools in Maharashtra are giving, but not near Mumbai. Mumbai University has only one college which satisfies the need of Pali learning at the undergraduate and graduate level those too only three papers in Pali. The interest in the study of Pali language and literature is on the rise.
  • Kobun's Talks on the Heart Sutra

    Kobun's Talks on the Heart Sutra

    KOBUN CHINO OTOGAWA KOBUN’S TALKS ON THE HEART SUTRA EDITED BY ANGIE BOISSEVAIN AND JUDY COSGROVE Calligraphy by Hathaway Barry Cover image by Gerow Reece Typesetting by Russell Cosgrove using tufte-latex First printing, December 2015 Second printing, October 2016 5 Editor’s Note In the early 70’s Kobun taught a class on Monday mornings, at various people’s houses, where he talked about three im- portant Buddhist sutras. Perhaps the most well-known of these is the Heart Sutra. Angie Boissevain wrote down Kobun’s discussions, at first from listening to his slow speaking, and later from tape record- ings. The version of the sutra which Kobun introduced at Haiku Zendo is included here. Sanskrit words are explained. When somewhat unfamiliar Japanese terms and Sanskrit words are included in the dis- cussion, these are presented in quotes or italics. Two very personal stories from Kobun’s life are also included, in the belief that they help us put these teachings into practice in our own personal lives. Judy Cosgrove Contents The Heart Sutra 11 Introduction to Heart Sutra 13 On Chanting 17 The First Lines 21 “. form does not differ from emptiness” 25 8 “. all dharmas are marked with emptiness ...” 29 “. do not appear nor disappear . ” 35 “Therefore in emptiness, no form, no feelings, perceptions, impulses, consciousness;” 41 “No ignorance and also no extinction of it, ...” 45 “No suff’ring, no origination, no stopping, no path; . ” 49 “The Bodhisattva depends on Prajna Paramita and his mind is no hindrance. he dwells in Nirvana.” 53 Karma 57 9 Prajna Paramita 61 Annutara-samyaksambodhi 63 Buddha Nature 69 “Gate - gate - paragate - parasamgate! Bodhi! Svaha!” 71 The Heart Sutra THE MAHA PRAJNA PARAMITA HRIDAYA SUTRA Avalokiteshvara Bodhisattva When practicing deeply the Prajna Paramita Perceived that all five skandhas are empty And was saved from all suff’ring and distress.
  • Fall 1969 Wind Bell

    Fall 1969 Wind Bell

    PUBLICATION OF ZEN •CENTER Volume Vilt Nos. 1-2 Fall 1969 This fellow was a son of Nobusuke Goemon Ichenose of Takahama, the province of Wakasa. His nature was stupid and tough. When he was young, none of his relatives liked him. When he was twelve years old, he was or<Llined as a monk by Ekkei, Abbot of Myo-shin Monastery. Afterwards, he studied literature under Shungai of Kennin Monastery for three years, and gained nothing. Then he went to Mii-dera and studied Tendai philosophy under Tai-ho for. a summer, and gained nothing. After this, he went to Bizen and studied Zen under the old teacher Gisan for one year, and attained nothing. He then went to the East, to Kamakura, and studied under the Zen master Ko-sen in the Engaku Monastery for six years, and added nothing to the aforesaid nothingness. He was in charge of a little temple, Butsu-nichi, one of the temples in Engaku Cathedral, for one year and from there he went to Tokyo to attend Kei-o College for one year and a half, making himself the worst student there; and forgot the nothingness that he had gained. Then he created for himself new delusions, and came to Ceylon in the spring of 1887; and now, under the Ceylon monk, he is studying the Pali Language and Hinayana Buddhism. Such a wandering mendicant! He ought to <repay the twenty years of debts to those who fed him in the name of Buddhism. July 1888, Ceylon. Soyen Shaku c.--....- Ocean Wind Zendo THE KOSEN ANO HARADA LINEAOES IN AMF.RICAN 7.llN A surname in CAI':> andl(:attt a Uhatma heir• .l.incagea not aignilleant to Zen in Amttka arc not gi•cn.
  • Introduction

