Buddha Speaks Mahayana Sublime Treasure King Sutra (Also Known As:) Avalokitesvara-Guna-Karanda-Vyuha Sutra Karanda-Vyuha Sutra
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The Book of Protection Paritta
The Book of Protection Paritta Translated from the original Pali With introductory essay and explanatory notes by Piyadassi Thera Copyright © 1999 Buddhist Publication Society For free distribution only The Book of Protection Paritta Translated from the original Pali With introductory essay and explanatory notes by Piyadassi Thera With a Foreword by V.F. Gunaratna (Retired Public Trustee of Sri Lanka) Copyright © 1999 Buddhist Publication Society Buddhist Publication Society P.O. Box 61 54, Sangharaja Mawatha Kandy, Sri Lanka For free distribution only. You may print copies of this work for your personal use. You may re-format and redistribute this work for use on computers and computer networks, provided that you charge no fees for its distribution or use. Otherwise, all rights reserved. This edition was transcribed from the print edition in 1999 by Danuse Murty, with the kind permission of the Buddhist Publication Society. Proofreading by Dr. Gabriel Jivasattha Bittar. 2 'May peace harmonious bless this land; May it be ever free from maladies and war; May there be harvest rich, and increased yield of grain; May everyone delight in righteousness; May no perverted thought find entry to your minds; May all your thoughts e'er pious be and lead to your success religiously.' -- Tibetan Great Yogi, Milarepa * * * Most gratefully and most devotedly dedicated to my departed parents ('Matapitaro pubbacariyati vuccare') -- Anguttara Nikaya, ii. p. 70 3 Be loving and be pitiful And well controlled in virtue’s ways, Strenuous bent upon the goal, And onward ever bravely press. That danger does in dalliance lie -- That earnestness is sure and safe -- This when you see, then cultivate The Eight-fold Path so shall ye realize, So make your own, the Deathless Way. -
The Buddhist Way of Life Yasodhara Dhamma School
The Buddhist Way of Life Buddhist Ethics for Children Published by Yasodhara Dhamma School Sri Lanka Buddhist Monastery, SLBM Inc. Brisbane QLD 4078, Australia Authored by Ven. Nadimale Sudhamma Author - Ven. Nadimale Sudhamma Educationalist – Australia (B.Teach, Graduate Cert. of Applied Linguistics, MEd - Australia) Deputy Principal, Yasodhara Dhamma School Former Primary School Teacher with the Education QLD Blog Site: http://dhamma_stream.blogspot.com.au Printed by – Nethwin Printers “Dalada Sewane Api” Padanama, Gatambe Junction, Kandy Sri Lanka Ph; 081 - 2386908 Publisher – Yasodhara Dhamma School, Sri Lanka Buddhist Monastery Inc. 114, Considine Street, Ellen Grove, Brisbane, QLD 4078. Web: http://www.srilankaramaqld.org 2019 All Rights Reserved Preface The Buddhist way of life was authored by Venerable Nadimale Sudhamma as an introductory textbook for beginners who study Buddhism in Yasodhara Dhamma School. This book aims to inculcate basic Buddhist teaching in young minds and develop their interest in practicing Buddhism in daily life. The lack of Buddhist textbooks written in English language aiming beginners is a hindrance for propagating Buddhism in Australian society and, this book caters to fill the gap. Venerable Sudhamma was a devoted supporter to Sri Lanka Buddhist Monastery even before her ordination as a Buddhist nun. She was the founder of Yasodhara Sinhala School and a key figure behind developing Yasodhara Dhamma School. Now they are leading institutes in propagating Sinhalese Buddhist values among Sri Lankan community in Queensland- Australia. Sadaham Gangula is another Buddhist publication organized with the authorship of Venerable Sudhamma, a collection of Dhamma Talks delivered at the SLBM. While dedicated to achieving her own spiritual goals, Venerable Sudhamma has dedicatedly supported to the progress of Sri Lanka Buddhist monastery in Brisbane and Subodharamaya in Peradeniya-Sri Lanka. -
Buddhism and Responses to Disability, Mental Disorders and Deafness in Asia
