DOCSLIB.ORG

6.2 Devas Or Nibbana ; a Choice

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
6.2 Devas Or Nibbana ; a Choice SIX Chapter Six Conclusion We have explored in the foregoing chapters the concept of Devas according to the Suttanta Pitaka which also manifests itself to the populace of the Pall Buddhism in general. In this chapter we shall draw the over-all picture of the Devas as reflected in the aforesaid texts, and consider the possible choice between the blissful realm of Devas and the ultimate goal of life that Buddhism prescribes for the world. 6.1 Conclusion The concept of gods as reflected in the Pre- Buddhistic school relies on the process of elevating a natural element or phenomenon to the status of a god or divinity, or investing an inanimate object or abstract idea with divine qualities and attributes. It is primarily the power and potency with which persons or things come to be endowed by means of which they are capable of doing many things which are above and beyond the capactity of man. Canonical evidence shows that early Buddhism regarded some of the important gods of the Vedic pantheon, and also a few others who may be 186 regarded as gods of the nature. This is evident from the lists of gods found in the Atanatiya Sutta and in the Mah&samaya Sutta. In the latter one, sixty kinds of gods are enumerated among whom are a niomber of Vedic gods and also of hosts of various other spirits such as Yakkhas, Asuras, etc. They all are described indifferently as ^endowed with psychic powers {iddhimanto), shining {jutimanto) , comely (va/7/7avanto) and renowned iyasassino)'. Belief in the thirty-three gods and the other gods of the corresponding heaven, and numerous other divine spheres is admitted. In Buddhism, there are two etymologies given to term ^Deva' : a) Firstly, it connects with ^dijbjbanti' (to play, to sport), they are so called Devas because they play, or sport. In explaining their playful nature it is further said that they enjoy themselves with the five sensual pleasures. B) Secondly, it connects with ^Div' in the sense of heaven or sky in its shining aspect, thereby describing them as ^the shining' or ^the radiant ones'. Thus, they shine by their own splendour. Sometimes the word ^Devata' is used in the same sense as a Deva. Yet there are certain differences in the use of the two terms. The use of the term "Deva' in the Pall literature is not confined to heavenly beings alone. The Pall Buddhism classifies Devas into 187 three types as, a) Sanunatideva - a Deva by conventional agreement, b) Upapattideva - a Deva by the mode of spontaneous birth, and c) Visuddhideva, a Deva by purification. To the first category belong those humans who are respectfully referred to as a Deva such as royal personages. Gods by birth are the heavenly and other deities, that is, Devas in the sense as mainly used in this research, while the third type comprises those saints who have cleansed themselves of all passions and become the Buddha or Arahants. Early Buddhism remodels the gods to suit the Buddhist Doctrine. That is, the Vedic gods who were adopted by Buddhism were made to appear in Buddhist garb, thus making them siibject to the law of Samsara. They are made subordinate to the Buddha and also to his virtUQnas disciples. They are humanized and made to possess human weaknesses. This remodelling, to some extent, made the Vedic gods appear as new gods in Buddhism. The case of Sakka is a striking example of this remodelling. Sakka is undoubtedly a development of Indra with more emphasis on the moral and ethical side of his character which are not quite prominent in his character as represented in the Rgveda. To be born as a Deva is the result of good Kaima and hence beings secure birth in Deva worlds by leading lives of ethical purity in the human 188 and other non-Deva exsitences. Accordingly, it is said that the Deva-worlds found their hosts increasing during the time of the Buddha when he was preaching his doctrine of ethical purity as a means to happiness. This was a cause for joy among the Devas who held meetings, and gave expression to their joyous sentiments. These Devas are described as long-lived {dlghayukS) , lovely {vanna vanta), and endowed with many comforts (sukha bahula). They possess lovely forms and super­ natural power to assiome any appearance. A fact to be noted is that both human {Manussa) and celestial (Deva) courses of existences are regarded a happy courses {Sugati) as opposed to the three woeful states (Duggati) of hell (Niraya) , animal kingdom (Tiracchanayoni), and the ghost realm (Pettivisaya) . The Devas can be regarded as being in a hierachy, i.e. going from the lower to the higher. As one goes higher the Deva becomes increasingly spiritualized. Thus the heavenly pleasures of the six heavens become pleasanter and pleasanter as one ascends higher and higher through the heavenly planes. There are many classes