Nirvana Day Is a Time of Reflection
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The Scientific Evidence of the Buddhist Teaching's Separation Body
International Journal of Philosophy 2015; 3(2): 12-23 Published online July 2, 2015 (http://www.sciencepublishinggroup.com/j/ijp) doi: 10.11648/j.ijp.20150302.11 ISSN: 2330-7439 (Print); ISSN: 2330-7455 (Online) The Scientific Evidence of the Buddhist Teaching’s Separation Body and Mind When Humans and Animals Die Jargal Dorj ONCH-USA, Co., Chicago Email address: [email protected] To cite this article: Jargal Dorj. The Scientific Evidence of the Buddhist Teaching’s Separation Body and Mind When Humans and Animals Die. International Journal of Philosophy . Vol. 3, No. 2, 2015, pp. 12-23. doi: 10.11648/j.ijp.20150302.11 Abstract: This article proves that the postulate "the body and mind of humans and animals are seperated, when they die" has a theoretical proof, empirical testament and has its own unique interpretation. The Buddhist philosophy assumes that there are not-eternal and eternal universe and they have their own objects and phenomena. Actually, there is also a neutral universe and phenomena. We show, and make sure that there is also a neutral phenomena and universe, the hybrid mind and time that belongs to neutral universe. We take the Buddhist teachings in order to reduce suffering and improve rebirth and, and three levels of Enlightenment. Finally, due to the completion evidence of the Law of Karma as a whole, it has given the conclusion associated with the Law of Karma. Keywords: Body, Spirit, Soul, Mind, Karma, Buddha, Nirvana, Samadhi “If there is any religion that would cope with modern may not be able to believe in it assuming this could be a scientific needs, it would be Buddhism” religious superstition. -
Time and Eternity in Buddhism
TIME AND ETERNITY IN BUDDHISM by Shoson Miyamoto This essay consists of three main parts: linguistic, historical and (1) textual. I. To introduce the theory of time in Buddhism, let us refer to the Sanskrit and Pali words signifying "time". There are four of these: sa- maya, kala, ksana (khana) and adhvan (addhan). Samaya means a coming together, meeting, contract, agreement, opportunity, appointed time or proper time. Kala means time in general, being employed in the term kala- doctrine or kala-vada, which holds that time ripens or matures all things. In its special meaning kala signifies appointed or suitable time. It may also mean meal-time or the time of death, since both of these are most critical and serious times in our lives. Death is expressed as kala-vata in Pali, that is "one has passed his late hour." Ksana also means a moment, (1) The textual part is taken from the author's Doctoral Dissertation: Middle Way thought and Its Historical Development. which was submitted to the Imperial University of Tokyo in 1941 and published in 1944 (Kyoto: Hozokan). Material used here is from pp. 162-192. Originally this fromed the second part of "Philosophical Studies of the Middle," which was delivered at the Annual Meeting of the Philosophical Society, Imperial University of Tokyo, in 1939 and published in the Journal of Philosophical Studies (Nos. 631, 632, 633). Since at that time there was no other essay published on the time concept in Buddhism, these earlier studies represented a new and original contribution by the author. Up to now, in fact, such texts as "The Time of the Sage," "The Pith and Essence" have survived untouched. -
“The Buddhist Theory of Impermanence and Marketing”
“The Buddhist Theory of Impermanence and Marketing” Alan Ching Biu Tse Ka Chun Tse AUTHORS Ka Ho Tse Alan Au Vane-ing Tian Alan Ching Biu Tse, Ka Chun Tse, Ka Ho Tse, Alan Au and Vane-ing Tian ARTICLE INFO (2007). The Buddhist Theory of Impermanence and Marketing. Innovative Marketing , 3(2) RELEASED ON Tuesday, 05 June 2007 JOURNAL "Innovative Marketing " FOUNDER LLC “Consulting Publishing Company “Business Perspectives” NUMBER OF REFERENCES NUMBER OF FIGURES NUMBER OF TABLES 0 0 0 © The author(s) 2021. This publication is an open access article. businessperspectives.org Innovative Marketing, Volume 3, Issue 2, 2007 19 THE BUDDHIST THEORY OF IMPERMANENCE AND MARKETING Alan Ching Biu Tse*, Ka Chun Tse**, Ka Ho Tse***, Alan Au****, Vane-ing Tian***** Abstract The Buddhist theory of impermanence bears a high level of relevance to the many cyclical theories in marketing and economics. This article attempts to connect these two areas, both of which have general and wide-ranging implications, and explain the utility of the concept of impermanence to business managers. Key words: Marketing Management, Impermanence, Buddhist Philosophy, Cyclical Theory. he Buddhist Theory of Impermanence and Marketing The application of Buddhist logic in the development of marketing theory and practice is new. So far little, if anything, has been written on applying Buddhist logic in marketing. The lack of at- tempts to link Buddhism and business marketing is largely due to the common but over-simplistic notion that Buddhist ideologies are nihilistic and advocate that nothing is worthwhile, directly con- tradicting the profit-driven perspective of marketing managers seeking to maximize a firm’s wealth. -
