The Bad Karma of the Buddha1

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Buddhist Monastic Traditions of Southern Asia

BUDDHIST MONASTIC TRADITIONS OF SOUTHERN ASIA dBET Alpha PDF Version © 2017 All Rights Reserved BDK English Tripitaka 93-1 BUDDHIST MONASTIC TRADITIONS OF SOUTHERN ASIA A RECORD OF THE INNER LAW SENT HOME FROM THE SOUTH SEAS by Sramana Yijing Translated from the Chinese (Taishô Volume 54, Number 2125) by Li Rongxi Numata Center for Buddhist Translation and Research 2000 © 2000 by Bukkyo Dendo Kyokai and Numata Center for Buddhist Translation and Research All rights reserved. No part of this book may be reproduced, stored in a retrieval system, or transcribed in any form or by any means —electronic, mechanical, photocopying, recording, or otherwise— without the prior written permission of the publisher. First Printing, 2000 ISBN: 1-886439-09-5 Library of Congress Catalog Card Number: 98-67122 Published by Numata Center for Buddhist Translation and Research 2620 Warring Street Berkeley, California 94704 Printed in the United States of America A Message on the Publication of the English Tripit aka The Buddhist canon is said to contain eighty-four thousand different teachings. I believe that this is because the Buddha’s basic approach was to prescribe a different treatment for every spiritual ailment, much as a doctor prescribes a different medicine for every medical ailment. Thus his teachings were always appropriate for the par ticular suffering individual and for the time at which the teaching was given, and over the ages not one of his prescriptions has failed to relieve the suffering to which it was addressed. Ever since the Buddha’s Great Demise over twenty-five hundred years ago, his message of wisdom and compassion has spread through out the world.
Thought and Practice in Mahayana Buddhism in India (1St Century B.C. to 6Th Century A.D.)

International Journal of Humanities and Social Sciences. ISSN 2250-3226 Volume 7, Number 2 (2017), pp. 149-152 © Research India Publications http://www.ripublication.com Thought and Practice in Mahayana Buddhism in India (1st Century B.C. to 6th Century A.D.) Vaishali Bhagwatkar Barkatullah Vishwavidyalaya, Bhopal (M.P.) India Abstract Buddhism is a world religion, which arose in and around the ancient Kingdom of Magadha (now in Bihar, India), and is based on the teachings of Siddhartha Gautama who was deemed a "Buddha" ("Awakened One"). Buddhism spread outside of Magadha starting in the Buddha's lifetime. With the reign of the Buddhist Mauryan Emperor Ashoka, the Buddhist community split into two branches: the Mahasaṃghika and the Sthaviravada, each of which spread throughout India and split into numerous sub-sects. In modern times, two major branches of Buddhism exist: the Theravada in Sri Lanka and Southeast Asia, and the Mahayana throughout the Himalayas and East Asia. INTRODUCTION Buddhism remains the primary or a major religion in the Himalayan areas such as Sikkim, Ladakh, Arunachal Pradesh, the Darjeeling hills in West Bengal, and the Lahaul and Spiti areas of upper Himachal Pradesh. Remains have also been found in Andhra Pradesh, the origin of Mahayana Buddhism. Buddhism has been reemerging in India since the past century, due to its adoption by many Indian intellectuals, the migration of Buddhist Tibetan exiles, and the mass conversion of hundreds of thousands of Hindu Dalits. According to the 2001 census, Buddhists make up 0.8% of India's population, or 7.95 million individuals. Buddha was born in Lumbini, in Nepal, to a Kapilvastu King of the Shakya Kingdom named Suddhodana.
The Bodhisattva Precepts