    Introduction

    INTRODUCTION Why meditate? SD 15.1 (14) Living the moment The best and direct way to know Buddhism is to meditate, or more correctly, to cultivate mindfulness to the point of mental calm and clarity. Meditation is also a powerful tool for introspection, for looking into our own mind. There are, however, two common problems here: first, there is the beginner‟s prob- lem, that is, difficulties in sitting and finding focus. Secondly, even at the early stages of effective medita- tion, we may not see a very flattering picture of our mental self. If this is the case, then it is likely that we have not approached meditation with the right motivation or attitude. Summarized here are some points and pointers to help our meditation journey go more smoothly and fruitfully.1 1. DO NOT COLLECT MEDITATION. Meditation is like medicine: it is meant to be applied or taken, not collected, nor observed like a spectator sport. What physical exercise is to the body, meditation is to the mind: we have to do it, not merely read or talk about it. We may meet many good meditation teachers or read much about them, but without our practising what is taught, we are like a spoon that carries the soup but not tasting it.2 Or worse, we are simply making an ego trip, pinning another shiny badge on our proud coat, behav- ing as if we have actually mastered the practice. Meditation methods are like signboards: follow them if we need to, disregard them if they do not apply, but there is no need to hold anything against them.
  • Buddhist Bibio

    Buddhist Bibio

    Recommended Books Revised March 30, 2013 The books listed below represent a small selection of some of the key texts in each category. The name(s) provided below each title designate either the primary author, editor, or translator. Introductions Buddhism: A Very Short Introduction Damien Keown Taking the Path of Zen !!!!!!!! Robert Aitken Everyday Zen !!!!!!!!! Charlotte Joko Beck Start Where You Are !!!!!!!! Pema Chodron The Eight Gates of Zen !!!!!!!! John Daido Loori Zen Mind, Beginner’s Mind !!!!!!! Shunryu Suzuki Buddhism Without Beliefs: A Contemporary Guide to Awakening ! Stephen Batchelor The Heart of the Buddha's Teaching: Transforming Suffering into Peace, Joy, and Liberation!!!!!!!!! Thich Nhat Hanh Buddhism For Beginners !!!!!!! Thubten Chodron The Buddha and His Teachings !!!!!! Sherab Chödzin Kohn and Samuel Bercholz The Spirit of the Buddha !!!!!!! Martine Batchelor 1 Meditation and Zen Practice Mindfulness in Plain English ! ! ! ! Bhante Henepola Gunaratana The Four Foundations of Mindfulness in Plain English !!! Bhante Henepola Gunaratana Change Your Mind: A Practical Guide to Buddhist Meditation ! Paramananda Making Space: Creating a Home Meditation Practice !!!! Thich Nhat Hanh The Heart of Buddhist Meditation !!!!!! Thera Nyanaponika Meditation for Beginners !!!!!!! Jack Kornfield Being Nobody, Going Nowhere: Meditations on the Buddhist Path !! Ayya Khema The Miracle of Mindfulness: An Introduction to the Practice of Meditation Thich Nhat Hanh Zen Meditation in Plain English !!!!!!! John Daishin Buksbazen and Peter
  • Hakuin on Kensho: the Four Ways of Knowing/Edited with Commentary by Albert Low.—1St Ed

    Hakuin on Kensho: the Four Ways of Knowing/Edited with Commentary by Albert Low.—1St Ed