of Devas. Their classification is fundamentally based on the division of existence into the three categories as sensual sphere (Kamaloka), material sphere (Rupaloka) , and immaterial sphere {Arupaloka) , containing a total of twenty-six spheres. The 189 sensual sphere contains six Deva-worlds as CatummaharSjika, Tavatimsa, Yama, Tusita, NiwmSna rati, and Paranimmitavasavatti. The Devas of the fine material worlds are divided into sixteen classes according to their Jhanic attaiments. That is, birth in the Brahma-worlds is said to be brought about by the attainment of the corresponding meditative absorptions (Jhanas). The first three Brahma-worlds : Brahmaparisajja, Brahmapurohita, and Mahabrahma, belong to the first Jhanic stage. The three Brahmalokas : Parittabha, Appamanasubha, and Abhassara belong to the second Jhana. To the third Jhana belong Parittasubha, Appamanasubha, and Subhakinha, while Vehapphala upwards to Akanittha are alloted to the fourth Jhana. It is interesting to note that the Non-returners {AnSgSmls) are born only in Suddhavasa, the five Pure Abodes, and attain Nibbana therein. It is only the SuddhavSsa gods who reach the final goal directly from that sphere, for all the others are liable to return to take rebirth and work further till salvation. Another four classes of Devas of the immaterial spheres are those of the sphere of unbounded space {AkasSnahcSyatana Devas), pertaining to the fith Jhana, of unbounded consciousness {Vinnanancayatana Devas)of the sixth Jhana, of nothingness {Akincannayatana Devas) of 190 the seventh Jhana, and of neither perception nor non-perception {Nevasannanasannayatana Devas) of the eighth Jhana. Sometimes these various gods are mentioned in the generic name, i.e. Brahmakayika Deva, the heavenly beings of the Brahma-worlds. Meanwhile, their worlds is called ^Brahmaloka' as the generic names for both fine material and immaterial worlds in the widest sense. In addition to these Devas inhabiting various Devas worlds, there are also many other kinds of deities inhabiting the universe such as Bhumma Deva, the terrestial gods, Rukkha-DevatS, the tree gods. When the Buddha preached the first sermon at Varanasi it was the Bhumma Deva who raised the first cry, proclaiming the important event to the higher Devas who in turn proclaimed it to the next higher group. In this manner news was spread upto the Sraiijna-world. It was also the Devas who first proclaimed the significance of the event by saying that the Buddha has set arolling the wheel of righteousness that cannot be reversed by anyone else in the world, not even by one of their own kind. The impermanent nature {Anicca) of heavenly comforts is also repeatedly given expression in the Pail literature. According to a characteristic See Dhammacakkappavattana Sutta, the first discourse of the Buddha, SN, 5. 424. 191 passage found in the Samyutta-Nikaya, on hearing the Buddha's teaching about impermanence, the Devas become afraid, quake and tremble saying, "It seems, sirs, that we who thought ourselves permanent are after all impermanent : that we who thought ourselves stable are after all unstable : not to last, sirs, it seems are we, so it seems, sirs, that we are impermanent, unstable, not to 2 last, composed about with a personality group." It is because the Devas are bound by the bonds of passion {Kamabandhanabaddha) . In their troubles they have to seek refuge in the Buddha. They cannot know the way of the released ones anc themselves should achieve the release as w( 6.2 Devas or Nibbana ; a choice We have seen that Buddhism regards the Devas in a different light from the one which centres around the belief in an creator god, the all- mighty one. The fact that the worlds of Devas are depicted as places of happiness makes people desire birth among them. Their long-life, comfortable ways of living, physical beauty, authority, etc. make their lives attractive to men. We might remark the bliss of elite people among men is insignificant in comparison with celestial happiness. Their birth is brought about by Kammic activity that is rooted in non-greed 2 SN. 3. 85. 192 {Alobha], non-hatred (Adosa), and non-delusion 3 (Amoha), the Buddhists perforin good deeds in order to be reborn among the Devas. However, the Buddhist attitude should be not to wish for these temporary heavenly pleasures but to persevere for the achievement of Nibbana, the ultimate goal of life. As the Buddha says : ''Not by a shower of gold coins is there the satisfaction of desires. 'Of little satisfaction and much pain are sensual pleasures'-knowing thus, the wise man finds no delight even in heavenly pleasures. The disciple of the Supreme Buddha delights m the destruction of craving {Tanha)." Hence the practice of the pure life (Brahmacariya) for the purpose of being born in a heaven is viewed as a mental bondage that prevents a practitioner from doing the correct kind of spiritual effort.
