The Four Noble Truths We All Have the Potential to Be Free of Suffering and to Find Happiness
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Chan in Communist China: Justifying Buddhism's Turn to Practical Labor Under the Chinese Communist Party
Constructing the Past Volume 15 Issue 1 Article 9 5-30-2014 Chan in Communist China: Justifying Buddhism's Turn to Practical Labor Under the Chinese Communist Party Kenneth J. Tymick Illinois Wesleyan University, [email protected] Follow this and additional works at: https://digitalcommons.iwu.edu/constructing Recommended Citation Tymick, Kenneth J. (2014) "Chan in Communist China: Justifying Buddhism's Turn to Practical Labor Under the Chinese Communist Party," Constructing the Past: Vol. 15 : Iss. 1 , Article 9. Available at: https://digitalcommons.iwu.edu/constructing/vol15/iss1/9 This Article is protected by copyright and/or related rights. It has been brought to you by Digital Commons @ IWU with permission from the rights-holder(s). You are free to use this material in any way that is permitted by the copyright and related rights legislation that applies to your use. For other uses you need to obtain permission from the rights-holder(s) directly, unless additional rights are indicated by a Creative Commons license in the record and/ or on the work itself. This material has been accepted for inclusion by editorial board of the Undergraduate Economic Review and the Economics Department at Illinois Wesleyan University. For more information, please contact [email protected]. ©Copyright is owned by the author of this document. Chan in Communist China: Justifying Buddhism's Turn to Practical Labor Under the Chinese Communist Party Abstract A prominent Buddhist reformer, Ju Zan, and twenty-one other progressive monks sent a letter to Mao Zedong appealing to the congenial nature between the two parties at the dawn of the Communist takeover in China. -
Finnigan Karma Moral Responsibility Buddhist Ethics
Forthcoming in Vargas & Doris (eds.) Oxford Handbook of Moral Psychology 1 Karma, Moral Responsibility, and Buddhist Ethics Bronwyn Finnigan ANU The Buddha taught that there is no self. He also accepted a version of the doctrine of karmic rebirth, according to which good and bad actions accrue merit and demerit respectively and where this determines the nature of the agent’s next life and explains some of the beneficial or harmful occurrences in that life. But how is karmic rebirth possible if there are no selves? If there are no selves, it would seem there are no agents that could be held morally responsible for ‘their’ actions. If actions are those happenings in the world performed by agents, it would seem there are no actions. And if there are no agents and no actions, then morality and the notion of karmic retribution would seem to lose application. Historical opponents argued that the Buddha's teaching of no self was tantamount to moral nihilism. The Buddha, and later Buddhist philosophers, firmly reject this charge. The relevant philosophical issues span a vast intellectual terrain and inspired centuries of philosophical reflection and debate. This article will contextualise and survey some of the historical and contemporary debates relevant to moral psychology and Buddhist ethics. They include whether the Buddha's teaching of no-self is consistent with the possibility of moral responsibility; the role of retributivism in Buddhist thought; the possibility of a Buddhist account of free will; the scope and viability of recent attempts to naturalise karma to character virtues and vices, and whether and how right action is to be understood within a Buddhist framework. -
The Footpath of Contemplation
The Footpath of Contemplation Venerable W.D. Van. PhD Student of IBSC 2018 Semester Program, Mahachulalongkornrajavidyalaya University Wang Noi District, Ayutthaya, Bangkok. Thailand. Received Aug 6, 2018; Revised Mar 9, 2019; Accepted Apr 4, 2019 ABSTRACT From the invention of zero to the assembly of the world’s most eminent Contemplation of “Mindfulness”. It has been an exciting journey. Under the sector of the most Venerable Dr. Phra Rajpariyatkavi‘s remarkable leadership. The JIBSC magazine (The Journal of the International Buddhist Studies College) is open to receive academic article which be related to Religious, Peace, Culture,…..from students of Mahachulalungkornrajavidyalaya University that located in a beautiful blend of modernity and heritage, the