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This Being, That Becomes: the Buddhas Teaching on Conditionality Pdf
FREE THIS BEING, THAT BECOMES: THE BUDDHAS TEACHING ON CONDITIONALITY PDF Thomas Jones Dhivan,Sagaraghosa | 160 pages | 14 Jun 2011 | Windhorse Publications | 9781899579907 | English | Birmingham, United Kingdom This Being, That Becomes: The Buddha's Teaching on Conditionality by Dhivan Thomas Jones It This Being to the principle of causality—that all things arise and exist due to certain causes or conditionsand cease once these causes This Being conditions are removed. This principle is expressed in the following simple formula that is repeated hundreds of times in the Buddhist discourses:. When this is, that is. From the arising of this comes the arising of that. When this isn't, that isn't. From the cessation of this comes the cessation of that. Rupert Gethin states ". With ignorance as This Being, there are volitional formations The glossary states: [web 3]. Contemporary translator Thanissaro Bikkhu provides the following translation: [web 4]. Rupert Gethin translates That Becomes: The Buddhas Teaching on Conditionality follows: [4]. There are many possible ways of interpreting this formula, but only one does justice both to the way the formula is worded and to the complex, fluid manner in which specific examples of causal relationships are described in the Canon. That way is to view the formula as the interplay of two causal principles, one linear and the other synchronic, that combine to form a non-linear pattern. The linear principle — taking 2 and 4 as a pair — connects events, rather than objects, over time; the synchronic principle — 1 and 3 — connects objects and events in the present moment. The two principles intersect, so that any given event is influenced by two sets of conditions: input acting from the past and input acting from the present. -
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. -
The Dōgen Zenji´S 'Gakudō Yōjin-Shū' from a Theravada Perspective
The Dōgen Zenji´s ‘Gakudō Yōjin-shū’ from a Theravada Perspective Ricardo Sasaki Introduction Zen principles and concepts are often taken as mystical statements or poetical observations left for its adepts to use his/her “intuitions” and experience in order to understand them. Zen itself is presented as a teaching beyond scriptures, mysterious, transmitted from heart to heart, and impermeable to logic and reason. “A special transmission outside the teachings, that does not rely on words and letters,” is a well known statement attributed to its mythical founder, Bodhidharma. To know Zen one has to experience it directly, it is said. As Steven Heine and Dale S. Wright said, “The image of Zen as rejecting all forms of ordinary language is reinforced by a wide variety of legendary anecdotes about Zen masters who teach in bizarre nonlinguistic ways, such as silence, “shouting and hitting,” or other unusual behaviors. And when the masters do resort to language, they almost never use ordinary referential discourse. Instead they are thought to “point directly” to Zen awakening by paradoxical speech, nonsequiturs, or single words seemingly out of context. Moreover, a few Zen texts recount sacrilegious acts against the sacred canon itself, outrageous acts in which the Buddhist sutras are burned or ripped to shreds.” 1 Western people from a whole generation eager to free themselves from the religion of their families have searched for a spiritual path in which, they hoped, action could be done without having to be explained by logic. Many have founded in Zen a teaching where they could act and think freely as Zen was supposed to be beyond logic and do not be present in the texts - a path fundamentally based on experience, intuition, and immediate feeling. -
C:\Users\Kusala\Documents\2009 Buddhist Center Update
California Buddhist Centers / Updated August 2009 Source - www.Dharmanet.net Abhayagiri Buddhist Monastery Address: 16201 Tomki Road, Redwood Valley, CA 95470 CA Tradition: Theravada Forest Sangha Affiliation: Amaravati Buddhist Monastery (UK) EMail: [email protected] Website: http://www.abhayagiri.org All One Dharma Address: 1440 Harvard Street, Quaker House Santa Monica CA 90404 Tradition: Non-Sectarian, Zen/Vipassana Affiliation: General Buddhism Phone: e-mail only EMail: [email protected] Website: http://www.allonedharma.org Spiritual Director: Group effort Teachers: Group lay people Notes and Events: American Buddhist Meditation Temple Address: 2580 Interlake Road, Bradley, CA 93426 CA Tradition: Theravada, Thai, Maha Nikaya Affiliation: Thai Bhikkhus Council of USA American Buddhist Seminary Temple at Sacramento Address: 423 Glide Avenue, West Sacramento CA 95691 CA Tradition: Theravada EMail: [email protected] Website: http://www.middleway.net Teachers: Venerable T. Shantha, Venerable O.Pannasara Spiritual Director: Venerable (Bhante) Madawala Seelawimala Mahathera American Young Buddhist Association Address: 3456 Glenmark Drive, Hacienda Heights, CA 91745 CA Tradition: Mahayana, Humanistic Buddhism Contact: Vice-secretary General: Ven. Hui-Chuang Amida Society Address: 5918 Cloverly Avenue, Temple City, CA 91780 CA Tradition: Mahayana, Pure Land Buddhism EMail: [email protected] Spiritual Director: Ven. Master Chin Kung Amitabha Buddhist Discussion Group of Monterey Address: CA Tradition: Mahayana, Pure Land Buddhism Affiliation: Bodhi Monastery Phone: (831) 372-7243 EMail: [email protected] Spiritual Director: Ven. Master Chin Chieh Contact: Chang, Ei-Wen Amitabha Buddhist Society of U.S.A. Address: 650 S. Bernardo Avenue, Sunnyvale, CA 94087 CA Tradition: Mahayana, Pure Land Buddhism EMail: [email protected] Spiritual Director: Ven. -
