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Difference Between the Svatantrika Madhyamika and the Prasangika
Handout 07 - Spring 2011 / Bodhicitta Difference between the Svatantrika Madhyamika and the Prasangika Madhyamika tenets As mentioned in the previous handout (Handout 06), even though the main difference between the two Madhyamika (Middle Way) tenets lies in their interpretation of the ultimate truth, there are several other differences, one of which is outlined during the presentation of aspirational and engaging Bodhicitta. The difference that is outlined here arises from the two tenets' different assertions regarding the nature of vows. Svatantrika Madhyamika (Autonomy Middle Way) tenet From the point of view of the Svatantrika (Autonomy School) tenet -- which includes the Yoga Svatantrika and the Sutra Svatantrika tenets -- aspirational Bodhicitta arises even in the continua of Bodhisattvas who have taken and not transgressed the Bodhisattva vow. The reason for this is that, according to this tenet, vows are a mental factor. Vows are the mental factor of 'intention' which is one of the five omnipresent mental factors that is concomitant with every main mind. This means that whenever vows manifest in someone's continuum they manifest in the form of the mental factor of intention. However, this does not mean that every mental factor of intention (even in the continuum of someone who has taken vows) manifests in the form of vows. In the case of the Bodhisattva vow, it refers to the mental factor of intention that is concomitant with Bodhicitta. Thus, when Bodhisattvas newly take the Bodhisattva vow the vow first arises in their continua in the form of the mental factor of intention that is concomitant with Bodhicitta. In other words, during the ritual of taking the Bodhisattva vow the Bodhisattvas initially generate aspirational Bodhicitta. -
EXPLORE INDIA & BHUTAN Darjeeling
EXPLORE INDIA & BHUTAN Darjeeling, Gangtok, Kalimpong, Thimphu, Paro – 12 Days Departure: October 5, 2019 Return: October 16, 2019 Essence of India and Bhutan Experience some of the oldest Buddhist monasteries. Impressiveviews of Himalayan mountain ranges and tea gardens of the queen of Hillstations ‘Darjeeling’. Dazzling a ray of architecture, culture and naturalwonder. Saturday, October 5. (D)* UNITED STATES – DELHI Depart this evening abroad any airline of your choice to Delhi, India. Dinner and light breakfast served on the plane. Sunday, October 6. (B, L, D)* DELHI Continue flying on your airline to Delhi. Lunch and Dinner on the plane. You arrive late night at the Delhi International Airport. We meet you outside the customs and transfer you to the hotel, where we stay one night near airport deluxe hotel. Monday, October 7. (B). DELHI – BAGDOGRA – DARJEELING Today morning after breakfast we will take domestic flight to board the flight for Bagdogra. We will arrive at Bagdogra from where, we will drive to Darjeeling (around 3 hrs drive). It was the summer capital of India during British Raj. This small town has the picturesque views of the highest peaks of Himalayas and tea gardens. Evening at leisure. We will stay two nights at The Elgin Darjeeling. Darjeeling “The queen of Hill stations” offers magnificent views of the Himalayan mountain ranges. It’s fern filled valleys, snowcapped peaks, rich folk culture, and aromatic tea gardens make all senses alive. The name Darjeeling is a composition of ‘Dorje’ means thunderbolt and ling means ‘place’ the land of thunderbolt. Tuesday, October 8. (B) DARJEELING Early morning, we will visit Tiger hill to enjoy breathtaking sunrise. -
Buddhist Ethics in Japan and Tibet: a Comparative Study of the Adoption of Bodhisattva and Pratimoksa Precepts
University of San Diego Digital USD Theology and Religious Studies: Faculty Scholarship Department of Theology and Religious Studies 1994 Buddhist Ethics in Japan and Tibet: A Comparative Study of the Adoption of Bodhisattva and Pratimoksa Precepts Karma Lekshe Tsomo PhD University of San Diego, [email protected] Follow this and additional works at: https://digital.sandiego.edu/thrs-faculty Part of the Buddhist Studies Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Digital USD Citation Tsomo, Karma Lekshe PhD, "Buddhist Ethics in Japan and Tibet: A Comparative Study of the Adoption of Bodhisattva and Pratimoksa Precepts" (1994). Theology and Religious Studies: Faculty Scholarship. 18. https://digital.sandiego.edu/thrs-faculty/18 This Conference Proceeding is brought to you for free and open access by the Department of Theology and Religious Studies at Digital USD. It has been accepted for inclusion in Theology and Religious Studies: Faculty Scholarship by an authorized administrator of Digital USD. For more information, please contact [email protected]. Buddhist Behavioral Codes and the Modern World An Internationa] Symposium Edited by Charles Weihsun Fu and Sandra A. Wawrytko Buddhist Behavioral Codes and the Modern World Recent Titles in Contributions to the Study of Religion Buddhist Behavioral Cross, Crescent, and Sword: The Justification and Limitation of War in Western and Islamic Tradition Codes and the James Turner Johnson and John Kelsay, editors The Star of Return: Judaism after the Holocaust -