Buddhism and Responses to Disability, Mental Disorders and Deafness in Asia. A bibliography of historical and modern texts with introduction and partial annotation, and some echoes in Western countries. [This annotated bibliography of 220 items suggests the range and major themes of how Buddhism and people influenced by Buddhism have responded to disability in Asia through two millennia, with cultural background. Titles of the materials may be skimmed through in an hour, or the titles and annotations read in a day. The works listed might take half a year to find and read.] M. Miles (compiler and annotator) West Midlands, UK. November 2013 Available at: http://www.independentliving.org/miles2014a and http://cirrie.buffalo.edu/bibliography/buddhism/index.php Some terms used in this bibliography Buddhist terms and people. Buddhism, Bouddhisme, Buddhismus, suffering, compassion, caring response, loving kindness, dharma, dukkha, evil, heaven, hell, ignorance, impermanence, kamma, karma, karuna, metta, noble truths, eightfold path, rebirth, reincarnation, soul, spirit, spirituality, transcendent, self, attachment, clinging, delusion, grasping, buddha, bodhisatta, nirvana; bhikkhu, bhikksu, bhikkhuni, samgha, sangha, monastery, refuge, sutra, sutta, bonze, friar, biwa hoshi, priest, monk, nun, alms, begging; healing, therapy, mindfulness, meditation, Gautama, Gotama, Maitreya, Shakyamuni, Siddhartha, Tathagata, Amida, Amita, Amitabha, Atisha, Avalokiteshvara, Guanyin, Kannon, Kuan-yin, Kukai, Samantabhadra, Santideva, Asoka, Bhaddiya, Khujjuttara, -
Dona Sutta (A 4.36) Deals, in Poetic Terms, with the Nature of the Awakened Saint in a Brief but Dramatic Dialogue
A 4.1.4.6 Aṅguttara Nikya 4, Catukka Nipāta 1, Paṭhama Paṇṇāsaka 4, Cakka Vagga 6 (Pāda) Doṇa Sutta 13 The Doṇa Discourse (on the Footprint) | A 4.36/2:37 f Theme: The Buddha is the only one of a kind Translated by Piya Tan ©2008, 2011 1 Versions of the Sutta Scholars have identified five versions of the (Pāda) Doṇa Sutta, that is, (1) Pali (Pāda) Doṇa Sutta A 4.36/2:37 f; (2) Chinese 輪相經 lúnxiàng jīng1 SĀ 101 = T2.99.28a20-28b18;2 (3) Chinese 輪相經 lúnxiàng jīng3 SĀ2 267 = T2.100.467a26-b24; (4) Chinese (sutra untitled)4 EĀ 38.3 = T2.125.717c18-718a12;5 (5) Gāndhārī *Dhoṇa Sutra6 [Allon 2001:130-223 (ch 8)]. There is no known Sanskrit or Tibetan version. Although the text is well known today as the “Doṇa Sut- ta,”7 the sutta’s colophon (uddāna) lists it as the mnemonic loke (“in the world”), which comes from the phrase jāto loke saṁvaddho at its close (A 3:39,1 f); hence, it should technically be called the Loka Sutta (A 2:44,15). The colophons of the Burmese and Siamese editions, however, give doṇo as a variant read- ing.8 The untitled Chinese version, EĀ 38.3 is unique in mentioning that Doṇa (simply referred to as 彼梵 志 póluómén, “the brahmin”), after listening to the Buddha’s instructions on the five aggregates and the six internal faculties and six external sense-objects, and practising the teaching, in due course, “attained the pure Dharma-eye” (得法眼淨 dé fǎ yǎnjìng) that is, streamwinning (T2.125.718a12). -
The Kayas / Bodies of a Buddha
The Kayas / Bodies of a Buddha The original meaning of the Sanskrit word Kaya (Tibetan: sku/ku) is 'that which is accumulated'. In English Kaya is translated as 'body'. However, the Kayas of Buddhas do not literally refer only to the form aggregates of Buddhas but also to Buddhas themselves, to their various attributes, and so forth. There are different ways to categorize Kayas: 1. The category into five Kayas 2. The category into four Kayas 3. The category into three Kayas 4. The category into two Kayas 1. The category into five Kayas The category into five Kayas refers to: I. The Dharmakaya / Truth Body (chos sku / choe ku) II. The Svabhavakaya / Nature Body (ngo bo nyid sku / ngo wo nyi ku) III. The Jnanakaya / Wisdom Truth Body (ye shes chos sku / ye she choe ku) IV. The Sambhogakaya / Enjoyment Body (longs sku / long ku) V. The Nimanakaya / Emanation Body (sprul sku / truel ku) Here the basis of the category is Kaya, which means that Kaya is categorized or classified into the five Kayas. I. The Dharmakaya / Truth Body Kaya and Dharmakaya are synonymous. Whatever is a Kaya is necessarily a Dharmakaya and vice versa. The definition of a Dharmakaya is: a final Kaya that is attained in dependence on meditating on its attaining agents, the three exalted knowers. The three exalted knowers are: a) Knower of basis (the Arya paths in the continua of Hearers and Solitary Realizers) b) Knower of paths (the Arya paths in the continua of Buddhas and of Bodhisattvas who have reached the Mahayana path of seeing or the Mahayana path of meditation) c) Exalted knower of aspects (the Arya paths, that is, omniscient mental consciousnesses, in the continua of Buddhas) II. -