Without Buddha I Could Not Be a Christian
Prelims.qxp 10/30/2012 2:07 PM Page iii Without Buddha I Could not be a Christian PAUL F. KNITTER Prelims.qxp 10/30/2012 2:07 PM Page iv A Oneworld book Published by Oneworld Publications 2009 Reprinted 2009, 2010 (twice) This paperback edition published in 2013 Copyright © Paul F. Knitter 2009 The right of Paul F. Knitter to be identified as the Author of this work has been asserted by him in accordance with the Copyright, Designs and Patents Act 1988 All rights reserved Copyright under Berne Convention A CIP record for this title is available from the British Library ISBN 978–1–78074–248–9 (ebook) ISBN 978–1–85168–963–7 Typeset by Jayvee, Trivandrum, India Cover design by Design Deluxe Printed and bound at CPI Mackays, Croydon, UK Prelims.qxp 10/30/2012 2:07 PM Page vii CONTENTS Preface: Am I Still a Christian? ix 1 Nirvana and God the Transcendent Other 1 2 Nirvana and God the Personal Other 24 3 Nirvana and God the Mysterious Other 53 4 Nirvana and Heaven 74 5 Jesus the Christ and Gautama the Buddha 92 6 Prayer and Meditation 131 7 Making Peace and Being Peace 167 Conclusion: Promiscuity or Hybridity? 213 A New Conclusion: Jesus and Buddha Both Come First! 218 Glossary 228 Sources and Resources 232 Index 244 ch1-2.qxp 9/17/2012 12:45 PM Page 1 1 NIRVANA AND GOD THE TRANSCENDENT OTHER It’s a universal experience, I suspect, that growing up is not only a wonderful and exciting and rewarding experience; it is also, and often even more so, a painful and bewildering and frustrating ordeal. -
What Buddhists Believe Expanded 4Th Edition
WhatWhat BuddhistBuddhist BelieveBelieve Expanded 4th Edition Dr. K. Sri Dhammanada 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. Published by BUDDHIST MISSIONARY SOCIETY MALAYSIA 123, Jalan Berhala, 50470 Kuala Lumpur, 1st Edition 1964 Malaysia 2nd Edition 1973 Tel: (603) 2274 1889 / 1886 3rd Edition 1982 Fax: (603) 2273 3835 This Expanded Edition 2002 Email: [email protected] © 2002 K Sri Dhammananda All rights reserved. No part of this book may be reproduced in any form or by any means, electronic or mechanical, including photocopying, recording, or by any in- formation storage and retrieval system, without permission in writing from the publisher. Cover design and layout Sukhi Hotu ISBN 983-40071-2-7 What Buddhists Believe Expanded 4th Edition K Sri Dhammananda BUDDHIST MISSIONARY SOCIETY MALAYSIA This 4th edition of What Buddhists Believe is specially published in conjunction with Venerable Dr K Sri Dhammananda’s 50 Years of Dhammaduta Service in Malaysia and Singapore 1952-2002 (BE 2495-2545) Photo taken three months after his arrival in Malaysia from Sri Lanka, 1952. Contents Forewordxi Preface xiii 1 LIFE AND MESSAGE OF THE BUDDHA CHAPTER 1 Life and Nature of the Buddha Gautama, The Buddha 8 His Renunciation 24 Nature of the Buddha27 Was Buddha an Incarnation of God?32 The Buddha’s Service35 Historical Evidences of the Buddha38 Salvation Through Arahantahood41 Who is a Bodhisatva?43 Attainment of Buddhahood47 Trikaya — The Three Bodies of the Buddha49 -
Paleo-Compatibilism
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by PhilPapers Journal of Buddhist Ethics ISSN 1076-9005 http://blogs.dickinson.edu/buddhistethics/ Volume 19, 2012 Buddhist Reductionism and Free Will: Paleo-compatibilism Riccardo Repetti Kingsborough College, CUNY Copyright Notice: Digital copies of this work may be made and distributed provided no change is made and no alteration is made to the content. Re- production in any other format, with the exception of a single copy for pri- vate study, requires the written permission of the author. All enquiries to: [email protected]. Buddhist Reductionism and Free Will: Paleo-compatibilism Riccardo Repetti1 Abstract This is the second article in a four-article series that ex- amines Buddhist responses to the Western philosophical problem of whether free will is compatible with “deter- minism,” the doctrine of universal causation. The first ar- ticle focused on the