Load more

Recommended publications
  • Buddhism in America
    Buddhism in America The Columbia Contemporary American Religion Series Columbia Contemporary American Religion Series The United States is the birthplace of religious pluralism, and the spiritual landscape of contemporary America is as varied and complex as that of any country in the world. The books in this new series, written by leading scholars for students and general readers alike, fall into two categories: some of these well-crafted, thought-provoking portraits of the country’s major religious groups describe and explain particular religious practices and rituals, beliefs, and major challenges facing a given community today. Others explore current themes and topics in American religion that cut across denominational lines. The texts are supplemented with care- fully selected photographs and artwork, annotated bibliographies, con- cise profiles of important individuals, and chronologies of major events. — Roman Catholicism in America Islam in America . B UDDHISM in America Richard Hughes Seager C C Publishers Since New York Chichester, West Sussex Copyright © Columbia University Press All rights reserved Library of Congress Cataloging-in-Publication Data Seager, Richard Hughes. Buddhism in America / Richard Hughes Seager. p. cm. — (Columbia contemporary American religion series) Includes bibliographical references and index. ISBN ‒‒‒ — ISBN ‒‒‒ (pbk.) . Buddhism—United States. I. Title. II. Series. BQ.S .'—dc – Casebound editions of Columbia University Press books are printed on permanent and durable acid-free paper.
    [Show full text]
  • 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.
    [Show full text]
  • Mahayana-Deva. Mahd-Vakya
    mahayana-deva. mahd-vakya. 759 a MaJiardraJta (opposed to hSna-ydna), epithet of a later system adh), as, m. paramount sovereign, universal quence, very dignified. (hd-ar), m. of a n. wild = Mahardha of Buddhist teaching promulgated by Nagarjuna, and emperor. Mahd-rdjika, as, pi. epithet am, ginger ( ranardraka). of in the ' class of or reckoned at as, m. a of treated Maha-yana-sutras ; (as), m. having gods demigods (variously 236 (ha-ar), species plant, (commonly J and 220 in of Vishnu. Mahdrbuda n. ten a great chariot,' N. of a king of the Vidya-dharas. number); (as), m. epithet Mahaja.) (ha-ar' ), am, millions. - as, m. an title of Mahd-rdjni, f. a great queen, the principal wife Arbudas = one thousand Mahdnna (hd- Mahayana-deva, honorary c a in her own see Pan. VI. Hiouen-thsang. Mahayana-parigrahaka, as, m. ofa Raja, queen right, reigning queen ; ar), 2, <)O.Mahdrha ( hd-ar), or valuable a follower of the Maha-yana doctrines. Mahdydna- epithet of DargS. Mahd-rdjya, am, n. the rank as, a, am, very worthy deserving, very title ofa or eminent ; prabhasa,N. of a Bodhi-sattva. Mahdydna-yoga- or reigning sovereign, sovereignty. Malid- precious, costly, splendid ; excellent, n. dead of late white sandal-wood. dastra, am, n., N. of a work. Mahdydna-san- rdtra, am, midnight, the night, at (am), n. Malid-lakshmi, is, N. of a work called ma/id- the time after close of f. the Lakshmi the Sakti of N5r5- graha, as, m., ; (also night, midnight, night. great (properly but sometimes identified with yana-samparigraha-s'dstra.) Mahdydna-sTitra, Mahd-rdtri, is, or mahd-rdtrl, f.
