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Metta Bhavanabhavana Loving-Kindnessloving-Kindness Meditationmeditation Ven
MettaMetta BhavanaBhavana Loving-kindnessLoving-kindness MeditationMeditation Ven. Dhammarakkhita 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. Metta Bhavana Loving-kindness Meditation Venerable Dhammarakkhita Published for free dist ribution 974–344–130–1 First edition , copies August Enquiries: Ms. Savanraya Vipatayotin (Nay) Dhammodaya Meditation Centre / Mu Tambol Th anon — Khat Ampur Muang, Nakhon Pathom , Th ailand Tel. (-) . Fax. (-) Website: http//www.rissir.com/dhammodaya E-mail: [email protected] Cover design by Dhammarakkhita with technical assistance from Khun Sangthong Srikaewpraphan Metta Bhavana Loving-kindness Meditation Venerable Dhammarakkhita Venerable Dhammarakkhita is an Australian Buddhist Monk of the Myanmar Th eravada tradition. He has been a monk for about eight years. After extensive and intensive practice in vipassana-mindfulness/insight meditation in Australia and Myanmar, his teacher Venerable Chanmyay Sayadaw instructed him to teach vipassana in Myanmar, Singapore and East and West Malaysia. Venerable Dhammarakkhita spent three years successfully establishing a monastery in South Africa. Th ese days he teaches by invitation in Myanmar, Japan and Th ailand and gives talks wherever he goes. “If you truly love yourself, you’ll easily love another; If you truly love yourself, you’ll never harm another.” Introduct ion Th is short explanation on how to practise Metta Bhavana or Loving -kindness Meditation was given as a three-day week- end retreat at Dhammodaya Meditation Centre in Nakhon Pathom in Th ailand. Mae-chee Boonyanandi, a Th ai Buddhist nun, has invited Venerable Chanmyay Saya daw of Myanmar to be the patron of the Centre. -
From Grasping to Emptiness – Excursions Into the Thought-World of the Pāli Discourses (2)
From Grasping to Emptiness – Excursions into the Thought-world of the Pāli Discourses (2) Anālayo © 2010 Anālayo Published by The Buddhist Association of the United States 2020 Route 301, Carmel, New York 10512 Printed in Taiwan Cover design by Laurent Dhaussy ISBN 978-0-615-25529-3 Introduction 3 1. Grasping / Upādāna 5 1.1 Grasping at Sensual Pleasures 5 1.2 Grasping at Views 7 1.3 Grasping at Rules and Observances 9 1.4 Grasping at a Doctrine of Self 10 1.5 The Five Aggregates [Affected by] Clinging 13 1.6 Grasping and Nibbāna 15 1.7 Freedom from Grasping 16 2. Personality View / Sakkāyadihi 19 2.1 Manifestations of Personality View 19 2.2 Removal of Personality View 24 3. Right View / Sammādihi 27 3.1 Wrong View 27 3.2 Right View and Investigation 29 3.3 Right View as the Forerunner of the Path 31 3.4 Arrival at Right View 33 3.5 Right View and the Four Noble Truths 34 4. Volitional Formations / Sakhārā 39 4.1 Sakhāras as an Aggregate 40 4.2 Sakhāras as a Link in Dependent Arising 44 4.3 Sakhāras in General 48 5. Thought / Vitakka 55 5.1 The Ethical Perspective on Thought 56 5.2 The Arising of Thought 57 5.3 The Vitakkasahāna-sutta 60 5.4 Vitakka in Meditation 64 5.5 Thought Imagery 66 6. Wise Attention / Yoniso Manasikāra 69 6.1 Wise ( Yoniso ) 69 6.2 Attention ( Manasikāra ) 72 6.3 The Implications of Wise Attention 72 6.4 The Importance of Wise Attention 78 7. -
Vatthūpama Sutta
