Questions and Answers on the Teachings of Theravāda Buddhism
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1 Changes in Tzu Chi. by Yu-Shuang Yao and Richard Gombrich
Changes in Tzu Chi. By Yu-Shuang Yao and Richard Gombrich, October 2014. Tzu Chi will soon be fifty years old. Since 2010 it has been the subject of almost 300 graduate theses written in Taiwan, and that number will surely have increased before this paper is published.1 There has been widespread criticism of Tzu Chi for its lack of traditional Buddhist ritual and public observance of Buddhist festivals. Indeed, the movement has generally appeared somewhat austere in its lack of ritual and public spectacle, an austerity very much in the spirit of Tai Xu’s criticism of the Chinese Buddhism of his day. This year, on May 11th, Tzu Chi showed a new face to the world. The Buddha’s birthday (according to the Chinese Buddhist calendar) was celebrated in every branch of Tzu Chi worldwide. In Hualien the Master herself presided over a spectacular celebration involving, we estimate, nearly 2000 participants. These participants included the Tzu Chi nuns, who live in Hualien at the Abode, the movement’s headquarters; they normally lead reclusive lives and are not seen in public; so far as we can tell, this is the first time that they have taken part in any public ceremony. A similar ceremony was held on an even larger scale in Taipei at the Chiang Kai Shek Memorial Hall, and was observed by 300 members of the Buddhist Saṅgha who had been invited from around the world. This is the first time that representatives of other Buddhist movements, let alone ordained members of those movements, have been invited by Tzu Chi. -
Samlekhana Is a Step Towards Self-Realization
National Seminar on BIO ETHICS - 24th & 25th Jan. 2007 31 Samlekhana is a Step Towards Self-realization Utpala Mody H-402, Vishal Apt, Sir M. V. Road, Andheri (E), Mumbai-400 069. Email: [email protected] Introduction by the rules of conduct, are liable to be caught in the wheel of Samsara. Such persons are caught in the In the present political life of our country, fast moha-dharma. Fasting unto death for specific unto death for specific ends has been very common. purposes has an element of coercion, which is against The Manusmruti mentions some traditional methods the spirit of non-violence. of fasting unto death in order to get back the loan that was once given. The Rajatarangi refers to In addition to the twelve vratas a householder Brahmins resorting to fast in order to obtain justice is expected to practice in the last moment of his life or protest against abuses. Religious suicide is the process of samlekhana, i.e. peaceful or voluntary occasionally commended by the Hindus. With a vow death. A layman is expected not only to live a to some deity they starve themselves to death, enter disciplined life but also to die bravely a detached death. fire and throw themselves down a precipice. Samlekhana, generally interpreted as ritual Society and religions in the past approved suicide by fasting, the scraping or emaciating of the different forms of voluntary deaths as acts of piety, kasayas, forms the subject of a vrata which, since it conducive to religious merit. Sometimes such acts cannot by its nature be included among the formal have been condemned as repugnant to all morals and religious obligations, is treated as supplementary to human conscience. -
The Island, the Refuge, the Beyond
T H E I S L A N D AN ANTHOLOGY OF THE BUDDHA’S TEACHINGS ON NIBBANA Ajahn Pasanno & Ajahn Amaro T H E I S L A N D An Anthology of the Buddha’s Teachings on Nibbæna Edited and with Commentary by Ajahn Pasanno & Ajahn Amaro Abhayagiri Monastic Foundation It is the Unformed, the Unconditioned, the End, the Truth, the Other Shore, the Subtle, the Everlasting, the Invisible, the Undiversified, Peace, the Deathless, the Blest, Safety, the Wonderful, the Marvellous, Nibbæna, Purity, Freedom, the Island, the Refuge, the Beyond. ~ S 43.1-44 Having nothing, clinging to nothing: that is the Island, there is no other; that is Nibbæna, I tell you, the total ending of ageing and death. ~ SN 1094 This book has been sponsored for free distribution SABBADÆNAM DHAMMADÆNAM JINÆTI The Gift of Dhamma Excels All Other Gifts © 2009 Abhayagiri Monastic Foundation 16201 Tomki Road Redwood Valley, CA 95470 USA www.abhayagiri.org Web edition, released June 13, 2009 VI CONTENTS Prefaces / VIII Introduction by Ajahn Sumedho / XIII Acknowledgements / XVII Dedication /XXII SEEDS: NAMES AND SYMBOLS 1 What is it? / 25 2 Fire, Heat and Coolness / 39 THE TERRAIN 3 This and That, and Other Things / 55 4 “All That is Conditioned…” / 66 5 “To Be, or Not to Be” – Is That the Question? / 85 6 Atammayatæ: “Not Made of That” / 110 7 Attending to the Deathless / 123 8 Unsupported and Unsupportive Consciousness / 131 9 The Unconditioned and Non-locality / 155 10 The Unapprehendability of the Enlightened / 164 11 “‘Reappears’ Does Not Apply…” / 180 12 Knowing, Emptiness and the -