    [Show full text]
  • AVALOKITESVARA Loka Nat Worship in Myanmar
    AVALOKITESVARA Loka Nat Worship in Myanmar A Gift of Dhamma AVALOKITESVARA Loka Nat Tha Worship In Myanmar “(Most venerated and most popular Buddhist deity)” Om Mani Padme Hum.... Page 2 of 12 A Gift of Dhamma Maung Paw, California Bodhisatta Loka Nat (Buddha Image on her Headdress is Amithaba Buddha) Loka Nat, Loka Byu Ha Nat Tha in Myanmar; Kannon, Kanzeon in Japan; Chinese, Kuan Yin, Guanshiyin in Chinese; Tibetan, Spyan-ras- gzigs in Tabatan; Quan-am in Vietnamese Page 3 of 12 A Gift of Dhamma Maung Paw, California Introduction: Avalokitesvara, the Bodhisatta is the most revered Deity in Myanmar. Loka Nat is the only Mahayana Deity left in this Theravada country that Myanmar displays his image openly, not knowing that he is the Mahayana Deity appearing everywhere in the world in a variety of names: Avalokitesvara, Lokesvara, Kuan Yin, Kuan Shih Yin and Kannon. The younger generations got lost in the translation not knowing the name Loka Nat means one and the same for this Bodhisatta known in various part of the world as Avalokitesvara, Lokesvara, Kuan Yin or Kannon. He is believed to guard over the world in the period between the Gotama Sasana and Mettreyya Buddha sasana. Based on Kyaikhtiyoe Cetiya’s inscription, some believed that Loka Nat would bring peace and prosperity to the Goldenland of Myanmar. Its historical origin has been lost due to artistic creativity Myanmar artist. The Myanmar historical record shows that the King Anawratha was known to embrace the worship of Avalokitesvara, Loka Nat. Even after the introduction of Theravada in Bagan, Avalokitesvara Bodhisattva, Lokanattha, Loka Byuhar Nat, Kuan Yin, and Chenresig, had been and still is the most revered Mahayana deity, today.
    [Show full text]
  • The Teaching of Buddha”
    THE TEACHING OF BUDDHA WHEEL OF DHARMA The Wheel of Dharma is the translation of the Sanskrit word, “Dharmacakra.” Similar to the wheel of a cart that keeps revolving, it symbolizes the Buddha’s teaching as it continues to be spread widely and endlessly. The eight spokes of the wheel represent the Noble Eightfold Path of Buddhism, the most important Way of Practice. The Noble Eightfold Path refers to right view, right thought, right speech, right behavior, right livelihood, right effort, right mindfulness, and right meditation. In the olden days before statues and other images of the Buddha were made, this Wheel of Dharma served as the object of worship. At the present time, the Wheel is used internationally as the common symbol of Buddhism. Copyright © 1962, 1972, 2005 by BUKKYO DENDO KYOKAI Any part of this book may be quoted without permission. We only ask that Bukkyo Dendo Kyokai, Tokyo, be credited and that a copy of the publication sent to us. Thank you. BUKKYO DENDO KYOKAI (Society for the Promotion of Buddhism) 3-14, Shiba 4-chome, Minato-ku, Tokyo, Japan, 108-0014 Phone: (03) 3455-5851 Fax: (03) 3798-2758 E-mail: [email protected] http://www.bdk.or.jp Four hundred & seventy-second Printing, 2019 Free Distribution. NOT for sale Printed Only for India and Nepal. Printed by Kosaido Co., Ltd. Tokyo, Japan Buddha’s Wisdom is broad as the ocean and His Spirit is full of great Compassion. Buddha has no form but manifests Himself in Exquisiteness and leads us with His whole heart of Compassion.