first publications on this issue in the 1970s, the “early period”; the present article and the next examine key responses published in the last part of the Twentieth century and first part of the Twenty-first, the “middle period”; and the fourth article will examine re- sponses published in the last few years. Whereas early- period scholars endorsed compatibilism, in the middle pe- riod the pendulum moved the other way: Mark Siderits argued for a Buddhist version of partial incompatibilism, semi-compatibilism, or “paleo-compatibilism,” and Charles Goodman argued for a straightforward Buddhist hard determinism. The present article focuses on Sider- 1 Department of History, Philosophy and Political Science, Kingsborough College, CUNY. -
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. -
Ralph Waldo Emerson: from Buddhism to Transcendentalism
Jue 1 Ralph Waldo Emerson: From Buddhism to Transcendentalism, the Beginning of an American Literary Tradition A Senior Project presented to the Faculty of the English California Polytechnic State University, San Luis Obispo In Partial Fulfillment of the Requirements for the Degree English, Bachelor of Arts by Irene Jue May 2013 © 2013 Irene Jue Jue 2 INTRODUCTION Ralph Waldo Emerson was a key figure in the American literary tradition. He was an extraordinary and revolutionary thinker who helped found a new philosophical, social and literary movement in the United States during the early 19 th century. The movement was created as a way to protest against the general state of society at the time. Transcendentalism grew to be more than just a rebellious act against conformity, however; it became a way of life. Early in his life, Emerson identified as a Calvinist and then later a Unitarian, even becoming a Unitarian minister. However, after the death of his first wife, he renounced his Unitarian beliefs and gave up the observance of any specific kind of religion, instead adopting many different philosophies and epistemologies. Although Emerson was a great thinker, many of his ideas were influenced by other intellectual figures and philosophies, such as Buddhism, Hinduism, the theories of Immanuel Kant, and many more. One of the most significant influences on Emerson’s transcendental ideals was Buddhism. Although there is evidence of Emerson studying Indian Buddhism, many of his philosophies seem to parallel with the school of Zen Buddhism. FUNDAMENTALS OF BUDDHISM Buddhism originated in India, but it is now practiced throughout the world. -
The Parinirvana Cycle and the Theory of Multivalence: a Study Of
THE PARINIRVĀṆA CYCLE AND THE THEORY OF MULTIVALENCE: A STUDY OF GANDHĀRAN BUDDHIST NARRATIVE RELIEFS A THESIS SUBMITTED TO THE GRADUATE DIVISION OF THE UNIVERSITY OF HAWAI’I AT MĀNOA IN PARTIAL FULFILLMENT OF THE REQUIREMENT FOR THE DEGREE OF MASTER OF ARTS IN ART HISTORY MAY 2017 By Emily Hebert Thesis Committee: Paul Lavy, Chairperson Kate Lingley Jesse Knutson TABLE OF CONTENTS LIST OF FIGURES ....................................................................................................................... ii INTRODUCTION ......................................................................................................................... 1 CHAPTER 1. BUDDHISM IN GREATER GANDHĀRA ........................................................... 9 Geography of Buddhism in Greater Gandhāra ....................................................................... 10 Buddhist Textual Traditions in Greater Gandhāra .................................................................. 12 Historical Periods of Buddhism in Greater Gandhāra ........................................................... 19 CHAPTER 2. GANDHĀRAN STŪPAS AND NARRATIVE ART ............................................. 28 Gandhāran Stūpas and Narrative Art: Architectural Context ................................................. 35 CHAPTER 3. THE PARINIRVĀṆA CYLCE OF NARRATIVE RELIEFS ................................ 39 CHAPTER 4 .THE THEORY OF MULTIVALENCE AND THE PARINIRVĀṆA CYCLE ...... 44 CHAPTER 5. NARRATIVE RELIEF PANELS FROM THE PARINIRVĀṆA CYCLE ............ 58 Episode -
Explanations of Dukkha 383