【CONTENTS】 Foreword 03 Introduction 06 The Source of Compassion 10 Who Is a Bodhisattva? 13 How to Overcome Difficulties 15 On Vinaya Practice 20 The Five Precepts 23 The Ten Good Deeds 25 The Three Sets of Pure Precepts 31 On Violation of the Precepts 35 The Four Immeasurable Minds ‥‥ 37 The Four Methods of Inducement 41 Participation in the World ︱ The Bodhisattva Precepts Foreword his book consists of talks on the bodhisattva T precepts by Master Sheng Yen given at the Chan Meditation Center in New York from December 6 through 8, 1997. We sincerely hope that this commentary on the bodhisattva precepts will provide the reader with a clear understanding of their meaning, as well as the inspiration to integrate these teachings into their lives. We wish to acknowledge several individuals for their help in producing this booklet: Guo-gu /translation Simeon Gallu/organization and editorial assistance The International Affairs Office Dharma Drum Mountain January, 2005 Introduction ︱ Introduction here is a saying in Mahayana Buddhism: "Those T who have precepts to break are bodhisattvas; those who have no precepts to break are outer-path followers." Many Buddhists know that receiving the bodhisattva precepts generates great merit, yet they believe this without a real understanding of the profound meaning of the precepts, or of what keeping these precepts entails. They receive the precepts as a matter of course, knowing only that receiving them is a good thing to do. To try to remedy this situation, we are conducting the transmission of the bodhisattva precepts over the course of three days so that prior to the formal transmission ceremony, I can explain to all participants the meaning and significance of these precepts within the Mahayana tradition.
Early Buddhist Concepts in Today's Language

1 Early Buddhist Concepts In today's language Roberto Thomas Arruda, 2021 (+55) 11 98381 3956 [email protected] ISBN 9798733012339 2 Index I present 3 Why this text? 5 The Three Jewels 16 The First Jewel (The teachings) 17 The Four Noble Truths 57 The Context and Structure of the 59 Teachings The second Jewel (The Dharma) 62 The Eightfold path 64 The third jewel(The Sangha) 69 The Practices 75 The Karma 86 The Hierarchy of Beings 92 Samsara, the Wheel of Life 101 Buddhism and Religion 111 Ethics 116 The Kalinga Carnage and the Conquest by 125 the Truth Closing (the Kindness Speech) 137 ANNEX 1 - The Dhammapada 140 ANNEX 2 - The Great Establishing of 194 Mindfulness Discourse BIBLIOGRAPHY 216 to 227 3 I present this book, which is the result of notes and university papers written at various times and in various situations, which I have kept as something that could one day be organized in an expository way. The text was composed at the request of my wife, Dedé, who since my adolescence has been paving my Dharma with love, kindness, and gentleness so that the long path would be smoother for my stubborn feet. It is not an academic work, nor a religious text, because I am a rationalist. It is just what I carry with me from many personal pieces of research, analyses, and studies, as an individual object from which I cannot separate myself. I dedicate it to Dede, to all mine, to Prof. Robert Thurman of Columbia University-NY for his teachings, and to all those to whom this text may in some way do good.
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.
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.
Virtues Without Rules: Ethics in the Insight Meditation Movement Gil Fronsdal

Virtues without Rules: Ethics in the Insight Meditation Movement Gil Fronsdal INTRODUCTION Observers have commented that for Buddhism to take firm hold in the West it needs to develop a well- articulated ethic. This chapter is a study of how Buddhist ethics is taught within one rapidly growing movement of Western Buddhism: what I will be calling the Insight Meditation movement. While the movement has so far published no overview of its ethics, enough material is now available for us to discern some general points. Among Buddhist movements in the West, the Insight Meditation movement is unique in that it is not simply a transplant of an Asian Buddhist tradition. Rather, it can be seen as a new tradition taking shape in the West around particular meditative practices of vipassanā, often translated as “insight meditation” or colloquially as “mindfulness practice.” Vipassanā practice is clearly derived from the Theravāda Buddhism of South and Southeast Asia, where it has a central soteriological role. However, in bringing this meditation practice to the West, the founders of the Insight Meditation movement have consciously downplayed (or even jettisoned) many important elements of the Theravāda tradition, including monasticism, rituals, merit-making, and Buddhist cosmology. Without these and other elements, the Insight Meditation movement has been relatively unencumbered in developing itself into a form of Western Buddhism. In doing so, it has retained only a minimal identification with its Theravāda origins. Ethics, morality, and virtue have central roles in the Asian Theravāda tradition. All three of these English terms can be used to translate the Pāli word sīla that appears in the important three-fold division of the Therāvadin Buddhist spiritual path: sīla, samādhi, and paññā (ethics, meditative absorption, and wisdom).
Pali Terms Abhidhamma/Abhidharma (Pali/Sanskrit) the Third Section of the Buddhist Canon Devoted to Human Psychology and Philoso

