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Buddhist Approach to Global Education in Ethics
297 BUDDHIST APPROACH TO GLOBAL EDUCATION IN ETHICS This volume is a collection of papers presented at the international workshop on “Buddhist Approach to Global Education in Ethics” which is being held on May 13, 2019, at International Conference Center Tam Chuc, Ha Nam, Vietnam on the occasion of the 16th United Nations Day of Vesak Celebrations 2019. The aim is to throw new light on the values of the global ethical system with a focus on the Buddhist approach in deepening our understanding of how Buddhist ethics can deliver a social change in the globalized world. REVIEW OF CONTENTS Prof. P. D. Premasiri in his paper titled “Universally valid ethical norms of Buddhism applicable to global education in ethics” deals with hindrance in determining the basis for global education in ethics and providing undeniable facts about the diversity involved in ethical norms, principles and attitudes of various global communities. The author also discusses the characteristics of Buddhist teaching on a humanistic approach to the moral life with perceptions of enlightened humans, i.e. ‘Knowledgeable Persons’ (vi¤¤å purisà). The paper places further emphasis on the necessity to draw the attention of educators to train the minds of humans on ethical choices in accordance with such decisions. The paper entitled Teaching“ Buddhist Ethics through the Life of the Buddha and Jesus” by Abraham Velez De Cea has proposed a new approach to the Buddhist ethical way of teaching and its application through interpretations of the Buddha’s life from the perspective of virtue ethics and meditation. The purpose is to heighten the Buddhist contribution being made to global education in ethical issues. -
Buddhist Pilgrimage
Published for free distribution Buddhist Pilgrimage ew Edition 2009 Chan Khoon San ii Sabbadanam dhammadanam jinati. The Gift of Dhamma excels all gifts. The printing of this book for free distribution is sponsored by the generous donations of Dhamma friends and supporters, whose names appear in the donation list at the end of this book. ISB: 983-40876-0-8 © Copyright 2001 Chan Khoon San First Printing, 2002 – 2000 copies Second Printing 2005 – 2000 copies New Edition 2009 − 7200 copies All commercial rights reserved. Any reproduction in whole or part, in any form, for sale, profit or material gain is strictly prohibited. However, permission to print this book, in its entirety , for free distribution as a gift of Dhamma , is allowed after prior notification to the author. ew Cover Design Inset photo shows the famous Reclining Buddha image at Kusinara. Its unique facial expression evokes the bliss of peace ( santisukha ) of the final liberation as the Buddha passes into Mahaparinibbana. Set in the background is the Great Stupa of Sanchi located near Bhopal, an important Buddhist shrine where relics of the Chief Disciples and the Arahants of the Third Buddhist Council were discovered. Printed in Kuala Lumpur, Malaysia by: Majujaya Indah Sdn. Bhd., 68, Jalan 14E, Ampang New Village, 68000 Selangor Darul Ehsan, Malaysia. Tel: 03-42916001, 42916002, Fax: 03-42922053 iii DEDICATIO This book is dedicated to the spiritual advisors who accompanied the pilgrimage groups to India from 1991 to 2008. Their guidance and patience, in helping to create a better understanding and appreciation of the significance of the pilgrimage in Buddhism, have made those journeys of faith more meaningful and beneficial to all the pilgrims concerned. -
Proquest Dissertations