Journal of the International Association of Buddhist Studies Volume 21 • Number 2 • 1998 PIERRE ARfcNES Herm6neutique des tantra: 6tude de quelques usages du «sens cach6» 173 GEORGES DREYFUS The Shuk-den Affair: History and Nature of a Quarrel 227 ROBERT MAYER The Figure of MaheSvara/Rudra in the rNin-ma-pa Tantric Tradition 271 JOHN NEWMAN Islam in the Kalacakra Tantra 311 MAX NIHOM Vajravinaya and VajraSaunda: A 'Ghost' Goddess and her Syncretic Spouse 373 TILMANN VETTER Explanations of dukkha 383 Index to JIABS 11-21, by Torn TOMABECHI 389 English summary of the article by P. Arenes 409 TILMANN VETTER Explanations of dukkha The present contribution presents some philological observations and a historical assumption concerning the First Noble Truth. It is well-known to most buddhologists and many Buddhists that the explanations of the First Noble Truth in the First Sermon as found in the Mahavagga of the Vinayapitaka and in some other places conclude with a remark on the five upadanakkhandha, literally: 'branches of appro priation'. This remark is commonly understood as a summary. Practically unknown is the fact that in Hermann OLDENBERG's edition of the Mahavagga1 (= Vin I) this concluding remark contains the parti cle pi, like most of the preceding explanations of dukkha. The preceding explanations are: jati pi dukkha, jara pi dukkha, vyadhi pi dukkha, maranam pi dukkham, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yam p' iccham na labhati tarn2 pi dukkham (Vin I 10.26). Wherever pi here appears it obviously has the function of coordinating examples of events or processes that cause pain (not: are pain3): birth is causing pain, as well as decay, etc.4 1. -
Introduction to Nagarjuna's Middle View of Buddhism
Introduction to Nagarjuna’s Middle View of Buddhism by Thomas Tam, Ph.D., M.P.H June 6, 2003 Asian American / Asian Research Institute The City University of New York Nagarjuna is generally recognized as the founding father of Mahajuna Buddhism. Based on his work "Mulamadhyamika Karika," the discussion will focus on the original contribution of the Buddha, and Nagarjuna's elaboration of the middle way, and the relationship between Pratityasmautpada (inter- relatedness of everything) and Sunyata (emptiness). To provide a backdrop for my discussion tonight, I will show clips from two very popular movies—indeed, they are blockbusters that captured the hearts and minds of America in the past few years. The first is from Matrix, where Keanu Reeves, a computer programmer, who was introduced to the real world when he became aware of his existence in a totally simulated construction. (Show Matrix) The second is from MIB, or Men in Black, where aliens roamed around in New York, some from out of space. The scene you’ll see involves an extraterrestrial emperor who was murdered. The interesting thing is what lies behind the emperor. It is a graphic illustration of the existence of atman, or the self, that which directs how we behave in this world. (Show MIB) We can talk more about Tommy Lee Jones or the adventures of Trinity, Neo and Morpheus, but maybe we should get back to why we are here tonight, before we get too distracted. First of all, I want to emphasize that this is not a lecture on Nagarjuna’s Mulamadhymakakarika. -
Tōfukuji Nehanzō (Parinirvana Image from Tōfukuji Temple in Kyoto
Takaaki Kumagai Tōfukuji Nehanzō (Parinirvana image from Tōfukuji temple in Kyoto) copied from a painting by Kichizan Minchō (1351/1352-1431) Japan, Artist Unknown late Edo period (1600-1868) to early Meiji period (1868-1912) woodcut 41.0 x 25.6 cm Gift of Sherry Fowler 2011.0139 Essay by Takaaki Kumagai On the fifteenth day of the second lunar month, Buddhist temples throughout Japan hold a Parinirvana ceremony called nehan-e, in which a large hanging scroll depicting Sakyamuni’s Parinirvana becomes the central focus. According to the Mahayana Buddhist Mahaparinirvana Sutra, at midnight on that day, the historical Buddha Sakyamuni (J. Shaka), in whose teachings Buddhist doctrine originated, lay down facing north on a dais set in a grove of sala trees on the riverbank, near Kushinagar in northern India. Sakyamuni thereby announced that he was about to enter Parinirvana. Hearing this news, hundreds of sentient beings–monks, bodhisattvas and animals–gathered around the dais to hear Sakyamuni’s last sermon. The word Parinirvana or nehan in Japanese literally means “extinguishment,” or the blowing-out of the fires of greed, hatred and delusion after one’s soul is released from life. Parinirvana is conceived as liberation from lengthy spiritual training in the secular world. According to Buddhist legend, Sakyamuni became a monk at the age of twenty-nine, and engaged in ascetic training in the mountains for six years. Thereafter, he meditated under a tree in Bodhgaya (present day northeastern India) where he gained Enlightenment. He preached throughout India for forty years until he entered Parinirvana. The scene depicted in the present print is this final moment of Sakyamuni’s life described in Mahaparinirvana 1 Takaaki Kumagai Sutra.