state-of-the-art, at historic city of Bangkok. Keywords: Mindfulnes, change its expression, Buddhist meditation 86 The Journal of The International Buddhist Studies College Let’s take a look to see what human minds change water molecule appearance: When I first came across the concept that thoughts in the human mind can measurably alter the physical world in the movie What the Alert Do We Know. In the movie, scientist research on how thought impacts the appearance of water molecules is shown. In effect, study participants think positive, negative, or certain other scripted thoughts. While this is occurring, researchers take pictures of nearby water molecules through a powerful microscope. The information is very incredible and visually compelling. The results have been reproduced by other experiments, but they still remain controversial. What has put scientist at the forefront of the study of water is his proof that thoughts and feelings affect physical reality. -
Mindfulness and the Buddha's Noble Eightfold Path
Chapter 3 Mindfulness and the Buddha’s Noble Eightfold Path Malcolm Huxter 3.1 Introduction In the late 1970s, Kabat-Zinn, an immunologist, was on a Buddhist meditation retreat practicing mindfulness meditation. Inspired by the personal benefits, he de- veloped a strong intention to share these skills with those who would not normally attend retreats or wish to practice meditation. Kabat-Zinn developed and began con- ducting mindfulness-based stress reduction (MBSR) in 1979. He defined mindful- ness as, “the awareness that emerges through paying attention on purpose, in the present moment, and non-judgmentally to the unfolding of experience moment to moment” (Kabat-Zinn 2003, p. 145). Since the establishment of MBSR, thousands of individuals have reduced psychological and physical suffering by attending these programs (see www.unmassmed.edu/cfm/mbsr/). Furthermore, the research into and popularity of mindfulness and mindfulness-based programs in medical and psychological settings has grown exponentially (Kabat-Zinn 2009). Kabat-Zinn (1990) deliberately detached the language and practice of mind- fulness from its Buddhist origins so that it would be more readily acceptable in Western health settings (Kabat-Zinn 1990). Despite a lack of consensus about the finer details (Singh et al. 2008), Kabat-Zinn’s operational definition of mindfulness remains possibly the most referred to in the field. Dozens of empirically validated mindfulness-based programs have emerged in the past three decades. However, the most acknowledged approaches include: MBSR (Kabat-Zinn 1990), dialectical behavior therapy (DBT; Linehan 1993), acceptance and commitment therapy (ACT; Hayes et al. 1999), and mindfulness-based cognitive therapy (MBCT; Segal et al. -
The Story of the Buddha and the Roots of Buddhism
The Story of The Buddha and the Roots of Buddhism Born in Nepal in the 6th (500’s) century B.C., Buddha was a spiritual leader and teacher whose life serves as the foundation of the Buddhist religion. A man named Siddhartha Gautama and he had achieved full awareness -- would one day become known as Buddha. thereby becoming Buddha. Buddha means "enlightened one" or "the awakened.” Siddhartha lived in Nepal during Early Years of His Life the 6th to 4th century B.C. While scholars The Buddha, or "enlightened one," was agree that he did in fact live, the events of his born Siddhartha (which means "he who life are still debated. According to the most achieves his aim") Gautama to a large clan widely known story of his life, after called the Shakyas in Lumbini in modern day experimenting with different teachings for Nepal in the 500’s B.C. His father was king years, and finding none of them acceptable, who ruled the tribe, known to be economically Gautama spent a fateful night in deep poor and on the outskirts geographically. His meditation. During his meditation, all of the mother died seven days after giving birth to answers he had been seeking became clear him, but a holy man prophesized great things explained that the ascetic had renounced the for the young Siddhartha: He would either be world to seek release from the human fear of a great king or military leader or he would be death and suffering. Siddhartha was a great spiritual leader. overcome by these sights, and the next day, To keep his son from witnessing the at age 29, he left his kingdom, wife and son miseries and suffering of the world, to lead an ascetic life, and determine a way Siddhartha's father raised him in extreme to relieve the universal suffering that he now luxury in a palace built just for the boy and understood to be one of the defining traits of sheltered him from knowledge of religion and humanity. -