Pali terms Abhidhamma/Abhidharma (Pali/Sanskrit) The third section of the Buddhist canon devoted to human psychology and philosophy Anapanasati (Pali) Mindfulness of breathing Anatta (Pali) Not self, insubstantiality, one of the three characteristics of existence Anicca (Pali) Impermanent, one of the three characteristics of existence. Buddhist teachings emphasize that all conditioned mental and physical phenomena are impermanent - nothing lasts, nothing stays the same. Beginner’s mind A mind that is open to the experience of the moment, free of conceptual overlays; first made popular by the Zen teacher Suzuki Roshi Bhikkhu (Pali) A Buddhist monk Bhikkhuni (Pali) A Buddhist nun Bodhi (Pali/Sanskrit) awakening Brahma-Vihara (Pali, Sanskrit) Divine or sublime abode, the four mind states said to lead to a rebirth in a heavenly realm: lovingkindness (metta), compassion (karuna), appreciative joy (mudita) and equanimity (upekkha) Buddha (Pali, Sanskrit) Fully awakened one; specifically the historical Buddha, Sakyamuni, who lived and taught in India 2,500 years ago; one of the three jewels of refuge Buddha-Dharma/Dhamma (Sanskrit/Pali) The teachings of the Buddha Dana (Pali/Sanskrit) The practice of giving; generosity. Dana is the first of the ten paramis, or qualities to be perfected in order to become a Buddha Dhammapada (Pali) The best known of all the Buddhist scriptures; a collection of 423 verses, spoken by the Buddha, that focuses on the value of ethical conduct and mental training Dependent origination The doctrine that all mental and
DID the BUDDHA BELIEVE in KARMA and REBIRTH?* (Published In: Journal of the International Association of Buddhist Studies 21(1), 1998, Pp

DID THE BUDDHA BELIEVE IN KARMA AND REBIRTH 1 JOHANNES BRONKHORST DID THE BUDDHA BELIEVE IN KARMA AND REBIRTH?* (published in: Journal of the International Association of Buddhist Studies 21(1), 1998, pp. 1-19) The title of this lecture may raise some questions. Before we can even try to answer the question whether the Buddha believed in karma and rebirth, we have to address a few other ones. One is whether karma and rebirth necessarily form a couple. We will see that not all scholars have looked upon these elements in this way, and that some have suggested that the Buddha may have believed in only one of these two. An equally important question concerns the issue whether philological research can ever hope to find out anything about the historical Buddha.1 Isn't it safer to say that the early Buddhist texts inform us about the views and beliefs of the, or a, Buddhist community during some period? And if philological analysis allows us to reach further back into the past (supposing it can actually do so), does this not merely lead us back to an earlier phase of the views and beliefs of the, or a, Buddhist community? Is it not, therefore, wiser to speak about early — or even: earliest — Buddhism, and leave the Buddha out of the picture? In earlier publications I was not quite certain about this issue, and had a tendency to speak about early or earliest Buddhism, rather than about the historical Buddha.2 But closer reflection suggests that this attempt to express oneself carefully may really have the opposite effect.
The Attainment of Nirvana by Arya Shariputra and Maha Maudgalyayana