Daoxuan's vision of Jetavana: Imagining a utopian monastery in early Tang Item Type text; Dissertation-Reproduction (electronic) Authors Tan, Ai-Choo Zhi-Hui Publisher The University of Arizona. Rights Copyright © is held by the author. Digital access to this material is made possible by the University Libraries, University of Arizona. Further transmission, reproduction or presentation (such as public display or performance) of protected items is prohibited except with permission of the author. Download date 25/09/2021 09:09:41 Link to Item http://hdl.handle.net/10150/280212 INFORMATION TO USERS This manuscript has been reproduced from the microfilm master. UMI films the text directly from the original or copy submitted. Thus, some thesis and dissertation copies are In typewriter face, while others may be from any type of connputer printer. The quality of this reproduction is dependent upon the quality of the copy submitted. Broken or indistinct print, colored or poor quality illustrations and photographs, print bleedthrough, substandard margins, and improper alignment can adversely affect reproduction. In the unlikely event that the author did not send UMI a complete manuscript and there are missing pages, these will be noted. Also, if unauthorized copyright material had to be removed, a note will indicate the deletion. Oversize materials (e.g., maps, drawings, charts) are reproduced by sectioning the original, beginning at the upper left-hand comer and continuing from left to right in equal sections with small overiaps. ProQuest Information and Learning 300 North Zeeb Road, Ann Arbor, Ml 48106-1346 USA 800-521-0600 DAOXUAN'S VISION OF JETAVANA: IMAGINING A UTOPIAN MONASTERY IN EARLY TANG by Zhihui Tan Copyright © Zhihui Tan 2002 A Dissertation Submitted to the Faculty of the DEPARTMENT OF EAST ASIAN STUDIES In Partial Fulfillment of the Requirements For the Degree of DOCTOR OF PHILOSOPHY In the Graduate College THE UNIVERSITY OF ARIZONA 2002 UMI Number: 3073263 Copyright 2002 by Tan, Zhihui Ai-Choo All rights reserved. -
Chronology of the Pali Canon Bimala Churn Law, Ph.D., M.A., B.L
Chronology of the Pali Canon Bimala Churn Law, Ph.D., M.A., B.L. Annals of the Bhandarkar Oriental Researchnstitute, Poona, pp.171-201 Rhys Davids in his Buddhist India (p. 188) has given a chronological table of Buddhist literature from the time of the Buddha to the time of Asoka which is as follows:-- 1. The simple statements of Buddhist doctrine now found, in identical words, in paragraphs or verses recurring in all the books. 2. Episodes found, in identical words, in two or more of the existing books. 3. The Silas, the Parayana, the Octades, the Patimokkha. 4. The Digha, Majjhima, Anguttara, and Samyutta Nikayas. 5. The Sutta-Nipata, the Thera-and Theri-Gathas, the Udanas, and the Khuddaka Patha. 6. The Sutta Vibhanga, and Khandhkas. 7. The Jatakas and the Dhammapadas. 8. The Niddesa, the Itivuttakas and the Patisambbhida. 9. The Peta and Vimana-Vatthus, the Apadana, the Cariya-Pitaka, and the Buddha-Vamsa. 10. The Abhidhamma books; the last of which is the Katha-Vatthu, and the earliest probably the Puggala-Pannatti. This chronological table of early Buddhist; literature is too catechetical, too cut and dried, and too general to be accepted in spite of its suggestiveness as a sure guide to determination of the chronology of the Pali canonical texts. The Octades and the Patimokkha are mentioned by Rhys Davids as literary compilations representing the third stage in the order of chronology. The Pali title corresponding to his Octades is Atthakavagga, the Book of Eights. The Book of Eights, as we have it in the Mahaniddesa or in the fourth book of the Suttanipata, is composed of sixteen poetical discourses, only four of which, namely, (1.) Guhatthaka, (2) Dutthatthaka. -
Satipatthana Sutta