Majjhima Nikya 1 M 7 Vatthûpama Sutta Vatthûpama Sutta The Discourse on the Parable of the Cloth [We are purified internally by the mind] (Majjhima Nikya 7/1:36-40) Translated by Piya Tan ©2003 1 The Sutta and its title 1.1 THE SUTTA TITLE. The Vatthûpama Sutta (M 7) records the brahmin Sundarika Bhāra,dvāja’s meeting with the Buddha at Jeta,vana. This discourse has two main parts: in the first, the Buddha instructs on the nature of self-purity, and in the second, he addresses Sundarika Bhāra,dvāja on the latter’s view on external purification. Evidently, Sundarika is present (“sitting not far from the Blessed One”) throughout the whole discourse addressed to the monks, and when he questions the Buddha in the second half of the dis- course, the Buddha answers him. The second half of the Vatthûpama Suitta is about the Buddha’s teaching Sundarika Bhāra,dvāja and his awakening as an arhat. Sundarika presents us with an identity problem because the Sutta Nipāta, too, has a description of his awakening as an arhat, that is, in the (Pūraḷāsa) Sundarika Bhāra,dvāja Sutta (Sn 3.4/- 79 f, 86).1 It is likely, however, that the two discourses are about two different Bhāra,dvājas, so that their accounts are separately recorded by the Khuddaka Reciters (or those who compiled the Sutta Nipāta) and by the Majjhima Reciters. It is possible that the “Sundarika Bhāradvāja” of the Vatthûpama Sutta—we shall call him Sundarika I —is a different person from his namesake, Sundarika II of the Sutta Nipāta. -
Truly Understanding the Teachings of the Buddha
Truly Understanding the Teachings of the Buddha A comprehensive guide to insight meditation Anthony Markwell Truly Understanding the Teachings of the Buddha A comprehensive guide to insight meditation Anthony Markwell Dhammapada XI, 153-154 «Through many a birth in samsara have I wandered in vain, seeking the builder of this house (of life). Repeated birth is indeed suffering! O house-builder, you are seen! You will not build this house again. For your rafters are broken and your ridgepole shattered. My mind has reached the Unconditioned; I have attained the destruction of craving.» According to the commentary, these verses are the Buddha’s “Song of Vic- tory,” his irst utterance after his Enlightenment. The house is individualized existence in samsara, the house-builder craving, the rafters the passions and the ridge-pole ignorance. This book was typed based on the Dhamma talks given by Anthony Mark- well by one of his retreat participants. The book is handed out as a gift with the permission of Anthony Markwell but it has not been reviewed by him or anyone else. Therefore please be tolerant with typing mistakes, inconsisten- cies or inaccuracies of the Pali language terms. © 2016 Anthony Markwell, 2019 revised edition No material contained herein may be copied or reproduced without prior written consent. Contents Day 0 Afternoon Talk Orientation 1 Evening Talk Meditation Instructions 15 Sila 17 Sitting meditation 19 First stage: Internalizing awareness – letting go of past and future 21 Second stage: Feeling body sensation – letting -
An Analysis of the Vānarinda Jātaka
THE PROMISE OF INTERPRETATION: AN ANALYSIS OF THE VĀNARINDA JĀTAKA by VISHMA KUNU (Under the Direction of Glenn Wallis) ABSTRACT My contention is that the Vānarinda Jātaka (VJ) is a specifically Buddhist narrative, being a strategic reworking of situations and characters common to Indian oral tradition. By way of a fluid, triple-layered construct that is experimental in nature, I support this claim by exploring the interpretive possibilities of the text. Chapter one functions as a philological groundwork, and is a translation of the Pāli text that highlights terminology with distinctive resonances in the Buddhist tradition. The second chapter reveals the ways in which the VJ is marked by generality, drawing out pan-Indian elements through an examination against excerpts from the Pañcatantra, considered nīti literature, and the Sundarakāa in Vālmīki’s Rāmāyaa, a Hindu work, all having pre-literate roots. In the third chapter, I offer a creative explication of the VJ, bringing to light the abundance of Buddhist allusions, and doctrinal references embedded within the narrative. INDEX WORDS: Jātaka, Pāli canon, Gāthā, Buddhist