    ABOUT THE BOOK Kensho is the Zen experience of waking up to one’s own true nature—of understanding oneself to be not different from the Buddha-nature that pervades all existence. The Japanese Zen Master Hakuin (1689–1769) considered the experience to be essential. In his autobiography he says: “Anyone who would call himself a member of the Zen family must first achieve kensho- realization of the Buddha’s way. If a person who has not achieved kensho says he is a follower of Zen, he is an outrageous fraud. A swindler pure and simple.” Hakuin’s short text on kensho, “Four Ways of Knowing of an Awakened Person,” is a little-known Zen classic. The “four ways” he describes include the way of knowing of the Great Perfect Mirror, the way of knowing equality, the way of knowing by differentiation, and the way of the perfection of action. Rather than simply being methods for “checking” for enlightenment in oneself, these ways ultimately exemplify Zen practice. Albert Low has provided careful, line-by-line commentary for the text that illuminates its profound wisdom and makes it an inspiration for deeper spiritual practice. ALBERT LOW holds degrees in philosophy and psychology, and was for many years a management consultant, lecturing widely on organizational dynamics. He studied Zen under Roshi Philip Kapleau, author of The Three Pillars of Zen, receiving transmission as a teacher in 1986. He is currently director and guiding teacher of the Montreal Zen Centre. He is the author of several books, including Zen and Creative Management and The Iron Cow of Zen.
  • Lumbini Buddhist University

    Lumbini Buddhist University

    Lumbini Buddhist University Course of Study M.A. in Theravada Buddhism Lumbini Buddhist University Office of the Dean Senepa, Kathmandu Nepal History of Buddhism M.A. Theravada Buddhism First Year Paper I-A Full Mark: 50 MATB 501 Teaching Hours: 75 Unit I : Introductory Background 15 1. Sources of History of Buddhism 2 Introduction of Janapada and Mahajanapadas of 5th century BC 3. Buddhism as religion and philosophy Unit II : Origin and Development of Buddhism 15 1. Life of Buddha from birth to Mahaparinirvan 2. Buddhist Councils 3. Introduction to Eighteen Nikayas 4. Rise of Mahayana and Vajrayana Buddhism Unit III: Expansion of Buddhism in Asia 15 1. Expansion of Buddhism in South: a. Sri Lanka b. Myanmar c. Thailand d. Laos, e. Cambodia 2. Expansion of Buddhism in North a. China, b. Japan, c. Korea, d. Mongolia e. Tibet, Unit IV: Buddhist Learning Centres 15 1. Vihars as seat of Education Learning Centres (Early Vihar establishments) 2. Development of Learning Centres: 1 a. Taxila Nalanda, b. Vikramashila, c. Odantapuri, d. Jagadalla, e. Vallabi, etc. 3. Fall of Ancient Buddhist Learning Centre Unit IV: Revival of Buddhism in India in modern times 15 1 Social-Religious Movement during the eighteenth and nineteenth centuries. 2. Movement of the Untouchables in the twentieth century. 3. Revival of Buddhism in India with special reference to Angarika Dhaminapala, B.R. Ambedkar. Suggested Readings 1. Conze, Edward, A Short History of Buddhism, London: George Allen and Unwin, 1980. 2. Dhammika, Ven. S., The Edicts of King Ashoka, Kandy: Buddhist Publication Society, 1994. 3. Dharmananda, K.
  • Training in Wisdom 6 Yogacara, the ‘Mind Only’ School: Buddha Nature, 5 Dharmas, 8 Kinds of Consciousness, 3 Svabhavas

    Training in Wisdom 6 Yogacara, the ‘Mind Only’ School: Buddha Nature, 5 Dharmas, 8 Kinds of Consciousness, 3 Svabhavas

    Training in Wisdom 6 Yogacara, the ‘Mind Only’ School: Buddha Nature, 5 Dharmas, 8 kinds of Consciousness, 3 Svabhavas The Mind Only school evolved as a response to the possible nihilistic interpretation of the Madhyamaka school. The view “everything is mind” is conducive to the deep practice of meditational yogas. The “Tathagatagarbha”, the ‘Buddha Nature’ was derived from the experience of the Dharmakaya. Tathagata, the ‘Thus Come one’ is a name for a Buddha ( as is Sugata, the ‘Well gone One’ ). Garbha means ‘embryo’ and ‘womb’, the container and the contained, the seed of awakening . This potential to attain Buddhahood is said to be inherent in every sentient being but very often occluded by kleshas, ( ‘negative emotions’) and by cognitive obscurations, by wrong thinking. These defilements are adventitious, and can be removed by practicing Buddhist yogas and trainings in wisdom. Then the ‘Sun of the Dharma’ breaks through the clouds of obscurations, and shines out to all sentient beings, for great benefit to self and others. The 3 svabhavas, 3 kinds of essential nature, are unique to the mind only theory. They divide what is usually called ‘conventional truth’ into two: “Parakalpita” and “Paratantra”. Parakalpita refers to those phenomena of thinking or perception that have no basis in fact, like the water shimmering in a mirage. Usual examples are the horns of a rabbit and the fur of a turtle. Paratantra refers to those phenomena that come about due to cause and effect. They have a conventional actuality, but ultimately have no separate reality: they are empty. Everything is interconnected.
  • In the Stream of Blessings: Ordained Buddhist Women in Britain