    [Show full text]
  • Four NOBLE TRUTHS
    THE FouR NOBLE TRUTHS THE FOUR NOBLE TRUTHS Fundamentals of the Buddhist Teachings His Holiness the XIV Dalai Lama translated by Geshe Th upten finpa edited by Dominique Side Thorsons An imprint of HarperCollinsPublishers 77-85 Fulham Palace Road, Hammersmith, London W6 8JB Published by Thorsons 1997 21 20 19 18 17 16 ©His Holiness the XIV Dalai Lama 1997 His Holiness the XIV Dalai Lama asserts the moral right to be identified as the author of this work A catalogue record for this book is available from the British Library ISBN 0 7225 3550 3 Printed and bound in Great Britain by Martins the Printers Limited, Berwick upon Tweed All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any fonn or by any means. electronic, mechanical, photocopying, recording or otherwise, without the prior pennission of the publishers. CONTENTS Preface by Kesang Y Takla vii In troduction I Introducing the Four Noble Truths 34 2 The Truth of Suffering 42 3 The Truth of the Origin of Suffering 72 4 The Truth of Cessation 95 5 The Truth of the Path 115 Appendix: Compassion, the Basis for Human Happiness 130 Glossary 15 1 Recommended Reading !58 Notes 160 PREFACE In July 1996, His Holiness the Dalai Lama gave a series of lectures on Buddhist thought and practice at the Barbican Centre in London. These talks were facilitated by the Network of Buddhist Organisations in U.K. - a national association of Buddhist Centres. The central theme of His Holiness the Dalai Lama's lectures at the Barbican Centre, which form the core of this book, is the Buddhist teaching on the principle of the Four Noble Truths, which is the foundation of all Buddha's teachings.
    [Show full text]
  • Aspects of the Study of the (Earlier) Indian Mahāyāna
    JIABS Journal of the International Association of Buddhist Studies Volume 27 Number 1 2004 David SEYFORT RUEGG Aspects of the Investigation of the (earlier) Indian Mahayana....... 3 Giulio AGOSTINI Buddhist Sources on Feticide as Distinct from Homicide ............... 63 Alexander WYNNE The Oral Transmission of the Early Buddhist Literature ................ 97 Robert MAYER Pelliot tibétain 349: A Dunhuang Tibetan Text on rDo rje Phur pa 129 Sam VAN SCHAIK The Early Days of the Great Perfection........................................... 165 Charles MÜLLER The Yogacara Two Hindrances and their Reinterpretations in East Asia.................................................................................................... 207 Book Review Kurt A. BEHRENDT, The Buddhist Architecture of Gandhara. Handbuch der Orientalistik, section II, India, volume seventeen, Brill, Leiden-Boston, 2004 by Gérard FUSSMAN............................................................................. 237 Notes on the Contributors............................................................................ 251 ASPECTS OF THE STUDY OF THE (EARLIER) INDIAN MAHAYANA* D. SEYFORT RUEGG Il est aussi facile dans l’Inde de constater des prolongements que malaisé d’assister à des ruptures. (L. Renou, Études védiques et pa∞inéennes, tome VI [Paris, 1960], p. 11) Proem As a continuation of his monumental Histoire du bouddhisme indien, published in 1958, Étienne Lamotte once envisaged writing a second volume to be devoted to the Indian Mahayana. This second part was, however,
    [Show full text]
  • The Origin of the Term 'Mahāyāna' (The Great Vehicle) and Its Relationship to the Āgamas
    JIABS Journal of the International Association of Buddhist Studies Volume 30 Number 1–2 2007 (2009) The Journal of the International Association of Buddhist Studies (ISSN 0193-600XX) is the organ of the International Association of Buddhist Studies, Inc. As a peer-reviewed journal, it welcomes scholarly contributions pertaining to all facets of Buddhist EDITORIAL BOARD Studies. JIABS is published twice yearly. KELLNER Birgit Manuscripts should preferably be sub- KRASSER Helmut mitted as e-mail attachments to: [email protected] as one single fi le, Joint Editors complete with footnotes and references, in two diff erent formats: in PDF-format, BUSWELL Robert and in Rich-Text-Format (RTF) or Open- Document-Format (created e.g. by Open CHEN Jinhua Offi ce). COLLINS Steven Address books for review to: COX Collet JIABS Editors, Institut für Kultur- und GÓMEZ Luis O. Geistesgeschichte Asiens, Prinz-Eugen- HARRISON Paul Strasse 8-10, A-1040 Wien, AUSTRIA VON HINÜBER Oskar Address subscription orders and dues, changes of address, and business corre- JACKSON Roger spondence (including advertising orders) JAINI Padmanabh S. to: KATSURA Shōryū Dr Jérôme Ducor, IABS Treasurer Dept of Oriental Languages and Cultures KUO Li-ying Anthropole LOPEZ, Jr. Donald S. University of Lausanne MACDONALD Alexander CH-1015 Lausanne, Switzerland email: [email protected] SCHERRER-SCHAUB Cristina Web: http://www.iabsinfo.net SEYFORT RUEGG David Fax: +41 21 692 29 35 SHARF Robert Subscriptions to JIABS are USD 40 per STEINKELLNER Ernst year for individuals and USD 70 per year for libraries and other institutions. For TILLEMANS Tom informations on membership in IABS, see back cover.