narratives, Indian oral tradition, Hanumān, Pañcatantra THE PROMISE OF INTERPRETATION: AN ANALYSIS OF THE VĀNARINDA JĀTAKA by VISHMA KUNU B.A., University at Albany, State University of New York, 2000 A Thesis Submitted to the Graduate Faculty of The University of Georgia in Partial Fulfillment of the Requirements for the Degree MASTER OF ARTS ATHENS, GEORGIA 2004 © 2004 Vishma Kunu All Rights Reserved THE PROMISE OF INTERPRETATION: AN ANALYSIS OF THE VĀNARINDA JĀTAKA by VISHMA KUNU Major Professor: Glenn Wallis Committee: Dorothy Figueira Carolyn Medine Electronic Version Approved: Maureen Grasso Dean of the Graduate School The University of Georgia May 2004 DEDICATION For my grandmother, Jessodra Tiwary, who never read a single word with her eyes. -
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. -
And Daemonic Buddhism in India and Tibet
Florida State University Libraries Electronic Theses, Treatises and Dissertations The Graduate School 2012 The Raven and the Serpent: "The Great All- Pervading R#hula" Daemonic Buddhism in India and Tibet Cameron Bailey Follow this and additional works at the FSU Digital Library. For more information, please contact [email protected] THE FLORIDA STATE UNIVERSITY COLLEGE OF ARTS AND SCIENCES THE RAVEN AND THE SERPENT: “THE GREAT ALL-PERVADING RHULA” AND DMONIC BUDDHISM IN INDIA AND TIBET By CAMERON BAILEY A Thesis submitted to the Department of Religion in partial fulfillment of the requirements for the degree of Master of Religion Degree Awarded: Spring Semester, 2012 Cameron Bailey defended this thesis on April 2, 2012. The members of the supervisory committee were: Bryan Cuevas Professor Directing Thesis Jimmy Yu Committee Member Kathleen Erndl Committee Member The Graduate School has verified and approved the above-named committee members, and certifies that the thesis has been approved in accordance with university requirements. ii For my parents iii ACKNOWLEDGEMENTS I would like to thank, first and foremost, my adviser Dr. Bryan Cuevas who has guided me through the process of writing this thesis, and introduced me to most of the sources used in it. My growth as a scholar is almost entirely due to his influence. I would also like to thank Dr. Jimmy Yu, Dr. Kathleen Erndl, and Dr. Joseph Hellweg. If there is anything worthwhile in this work, it is undoubtedly due to their instruction. I also wish to thank my former undergraduate advisor at Indiana University, Dr. Richard Nance, who inspired me to become a scholar of Buddhism. -
Imagining Ritual and Cultic Practice in Koguryŏ Buddhism
International Journal of Korean History (Vol.19 No.2, Aug. 2014) 169 Imagining Ritual and Cultic Practice in Koguryŏ Buddhism Richard D. McBride II* Introduction The Koguryŏ émigré and Buddhist monk Hyeryang was named Bud- dhist overseer by Silla king Chinhŭng (r. 540–576). Hyeryang instituted Buddhist ritual observances at the Silla court that would be, in continually evolving forms, performed at court in Silla and Koryŏ for eight hundred years. Sparse but tantalizing evidence remains of Koguryŏ’s Buddhist culture: tomb murals with Buddhist themes, brief notices recorded in the History of the Three Kingdoms (Samguk sagi 三國史記), a few inscrip- tions on Buddhist images believed by scholars to be of Koguryŏ prove- nance, and anecdotes in Memorabilia of the Three Kingdoms (Samguk yusa 三國遺事) and other early Chinese and Japanese literary sources.1 Based on these limited proofs, some Korean scholars have imagined an advanced philosophical tradition that must have profoundly influenced * Associate Professor, Department of History, Brigham Young University-Hawai‘i 1 For a recent analysis of the sparse material in the Samguk sagi, see Kim Poksun 金福順, “4–5 segi Samguk sagi ŭi sŭngnyŏ mit sach’al” (Monks and monasteries of the fourth and fifth centuries in the Samguk sagi). Silla munhwa 新羅文化 38 (2011): 85–113; and Kim Poksun, “6 segi Samguk sagi Pulgyo kwallyŏn kisa chonŭi” 存疑 (Doubts on accounts related to Buddhism in the sixth century in the Samguk sagi), Silla munhwa 新羅文化 39 (2012): 63–87. 