Mahasi Sayadaw's Revolution
Deep Dive into Vipassana Copyright © 2020 Lion’s Roar Foundation, except where noted. All rights reserved. Lion’s Roar is an independent non-profit whose mission is to communicate Buddhist wisdom and practices in order to benefit people’s lives, and to support the development of Buddhism in the modern world. Projects of Lion’s Roar include Lion’s Roar magazine, Buddhadharma: The Practitioner’s Quarterly, lionsroar.com, and Lion’s Roar Special Editions and Online Learning. Theravada, which means “Way of the Elders,” is the earliest form of institutionalized Buddhism. It’s a style based primarily on talks the Buddha gave during his forty-six years of teaching. These talks were memorized and recited (before the internet, people could still do that) until they were finally written down a few hundred years later in Sri Lanka, where Theravada still dominates – and where there is also superb surf. In the US, Theravada mostly man- ifests through the teaching of Vipassana, particularly its popular meditation technique, mindfulness, the awareness of what is hap- pening now—thoughts, feelings, sensations—without judgment or attachment. Just as surfing is larger than, say, Kelly Slater, Theravada is larger than mindfulness. It’s a vast system of ethics and philoso- phies. That said, the essence of Theravada is using mindfulness to explore the Buddha’s first teaching, the Four Noble Truths, which go something like this: 1. Life is stressful. 2. Our constant desires make it stressful. 3. Freedom is possible. 4. Living compassionately and mindfully is the way to attain this freedom. 3 DEEP DIVE INTO VIPASSANA LIONSROAR.COM INTRODUCTION About those “constant desires”: Theravada practitioners don’t try to stop desire cold turkey. -
Buddhist Revivalist Movements Comparing Zen Buddhism and the Thai Forest Movement Buddhist Revivalist Movements Alan Robert Lopez Buddhist Revivalist Movements
Alan Robert Lopez Buddhist Revivalist Movements Comparing Zen Buddhism and the Thai Forest Movement Buddhist Revivalist Movements Alan Robert Lopez Buddhist Revivalist Movements Comparing Zen Buddhism and the Thai Forest Movement Alan Robert Lopez Chiang Mai , Thailand ISBN 978-1-137-54349-3 ISBN 978-1-137-54086-7 (eBook) DOI 10.1057/978-1-137-54086-7 Library of Congress Control Number: 2016956808 © The Editor(s) (if applicable) and The Author(s) 2016 This work is subject to copyright. All rights are solely and exclusively licensed by the Publisher, whether the whole or part of the material is concerned, specifi cally the rights of translation, reprinting, reuse of illustrations, recitation, broadcasting, reproduction on microfi lms or in any other physical way, and transmission or information storage and retrieval, electronic adaptation, computer software, or by similar or dissimilar methodology now known or hereafter developed. The use of general descriptive names, registered names, trademarks, service marks, etc. in this publication does not imply, even in the absence of a specifi c statement, that such names are exempt from the relevant protective laws and regulations and therefore free for general use. The publisher, the authors and the editors are safe to assume that the advice and information in this book are believed to be true and accurate at the date of publication. Neither the publisher nor the authors or the editors give a warranty, express or implied, with respect to the material contained herein or for any errors or omissions that may have been made. Cover image © Nickolay Khoroshkov / Alamy Stock Photo Printed on acid-free paper This Palgrave Macmillan imprint is published by Springer Nature The registered company is Nature America Inc. -
The Pāṃsukūlacīvara ! Towards an Anthropology of a Trans-Traditional Buddhist Robe ! ! ! !