lIas-<>kyes Ii'om a distance. the Buddha asked the monk attendants as to whether they had seen Nye-rgyal and dPang-nas-skyes who embodied the essence of the whole collection of their vil1ues and who drew the entire group. coming to the assembly. When they saiel they did, the Buddha foretold that these two represented his pair of hearers (Sans: Sravaka/Tib: Nyan-thos) who would become not only his pair ofprin cipal disciples but also a virtuous pair. one of whom shall become accomplished in miraculous performance and the other in sublime wisdom. Nyc-ryal and dPang-nas-skyes went towards the Buddha, bowed down at his feet, and earnestly asked him to ordain them into the excellence of Vi nay a (,Dul-ba) precept and to grant them the requirements to undergo a chaste life of monkhood in his presence. The Buddha therefore ordained them into his fold (dGe-slong Tshur sog) by instructing them to undergo a life of chastity. Immediately after the injunc tion. they were transformed into monks devoid of hair 011 the head, covered with robe, alllls bowl and religious vessel in hand, they manifested like a conduct of an ordained monk of hundred years old. CHAPTER-IV THE ATTAINMENT OF NIRVANA BY ARYA SHARIPUTRA AND MAHA MAUDGALYAYANA When the Buddha was residing at Bya-ka-Ian-da-ka in Magadha, the all perva sive activities of the venerable Shariputra and Maudgalyayana were: At times they went to the sentient beings suffering in the realm of hell, at times to the realm of animals, realm of Pretas (Yi-dags), realm of gods, and the realm ofhllman beings.
The Teaching of Buddha”

THE TEACHING OF BUDDHA WHEEL OF DHARMA The Wheel of Dharma is the translation of the Sanskrit word, “Dharmacakra.” Similar to the wheel of a cart that keeps revolving, it symbolizes the Buddha’s teaching as it continues to be spread widely and endlessly. The eight spokes of the wheel represent the Noble Eightfold Path of Buddhism, the most important Way of Practice. The Noble Eightfold Path refers to right view, right thought, right speech, right behavior, right livelihood, right effort, right mindfulness, and right meditation. In the olden days before statues and other images of the Buddha were made, this Wheel of Dharma served as the object of worship. At the present time, the Wheel is used internationally as the common symbol of Buddhism. Copyright © 1962, 1972, 2005 by BUKKYO DENDO KYOKAI Any part of this book may be quoted without permission. We only ask that Bukkyo Dendo Kyokai, Tokyo, be credited and that a copy of the publication sent to us. Thank you. BUKKYO DENDO KYOKAI (Society for the Promotion of Buddhism) 3-14, Shiba 4-chome, Minato-ku, Tokyo, Japan, 108-0014 Phone: (03) 3455-5851 Fax: (03) 3798-2758 E-mail: [email protected] http://www.bdk.or.jp Four hundred & seventy-second Printing, 2019 Free Distribution. NOT for sale Printed Only for India and Nepal. Printed by Kosaido Co., Ltd. Tokyo, Japan Buddha’s Wisdom is broad as the ocean and His Spirit is full of great Compassion. Buddha has no form but manifests Himself in Exquisiteness and leads us with His whole heart of Compassion.
Discovering Buddhism at Home

Discovering Buddhism at home Awakening the limitless potential of your mind, achieving all peace and happiness Special Integration Experiences Required Reading Contents The Eight Places of Buddhist Pilgrimage, by Jeremy Russell 3 (Also available on Lama Yeshe Wisdom Archive Website – www.lamayeshe.com) Further required reading includes the following texts: The Tantric Path of Purification, by Lama Thubten Yeshe Everlasting Rain of Nectar, by Geshe Jampa Gyatso © FPMT, Inc., 2001. All rights reserved. 1 2 The Eight Places of Buddhist Pilgrimage by Jeremy Russell Jeremy Russell was born in England and received his degree in English Literature from London University. He studied Buddhist philosophy at the Library of Tibetan Works and Archives, Dharamsala, for four years. Jeremy currently lives in Dharamsala, India, editing Cho-Yang, the Journal of Tibetan Culture, and translating other material from Tibetan. Lord Buddha said: Monks, after my passing away, if all the sons and daughters of good family and the faithful, so long as they live, go to the four holy places, they should go and remember: here at Lumbini the enlightened one was born; here at Bodhgaya he attained enlightenment; here at Sarnath he turned twelve wheels of Dharma; and here at Kushinagar he entered parinirvana. Monks, after my passing away there will be activities such as circumambulation of these places and prostration to them. Thus it should be told, for they who have faith in my deeds and awareness of their own will travel to higher states. After my passing away, the new monks who come and ask of the doctrine should be told of these four places and advised that a pilgrimage to them will help purify their previously accumulated negative karmas, even the five heinous actions.