    In the Stream of Blessings: Ordained Buddhist Women in Britain

    In the Stream of Blessings: Ordained Buddhist Women in Britain Caroline Starkey Submitted in accordance with the requirements for the degree of Doctor of Philosophy The University of Leeds School of Philosophy, Religion, and History of Science December 2014 2 The candidate confirms that the work submitted is her own and that appropriate credit has been given where reference has been made to the work of others. This copy has been supplied on the understanding that it is copyright material and that no quotation from the thesis may be published without proper acknowledgement ©2014 The University of Leeds and Caroline Starkey The right of Caroline Starkey to be identified as Author of this work has been asserted by her in accordance with the Copyright, Designs and Patents Act 1988. 3 Acknowledgements This thesis would not have been possible without the support, guidance, and advice of a number of people and institutions. Firstly, I would like to express my gratitude to the Arts and Humanities Research Council, the University of Leeds, and to the Spalding Trust, each of whom provided vital funding. The School of Philosophy, Religion, and History of Science at the University of Leeds was extremely supportive, providing me with space to work, funding for conferences, and a collegiate atmosphere. A very special and truly heartfelt thank you is due to both of my academic supervisors – Professor Kim Knott and Dr Emma Tomalin. I am grateful for their attention to detail, their thought-provoking questions, and the concern that they showed both for my research and for me as a researcher.
  • C:\Users\Kusala\Documents\2009 Buddhist Center Update

    C:\Users\Kusala\Documents\2009 Buddhist Center Update

    California Buddhist Centers / Updated August 2009 Source - www.Dharmanet.net Abhayagiri Buddhist Monastery Address: 16201 Tomki Road, Redwood Valley, CA 95470 CA Tradition: Theravada Forest Sangha Affiliation: Amaravati Buddhist Monastery (UK) EMail: [email protected] Website: http://www.abhayagiri.org All One Dharma Address: 1440 Harvard Street, Quaker House Santa Monica CA 90404 Tradition: Non-Sectarian, Zen/Vipassana Affiliation: General Buddhism Phone: e-mail only EMail: [email protected] Website: http://www.allonedharma.org Spiritual Director: Group effort Teachers: Group lay people Notes and Events: American Buddhist Meditation Temple Address: 2580 Interlake Road, Bradley, CA 93426 CA Tradition: Theravada, Thai, Maha Nikaya Affiliation: Thai Bhikkhus Council of USA American Buddhist Seminary Temple at Sacramento Address: 423 Glide Avenue, West Sacramento CA 95691 CA Tradition: Theravada EMail: [email protected] Website: http://www.middleway.net Teachers: Venerable T. Shantha, Venerable O.Pannasara Spiritual Director: Venerable (Bhante) Madawala Seelawimala Mahathera American Young Buddhist Association Address: 3456 Glenmark Drive, Hacienda Heights, CA 91745 CA Tradition: Mahayana, Humanistic Buddhism Contact: Vice-secretary General: Ven. Hui-Chuang Amida Society Address: 5918 Cloverly Avenue, Temple City, CA 91780 CA Tradition: Mahayana, Pure Land Buddhism EMail: [email protected] Spiritual Director: Ven. Master Chin Kung Amitabha Buddhist Discussion Group of Monterey Address: CA Tradition: Mahayana, Pure Land Buddhism Affiliation: Bodhi Monastery Phone: (831) 372-7243 EMail: [email protected] Spiritual Director: Ven. Master Chin Chieh Contact: Chang, Ei-Wen Amitabha Buddhist Society of U.S.A. Address: 650 S. Bernardo Avenue, Sunnyvale, CA 94087 CA Tradition: Mahayana, Pure Land Buddhism EMail: [email protected] Spiritual Director: Ven.
  • The Tulku System in Tibetan Buddhism: Its Reliability, Orthodoxy and Social Impacts

