Dhammapada Reflections
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Thinking in Buddhism: Nagarjuna's Middle
Thinking in Buddhism: Nagarjuna’s Middle Way 1994 Jonah Winters About this Book Any research into a school of thought whose texts are in a foreign language encounters certain difficulties in deciding which words to translate and which ones to leave in the original. It is all the more of an issue when the texts in question are from a language ancient and quite unlike our own. Most of the texts on which this thesis are based were written in two languages: the earliest texts of Buddhism were written in a simplified form of Sanskrit called Pali, and most Indian texts of Madhyamika were written in either classical or “hybrid” Sanskrit. Terms in these two languages are often different but recognizable, e.g. “dhamma” in Pali and “dharma” in Sanskrit. For the sake of coherency, all such terms are given in their Sanskrit form, even when that may entail changing a term when presenting a quote from Pali. Since this thesis is not intended to be a specialized research document for a select audience, terms have been translated whenever possible,even when the subtletiesof the Sanskrit term are lost in translation.In a research paper as limited as this, those subtleties are often almost irrelevant.For example, it is sufficient to translate “dharma” as either “Law” or “elements” without delving into its multiplicity of meanings in Sanskrit. Only four terms have been left consistently untranslated. “Karma” and “nirvana” are now to be found in any English dictionary, and so their translation or italicization is unnecessary. Similarly, “Buddha,” while literally a Sanskrit term meaning “awakened,” is left untranslated and unitalicized due to its titular nature and its familiarity. -
The Middles of the Middle Way
The Middles of the Middle Way In his very first sermon, the Buddha introduced his path of practice as a middle way that avoids two extremes: a commitment to sensual pleasures related to sensual desires, and a commitment to self-affliction. On the surface, this statement makes the path sound like a middling way, at a bland halfway point on the continuum between pleasure and pain. But if you read further in the Canon on the middle way, you realize that its middleness is much more complex than that. To begin with, there are times when the Buddha recommends pursuing pleasant practice; and other times where he recommends painful practice. There are also times where he talks of the middleness of his middle way in different terms entirely. When discussing one of the more advanced stages of the first factor of the path, right view, he describes it as a perspective that avoids questions requiring an either/or response, where both the either and the or entangle you in issues that distract you from the task of putting an end to suffering and stress. This aspect of the path is middle in the sense that it cuts right through the middle of such questions and throws both alternatives off to the side. This means that the Buddha chose his words carefully. The path doesn’t necessarily lie between two extremes. It avoids two extremes. But exactly which directions it goes in avoiding them is up to the discernment of each practitioner to find out. Sometimes you avoid extremes by finding a point of moderation on a continuum running between them: a point that doesn’t always stay right in the middle, and that can move unexpectedly. -
A Departure for Returning to Sabha: a Study of Koan Practice of Silence Jea Sophia Oh West Chester University of Pennsylvania, [email protected]
West Chester University Digital Commons @ West Chester University Philosophy College of Arts & Humanities 12-2017 A departure for returning to sabha: a study of koan practice of silence Jea Sophia Oh West Chester University of Pennsylvania, [email protected] Follow this and additional works at: https://digitalcommons.wcupa.edu/phil_facpub Part of the Buddhist Studies Commons Recommended Citation Oh, J. S. (2017). A departure for returning to sabha: a study of koan practice of silence. International Journal of Dharma Studies, 5(12) http://dx.doi.org/10.1186/s40613-017-0059-7 This Article is brought to you for free and open access by the College of Arts & Humanities at Digital Commons @ West Chester University. It has been accepted for inclusion in Philosophy by an authorized administrator of Digital Commons @ West Chester University. For more information, please contact [email protected]. Oh International Journal of Dharma Studies (2017) 5:12 International Journal of DOI 10.1186/s40613-017-0059-7 Dharma Studies RESEARCH Open Access A departure for returning to sabha: a study of koan practice of silence Jea Sophia Oh Correspondence: [email protected] West Chester University of Abstract Pennsylvania, 700 S High St. AND 108D, West Chester, PA 19383, USA This paper deals with koan practice of silence through analyzing the Korean Zen Buddhist film, Why Has Boddhidharma Left for the East? (Bae, Yong-Kyun, Why Has Bodhidharma Left for the East? 1989). This paper follows Kibong's path along with the Buddha's journey of 1) departure, 2) journey in the middle way, and 3) returning with a particular focus on koan practice of silence as the transformative element of enlightenment. -