Buddhist Doctrines (Source: Phillip Novak
Buddhist Doctrines (source: Phillip Novak. The World’s Wisdom. Edison, NJ: Castle Books. 1994:65-83.) a. The Three Jewels (The Buddha “the Awakened One,” Dharma (Sanskrit)/Dhamma (Pali) – the way of truth he taught, and the Sangha – the community of those who live by that teaching, are called the Three Jewels because of their purity and inestimable value. They are held as essential by all schools of Buddhism. The triple recitation of the following formula is a basic Buddhist act of piety.) I go for refuge to the Buddha. I go for refuge to the Dharma. I go for refuge to the Sangha. b. The Four Noble Truths (from the Buddha’s first sermon, “Setting Rolling the Wheel of Truth.”) Suffering (Dukkha), as a noble truth, is this: Birth is suffering, ageing is suffering, sickness is suffering, death is suffering, sorrow and pain . and despair are suffering, association with the loathed is suffering, dissociation from the loved is suffering, not to get what one wants is suffering – in short suffering is the five (groups) of clinging’s objects (the five skandhas/skandas or “groupings of existence,” that make up a human individual). Thus the origin of suffering, as a noble truth, is this: It is the craving that produces renewal of being, accompanied by enjoyment and lust – in other words, craving for sensual desires, craving for being, craving for non-being (Tanha). Cessation of suffering, as a noble truth, is this: It is remainderless fading and ceasing, . letting go and rejecting, of that same craving (Nirvana/Sunyata). The way leading to the cessation of suffering, as a noble truth is this: It is simply the eightfold path of (Prajna) right view and right intention, (Sila) right speech, right action and right livelihood, and (Dhyana) right effort, right mindfulness and right concentration. -
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. -
Arts of Asia Lecture Series Spring 2015 Masterpieces and Iconic Artworks of the Asian Art Museum Sponsored by the Society for Asian Art
Arts of Asia Lecture Series Spring 2015 Masterpieces and Iconic Artworks of the Asian Art Museum Sponsored by The Society for Asian Art “The Buddha Triumphing Over Mara: Form and Meaning in Buddhist Art” Susan L. Huntington The Ohio State University 2.13.15 Goal of Lecture To explore a single masterpiece in the Asian Art Museum Collection from numerous perspectives, incluDing the historical anD religious purpose of the work, its importance as a representative of the Pala School of InDian sculpture, anD the materials anD techniques involved in its creation. Vocabulary and Terms Pala Dynasty (8th-12th century, eastern India and Bangladesh) Sakyamuni Buddha (historical Buddha of our era) Mara (“Death,” the enemy of the BuDDha) Mara Vijaya (Buddha’s victory over Mara) Bodh Gaya (Site in eastern India where Mara Vijaya occurred) Bodhi tree (Location at Bodh Gaya where Mara Vijaya occurred) Buddhism (the moral, ethical system that is the BuDDha’s legacy) Samsara (the world of illusion in which we dwell) Karma (our actions, gooD or baD, as Determinants of our progress) Nirvana (the ultimate goal of BuDDhism; to escape samsara) Four Noble Truths (the principles underpinning Buddhist teachings) Eightfold Path (the methoD by which we can escape samsara anD attain nirvana) Suggested Reading Casey, Jane Anne. Medieval Sculpture from Eastern India: Selections From the Nalin Collection. (New Jersey: Nalini International, 1985). See especially the appenDices regarDing the materials out of which the Pala-period works are maDe. Huntington, Susan L., with contributions by John C. Huntington. Art of Ancient India: Buddhist, Hindu, Jain. (Tokyo: Weatherhill, 1985; reprint, New Delhi: Motilal BanarsiDass, 2014). -
The Bhikkhunī-Ordination Controversy in Thailand