170 Imagining Ritual and Cultic Practice in Koguryŏ Buddhism the Sinitic Buddhist tradition as well as the emerging Buddhist culture of Silla.2 Western scholars, on the other hand, have lamented the dearth of literary, epigraphical, and archeological evidence of Buddhism in Kogu- ryŏ.3 Is it possible to reconstruct illustrations of the nature and characteris- tics of Buddhist ritual and devotional practice in the late Koguryŏ period? In this paper I will flesh out the characteristics of Buddhist ritual and devotional practice in Koguryŏ by reconstructing its Northeast Asian con- text. -
Lumbini Buddhist University
Lumbini Buddhist University Course of Study M.A. in Theravada Buddhism Lumbini Buddhist University Office of the Dean Senepa, Kathmandu Nepal History of Buddhism M.A. Theravada Buddhism First Year Paper I-A Full Mark: 50 MATB 501 Teaching Hours: 75 Unit I : Introductory Background 15 1. Sources of History of Buddhism 2 Introduction of Janapada and Mahajanapadas of 5th century BC 3. Buddhism as religion and philosophy Unit II : Origin and Development of Buddhism 15 1. Life of Buddha from birth to Mahaparinirvan 2. Buddhist Councils 3. Introduction to Eighteen Nikayas 4. Rise of Mahayana and Vajrayana Buddhism Unit III: Expansion of Buddhism in Asia 15 1. Expansion of Buddhism in South: a. Sri Lanka b. Myanmar c. Thailand d. Laos, e. Cambodia 2. Expansion of Buddhism in North a. China, b. Japan, c. Korea, d. Mongolia e. Tibet, Unit IV: Buddhist Learning Centres 15 1. Vihars as seat of Education Learning Centres (Early Vihar establishments) 2. Development of Learning Centres: 1 a. Taxila Nalanda, b. Vikramashila, c. Odantapuri, d. Jagadalla, e. Vallabi, etc. 3. Fall of Ancient Buddhist Learning Centre Unit IV: Revival of Buddhism in India in modern times 15 1 Social-Religious Movement during the eighteenth and nineteenth centuries. 2. Movement of the Untouchables in the twentieth century. 3. Revival of Buddhism in India with special reference to Angarika Dhaminapala, B.R. Ambedkar. Suggested Readings 1. Conze, Edward, A Short History of Buddhism, London: George Allen and Unwin, 1980. 2. Dhammika, Ven. S., The Edicts of King Ashoka, Kandy: Buddhist Publication Society, 1994. 3. Dharmananda, K. -
Bhavana Vandana
BhavanaBhavana VVandaanda BookBook ofof DevotionDevotion Compiled by H. Gunaratana Mahathera 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. Bhàvanà Vandanà Book of Devotion Compiled By H. Gunaratana Mahathera Bhàvanà Society Meditation Center Bhàvanà Vandanà Book of Devotion Compiled By H. Gunaratana Mahathera Copyright © 1990 by Bhàvanà Society All rights reserved R D : T C B B E F R F, , H C S. R. S T T R.O.C. T: () F: () T O C P ......................................................................................................................... iixx P ........................................................................................ x I ....................................................................................................... H .......................................................................... O V A ................................. T W S ........................................................................... F I V ................................................ S D ............................................ F U ....................................................... – F P ........................................................................................... Tisaraõa and Uposatha Sīla .............................................................................. R R P ............................ Pañcasīla ............................................................................................................................... -