The Dao Or Tao Quanzhen School of Daoism
The Dao or Tao The Dao or “The Way” is one of China’s major religions. The main belief is to follow “the way”. It traces its roots back to the sixth century BC. A Chinese philosopher called Laozi wrote a famous book (“Tao te Ching”). After Laozi, came the philosopher Zhuang Zi. He wrote in the Zhuang Zi of “The Butterfly Dream”. In this he describes how he dreamt he was a butterfly but when he work up he asked himself: “Was it the butterfly dreaming he was the Tuan Zhuangzi?” The person who is a believer in “The Way” (the Dao) is called a daoist. The daoist believes that life is generally happy but that it should be lived with balance and virtue (“being good”.) During the Tan Dynasty (618-906 AD), Daoism became the official religion but in later dynasties it was overtaken by Buddhism. During the Cultural Revolution from 1966-1976 many Daoist temples were destroyed. Following the economic reforms in the 1980s, many have been restored and the number of Daoists has grown. There are currently 25,000 Daoist priests and nuns in China. Quanzhen School of Daoism This is a “school of thought”. It consisted of meditation and breathing exercises to help people live longer. Many are also vegetarian. Daoists do not believe in extremes. There is nothing totally good or totally evil. The symbol which shows this clearly is the black and white Ying and Yang. Ying – black: negative, feminine. A symbol of dark, cold, moon, emptiness, weakness. 1 Yang – white: positive, masculine .A symbol of strength and activity, light, warmth, sun, full. -
The Buddhist Followers Observed the Non-Greed Practice in Dhammapada Commentaries
The Buddhist Followers Observed the Non-Greed Practice in Dhammapada Commentaries 1Venerable Kuvera, 1Phramaha Somphong Khunakaro, 1Sanu Mahatthanadull 1International Buddhist Studies College Mahachulalongkornrajavidyalaya University [email protected] ABSTRACT This research article aimed to study (1) the Buddha’s words on non-greed practice in Theravāda Buddhism, (2) a responsible understanding of the Buddhist followers observed that practice in Dhammapada commentaries, and (3) its benefi ts in Theravāda Buddhism. They were selected according to the scope of the research. The instrument for collecting data based on Theravāda Tipiṭaka Pāḷi Canonical Texts, commentaries, related books, dictionaries, and so on with qualifi ed academics, Analysis data by Descriptive statistics and Content Analysis. The research results were found as follow: 1) Non-greed practice is a good conduct to reduce and remove greed or bad desire. There are four kinds of such practice in Dhammapada commentaries: generosity, absence of sensual objects or sexual objects, absence of covetousness, and tranquility meditation, 2) Non-greed practice was mostly observed by some of the Buddhist followers at the time of the Buddha in their different kinds of conditions and different methods, 3) It can support practitioners in different kinds of its good benefi ts. Observing it, practitioners may attain good benefi ts of their lives in inner peace. This paper intends to show its development of the peaceful world in modern age according to different methods of it. Keywords: Non-greed, generosity, sensual objects, covetousness, tranquility meditation 50 The Journal of The International Buddhist Studies College 1. Introduction Sensual views of greed are tonics of the human beings. -
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. -
Satipaṭṭhāna Meditation: a Practice Guide
Praise for Satipaṭṭhāna Meditation: A Practice Guide This is a pearl of a book. On reading it, and comparing it to the author’s previous two studies of satipaṭṭhāna, the impression is that of having left the university lecture theatre and entered the meditation hall, where the wise and experienced teacher is offering Dhamma reflections, illuminating the practice of satipaṭṭhāna with a fertile and colourful lucidity, free of footnotes and arcane cross-references. This book is a treasure-house of practical teachings, rendered accessible with a clear and simple eloquence. The author states that his motivation has been to enrich the practice of satipaṭṭhāna rather than to compete with other approaches – he has succeeded admirably