JIABS Journal of the International Association of Buddhist Studies Volume 29 Number 1 2006 (2008) The Journal of the International Association of Buddhist Studies (ISSN 0193-600XX) is the organ of the International Association of Buddhist Studies, Inc. It welcomes scholarly contributions pertaining to all facets of Buddhist Studies. EDITORIAL BOARD JIABS is published twice yearly, in the summer and winter. KELLNER Birgit Manuscripts should preferably be sub- KRASSER Helmut mitted as e-mail attachments to: Joint Editors [email protected] as one single file, complete with footnotes and references, BUSWELL Robert in two different formats: in PDF-format, and in Rich-Text-Format (RTF) or Open- CHEN Jinhua Document-Format (created e.g. by Open COLLINS Steven Office). COX Collet GÓMEZ Luis O. Address books for review to: HARRISON Paul JIABS Editors, Institut für Kultur - und Geistesgeschichte Asiens, Prinz-Eugen- VON HINÜBER Oskar Strasse 8-10, AT-1040 Wien, AUSTRIA JACKSON Roger JAINI Padmanabh S. Address subscription orders and dues, KATSURA Shōryū changes of address, and UO business correspondence K Li-ying (including advertising orders) to: LOPEZ, Jr. Donald S. Dr Jérôme Ducor, IABS Treasurer MACDONALD Alexander Dept of Oriental Languages and Cultures SCHERRER-SCHAUB Cristina Anthropole SEYFORT RUEGG David University of Lausanne CH-1015 Lausanne, Switzerland SHARF Robert email: [email protected] STEINKELLNER Ernst Web: www.iabsinfo.net TILLEMANS Tom Fax: +41 21 692 30 45 ZÜRCHER Erik Subscriptions to JIABS are USD 40 per year for individuals and USD 70 per year for libraries and other institutions. For informations on membership in IABS, see back cover. -
Chapter II DEFINITION of the TERM SATI and SAMMĀSATI
Chapter II DEFINITION OF THE TERM SATI AND SAMMĀSATI The word “Sati” has been used in Buddhist psychology in the sense of “mindfulness" for over 2500 years. Sati is the most important for cultivation of mind, and Vipassanā (insight meditation). There are different ways to explain the term Sati, it may be so useful to take a fresh look at mindfulness to clarify its meaning. The approach in this chapter is to seek the nature of mindfulness by studying the Suttas in which the Buddha and his students have used the term. In these Suttas we find a number of themes associated with mindfulness. It consists of the concept of the word Sati and also of the word Sammāsati, which is used to give the sense of correct (right) mindfulness. The definition and the meaning of Sati and Sammāsati, the types of the Sammāsati and different functions of Sati are also discussed in this chapter. Now we should go in detail in order to understand the Term Sammāsati clearly. II.1. Concept of Sati (mindfulness) The psychological concept of mindfulness involves the non- judgmental acceptance of thoughts, feelings and body sensations. 16 Mindfulness and a practicing of mindfulness can also decrease negative thoughts that intrude upon a leader‟s mind.8 The research has shown that Sati (mindfulness) leads to a better quality of life through feeling better and having less emotional distress. Sati plays a central role in the teachings of Buddhist meditation where it is affirmed that "correct" or "right" mindfulness is the critical factor in the path to liberation and subsequent enlightenment. -
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. -
The Revival of the Bhikkhunī Order and the Decline of the Sāsana
Journal of Buddhist Ethics ISSN 1076-9005 http://blogs.dickinson.edu/buddhistethics/ Volume 20, 2013 The Revival of the Bhikkhunī Order and the Decline of the Sāsana Bhikkhu Anālayo Center for Buddhist Studies, University of Hamburg Dharma Drum Buddhist College, Taiwan 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]. The Revival of the Bhikkhunī Order and the Decline of the Sāsana Bhikkhu Anālayo 1 Abstract In this article I study the revival of the bhikkhunī order in the Theravāda traditions and its supposed relation to a decline of the Buddha’s dispensation. Introduction My presentation begins with the contrast between the positive evalua- tion of the existence of an order of bhikkhunīs in early Buddhist discourse and the “prediction of decline,” according to which the establishing of this order would result in a decline of the Buddha’s dispensation (sāsana). Next I survey modern-day apprehensions that the revival of the bhik- khunī order constitutes a “Mahāyāna threat”; and then explore the “Theravāda sense of identity.” In an attempt to cover the legal issue of reviving bhikkhunī ordination in detail, I examine the alternatives of “dual ordination” and “single ordination.” Finally I turn to the current 1 I am indebted to Bhikhu Bodhi, Sāmaṇerī Dhammadinnā, Petra Kieffer-Pülz, Shi Kongmu, Kester Ratcliff and Martin Seeger for commenting on a draft version of the present paper and to Stefano Zacchetti for help in getting a needed publication.