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Buddhist Militarism Beyond Texts: the Importance of Ritual During the Sri Lankan Civil War
BUDDHIST MILITARISM BEYOND TEXTS: THE IMPORTANCE OF RITUAL DURING THE SRI LANKAN CIVIL WAR Iselin Frydenlund MF Norwegian School of Theology1 Abstract: This article addresses Buddhist militarism by exploring monastic-military ritual interactions during the Sri Lankan civil war, lasting from 1983 to 2009. Much has been written on the importance of Buddhism to Sinhala nationalism, the redefinition of the Buddhist monastic role in response to colonialism and the modernization process, as well as the development of a Buddhist just-war ideol- ogy. While these perspectives in various ways emphasize the importance of the Buddhist monastic order in pushing forward a Sinhala Buddhist nationalist agenda, little attention has been paid to the performative aspects of Buddhist militarism. Based on ethnographic data gathered during the Norwegian-facilitated peace talks (2000–2008), this article shows how rituals became crucial in conveying support to the state’s military efforts without compromising religious authority. By looking at Buddhist monastic ritual interaction in military institutions, this paper argues that the acceptance of the use of warfare is less anchored in systematized just-war thinking than the term “Buddhist just-war ideology” seems to suggest. Rather, through an anthropological approach to Buddhism and violence, this article shows that the term “Buddhist implicit militarism” better captures the rationale behind the broad monastic engagement with military institutions beyond minority positions of radical Buddhist militancy during a given “exception” in history. The essay concludes that monastic-military ritual interaction is a social field in which this “implicit militarism” is most clearly articulated. Key Words: Buddhism, militarism, just-war, violence, Sri Lanka, rituals 1Iselin Frydenlund is also Senior Researcher at the Peace Research Institute Oslo (PRIO). -
ANNUAL REPORT 2018 Cover Photo: White Lotus Charitable Trust, Garden of Peace Nutritional Support Program in India
BUDDHIST GLOBAL RELIEF ANNUAL REPORT 2018 Cover photo: White Lotus Charitable Trust, Garden of Peace Nutritional Support program in India Detroit Côte d’Ivoire Vietnam Bangladesh India MYANMAR Cambodia Nicaragua Sri Lanka 2 1 CONTENTS Message from the Chair 2 Message from the Executive Director 3 Vision and Mission Statements 4 Our Projects 5 CAMEROON: A New Vocational Training Center for Marginalized Women in Cameroon 6 HAITI: The Father Jeri School in Haiti 8 INDIA: Handicraft Training for Indebted Widows in India 10 MYANMAR: Educating the Children of Backpack Medics in Myanmar 12 MYANMAR SRI LANKA: Technical Skills Training for Young Women in Sri Lanka 14 Other Projects in Brief 16 Walks to Feed the Hungry 20 Concert to Feed the Hungry 22 Combined Federal Campaign 23 Cambodia Partnerships for Humanitarian Action 24 Financial Statements 26 Annual Support 28 How You Can Help 30 Leadership 32 2 1 MESSAGE FROM THE CHAIR This past year, 2018, marked the completion of BGR’s tenth year of service, a major milestone for our small organization. The guiding spirit behind BGR, through this decade, has been what I call “conscientious compassion.” Com- passion in itself is the quality that “makes the hearts of good people tremble with the suffering of others” (as the Visuddhimagga defines it). But for com- passion to become an effective antidote to suffering, it must leap out from the inner recesses of the heart into the field of action in a determined effort to liberate others from suffering. This effort is underscored by the word “con- scientious,” a reminder that the call of conscience bids us put compassion into action. -
Navigating the New Millennium