! ! ! ! ! ! Faculty of Arts and Philosophy SIMON BULTYNCK ! ! ! ! The Pāṃsukūlacīvara ! Towards an anthropology of a trans-traditional Buddhist robe ! ! ! ! Master’s dissertation submitted to obtain the degree of Master of Asian Languages and Cultures ! 2016 ! ! ! ! ! Supervisor! ! Prof.!dr.!Ann!Heirman! ! ! ! Department!of!Languages!and!Cultures! ! Dean! ! Prof.!dr.!Marc!Boone! Rector! ! Prof.!dr.!Anne!De!Paepe! ! ! ! ! ! ! ! iii! ! ! iv! ! ! ! ! ! ! ! ! ! ! ! ! while striving for death’s army’s rout the ascetic clad in rag-robe clout got from a rubbish heap, shines bright mārasenavighātāya as mail-clad warrior paṃsukūladharo yati in the fight. sannaddhakavaco yuddhe ! khattiyo viya sobhati this robe the world’s great teacher wore, pahāya kāsikādīni leaving rare Kási cloth varavatthāni dhāritaṃ and more; yaṃ lokagarunā ko taṃ of rags from off paṃsukūlaṃ na dhāraye a rubbish heap who would not have tasmā hi attano bhikkhu a robe to keep? paṭiññaṃ samanussaraṃ ! yogācārānukūlamhi minding the words paṃsukūle rato siyāti he did profess ! when he went ! ! into homelessness, ! let him to wear ! such rags delight ! as!one!! ! in!seemly!garb!bedight.*! ! ! ! ! ! ! ! ! ! ! ! v! ! ! ! ! vi! ! Abstract Superlatives in academics are scarce; in humanities they are almost taboo. And yet it is probably fair to say that one of the most significant robes of all Buddhist monastic attire is the pāṃsukūlacīvara. Often poorly translated as ‘robe from the dust-heap’, this trans- tradition monastic type of dress, patched from cast-off rags, has been charged with du- bious symbolism and myth throughout Buddhist literature. This thesis aims to bridge the gap between anthropological and text-critical research on the topic and to further widen both the scope of its study. -
Ratnakarandaka-F-With Cover
Ācārya Samantabhadra’s Ratnakaraõçaka-śrāvakācāra – The Jewel-casket of Householder’s Conduct vkpk;Z leUrHkæ fojfpr jRudj.MdJkodkpkj Divine Blessings: Ācārya 108 Vidyānanda Muni VIJAY K. JAIN Ācārya Samantabhadra’s Ratnakaraõçaka-śrāvakācāra – The Jewel-casket of Householder’s Conduct vkpk;Z leUrHkæ fojfpr jRudj.MdJkodkpkj Ācārya Samantabhadra’s Ratnakaraõçaka-śrāvakācāra – The Jewel-casket of Householder’s Conduct vkpk;Z leUrHkæ fojfpr jRudj.MdJkodkpkj Divine Blessings: Ācārya 108 Vidyānanda Muni Vijay K. Jain fodYi Front cover: Depiction of the Holy Feet of the twenty-fourth Tīrthaôkara, Lord Mahāvīra, at the sacred hills of Shri Sammed Shikharji, the holiest of Jaina pilgrimages, situated in Jharkhand, India. Pic by Vijay K. Jain (2016) Ācārya Samantabhadra’s Ratnakaraõçaka-śrāvakācāra – The Jewel-casket of Householder’s Conduct Vijay K. Jain Non-Copyright This work may be reproduced, translated and published in any language without any special permission provided that it is true to the original and that a mention is made of the source. ISBN 81-903639-9-9 Rs. 500/- Published, in the year 2016, by: Vikalp Printers Anekant Palace, 29 Rajpur Road Dehradun-248001 (Uttarakhand) India www.vikalpprinters.com E-mail: [email protected] Tel.: (0135) 2658971 Printed at: Vikalp Printers, Dehradun (iv) eaxy vk'khokZn & ijeiwT; fl¼kUrpØorhZ 'osrfiPNkpk;Z Jh fo|kuUn th eqfujkt milxsZ nq£Hk{ks tjfl #tk;ka p fu%izfrdkjs A /ekZ; ruqfoekspuekgq% lYys[kukek;kZ% AA 122 AA & vkpk;Z leUrHkæ] jRudj.MdJkodkpkj vFkZ & tc dksbZ fu"izfrdkj milxZ] -
41. Buddhism As the Buddha's Perfect and Wholly Complete Education