Satipatthana Sutta Four Foundations of Mindfulness Original Instructions for Training in Mindfulness Meditation Compiled by Stephen Procter “Bhikkhus, this is the direct way; for the purification of beings, the overcoming of sorrow and lamentation, the dissolving of pain and grief, the fulfilment of the Noble Path & realisation of Nibbana, namely, these Four Foundations of Mindfulness”. The Buddha Mindfulness of Body within Body 1) Some Notes on Interpretation Page 1 2) The Satipatthana Sutta Page 2 3) Mindfulness of Body Section Page 3 4) Mindfulness of Posture Section Page 6 5) Relationship to Body Section Page 8 Mindfulness of Feeling within Feelings 1) Mindfulness of Feeling Section Page 11 Mindfulness of Mind within Mind 1) Mindfulness of Mind Section Page 13 Mindfulness of Dhamma within Dhammas 1) The Five Hindrances Page 15 2) The Five Clung-to Aggregates Page 18 3) Six Internal & External Sense Bases Page 19 4) Seven Factors of Awakening Page 21 5) Four Noble Truths Page 24 6) Noble Eightfold Path (see note on inclusion) Page 25 7) The Buddha’s Assurance Page 28 Satipatthana Sutta Lists 1) Lists from the Satipatthana Sutta Page 29 Satipatthana Sutta: Four Foundations of Mindfulness Original Instructions for Training in Mindfulness Meditation Compiled by Stephen Procter Stephen Procter Meditation in The Shire NSW, Sydney Australia, 2232 Email: [email protected] Phone: 0466 531 023 Website: http://www.meditationintheshire.com.au 1st Edition Published (Jan 2019) For free distribution only Notes on this compilation. This guide has been published in order to offer students of MIDL a clear and non-gender specific version of the Satipatthana Sutta so that they can be informed and inspired in training Satipatthana Vipassana Bhavana. -
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 Transformations of a Buddhist Symbol of Evil
ABSTRACT MALLEABLE MāRA: THE TRANSFORMATIONS OF A BUDDHIST SYMBOL OF EVIL by Michael David Nichols Despite its importance to the legend of the Buddha’s enlightenment and numerous Buddhist texts, a longitudinal, diachronic analysis of the symbol of Māra has never been done. This thesis aims to fill that gap by tracing the Evil One’s development in three spheres. Chapter one deals with Māra in the Nikāya texts, in which the deity is portrayed as a malign being diametrically opposed to the Buddha and his teachings. Chapter two discusses how that representation changes to ambivalence in certain Mahāyāna sūtras due to increased emphasis on the philosophical concepts of emptiness and non-duality. Finally, chapter three charts the results of a collision between the two differing representations of Māra in Southeast Asia. The concludes that the figure of Māra is malleable and reflects changes in doctrinal and sociological situations. Malleable Māra: The Transformations of a Buddhist Symbol of Evil A Thesis Submitted to the Faculty of Miami University in partial fulfillment of the requirements for the degree of Master of Arts Department of Comparative Religion by Michael David Nichols Miami University Oxford, Ohio 2004 Adviser _______________________ Prof. Elizabeth Wilson Reader _______________________ Prof. Julie Gifford Reader _______________________ Prof. Lisa Poirier CONTENTS INTRODUCTION . 2 CHAPTER ONE “MāRA OF THE MYRIAD MENACES” . 6 CHAPTER TWO “MāRA’S METAMORPHOSIS” . 24 CHAPTER THREE “MāRA MIXED UP” . 46 CONCLUSION “MāRA MULTIPLIED” . 62 BIBLIOGRAPHY . 67 ii Introduction “The eye is mine, ascetic, forms are mine…The ear is mine, ascetic, sounds are mine…The nose is mine, ascetic, odors are mine…The tongue is mine, ascetic, tastes are mine…The body is mine, ascetic, tactile objects are mine…The mind is mine, ascetic, mental phenomenon are mine…Where can you go, ascetic, to escape from me?”1 The deity responsible for these chilling lines has many names. -
Pali Terms Abhidhamma/Abhidharma (Pali/Sanskrit) the Third Section of the Buddhist Canon Devoted to Human Psychology and Philoso