Navigating the New Millennium by Bhikkhu Bodhi BPS Newsletter Cover Essay No. 44 (1st Mailing 2000) © 2000 Bhikkhu Bodhi Buddhist Publication Society Kandy, Sri Lanka Access to Insight Edition 2005 www.accesstoinsight.org LTHOUGH our calculation of time’s passage in years and centuries carries no more weight against the vastness of the cosmic process than a feather Abefore a storm, still, being human, it is natural for us to nurture hope on reaching the threshold of a new millennium. Adherents of different religions also turn their thoughts toward the new millennium, and as Buddhists we might briefly ponder the question what the Dhamma can offer the world in the years ahead. From one angle it could be said that what Buddhism can offer humankind today is exactly what it has been holding out for the past twenty-five centuries: an acute diagnosis of the human condition and a clear path to final liberation from suffering. But while this statement is correct as far as it goes, it is not yet sufficient; for it does not take account of the fact that in any age the aspects of the Dhamma to be emphasized, and the way they are to be expressed, must address the particular problems faced by the people living in that age. The Buddha’s teaching acquires its incisive relevance, not merely by the cogency of its broad generalities, but by attuning its formulations to the precise problems that loom so large in the consciousness of the particular period in which it has taken root. Thus for the Dhamma to preserve its vitality and strength, it is not enough merely to repeat hallowed formulas inherited from the past, however true they might be in their own right. -
Pāli Texts for Chanting
Pāli Texts for Chanting (Source: The Mirror of the Dhamma, Buddhist Publication Society, Wheel no. 54; file:///C:/Users/Owner/Documents/Documents/BPS/Mirror%20of%20Dhamma.pdf) Namo tassa Bhagavato Arahato Sammāsambuddhassa Homage to Him, the Blessed One, the Worthy One, the Fully Enlightened One Homage to the Buddha Iti pi so bhagavā: arahaṃ, sammāsambuddho, vijjācaraṇa sampanno, sugato, lokavidū, anuttaro purisadammasārathi, satthā devamanussānaṃ, buddho, bhagavā’ti. Thus, indeed, is that Blessed One the worthy one, fully enlightened, endowed with clear vision and virtuous conduct, sublime, the knower of worlds, the unsurpassed trainer of persons to be tamed, the teacher of gods and humans, the Enlightened One, the Blessed One. Namo tassa Sammāsambuddhassa Homage to that Perfectly Enlightened One! Ye ca buddhā atītā ca—ye ca buddhā anāgatā Paccuppannā ca ye buddhā—ahaṃ vandāmi sabbadā Those Buddhas of the past, Those Buddhas of the future, Those Buddhas of the present, Forever do I reverence. Natthi me saraṇaṃ aññaṃ—buddho me saraṇaṃ varaṃ Etena saccavajjena—hotu me jayamaṅgalaṃ. 1 No other refuge do I seek, the Buddha is my supreme refuge: By the speaking of this Truth May peaceful victory be mine! Uttamaṅgena vande’ham—pāda-paṃsu varuttamaṃ Buddhe yo khalito doso—buddho khamatu taṃ mamaṃ I revere with my head The dust on his holy feet; If I have wronged the Buddha, May the Buddha bear with me. Buddhaṃ yāvanibbānapariyantaṃ saraṇaṃ gacchāmi Until I attain nibbāna I go for Refuge to the Buddha. Homage to the Dhamma Svākkhāto bhagavatā dhammo, sandiṭṭhiko, akāliko, ehipassiko, opanayiko, paccattaṃ veditabbo viññūhī’ti. The Dhamma of the Blessed One is well expounded, visible here and now, not delayed in time, inviting one to come and see, applicable, to be personally realized by the wise. -
INSIGHT NEWSLETTER PAID Insight Meditation Society Permit No.2 1230 Pleasant St
INSIGHT NEWSLETTER FALL WINTER 2006/2007 IMS Schedules: Practicing with Vedana: The Retreat Center 2007 The Forest Refuge 2007 The 2nd Foundation of Mindfulness An Interview with Christina Feldman Teacher Interview In 1971, Christina Feldman began Buddhist meditation practice in northern India. She was 17 at the time, and had left her native Canada to travel and explore new IMS News horizons. Since then she has played a key role in bringing the Buddha’s teachings and Developments to the West, offering retreats at IMS and co-founding Gaia House in Devon, England. Married with two adult children, she introduced the Family Retreat at IMS in 1982, and the Women’s Retreat in 1984 – both popular mainstays of BCBS 2006/2007 our annual course calendar. Course Schedule Outline Christina, what are the On his journey towards enlightenment, Buddha’s ‘Four Foundations we know that these ascetic practices of Mindfulness’? didn’t work; they did not bring about the freedom from suffering that he First, it’s