Verse of Praising the Buddha The Buddha is the Supreme One Both in heavens and on earth. So is he without comparison In the ten directions of space. Among all things in the world That I can possibly see, No other beings can ever be Comparable with the Buddha. Verse of Praising the Buddha The Buddha is the Supreme One Both in heavens and on earth. So is he without comparison In the ten directions of space. Among all things in the world That I can possibly see, No other beings can ever be Comparable with the Buddha. An Illustration of Buddha’s speaking of the Ten Dharma Realms Pratyekabuddhas Buddhas Bodhisattvas Deities Sravakas MIND Humans Asuras Animals Hungry Ghosts Hell Explaining in words the Illustration of Buddha’s speaking of the Ten Dharma Realms Knowing that dharmadhātu is one mind, and having accomplished the three The Realm of kinds of enlightenment with tens of thousands of virtues is the mind of a next Buddhas— Buddha. The Realm of Keeping altruism in mind, broadly cultivating the six paramitas, and practicing Bodhisattvas— the Middle Path is the mind of a bodhisattva. Practicing in the way of the four noble truths, knowing what suffering is and The Realm of how to end its aggregation, being eager for nirvana and cultivating the Way Sravakas— to reach it is the mind of an arhat. Apprehending the twelve nidanas, keeping substance of things in mind, The Realm of being awakened to Void, and enjoying being alone and quiet is the mind of a Pratyekabuddhas— pratyekabuddha. -
An Analytical Study of Āyu and Causes Leading to Its Deterioration and Prosperity in Buddhist Scriptures
An Analytical Study of Āyu and Causes Leading to Its Deterioration and Prosperity in Buddhist Scriptures H.E. Lyonchen Dasho Tshering Tobgay Honorable Prime Minister of the Kingdom of Bhutan Abstract Bhutan, having been a Vajrayana Buddhist Kingdom since 8th century, has been greatly shaped in the light of governance, culture and lifestyle. The Buddhist infl uence on human development in Bhutan has come from two sources: governance and leaders. The exemplar of a Buddhist monarch is the chakravartin, the universal wheel-turning king, an inspiration among Bhutanese monarchs. The Ten Duties of the King are also applicable to the leaders. A model Buddhist ruler is an agent of Avalokitesvara, the deity of compassion and a leader is expected to possess three qualities, compassion, strength, and knowledge. The ultimate value of governance in Bhutan is happiness instead of material goal such as GDP. Infl uenced by the Buddhist perspective that happiness should be built on wholesome mindful life, the ideals of governance in Bhutan was formulated by the Fourth King as GNH, which is a development framework applied to offi cial plans and programs. Bhutan is launching GNH business certifi cation to be applied to business and corporations. Under the concept of GNH, the ecological integrity has also been highly emphasized. The Lord Buddha’s dharma was ultimately about how human beings ought to live, which has been of direct relevance to human development. The Lord Buddha’s teachings bout behavioral, verbal and mental actions that would lead to happiness and wellbeing is the main basis of human development in Vajrayana Buddhism. -
Buddhist Pilgrimage