The Depth Psychology of the Yogacara
Aspects of Buddhist Psychology Lecture 42: The Depth Psychology of the Yogacara Reverend Sir, and Friends Our course of lectures week by week is proceeding. We have dealt already with the analytical psychology of the Abhidharma; we have dealt also with the psychology of spiritual development. The first lecture, we may say, was concerned mainly with some of the more important themes and technicalities of early Buddhist psychology. We shall, incidentally, be referring back to some of that material more than once in the course of the coming lectures. The second lecture in the course, on the psychology of spiritual development, was concerned much more directly than the first lecture was with the spiritual life. You may remember that we traced the ascent of humanity up the stages of the spiral from the round of existence, from Samsara, even to Nirvana. Today we come to our third lecture, our third subject, which is the Depth Psychology of the Yogacara. This evening we are concerned to some extent with psychological themes and technicalities, as we were in the first lecture, but we're also concerned, as we were in the second lecture, with the spiritual life itself. We are concerned with the first as subordinate to the second, as we shall see in due course. So we may say, broadly speaking, that this evening's lecture follows a sort of middle way, or middle course, between the type of subject matter we had in the first lecture and the type of subject matter we had in the second. Now a question which immediately arises, and which must have occurred to most of you when the title of the lecture was announced, "What is the Yogacara?" I'm sorry that in the course of the lectures we keep on having to have all these Sanskrit and Pali names and titles and so on, but until they become as it were naturalised in English, there's no other way. -
Reisgids 2020-2021 Chili Panama Peru Cuba Argentinië Bolivië Brazilië Suriname • REISGIDS 2020-2021 Noo Rd Groenland -At Lan Tis Ch E O Z Ce U Aa Id N -A Tla
reisgids 2020-2021 reisgids Kleine personen groepen 8 tot van 16 © johan van cutsem www.oogenblik.be cutsem van johan © HOBO • BEGELEIDE WERELDREIZEN • REISGIDS 2020-2021 Bondgenotenlaan 165 3000 Leuven e-mail [email protected] website www.hoboreizen.be Een overzicht van onze bestemmingen tel. 016 20 80 47 Jszee Noordelijke I Groenland Alaska IJsland Faroer Eilanden Canada n a a e c Kazachstan O e Mongolië h c Georgië is Oezbekistan t Noord-Korea n Armenië Kirgizstan Verenigde Staten a l Tibet Zuid-Korea t Libanon Japan A China an - Marokko Iran ea d c r Bhutan O o le Jordanië il o Nepal t Taiwan S Cuba N India Mexico Oman Laos Honduras Myanmar Guatemala Vietnam Panama Costa Rica Suriname Ethiopië Cambodja St Colombia Oeganda Sri Lanka ill Sulawesi e O Kenia Borneo cea Ecuador an Tanzania In n Peru Brazilië dische Oceaa Java/Bali Zambia Bolivië n Zimbabwe a a e Namibië Botswana Madagaskar c Australië O e h c Zuid-Afrika is Chili t Argentinië n la t Nieuw-Zeeland -A d ui Z www.hoboreizen.be VOORWOORD Waarde wereldreiziger, 32 jaar Hobo Wie het reisvirus eens te pakken heeft raakt nooit meer genezen. Met Hobo reizen kan u het virus de baas! In onze brochures wereldreizen en Europareizen vindt u ongetwijfeld een aangepaste remedie tussen de tientallen bestemmingen. Al meer dan 30 jaar bieden wij de fervente reiziger een hele reeks klassiekers aan zoals Peru, Canada, de Verenigde Staten en Zuid-Afrika, reizen die vroeg in het seizoen al het bordje uitverkocht opgespeld krijgen. Hobo reizen was in het verleden dikwijls de pionier van minder voor de hand liggende bestemmingen zoals Noord-Korea, Mongolië en Vietnam. -
Two Dogmas of Zen Buddhism
George Wrisley Associate Professor of Philosophy University of North Georgia [email protected] *This is an early draft. I’d be grateful for any feedback, particularly critical feedback. Please send any to the above email address. Thank you! Two Dogmas of Zen Buddhism Read widely in Zen Buddhism and it becomes clear: the majority of writers, with the notable exception of Dōgen, approach language as Wittgenstein does in the Tractatus. That is, they write as though language, concepts, and meaning are centered around the function of describing the facts. These writers do not offer a theory of how this is possible, as Wittgenstein did; instead, they offer a theory of how terribly inadequate language is for the task of describing the world as it really is. In fact, language not only fails to allow us to say how things really are, but it necessarily obscures reality from us. This is what I am calling the first dogma of Zen Buddhism. The second dogma of Zen Buddhism is that enlightenment is centrally the cultivation of a certain kind of experience, e.g., the experience of realizing the true nature of reality, i.e., its emptiness. These two dogmas usually go hand in hand, the one supporting the other. Representative of these claims, consider Mario D’Amato’s noting that, “a dominant theme in Mahāyāna soteriological thought is that language and conceptualization are at the root of the problem with sentient existence…”1 Further, discussing what he takes to be the third of three ways one may describe something, Garma C.C. -