helpful to describe the historical sought. One of the turning points of context of the Buddha’s teachings. his awakening was the understanding Siddhartha Gautama - the Buddha - that the very aspects of life he was came from a society rooted in the belief trying to overcome actually held the that life was an obstacle to overcome. key to liberation. He then turned The body, the mind and human rela- towards his body, his mind, his tionships were all to be transcended. feelings and towards everything So, once he started his spiritual search, that arose in his consciousness, it was natural for him to become an seeing them as the ground for his ascetic – he left his family and spent awakening. -
Bhavana Vandana
BhavanaBhavana VVandaanda BookBook ofof DevotionDevotion Compiled by H. Gunaratana Mahathera HAN DD ET U 'S B B O RY eOK LIBRA E-mail: [email protected] Web site: www.buddhanet.net Buddha Dharma Education Association Inc. Bhàvanà Vandanà Book of Devotion Compiled By H. Gunaratana Mahathera Bhàvanà Society Meditation Center Bhàvanà Vandanà Book of Devotion Compiled By H. Gunaratana Mahathera Copyright © 1990 by Bhàvanà Society All rights reserved R D : T C B B E F R F, , H C S. R. S T T R.O.C. T: () F: () T O C P ......................................................................................................................... iixx P ........................................................................................ x I ....................................................................................................... H .......................................................................... O V A ................................. T W S ........................................................................... F I V ................................................ S D ............................................ F U ....................................................... – F P ........................................................................................... Tisaraõa and Uposatha Sīla .............................................................................. R R P ............................ Pañcasīla ............................................................................................................................... -
Water, Environment, and Buddhism-Dr Sarah Bennett
WATER, ENVIRONMENT, AND BUDDHISM Dr. Sarah Bennett PhD 3/4/17 1 Background Science and Religion • Information of science (hard data) • Teachings of the religion (influence heart, spirit and soul) Time To Work Together As One 3/4/17 2 Scientists and religious leaders’ actions Examples: • Neuroscience, Mental health, Philosophy, Psychology… • Ven. Bhikkhu Bodhi: (the founder/director of Buddhist Global Relief) addressed climate change at “gathering of Buddhists at the White House” May 2015 • The 14th Dalai Lama: quantum physics and Madhyamaka (中观) philosophy in India Nov. 2015 • The 17th Karmapa: environmental issues in Europe 2016 Today, my presentation will bring water, environmental issues and Buddhism together. “Cast a Brick to Attract Jade” [拋磚引玉] 3/4/17 3 Outline Part 1: Nature of Water Part 2: Water and Related Environmental Issues Part 3: Solutions From Buddhism 3/4/17 4 Part 1 Nature of Water • Water Is Life o Physical aspect o Spiritual aspect • Water on Earth o Water cycle movement o Freshwater usage facts 3/4/17 *5 Water Is Life o Physical aspect § 70% human body (and 1 trillion other life forms) § food § cloth § healthy Environment o Spiritual aspect § symbolizing wisdom (八功德水) § purifying (浴佛) § blessings (觀音柳枝灑水) § offering to cultivate virtue (密宗七個水燈 Tibetan Buddhist shrines-seven bowls) 3/4/17 6 Water on Earth Groundwater 0.74% (30.1%) FresHwater Saltwater 2.50% 97.50% Ice & Snow Lakes & Rivers 1.75% (68.7%) 0.01% (1.2%) Saltwater Ice & Snow Groundwater Lakes & River • Total 71% water on earth o 1.75% permanent ice and -
Nibbedhika (Pariyāya) Sutta