Buddhism and the Global Bazaar in Bodh Gaya, Bihar
DESTINATION ENLIGHTENMENT: BUDDHISM AND THE GLOBAL BAZAAR IN BODH GAYA, BIHAR by David Geary B.A., Simon Fraser University, 1999 M.A., Carleton University, 2003 A THESIS SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE DOCTOR OF PHILOSOPHY in The Faculty of Graduate Studies (Anthropology) THE UNIVERSITY OF BRITISH COLUMBIA (Vancouver) December 2009 © David Geary, 2009 ABSTRACT This dissertation is a historical ethnography that examines the social transformation of Bodh Gaya into a World Heritage site. On June 26, 2002, the Mahabodhi Temple Complex at Bodh Gaya was formally inscribed on the UNESCO World Heritage List. As a place of cultural heritage and a monument of “outstanding universal value” this inclusion has reinforced the ancient significance of Bodh Gaya as the place of Buddha's enlightenment. In this dissertation, I take this recent event as a framing device for my historical and ethnographic analysis that details the varying ways in which Bodh Gaya is constructed out of a particular set of social relations. How do different groups attach meaning to Bodh Gaya's space and negotiate the multiple claims and memories embedded in place? How is Bodh Gaya socially constructed as a global site of memory and how do contests over its spatiality im- plicate divergent histories, narratives and events? In order to delineate the various historical and spatial meanings that place holds for different groups I examine a set of interrelated transnational processes that are the focus of this dissertation: 1) the emergence of Buddhist monasteries, temples and/or guest houses tied to international pilgrimage; 2) the role of tourism and pilgrimage as a source of economic livelihood for local residents; and 3) the role of state tourism development and urban planning. -
Roots and Shoots of Mindfulness
of worldviews and habituatng norms that defne As you begin to read this artcle, pause for a moment our consensus “reality.” to be mindful of your body sitng here… of your eyes To the degree to which we wake up with gazing at this screen… of the natural fow of your mindfulness and learn to open our hearts and breathing as you inhale….and exhale… of the sounds minds, the walls of our conventonal, familiar, arising and passing in the space around you… of the consensus view of reality become more clear, fow of thoughts and mental images in the clear open open, and transparent, revealing a deeper, vaster, space of your awareness… of the miraculous process of by which the meaning of the words you see on the multdimensional, and interrelated view of the screen before you is discerned and comprehended… As actual nature of reality than we have previously you contnue to read, experiment with being mindful imagined. This is why what we call mindfulness of the mental associatons, imagery, commentary, or meditaton is traditonally known as Vipassana, or distractons that arise in your mind…. “Insight Meditaton.” Mindfulness gives us access to insight and the direct, non-conceptual intuitve When we frst began our study, practce, and wisdom that liberates us from our misconceptons research of mindfulness in the early ‘70s we knew regarding the nature of reality and the true nature fewer than a handful of people who were involved of ourselves. While engaging in such pursuits is in this path of practce. As our practce and research likely to expand our consciousness, it may also matured, we began to develop mindfulness-based narrow the circle of people in our lives-work who programs in medicine, higher educaton, and can comprehend what we are searching for. -
Three Sutras on Complete Enlightenment 19