The Gandavyuha-Sutra : a Study of Wealth, Gender and Power in an Indian Buddhist Narrative
The Gandavyuha-sutra : a Study of Wealth, Gender and Power in an Indian Buddhist Narrative Douglas Edward Osto Thesis for a Doctor of Philosophy Degree School of Oriental and African Studies University of London 2004 1 ProQuest Number: 10673053 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a com plete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest ProQuest 10673053 Published by ProQuest LLC(2017). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States C ode Microform Edition © ProQuest LLC. ProQuest LLC. 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106- 1346 Abstract The Gandavyuha-sutra: a Study of Wealth, Gender and Power in an Indian Buddhist Narrative In this thesis, I examine the roles of wealth, gender and power in the Mahay ana Buddhist scripture known as the Gandavyuha-sutra, using contemporary textual theory, narratology and worldview analysis. I argue that the wealth, gender and power of the spiritual guides (kalyanamitras , literally ‘good friends’) in this narrative reflect the social and political hierarchies and patterns of Buddhist patronage in ancient Indian during the time of its compilation. In order to do this, I divide the study into three parts. In part I, ‘Text and Context’, I first investigate what is currently known about the origins and development of the Gandavyuha, its extant manuscripts, translations and modern scholarship. -
Hold on to the Fundamental Principle of Oneness Sri Sathya Sai Baba
Divine Discourse, 6 September 1996 Hold on to the Fundamental Principle of Oneness Sri Sathya Sai Baba Prasanthi Nilayam 6 September 1996 Editor’s note. This discourse appears in the Sathya Sai Speaks series but was retranslated and appeared in Sanathana Sarathi in two parts in April and May 2015. Pots are many, clay is one, Jewels are many, gold is one, If there is no potter, clay cannot be converted into Cows are many, milk is one, pots. And the potter cannot make pots without Likewise, the same Divinity dwells in all forms. clay. Therefore, both —potter and clay— are nec- (Sanskrit verse) essary for pots to be made. If you enquire deeply, you will find in this world For the entire universe, God is the primary cause, that the same thing assumes different names and and He is also the creative force of the universe. forms and is put to use in myriad ways. Seed is Your bodies are like different pots. You put your one, from which emerge the trunk, branches, sub- body to different uses and experience pleasure and branches, leaves, flowers, and fruits of the tree. pain. Just as the pot breaks when it falls down, the All these have different names and forms and are body also perishes when the time comes. put to use in different ways. The One willed to become many (Ekoham bahusyam). Though God But God, who is both the instrumental cause and is one, He assumes many names and forms. the primary cause, is permanent. The same pot, which is useful, becomes useless when it breaks. -
Publications Received by the Regional Editor for South-Asia (From January 2010 to December 2011)