A 6.2.1.9 Aṅguttara Nikāya 6, Chakka Nipāta 2, Dutiya Paṇṇāsaka 1, Mahā Vagga 9 11 Nibbedhika (Pariyāya) Sutta The Discourse on (the Exposition on) Penetrating Insight | A 6.63 Theme: A novel application of the noble truths as an overview of the way to spiritual freedom Translated with notes by Piya Tan ©2003, 2011 1 Sutta highlights 1.1 This popular sutta is often quoted in the Commentaries.1 It is a summary of the whole Teaching as the Way in six parallel methods, each with six steps: sensual desire, feelings, perceptions, mental influxes, karma, and suffering —each to be understood by its definition, diversity (of manifestation), result, cessa- tion and the way to its cessation. It is a sort of extended “noble truth” formula [§13]. In fact, each of analytical schemes of the six defilements (sensual desire, etc) is built on the structure of the 4 noble truths with the additional factors of “diversity” and of “result.” The Aṅguttara Comment- ary glosses “diversity” as “various causes” (vemattatā ti nānā,kāraṇaṁ, AA 3:406). In other words, it serves as an elaboration of the 2nd noble truth, the various internal or subjective causes of dukkha. “Re- sult” (vipāka), on the other hand, shows the external or objective causes of dukkha. 1.2 The Aṅguttara Commentary takes pariyāya here to mean “cause” (kāraṇa), that is, a means of pene- trating (that is, destroying) the defilements: “It is called ‘penetrative’ (nibbedhika) because it penetrates the mass of greed, etc, which had never before been penetrated or cleaved.” (AA 3:223) The highlight of the exposition is found in these two remarkable lines of the sutta’s only verse: The thought of lust is a person’s desire: The diversely beautiful in the world remain just as they are. -
Dhammakathika Sutta
SD 46.18 S 12.16/2:18 • Nibbidā Dhammakathika Sutta 18 (Nibbidā) Dhamma,kathika Sutta The (Revulsion) Discourse on the Dharma Speaker | S 12.16 Theme: The one true purpose of teaching Dharma Translated & annotated by Piya Tan ©2014 1 Sutta teachings 1.1 The (Nibbidā) Dhamma,kathika Sutta (S 12.16) is a record of the Buddha’s reply and instruction to a question by “a certain monk” (aññatara bhikkhu) [§2] regarding what is a “Dharma-speaker” (dhamma,kathika). The Buddha’s instruction here combines three important teachings into a smooth and interesting flow of Dharma for our reflection and practice. The 3 teachings of the Sutta are: (1) the 3 good truths (saddhamma); [1.2] (2) the 12 links of dependent arising (paṭicca,samuppāda); [1.3] and (3) the “revulsion” (nibbidā) formula. [1.4] The set of the 3 good truths and the nibbidā formula form the constants running through all the twelve main sections, one each for the 12 links, which are the variables in the form of a conditional chain of causes and effects. 1.2 THE 3 GOOD TRUTHS. In the (Nibbidā) Dhamma,kathika Sutta (S 12.16), we probably find the roots of the commentarial teaching of the 3 “good truths” (saddhamma), namely, the true teaching as theory (pariyatti saddhamma), as practice (paṭipatti saddhamma) and as realization (paṭivedha saddhamma).1 This triad of theory, practice and realization is a constant structure for each of the 12 sections, each dealing consecutively with the 12 links. We further see the 3 good truths operating as the “3 phases or cycles” in terms of the 4 noble truths. -
Early Buddhist Metaphysics: the Making of a Philosophical Tradition
EARLY BUDDHIST METAPHYSICS This book provides a philosophical account of the major doctrinal shift in the history of early Theravada tradition in India: the transition from the earliest stratum of Buddhist thought to the systematic and allegedly scholastic philosophy of the Pali Abhidhamma movement. Conceptual investigation into the development of Buddhist ideas is pursued, thus rendering the Buddha’s philosophical position more explicit and showing how and why his successors changed it. Entwining comparative philosophy and Buddhology, the author probes the Abhidhamma’s shift from an epistemologically oriented conceptual scheme to a metaphysical worldview that is based on the concept of dhamma. She does so in terms of the Aristotelian tradition and vis-à-vis modern philosophy, exploiting Western philo- sophical literature from Plato to contemporary texts in the fields of philosophy of mind and cultural criticism. This book not only demonstrates that a philosophical inquiry into the conceptual foundations of early Buddhism can enhance our understanding of what philosophy and