Three Sutras Complete Enlightenment Sutra Translation Committee of the United States & Canada Copyright © 1998 by YMBA. All rights reserved. Resale is not permitted 紀念樂渡法師圓寂 This book is dedicated to the memory of Dharma Master Lok To (1923~2011) Three sutra on complete Enlightenment Other Works by the Committee: 1. The Buddhist Liturgy 2. The Sutra of Bodhisattva Ksitigarbha’s Fundamental Vows 3. The Dharma of Mind Transmission 4. The Practice of Bodhisattva Dharma 5. An Exhortation to be Alert to the Dharma 6. A Composition Urging the Generation of the Bodhi Mind 7. Practice and Attain Sudden Enlightenment 8. Pure Land Buddhism: Dialogues with Ancient Masters 9. Pure Land Zen, Zen Pure Land 10. Pure Land of the Patriarchs 11. Horizontal Escape: Pure Land Buddhism in Theory and Practice 12. Mind Transmission Seals 13. The Prajna Paramita Heart Sutra 14. Pure Land, Pure Mind 15. Bouddhisme, Sagesse et Foi 16. Entering the Tao of Sudden Enlightenment. 17. The Direct Approach to Buddhadharma 18. Three Sutras on Complete Enlightenment 19. Terre Pure des Patriarches 20. Samantabhadra: Supreme Vows / Voeux Supremes 21. Zen & Sukhavati: Lettres du Maitre Yin-Kouang 22. Mind-Seal of the Buddhas 23. Samantabhadra: Votos Supremos 24. The Seeker’s Glossary of Buddhism 25. Zen & Sukavati: Cartas del Patriarca Yin-Kuang 26. Brahma-Net Sutra 27. The Way of Fortune with Blessings 28. The Fundamentals of Meditation Practice 29. Thus I have Heard: Buddhist Parables and Stories 30. Taming the Monkey Mind 31. Selected Lectures of Dharma Master Fa-Fang 32. The Buddha’s Teachings 33. Give Us a Chance! THREE SUTRAS ON COMPLETE ENLIGHTENMENT Translated Into English by Venerable Dharma Master Lok To Edited by K'un Li, Shih Sutra Translation Committee of the U.S. -
Building a Community of Change
Building a Community of Change Words, Images, and Inspirations From the Gathering on Social Justice and Contemplative Practices January 10-12, 2003 Hosted by The Center for Contemplative Mind in Society Building a Community of Change A Gathering on Contemplative Practice and Social Change Hosted by The Center for Contemplative Mind in Society January 10-12, 2003 Essex, Massachusetts [cover photo: sunset at Essex Bay, by Gina M. Smith] Introduction For the past year and a half, the Center for Contemplative Mind in Society has been mapping the use of contemplative practices through its Contemplative Net Project. A special focus of the project has been on the use of these practices in social justice work. With support from the Ford Foundation, the project is now entering a phase where we are seeking to be of service to the community of social justice workers by • Sharing the findings of our research and its implications for social change work • Building a network of change agents for whom a contemplative approach is the basis of their work • Developing resources to further this work This gathering, held at the Essex Conference and Retreat Center in Massachusetts, was a core part of this effort. We hoped that by the end of the weekend, the participants would: • Feel even more inspired about their work, as well as relaxed and refreshed • Come away with a strong sense of community and connection, especially for those who have felt isolated in their work • Gain a better understanding of the Center’s purpose and work, and experience what we’ve seen in our research – the many ways that contemplative approach is being applied to social justice work • Gain something tangible to support them in their work (i.e. -
Reclaiming Buddhist Sites in Modern India: Pilgrimage and Tourism in Sarnath and Bodhgaya
RECLAIMING BUDDHIST SITES IN MODERN INDIA: PILGRIMAGE AND TOURISM IN SARNATH AND BODHGAYA RUTIKA GANDHI Bachelor of Arts, University of Lethbridge, 2014 A Thesis Submitted to the School of Graduate Studies of the University of Lethbridge in Partial Fulfilment of the Requirements for the Degree MASTER OF ARTS Department of Religious Studies University of Lethbridge LETHBRIDGE, ALBERTA, CANADA ©Rutika Gandhi, 2018 RECLAIMING BUDDHIST SITES IN MODERN INDIA: PILGRIMAGE AND TOURISM IN SARNATH AND BODHGAYA RUTIKA GANDHI Date of Defence: August 23, 2018 Dr. John Harding Associate Professor Ph.D. Supervisor Dr. Hillary Rodrigues Professor Ph.D. Thesis Examination Committee Member Dr. James MacKenzie Associate Professor Ph.D. Thesis Examination Committee Member Dr. James Linville Associate Professor Ph.D. Chair, Thesis Examination Committee Dedication This thesis is dedicated to my beloved mummy and papa, I am grateful to my parents for being so understanding and supportive throughout this journey. iii Abstract The promotion of Buddhist pilgrimage sites by the Government of India and the Ministry of Tourism has accelerated since the launch of the Incredible India Campaign in 2002. This thesis focuses on two sites, Sarnath and Bodhgaya, which have been subject to contestations that precede the nation-state’s efforts at gaining economic revenue. The Hindu-Buddhist dispute over the Buddha’s image, the Saivite occupation of the Mahabodhi Temple in Bodhgaya, and Anagarika Dharmapala’s attempts at reclaiming several Buddhist sites in India have led to conflicting views, motivations, and interpretations. For the purpose of this thesis, I identify the primary national and transnational stakeholders who have contributed to differing views about the sacred geography of Buddhism in India. -
Dhamma and Non-Duality — II