Publications received by the regional editor for South-Asia (from January 2010 to December 2011) Autor(en): Bronkhorst, Johannes Objekttyp: Article Zeitschrift: Asiatische Studien : Zeitschrift der Schweizerischen Asiengesellschaft = Études asiatiques : revue de la Société Suisse-Asie Band (Jahr): 66 (2012) Heft 2 PDF erstellt am: 08.10.2021 Persistenter Link: http://doi.org/10.5169/seals-306447 Nutzungsbedingungen Die ETH-Bibliothek ist Anbieterin der digitalisierten Zeitschriften. Sie besitzt keine Urheberrechte an den Inhalten der Zeitschriften. Die Rechte liegen in der Regel bei den Herausgebern. Die auf der Plattform e-periodica veröffentlichten Dokumente stehen für nicht-kommerzielle Zwecke in Lehre und Forschung sowie für die private Nutzung frei zur Verfügung. Einzelne Dateien oder Ausdrucke aus diesem Angebot können zusammen mit diesen Nutzungsbedingungen und den korrekten Herkunftsbezeichnungen weitergegeben werden. Das Veröffentlichen von Bildern in Print- und Online-Publikationen ist nur mit vorheriger Genehmigung der Rechteinhaber erlaubt. Die systematische Speicherung von Teilen des elektronischen Angebots auf anderen Servern bedarf ebenfalls des schriftlichen Einverständnisses der Rechteinhaber. Haftungsausschluss Alle Angaben erfolgen ohne Gewähr für Vollständigkeit oder Richtigkeit. Es wird keine Haftung übernommen für Schäden durch die Verwendung von Informationen aus diesem Online-Angebot oder durch das Fehlen von Informationen. Dies gilt auch für Inhalte Dritter, die über dieses Angebot zugänglich sind. Ein Dienst der ETH-Bibliothek ETH Zürich, Rämistrasse 101, 8092 Zürich, Schweiz, www.library.ethz.ch http://www.e-periodica.ch PUBLICATIONS RECEIVED BY THE REGIONAL EDITOR FOR SOUTH-ASIA FROM JANUARY 2010 TO DECEMBER 2011) Achard, Jean-Luc ed.) 2010): Etudes tibétaines en l’honneur d’Anne Chayet. Genève: Droz. Ecole Pratiques des Hautes Etudes, sciences historiques et philologiques – II; Hautes études orientales – Extreme-Orient 12/49.) Acta Comparanda 21 Faculty for Comparative Study of Religions, Antwerpen, Belgium). -
Upanishads Divine Discourses of Bhagawan Sri Sathya Sai Baba
Summer Showers 1991 - Upanishads Divine Discourses of Bhagawan Sri Sathya Sai Baba Index Of Discourses 1. The End Of Education Is Character ...................................................................... 2 2. The Vedic Heritage Of India ................................................................................. 15 3. Thath Twam Asi —that Thou Art......................................................................... 31 4. Isaavaasya Upanishad – Renunciation And Pleasure ........................................ 42 5. Kenopanishad ......................................................................................................... 55 6. Prasnopanishad – Answers To The First Student .............................................. 65 7. Prasnopanishad – Answers To The Second And Third Students ..................... 80 8. Prasnopanishad – Answers To The Fourth And Fifth Students ....................... 90 9. Prasnopanishad – Answers To The Sixth Student ............................................ 101 10. Mundaka Upanishad And Brahma Vidya ......................................................... 109 11. Taittireya Upanishad ........................................................................................... 117 12. The Three Forms Of God – Viraat, Hiranyagarbha And Avyaakruta .......... 128 13. Spiritual Discipline (sadhana) ............................................................................. 144 14. Dharma And Indian Spirituality ........................................................................ 154 -
Ye-Shes-Sde; Tibetan Scholar and Saint Dr
Ye-Shes-sDe; Tibetan Scholar and Saint Dr. Sherab Rhaldi It was being held for a long time that a large number of Buddhist texts have been translated .by the Tibetan scholars. While the presupposition turned out gradually to be true, what, in fact was not equally certain was the number oftexts translated, the areas where emphasis was laid and the scholars who were involved in the act of translation. The researches so far undertaken both by the Tibetan, Asi?n and western scholar~ appear to be inadequate in terms of the qualityl of information which they have obtained and the way they have sorted out their information. One of the Indian scholars who claims to have done some ground work in his book on Tibetan Literature is Rahul Sallkrityayana2• Rahul intended to formulate a list of scholars SlaI1ing with the 7th century A.D. and closed it in the 17th century. The list might be useful as pioneering work; neve11heless Rahur s over enthusiasm about the Indian scholars had blighted the facts of history on a number of occasions. This is rev,ealed by a subsequent work, which was more detailed and somewhat exhaustively evidenced by the Tibetan sources. Guide to the Nyingma Edition ofthe sDe-dge-bKa' -' gyurlbsTan-'gyur edited and produced by TarthaI1g Tulku3 evidently is more infom1ative and therefore more reliable have contradicted some infOlTI1ation provided by Rahul on logical grounds. However, before we come to a position to utter any opinion it will be doing well to mention that ofthe Tibetan scholars whose name occurred with the translation is tlle name ofYe-Shes-sDe. -