    The Tulku System in Tibetan Buddhism: Its Reliability, Orthodoxy and Social Impacts

    The Tulku System in Tibetan Buddhism: Its Reliability, Orthodoxy and Social Impacts By Ramin Etesami A thesis submitted to the graduate school in partial fulfilment of the requirements for the degree of Master of Arts at the International Buddhist College, Thailand March, 20 Abstract The Tulku institution is a unique characteristic of Tibetan Buddhism with a central role in this tradition, to the extent that it is present in almost every aspect of Tibet’s culture and tradition. However, despite this central role and the scope and diversity of the socio-religious aspects of the institution, only a few studies have so far been conducted to shed light on it. On the other hand, an aura of sacredness; distorted pictures projected by the media and film industries;political propaganda and misinformation; and tendencies to follow a pattern of cult behavior; have made the Tulku institution a highly controversial topic for research; and consequently, an objective study of the institution based on a critical approach is difficult. The current research is an attempt to comprehensively examine different dimensions of the Tulku tradition with an emphasis on the issue of its orthodoxy with respect to the core doctrines of Buddhism and the social implications of the practice. In this research, extreme caution has been practiced to firstly, avoid any kind of bias rooted in faith and belief; and secondly, to follow a scientific methodology in reviewing evidence and scriptures related to the research topic. Through a comprehensive study of historical accounts, core Buddhist texts and hagiographic literature, this study has found that while the basic Buddhist doctrines allow the possibility for a Buddhist teacher or an advanced practitioner to “return back to accomplish his tasks, the lack of any historical precedence which can be viewed as a typical example of the practice in early Buddhism makes the issue of its orthodoxy equivocal and relative.
  • Buddhist Ethical Education.Pdf

    Buddhist Ethical Education.Pdf

    BUDDHIST ETHICAL EDUCATION ADVISORY BOARD His Holiness Thich Tri Quang Deputy Sangharaja of Vietnam Most Ven. Dr. Thich Thien Nhon President of National Vietnam Buddhist Sangha Most Ven.Prof. Brahmapundit President of International Council for Day of Vesak CONFERENCE COMMITTEE Prof. Dr. Le Manh That, Vietnam Most Ven. Dr. Dharmaratana, France Most Ven. Prof. Dr. Phra Rajapariyatkavi, Thailand Bhante. Chao Chu, U.S.A. Prof. Dr. Amajiva Lochan, India Most Ven. Dr. Thich Nhat Tu (Conference Coordinator), Vietnam EDITORIAL BOARD Dr. Do Kim Them, Germany Dr. Tran Tien Khanh, USA Nguyen Manh Dat, U.S.A. Bruce Robert Newton, Australia Dr. Le Thanh Binh, Vietnam Giac Thanh Ha, Vietnam Nguyen Thi Linh Da, Vietnam Giac Hai Hanh, Australia Tan Bao Ngoc, Vietnam VIETNAM BUDDHIST UNIVERITY SERIES BUDDHIST ETHICAL EDUCATION Editor Most Ven. Thich Nhat Tu, D.Phil., HONG DUC PUBLISHING HOUSE CONTENTS Foreword .................................................................................................vii Preface ......................................................................................................ix Editor’s Foreword .................................................................................xiii 1. ‘Nalanda Culture’ as an Archetypal of Global Education in Ethics: An Approach Anand Singh ...............................................................................................1 2. Buddhist Education: Path Leading to the Awakening Hira Paul Gangnegi .................................................................................15