    [Show full text]
  • Skilful Means: a Concept in Mahayana Buddhism, Second Edition
    SMA01C 2 11/21/03, 10:48 AM SKILFUL MEANS ‘Skilful means’ is the key principle of the great tradition of Mahayana Buddhism. First set out extensively in the Lotus Sutra, it originates in the Buddha’s compassionate project for helping others to transcend the cease- less round of birth and death. His strategies or interventions are ‘skilful means’—devices which lead into enlightenment and nirvana. Michael Pye’s clear and engaging introductory guide presents the meaning of skilful means in the formative writings, traces its antecedents in the legends of early Buddhism and explores links both with the Theravada tradition and later Japanese Buddhism. First published in 1978, the book remains the best explanation of this dynamic philosophy, which is essential for any com- plete understanding of Buddhism. Michael Pye is Professor of the Study of Religions at Marburg Univer- sity, and author of Emerging from Meditation (1990), The Buddha (1981) and the Macmillan Dictionary of Religion (1993). He is a former President of the International Association for the History of Religions (1995–2000), and has taught at the Universities of Lancaster and Leeds. SMA01C 1 11/21/03, 10:48 AM SMA01C 2 11/21/03, 10:48 AM SKILFUL MEANS A Concept in Mahayana Buddhism Second Edition MICHAEL PYE SMA01C 3 11/21/03, 10:48 AM First published in 1978 by Gerald Duckworth & Co. Ltd. The Old Piano Factory, 43 Gloucester Crescent, London NW1 This edition published in the Taylor & Francis e-Library, 2005. “To purchase your own copy of this or any of Taylor & Francis or Routledge’s collection of thousands of eBooks please go to www.eBookstore.tandf.co.uk.” This edition published 2003 by Routledge 11 New Fetter Lane, London, EC4P 4EE Simultaneously published in the USA and Canada by Routledge 29 West 35th Street, New York, NY 10001 © 2003 Routledge All rights reserved.
    [Show full text]
  • COMMENTARY on AVALOKITEŚVARA BODHISATTVA (Fourth Edition)
    Bảo Anh Lạc-22 COMMENTARY ON AVALOKITEŚVARA BODHISATTVA (Fourth Edition) Dr. Bhikkhunī Giới Hương Nhà xuất bản Ananda Viet Foundation Copyright © 2019 Dr. Bhikkhunī Giới Hương All rights reserved. ISBN: 978-0-359-47726-5 Huong Sen Buddhist Temple 19865 Seaton Avenue, Perris, California 92570, USA Tel: (951) 657-7272, Cell: (951) 616-8620 Email: [email protected] [email protected] Facebook: https://www.facebook.com/huongsentemple Web: www.huongsentemple.com . CONTENTS On the Fourth Edition i Foreword Preface 1 General Introduction of Avalokiteśvara 1 2 Hearing and Reflecting Method 32 3 Thirty-two Sambhogakāya 62 4 Fourteen Kinds of Fearlessness 77 5 Twenty-five Bodhisattvas Present Their Methods 98 6 The Perfectly Penetrated Ear-Organ 234 7 The Methods of Pure Land and Hearing-nature 282 8 Conclusion 294 Glossary – References & Works 311 Buddhist Music Albums 326 ON THE FOURTH EDITION This is a revised and enlarged edition of the Commentary on Avalokiteśvara Bodhisattva, which was first published seven years ago. The second and third editions were printed in 2012 and 2014 at Phương Đông Publishing. This edition was also printed at Hồng Đức Publishing, HCM City, Việt Nam. In presenting this edition, I have maintained the contents in the first edition. However, for the sake of clarity, a few changes have been made, errors have been corrected, the equivalent Pāli and Sanskrit terms have been added to the glossary, and a summary, as well as discussion questions, have been added at the end of each chapter. I would like to gratefully acknowledge with special thanks Bhikkhunī Viên Ngộ, Bhikkhunī Viên Quang, Hisayo Suzuki, and Pamela C.