in this, I feel, and with praiseworthy skill and grace. – Ajahn Amaro This breathtaking practice guide is brief, and profound! It offers a detailed, engaging, and flexible approach to satipaṭṭhāna meditation that can be easily applied both in meditation and in day-to-day activities. The inspired practice suggestions and joyful enquiry that pervade each chapter will draw students, gradually but surely, towards deep liberating insight. Satipaṭṭhāna Meditation: A Practice Guide is destined to become an invaluable resource for meditators! – Shaila Catherine, author of Focused and Fearless: A Meditator’s Guide to States of Deep Joy, Calm, and Clarity Once more Bhikkhu Anālayo has written a masterpiece that holds within it an accessible and clear guide to developing and applying the teachings held within the Satipaṭṭhāna-sutta. Within this book Anālayo explores the subtle nuances of developing mindfulness and how that dedicated cultivation leads to the awakening pointed to in the discourse. -
Diversity in the Women of the Therīgāthā
Lesley University DigitalCommons@Lesley Graduate School of Arts and Social Sciences Mindfulness Studies Theses (GSASS) Spring 5-6-2020 Diversity in the Women of the Therīgāthā Kyung Peggy Meill [email protected] Follow this and additional works at: https://digitalcommons.lesley.edu/mindfulness_theses Part of the Social and Behavioral Sciences Commons Recommended Citation Meill, Kyung Peggy, "Diversity in the Women of the Therīgāthā" (2020). Mindfulness Studies Theses. 29. https://digitalcommons.lesley.edu/mindfulness_theses/29 This Thesis is brought to you for free and open access by the Graduate School of Arts and Social Sciences (GSASS) at DigitalCommons@Lesley. It has been accepted for inclusion in Mindfulness Studies Theses by an authorized administrator of DigitalCommons@Lesley. For more information, please contact [email protected], [email protected]. DIVERSITY IN THE WOMEN OF THE THERĪGĀTHĀ i Diversity in the Women of the Therīgāthā Kyung Peggy Kim Meill Lesley University May 2020 Dr. Melissa Jean and Dr. Andrew Olendzki DIVERSITY IN THE WOMEN OF THE THERĪGĀTHĀ ii Abstract A literary work provides a window into the world of a writer, revealing her most intimate and forthright perspectives, beliefs, and emotions – this within a scope of a certain time and place that shapes the milieu of her life. The Therīgāthā, an anthology of 73 poems found in the Pali canon, is an example of such an asseveration, composed by theris (women elders of wisdom or senior disciples), some of the first Buddhist nuns who lived in the time of the Buddha 2500 years ago. The gathas (songs or poems) impart significant details concerning early Buddhism and some of its integral elements of mental and spiritual development. -
The Middle Way the Art of Realisation
The Middle Way The Art of Realisation Jukka Kaisla 2015-2019 v. 5.4 2 Contents Introduction......................................................................................................... 3 It’s all evolutionary, instructs the Buddha ......................................... 6 The Buddha’s discovery .................................................................................. 7 The Four Noble Truths............................................................................ 12 The Middle Way .............................................................................................. 14 The Two Truths of Reality ..................................................................... 16 The middle in the Middle Way ............................................................. 19 Buddhist soteriology and the Middle Way ..................................... 20 Karma .................................................................................................................. 21 Rebirth ................................................................................................................ 27 Neither desirous nor repulsive ................................................................. 36 Homelessness ............................................................................................. 39 Of teachers and disciples ............................................................................. 47 Knowing a better way ............................................................................. 52 The Buddha -
Nāgārjuna's “Middle Way”: a Non-Eliminative Understanding of Selflessness