religion are qua thought and religion; it also shows the value of fresh perspectives for traditional Buddhology. Combining philosophically rigorous investigation and Buddhological research criteria, Early Buddhist Metaphysics fills a significant gap in Buddhist scholar- ship’s treatment of the conceptual development of the Abhidhamma. Noa Ronkin received her PhD from the University of Oxford. She is currently a lecturer in the Introduction to the Humanities Programme and a Research Fellow at the Center for Buddhist Studies, Stanford University. Her research interests include a range of issues associated with Indian Theravada Buddhist philosophy and psychology, the Abhidhamma tradition and comparative Indian philosophy. -
Dana Pāramī (The Perfection of Giving)
Dana Pāramī (The Perfection of Giving) Miss Notnargorn Thongputtamon Research Scholar, Department of Philosophy and Religion, Faculty of Arts, Banaras Hindu University, Varanasi, India [email protected] Received Dec 14,2018; Revised Mar 4, 2019; Accepted May 29, 2019 ABSTRACT Every religion in the world likes to teach that charity is important. This is the case with Buddhism also. The Buddha describes the three central practices as Dana (generosity), Sila (morality) and Bhavana (meditation). Bhikkhu Bodhi writes, “the practice of giving is universally recognized as one of the most basic human virtues”, and Susan Elbaum Jootle confirms that it is a basis of merit or wholesome kamma and when practiced in itself, it leads ultimately to liberation from the cycle of repeated existence”. Buddhists do not seek publicity for charity. But it is the practice of the vehicle of great enlightenment (mahābodhiyāna) to improve their skillfulness in accumulating the requisites for enlightenment. We now undertake a detailed explanation of the Dana Pāramī. Keywords: Dana (generosity), Bhavana (meditation), Sila (morality) 48 The Journal of The International Buddhist Studies College What are the Pāramis? For the meaning of the Pāramīs, the Brahmajāla Sutta explains that they are the noble qualities such as giving and etc., accompanied by compassion and skillful means, untainted by craving and conceit views (Bhikkhu Bodhi, 2007). Traleg Kyabgon Rinpoche renders “pāramīs” into English as “transcendent action”. He understands “transcendent action” in the sense of non-egocentric action. He says: “Transcendental” does not refer to some external reality, but rather to the way in which we conduct our lives and perceive the world – either in an egocentric way or non-egocentric way. -
Mindful Meditation Guide and Journal-Mindfulness Exercises Copy
mindful meditation guide and journal Date / Time So far today, have you brought kind awareness to your: Thoughts? Heart? Body? None of the Above First o, congratulations on your decision to enhance your personal growth through mindfulness! This is something you are doing for yourself and your well-being so make a commitment to schedule formal times to practice these exercises just as you would other important appointments. It is easy to lose enthusiasm and dedication to a new practice when obstacles arise and daily tasks begin to get in the way so it is important to gure out what is working and what is not so that you can adjust your practice as needed. Before beginning mindfulness practices, it is important to understand the concept of mindfulness and what the practice of mindfulness can mean for you in your eorts towards personal growth. Mindfulness practice often embodies eight attitudes. These attitudes contribute to the growth and ourishing of your mind, heart and body so it is important to under- stand and recognize the dening points of the eight attitudes of mindfulness listed on the next page. MindfulnessExercises.com mindful meditation guide and journal 1. Learner’s mind – Seeing things as a visitor in a foreign land, everything is new and curious. 2. Nonjudgmental – Becoming impartial, without any labels of right or wrong or good or bad. Simply allowing things to be. 3. Acknowledgment – Recognizing things as they are. 4. Settled – Being comfortable in the moment and content where you are. 5. Composed – Being equanimous and in control with compassion and insight.