The Bodhisattva Vow by Thrangu Rinpoche
The Bodhisattva Vow by Thrangu Rinpoche NAROPA PREDICTED TO HIS STUDENT MARPA that in the future the teachings of the Dharma would become increasingly profound and the students successively greater. The proof of this prediction can be seen in the transmission of the teachings from Marpa to Milarepa and then to Gampopa. Gampopa integrated two traditions, that of the six yogas of Naropa, included the mahamudra, and the Kadam system of Atisha. Next the Third Karmapa, Rangjung Dorje, who was realized in both the maha ati and mahamudra systems, integrated these two traditions. It was in this way that the profundity of the teachings increased. The tradition of mahamudra that we are practicing now has the lineage of instruction from Atisha on the taking of refuge, bodhichitta and the two points of bodhisattva training also integrated with the systems of Maitripa and Nagarjuna. The development of bodhichitta is essential. All the Buddhas and bodhisattvas attained realization through first developing bodhichitta within themselves. Because the realization of the bodhisattva level comes from developing bodhichitta, we need to follow the same system of developing bodhichitta within ourselves. * The important subject of bodhichitta is actually a method of thinking, the essence of which is developing limitless loving-kindness and compassion. This is not the ordinary loving-kindness and compassion that we have for those close to us. Instead, it is the development of an attitude of wishing to remove suffering and give happiness to all sentient beings. It is loving-kindness and compassion that is vast, limitless and profound. Ordinarily, the development of loving-kindness and compassion occurs when an individual sees someone suffering. -
Buddhism in Sikkim: a Study in Cultural Syncretism Richa Raj*, Alice Rai, Maxine P
DU Journal of Undergraduate Research and Innovation Volume 1 Issue 2, Page 291-302 Buddhism in Sikkim: A Study in Cultural Syncretism Richa Raj*, Alice Rai, Maxine P. Mathew, Naina Johnson, Neethu Mathew, Osheen Magu, Shivangi Singh, Srishti Gupta, Supriya Sinha, Tanya Ranjan, Urvashi Bhardwaj [email protected] Jesus and Mary College, University of Delhi, Chanakyapuri, New Delhi. 110021 ABSTRACT This study aims at „de-mystifying‟ the diverse Buddhist culture of Sikkim through an analysis of its origins, belief systems, symbols, architecture, as well as the evolving culture of the monasteries using audio and visual documentation and interviews as tools. At the same time it attempts to document the cultural assimilation of other traditions (such as Hinduism) into this religious tradition. It was observed that the religious practices of Buddhism in Sikkim were influenced by the dominant Hindu religion and pre-Buddhist religions such as Bonism. The religious assimilation of different cultures in Buddhism is mainly seen in the ritualistic practices while the architectural style was influenced by the Tibetan and localized artistic forms. This assimilation can be widely viewed among the recently-converted Buddhists, that is, the Tamang and Gurung castes. Keywords: Buddhism, culture, philosophy, rituals, Sikkim, Tibetan. INTRODUCTION About 2,500 years ago, Shakyamuni Buddha attained enlightenment after many years of intensive spiritual practice, leading to the development of one of the world‟s great religions. Standing for compassion, forbearance, love, non-violence and patience, Buddhism further percolated to the neighbouring countries forming its own identity therein. As heresy against Brahmanism, it sprang from the kshatriya clans of eastern India and advocated the middle path. -
Tsugla Lopen (2017). from Monks to Yogis: Historical Transformation Within the Vajrayana Buddhist Sangha: Opening Address by Tsugla Lopen
Tsugla Lopen (2017). From Monks to Yogis: Historical Transformation within the Vajrayana Buddhist Sangha: Opening Address by Tsugla Lopen. In Dasho Karma Ura, Dorji Penjore & Chhimi Dem (Eds), Mandala of 21st Century Perspectives: Proceedings of the International Conference on Tradition and Innovation in Vajrayana Buddhism (pp. 22-23). Thimphu: Centre for Bhutan Studies. From Monks to Yogis: Historical Transformation Within the Vajrayana Buddhist Sangha: An Opening Address by Tsugla Lopen Lord Buddha first generated the bodhichitta, accumulated merit and perfected the paths for countless aeons, and finally attained the complete enlightenment. He taught thousands of different teachings to lead all the followers to higher realms and nirvana. Lord Buddha’s teachings if summarized can be categorically grouped into two: i) the sutrayana system of defining characteristics and ii) the vehicle of Secret Vajrayana. In the teachings of suttra and tantra, many different paths are being taught, but the real meaning of the paths can be categorized into threefold vows. The classification of the threefold vows is pratimoksha (individual liberation); the foundation of all the path is the outer pratimoksha vow. The main source of all paths is the inner bodhisattva vow, and the secret mantrayana vow is the main pillar of the path. Those three vows are all interdependent, giving rise to one another depending on each other, thus giving rise to higher and lower levels. The three vows each inside have many categorization, with sub-division and different methods of receiving vow, etc. In general, we say monk or bikshu to those ones merely wearing the outer attire of monk and also to those wearing clothes similar to that of a monk. -