WND-CD Pop-Up Glossary
THE WRITINGS OF NICHIREN DAISHONIN POP-UP GLOSSARY acharya (Skt) An honorific title meaning teacher, conferred upon a priest who guides the conduct of disciples and serves as an example to them. Abbreviations: Skt = Sanskrit; Chin = Chinese; Kor = Korean; Jpn = Japanese; b. = born; d. = died; r. = reign; n.d. = no dates; c. = circa; fl. = flourished THE WRITINGS OF NICHIREN DAISHONIN POP-UP GLOSSARY acting administrator Hojo Yoshitoki (1163–1224), the second regent of the Kamakura government. THE WRITINGS OF NICHIREN DAISHONIN POP-UP GLOSSARY administrator of priests An official rank within the Buddhist priesthood.The administrator of priests as the highest-ranking official was general supervisor over the other priests and nuns. Later the system of ranking for priests became a matter of formalism, with such titles bestowing honor but indicating no specific function or position. THE WRITINGS OF NICHIREN DAISHONIN POP-UP GLOSSARY Agama sutras A generic term for the Hinayana sutras. THE WRITINGS OF NICHIREN DAISHONIN POP-UP GLOSSARY Ajatashatru A king of the state of Magadha in India. Incited by Devadatta, he killed his father, King Bimbisara, a follower of Shakyamuni, and ascended the throne to become the most influential ruler of his time. Later he contracted a terrible disease and, in remorse for his evil acts, converted to Buddhism and supported the First Buddhist Council for the compilation of Shakyamuni’s teachings. THE WRITINGS OF NICHIREN DAISHONIN POP-UP GLOSSARY Ajitavati See Hiranyavati. THE WRITINGS OF NICHIREN DAISHONIN POP-UP GLOSSARY alaya-consciousness Also called “storehouse consciousness.” The level of consciousness where the results of one’s actions (karma), good or evil, accumulate as karmic potentials or “seeds” that later produce the results of happiness or suffering. -
Buddhism As a Pragmatic Religious Tradition
CHAPTER 1 Introduction: Buddhism as a Pragmatic Religious Tradition Our approach to Religion can be called “vernacular” . [It is] concerned with the kinds of data that may, even- tually, be able to give us some substantial insight into how religions have played their part in history, affect- ing people’s ability to respond to environmental crises; to earthquakes, floods, famines, pandemics; as well as to social ills and civil wars. Besides these evils, there are the everyday difficulties and personal disasters we all face from time to time. Religions have played their part in keeping people sane and stable....We thus see religions as an integral part of vernacular history, as a strand woven into lives of individuals, families, social groups, and whole societies. Religions are like technol- ogy in that respect: ever present and influential to peo- ple’s ability to solve life’s problems day by day. Vernon Reynolds and Ralph Tanner, The Social Ecology of Religion The Buddhist faith expresses itself most authentically in the processions of statues through towns, the noc- turnal illuminations in the streets and countryside. It is on such occasions that communion between the reli- gious and laity takes place . without which the religion could be no more than an exercise of recluse monks. Jacques Gernet, Buddhism in Chinese Society: An Economic History from the Fifth to the Tenth Centuries 1 2 Popular Buddhist Texts from Nepal Whosoever maintains that it is karma that injures beings, and besides it there is no other reason for pain, his proposition is false.... Milindapañha IV.I.62 Health, good luck, peace, and progeny have been the near- universal wishes of humanity.