    [Show full text]
  • Samsara and the Organization Murray Hunter University Malaysia Perlis
    Samsara and the Organization Murray Hunter University Malaysia Perlis A person’s perception continually ebbs and flows on a daily basis with changes in intelligence, knowledge and understanding, based on the type of emotions one feels and their individual strength, pull and intensity. This process makes a person happy, sad, excited, hesitant or anxious about people, things and events around them. One may feel angry, greedy, jealous, trusting, lustful, and confused all in one day. More often than not, we are not aware of the influence of our feelings upon how we perceive things and behave, as this process is partly sub-conscious (Tashi Tsering 2006). Feeling is what drives a person, whether it is to seek shelter and food, clothing and medical care, love and sex, career and comfort, etc. According to Buddhist Dharma (theology), desire is a major part of our motivation and psych. Within the Abhidhamma Pitaka, the last of three parts to the Pali Cannon (the scriptures of Theravãda Buddhism) are a number of texts concerning psychology, philosophy and metaphysics. The Abhidhamma Pitaka describes the structure of the human mind and perception with amazing accuracy to the accepted views of modern neuro-science. The mind is described as a continual conscious process or experience in the metaphor of a „mindstream‟ (something similar to phenomenological psychology)1. Buddhism sees mankind living in a deluded reality caused by infatuation, attachment2 and clinging to desire for objects and permanence in the world as the source of all suffering. The pathway to wisdom3 is found through understanding „The Four Noble Truths‟4 and practice of the ‘Eightfold Path‟5.
    [Show full text]
  • Everyday Life of Chinese Singaporeans: Past & Present
    Module Code GES1005: Everyday Life of Chinese Singaporeans: Past & Present Tutorial Group D13 Assignment Name Temple Group Project - The Singapore Buddhist Lodge Date of Submission 31 October 2017 S/N Students’ Names 1. Chua Shu Zhen 2. Elsie Mok Kai Ying 3. Kong Kai Li TABLE OF CONTENTS Chapter 1: Introduction 1 Chapter 2: About the Temple 1 2.1 Background of Temple 1 2.1.1 Ties with Chinese Buddhist Circle 2 2.2 Main Gods & Secondary Gods 2 2.3 Temple Events 2 2.4 Preservations of Traditions 3 2.5 Interesting Stories 3 2.6 Temple Facilities and Features 4 Chapter 3: Reflections and Challenges 5 3.1 Reflections 5 3.2 Challenges 5 Chapter 4: References - Chapter 5: Appendices - APPENDICES Appendix A - Entrance of Singapore Buddhist Lodge Appendix B - Image of Sakyamuni Buddha Appendix C (1-10) - List of Secondary Gods Appendix D - Consecration Ceremony of Largest Amitabha Figure Appendix E - SBL Logo Appendix F - Red Cloth Strips Appendix G - Lotus Oil Lamp Appendix H - Article on the Complaints of SBL Appendix I - 1st Storey Layout: Courtyard Appendix J - 2nd Storey Layout: Office Appendix K - 3rd Storey Layout: Virtue Hall Appendix L - 4th Storey Layout: Library and Meeting Rooms Appendix M - 5th Storey Layout: Chanting Hall Appendix N - 6th Storey Layout: Storeroom Appendix O - 7th Storey Layout: Main Hall Appendix P - Donation Boxes Appendix Q - Screen Walls Appendix R - Symbolic Brazier Appendix S - Plaque Chapter 1: Introduction Temples are preserved as cultural artifacts which represent the history and rich cultures of ancient China. The temples are used as places of worship where devotees will visit to pay respect to the Gods and receive blessings.
    [Show full text]