The Bodhisattva Ideal in Selected Buddhist
i THE BODHISATTVA IDEAL IN SELECTED BUDDHIST SCRIPTURES (ITS THEORETICAL & PRACTICAL EVOLUTION) YUAN Cl Thesis Submitted for the Degree of Doctor of Philosophy School of Oriental and African Studies University of London 2004 ProQuest Number: 10672873 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 10672873 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 This thesis consists of seven chapters. It is designed to survey and analyse the teachings of the Bodhisattva ideal and its gradual development in selected Buddhist scriptures. The main issues relate to the evolution of the teachings of the Bodhisattva ideal. The Bodhisattva doctrine and practice are examined in six major stages. These stages correspond to the scholarly periodisation of Buddhist thought in India, namely (1) the Bodhisattva’s qualities and career in the early scriptures, (2) the debates concerning the Bodhisattva in the early schools, (3) the early Mahayana portrayal of the Bodhisattva and the acceptance of the six perfections, (4) the Bodhisattva doctrine in the earlier prajhaparamita-siltras\ (5) the Bodhisattva practices in the later prajnaparamita texts, and (6) the evolution of the six perfections (paramita) in a wide range of Mahayana texts. -
Mitrata 68 October 1987
Mitrata 68 October 1987 Cover Symbol: The symbols on the covers of the issues in this series are from original lino-cuts by Dharmachari Aloka based upon the mudrās of the eight principal Bodhisattvas of Mahayana tradition. This issue features the mudrā of the Bodhisattva Maitreya, 'The Friendly One', the future Buddha. Maitreya resides in the Tușita heaven whence, when certain conditions have been fulfilled, he will descend to earth for his final rebirth. His right hand is shown here holding a Nāgakeśara flower, a special symbol associated with the Nāgas, legendary serpent deities of the oceans, rivers and lakes, reputed to have been entrusted with the care of the Perfection of Wisdom Sutras. 1 THE BODHISATTVA IDEAL 7. The Bodhisattva Hierarchy Part 1 Contents Editorial ............................................................................................................................... 3 Lecture ................................................................................................................................. 4 Seminar Extracts ................................................................................................................ 15 1 Even the Buddha Looked Up ...................................................................................... 15 2 The Anti-Hierarchical Tendency ................................................................................. 16 3 Enough to Put You Off ................................................................................................ 17 4 Worthy of Reverence -
Appointment in Berlin
10880 Hale_01.qxd 9/4/03 12:04 PM Page 1 PRELUDE APPOINTMENT IN BERLIN ‘If the fate [of the Nazis] lay in my hands . I would have all the intellectuals strung up, and the professors three feet higher than the rest; they would be left hanging from the lamp-posts for as long as was compatible with hygiene.’ – German-Jewish diarist Victor Klemperer, writing in August 1936 AT THE BEGINNING OF 1939, ADOLF HITLER UNVEILED HIS NEW REICHS Chancellery building in Berlin. It had been designed and built by the Führer’s protégé Albert Speer with ruthless speed, and completed, as Hitler had demanded, in less than a year. Speer promised that the new building would last a millennium, at least. Hitler was very clear about what the Chancellery had to achieve. Anyone who stepped through its soaring marble portals and gazed along its gleaming, interminable mar- ble corridors would understand instantly that they were in the presence of a Master Race destined to rule for a thousand years. Knowing that, Hitler said, they would ‘shiver and shake’. A mere six years later, the Chancellery lay in ruins; Hitler’s own charred remains smouldered nearby. Just as its millions of victims had, in Paul Celan’s words, ‘risen to the air as smoke’, the Third Reich was rubble and ashes. The Tausend-Jahr-Reich had lasted a mere twelve years and three months. At the beginning of another century, the leaden sky over Berlin is backdrop to a steel forest of cranes. Beneath their restlessly signalling arms, a new German capital is being conjured from concrete, marble, glass and steel.