No. 29 First Mailing 1995No. 29 First Mailing 1995 Dhamma and Non-Duality — II In this sequel to the previous essay, I intend to discuss three major areas of difference between the Buddha’s Teaching, which we may refer to here as “the Ariyan Dhamma,” and the philosophies of non-duality. These areas correspond to the three divisions of the Buddhist path—virtue, concentration, and wisdom. In regard to virtue, the distinction between the two teachings is not immediately evident, as both generally affirm the importance of virtuous conduct at the start of training. The essential difference between them emerges, not at the outset, but only later, in the way they evaluate the role of morality in the advanced stages of the path. For the non-dual systems, all dualities are finally transcended in the realisation of the non-dual reality, the Absolute or fundamental ground. As the Absolute encompasses and transcends all diversity, for one who has realised it the distinctions between good and evil, virtue and non-virtue, lose their ultimate validity. Such distinctions, it is said, are valid only at the conventional level, not at the level of final realisation; they are binding on the trainee, not on the adept. Thus we find that in their historical forms (particularly in Hindu and Buddhist Tantra), philosophies of non-duality hold that the conduct of the enlightened sage cannot be circumscribed by moral rules. The sage has transcended all conventional distinctions of good and evil. He acts spontaneously from his intuition of the Ultimate and therefore is no longer bound by the rules of morality valid for those still struggling towards the light. -
Strong Roots Liberation Teachings of Mindfulness in North America
Strong Roots Liberation Teachings of Mindfulness in North America JAKE H. DAVIS DHAMMA DANA Publications at the Barre Center for Buddhist Studies Barre, Massachusetts © 2004 by Jake H. Davis This book may be copied or reprinted in whole or in part for free distribution without permission from the publisher. Otherwise, all rights reserved. Sabbadānaṃ dhammadānaṃ jināti : The gift of Dhamma surpasses all gifts.1 Come and See! 1 Dhp.354, my trans. Table of Contents TO MY SOURCES............................................................................................................. II FOREWORD........................................................................................................................... V INTRODUCTION.................................................................................................................... 1 Part One DEEP TRANSMISSION, AND OF WHAT?................................................................ 15 Defining the Topic_____________________________________17 the process of transmission across human contexts Traditions Dependently Co-Arising 22 Teaching in Context 26 Common Humanity 31 Interpreting History_____________________________________37 since the Buddha Passing Baskets Along 41 A ‘Cumulative Tradition’ 48 A ‘Skillful Approach’ 62 Trans-lation__________________________________________69 the process of interpretation and its authentic completion Imbalance 73 Reciprocity 80 To the Source 96 Part Two FROM BURMA TO BARRE........................................................................................ -
A Study of Meditation Teaching Styles of Mahasi Sayadaw Tradition
A STUDY OF MEDITATION TEACHING STYLES OF MAHASI SAYADAW TRADITION Tejaniya A Thesis Submitted in Partial Fulfillment of the Requirements for the Degree of Master of Arts (Linguistics) Graduate School Mahachulalongkornrajavidyalaya University C.E. 2018 A Study of Meditation Teaching Styles of Mahasi Sayadaw Tradition Tejaniya A Thesis Submitted in Partial Fulfillment of the Requirements for the Degree of Master of Arts (Linguistics) Graduate School Mahachulalongkornrajavidyalaya University C.E. 2018 (Copyright by Mahachulalongkornrajavidyalaya University) i Thesis Title : A Study of Meditation Teaching Styles of Mahasi Sayadaw Tradition Researcher : Tejaniya Thesis Supervisory Committee : Asst. Prof. Dr. Veerakarn Kanokkamalade, B.A. (English), M.A. (Linguistics), Ph.D. (Linguistics) : Dr. Narongchai Pintrymool, B.A. (English), M.A (Languistics), Ph.D. (Languistics) Date of Graduation : March 21, 2019 Abstract This study consists of two objectives, namely; 1) to study the meditation teaching styles of Mahasi Sayadaw tradition and 2) to study the effectiveness of these styles of this tradition. This study is a documentary and qualitative research with two parts of data collection; the first is an interview with professional meditation teachers, the second is the study from textbook, thesis, academic journals. The result of this research was aimed to study meditation teaching styles which are instrumental in Mahasi Sayadaw tradition. The study has been done based on, especially, the review and books. Researcher attempted to elaborate and elucidate how the techniques are effective to gain expected benefits. The Vipassana meditation technique taught by Mahasi Sayadaw is characterized by the meditator anchoring his attention on the rising and falling sensations of the abdomen, making that the primary point of observation.