Published for free distribution Buddhist Pilgrimage ew Edition 2009 Chan Khoon San ii Sabbadanam dhammadanam jinati. The Gift of Dhamma excels all gifts. The printing of this book for free distribution is sponsored by the generous donations of Dhamma friends and supporters, whose names appear in the donation list at the end of this book. ISB: 983-40876-0-8 © Copyright 2001 Chan Khoon San First Printing, 2002 – 2000 copies Second Printing 2005 – 2000 copies New Edition 2009 − 7200 copies All commercial rights reserved. Any reproduction in whole or part, in any form, for sale, profit or material gain is strictly prohibited. However, permission to print this book, in its entirety , for free distribution as a gift of Dhamma , is allowed after prior notification to the author. ew Cover Design Inset photo shows the famous Reclining Buddha image at Kusinara. Its unique facial expression evokes the bliss of peace ( santisukha ) of the final liberation as the Buddha passes into Mahaparinibbana. Set in the background is the Great Stupa of Sanchi located near Bhopal, an important Buddhist shrine where relics of the Chief Disciples and the Arahants of the Third Buddhist Council were discovered. Printed in Kuala Lumpur, Malaysia by: Majujaya Indah Sdn. Bhd., 68, Jalan 14E, Ampang New Village, 68000 Selangor Darul Ehsan, Malaysia. Tel: 03-42916001, 42916002, Fax: 03-42922053 iii DEDICATIO This book is dedicated to the spiritual advisors who accompanied the pilgrimage groups to India from 1991 to 2008. Their guidance and patience, in helping to create a better understanding and appreciation of the significance of the pilgrimage in Buddhism, have made those journeys of faith more meaningful and beneficial to all the pilgrims concerned. -
Visakha Puja: Celebration of the Day of Vesak Phra Thepsophon Rector, Mahachulalongkornrajavidyalaya University
Visakha Puja: Celebration of the Day of Vesak Phra Thepsophon Rector, Mahachulalongkornrajavidyalaya University Definition Visakha Puja, or the Day of Vesak, is the festival celebrating the birth, enlightenment and parinirvana (passing away) of the Lord Buddha. It falls on the full moon day of the month of Visakha or Vesak, the sixth lunar month, (which usually falls during the period May in the Gregorian calendar). Significance According to the Theravada tradition, the three most important events in the life of the Buddha-his birth, his entry into enlightenment and his achievement of parinirvana-all occurred on the full moon day of Visakha. Aspects of the Dharma relating to the birth, enlightenment and parinirvana of the Buddha include gratitude, the Four Noble Truths and mindfulness. History Life of the Buddha The Buddha was born in Lumbini Park, between the cities Kapilavastu and Devadaha of the Sakya Kingdom, in present-day Nepal, on the morning of Friday, the fifteenth waxing day of the sixth lunar month, 623 BCE, 80 years before the beginning of the Buddhist Era. He exchanged the household life for that of an ascetic and after much strenuous effort attained full enlightenment at Uruvela in the kingdom of Magadha, present-day Bodhgaya, India, on the morning of Wednesday, the fifteenth waxing day of the sixth lunar month, 45 years before beginning of the Buddhist Era. After his enlightenment, he taught those who were able to receive his teachings, and countless men and women achieved enlightenment. The Buddha achieved parinirvana, that is, he passed from this world, at the age of 80 on Tuesday, the fifteenth waxing day of the sixth lunar month in the Sala Park of the Malla near the town of Kusinara in the Malla Kingdom, present day Kushinagar, Uttar Pradesh, India. -
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.