Nāgārjuna’s “Middle Way”: A non-eliminative understanding of selfl essness Dan Arnold I. Introduction: On the difference it makes that Nāgārjuna starts with causation The thought of the Indian Buddhist philosopher Nāgārjuna – about whom we Document téléchargé depuis www.cairn.info - univ_chicago 128.135.12.127 09/02/2012 19h59. © Assoc. R.I.P. have little more non-hagiographic knowledge than that he probably fl ourished in south India around 150 C.E. – has exercised generations of interpreters, both within various streams of Buddhist tradition and among modern and contem- porary scholars. Though generally expressed in stylistically lucid Sanskrit, his ideas have proven so complex and elusive that it has been found possible to read him both as a paradigmatic exemplar of radical skepticism, and as advancing fundamentally metaphysical claims of universal scope; as engaged in a Wittgen- steinian sort of philosophical “therapy,” and as advancing distinctively Buddhist claims that have been readily incorporated into scholastic traditions of Buddhist pedagogy; as a basically “mystical” sort of religious phenomenologist, and as a paraconsistent logician whose distinctive contributions can be expressed in terms of predicate calculus. That his works should thus admit of so many divergent readings is surely evidence of the logically and epistemologically distinctive character of his thought, which has eluded defi nitive interpretation to at least the extent that typically characterizes the projects of thinkers of enduring philo- sophical signifi cance.1 Typically of Indian traditions of philosophical thought, the self-styled Madhya- maka (“middle way”) school of Buddhist thought that stems from Nāgārjuna’s writings chiefl y unfolds in the form of commentaries (and commentaries on commentaries…) on the texts traditionally attributed to Nāgārjuna. -
An Anthology from the Theragāthā & Therīgāthā
Poems of the Elders AN ANTHOLOGY FROM THE THERAGĀTHĀ & THERĪGĀTHĀ A TRANSLATION WITH AN INTRODUCTION AND NOTES by Ṭhānissaro Bhikkhu (Geoffrey DeGraff) 1 copyright 2015 ṭhānissaro bhikkhu This work is licensed under the Creative Commons Attribution- NonCommercial 4.0 Unported. To see a copy of this license visit http://creativecommons.org/licenses/by-nc/4.0/. “Commercial” shall mean any sale, whether for commercial or non-proPt purposes or entities. questions about this book may be addressed to Metta Forest Monastery Valley Center, CA 92082-1409 U.S.A. additional resources More Dhamma talks, books and translations by Ṭhānissaro Bhikkhu are available to download in digital audio and various ebook formats at dhammatalks.org. printed copy A paperback copy of this book is available free of charge. To request one, write to: Book Request, Metta Forest Monastery, PO Box 1409, Valley Center, CA 92082 USA. 2 Introduction This is an anthology consisting of 97 poems from the Theragāthā (Poems of the Elder Monks) and 34 from the Therīgāthā (Poems of the Elder Nuns). These texts are, respectively, the eighth and ninth texts in the Khuddaka Nikāya, or Collection of Short Pieces, the last collection of the Sutta Piṭaka in the Pāli Canon. The Theragāthā contains a total of 264 poems, the Therīgāthā, 73, all attributed to early members of the monastic Saṅgha. Some of the poems are attributed to monks or nuns well-known from other parts of the Canon—such as Ānanda and Mahā Kassapa among the monks, and Mahāpajāpatī Gotamī and Uppalavaṇṇā among the nuns—whereas the majority are attributed to monks and nuns otherwise unknown. -
Dhamma Verses (Dhammapada)
DHAMMA VERSES DHAMMAPADA Edited and Translated by Ānandajoti Bhikkhu (2nd edition, November 2017) Introduction – 2 Table of Contents Introduction 1: The Chapter about the Pairs 2: The Chapter about Heedfulness 3: The Chapter about the Mind 4: The Chapter about Flowers 5: The Chapter about Fools 6: The Chapter about the Wise 7: The Chapter about the Arahats 8: The Chapter about the Thousands 9: The Chapter about Wickedness 10: The Chapter about the Stick 11: The Chapter about Old Age 12: The Chapter about the Self 13: The Chapter about the World 14: The Chapter about the Buddha 15: The Chapter about Happiness Introduction – 3 16: The Chapter about Love 17: The Chapter about Anger 18: The Chapter about Stains 19: The Chapter about One who stands by Dhamma 20: The Chapter about the Path 21: The Miscellaneous Chapter 22: The Chapter about the Underworld 23: The Chapter about the Elephant 24: The Chapter about Craving 25: The Chapter about Monastics 26: The Chapter about Brahmins 4 Introduction A Book of Ethical Teachings The Dhammapada is probably the most popular book in the Pāḷi Canon, and has had innumerable translations into most modern languages.1 The timeless ethical teachings contained in these verses are still considered relevant to people’s lives, and they are a good guide to living well, and show how to reap the rewards of good living. Together with the commentarial stories that accompany the verses – along with the Jātaka verses and stories – they have formed the backbone of the teaching of Buddhist ethics for well over 2,000 years.