Nibbedhika (Pariyāya) Sutta
A 6.2.1.9 Aṅguttara Nikāya 6, Chakka Nipāta 2, Dutiya Paṇṇāsaka 1, Mahā Vagga 9 11 Nibbedhika (Pariyāya) Sutta The Discourse on (the Exposition on) Penetrating Insight | A 6.63 Theme: A novel application of the noble truths as an overview of the way to spiritual freedom Translated with notes by Piya Tan ©2003, 2011 1 Sutta highlights 1.1 This popular sutta is often quoted in the Commentaries.1 It is a summary of the whole Teaching as the Way in six parallel methods, each with six steps: sensual desire, feelings, perceptions, mental influxes, karma, and suffering —each to be understood by its definition, diversity (of manifestation), result, cessa- tion and the way to its cessation. It is a sort of extended “noble truth” formula [§13]. In fact, each of analytical schemes of the six defilements (sensual desire, etc) is built on the structure of the 4 noble truths with the additional factors of “diversity” and of “result.” The Aṅguttara Comment- ary glosses “diversity” as “various causes” (vemattatā ti nānā,kāraṇaṁ, AA 3:406). In other words, it serves as an elaboration of the 2nd noble truth, the various internal or subjective causes of dukkha. “Re- sult” (vipāka), on the other hand, shows the external or objective causes of dukkha. 1.2 The Aṅguttara Commentary takes pariyāya here to mean “cause” (kāraṇa), that is, a means of pene- trating (that is, destroying) the defilements: “It is called ‘penetrative’ (nibbedhika) because it penetrates the mass of greed, etc, which had never before been penetrated or cleaved.” (AA 3:223) The highlight of the exposition is found in these two remarkable lines of the sutta’s only verse: The thought of lust is a person’s desire: The diversely beautiful in the world remain just as they are. -
Social Values in the Metta Sutta
Social Values in the Metta Sutta Bhante Bokanoruwe Dewananda SOCIAL VALUES IN THE METTA SUTTA. Copyright © by Bhante Bokanoruwe Dewananda. All rights reserved. Printed in Sri-Lanka. No part of this book may be used or reproduced in any manner whatsoever without written permission except in the case of breif quotations embodied in critical articles and reviews. All inquiries regarding this book are welcome. Contact: Dr.B.Dewananda (0094-11-2791197) Those who wish to contribute towards the printing of Dhamma materials are cordially welcome. For inquiries, please send us an email: [email protected] Book and Cover Design by: Ruvan Chintaka ISBN: First Edition: March 2017 Let's bring Aurora (Sun Beams) of peace to every corner of the world by practicing loving-kindness very sincerely, because that is what is lacking in the modern society of the world. This, humble work of mine is dedicated with a devotion filled mind to my beloved parents, who brought me into this world, all Dhamma teachers who paved the way for the Buddhist Monastic Order and all supporters who did so much to bring this to completion --- Bhante Bokanoruwe Dewananda Contents Foreword 2 Introduction 4 1 Metta Sutta- Discourse on Loving Kindness 6 2 The Concise Meaning of the Metta Sutta 8 3 What is Meditation? 11 4 The Reason for Preaching the Metta Sutta 20 5 Terminology of Words in the Sutta 23 6 Values of the Karaniya Metta Sutta 66 7 Some Important Canonical Notes that Support the Values of Loving-Kindness 87 8 Techniques for Practicing Loving Kindness 102 9 The Benevolent Profits of Loving Kindness 125 Glossary of the Metta Sutta 134 1 SOCIAL VALUES IN THE METTA SUTTA FOREWORD am so blessed to have been asked by Bhante I Dewananda to write the foreword for his book.