Pali terms Abhidhamma/Abhidharma (Pali/Sanskrit) The third section of the Buddhist canon devoted to human psychology and philosophy Anapanasati (Pali) Mindfulness of breathing Anatta (Pali) Not self, insubstantiality, one of the three characteristics of existence Anicca (Pali) Impermanent, one of the three characteristics of existence. Buddhist teachings emphasize that all conditioned mental and physical phenomena are impermanent - nothing lasts, nothing stays the same. Beginner’s mind A mind that is open to the experience of the moment, free of conceptual overlays; first made popular by the Zen teacher Suzuki Roshi Bhikkhu (Pali) A Buddhist monk Bhikkhuni (Pali) A Buddhist nun Bodhi (Pali/Sanskrit) awakening Brahma-Vihara (Pali, Sanskrit) Divine or sublime abode, the four mind states said to lead to a rebirth in a heavenly realm: lovingkindness (metta), compassion (karuna), appreciative joy (mudita) and equanimity (upekkha) Buddha (Pali, Sanskrit) Fully awakened one; specifically the historical Buddha, Sakyamuni, who lived and taught in India 2,500 years ago; one of the three jewels of refuge Buddha-Dharma/Dhamma (Sanskrit/Pali) The teachings of the Buddha Dana (Pali/Sanskrit) The practice of giving; generosity. Dana is the first of the ten paramis, or qualities to be perfected in order to become a Buddha Dhammapada (Pali) The best known of all the Buddhist scriptures; a collection of 423 verses, spoken by the Buddha, that focuses on the value of ethical conduct and mental training Dependent origination The doctrine that all mental and -
What Buddhists Believe Expanded 4Th Edition
WhatWhat BuddhistBuddhist BelieveBelieve Expanded 4th Edition Dr. K. Sri Dhammanada HAN DD ET U 'S B B O RY eOK LIBRA E-mail: [email protected] Web site: www.buddhanet.net Buddha Dharma Education Association Inc. Published by BUDDHIST MISSIONARY SOCIETY MALAYSIA 123, Jalan Berhala, 50470 Kuala Lumpur, 1st Edition 1964 Malaysia 2nd Edition 1973 Tel: (603) 2274 1889 / 1886 3rd Edition 1982 Fax: (603) 2273 3835 This Expanded Edition 2002 Email: [email protected] © 2002 K Sri Dhammananda All rights reserved. No part of this book may be reproduced in any form or by any means, electronic or mechanical, including photocopying, recording, or by any in- formation storage and retrieval system, without permission in writing from the publisher. Cover design and layout Sukhi Hotu ISBN 983-40071-2-7 What Buddhists Believe Expanded 4th Edition K Sri Dhammananda BUDDHIST MISSIONARY SOCIETY MALAYSIA This 4th edition of What Buddhists Believe is specially published in conjunction with Venerable Dr K Sri Dhammananda’s 50 Years of Dhammaduta Service in Malaysia and Singapore 1952-2002 (BE 2495-2545) Photo taken three months after his arrival in Malaysia from Sri Lanka, 1952. Contents Forewordxi Preface xiii 1 LIFE AND MESSAGE OF THE BUDDHA CHAPTER 1 Life and Nature of the Buddha Gautama, The Buddha 8 His Renunciation 24 Nature of the Buddha27 Was Buddha an Incarnation of God?32 The Buddha’s Service35 Historical Evidences of the Buddha38 Salvation Through Arahantahood41 Who is a Bodhisatva?43 Attainment of Buddhahood47 Trikaya — The Three Bodies of the Buddha49 -
Uddesa Vibhaṅga Sutta
SD 33.14 M 138/3:223-229 • Uddesa Vibhaṅga Sutta Uddesa Vibhaṅga Sutta 14 The Discourse on a Summary and an Analysis | M 138/3:223-229 Theme: How to be mindful externally and internally Translated by Piya Tan ©2010 1 Sutta summary and highlights 1.1 SUTTA SUMMARY. The Uddesa Vibhaṅga Sutta (M 138), which has a parallel in the Chinese Āgamas and some Sanskrit fragments,1 gives a summary of dhyana meditation practice. It opens with the Buddha giving a summary of the teaching [§3] by way of the usual syllabus that often opens the teachings of the Majjhima Nikāya.2 What is briefly stated by the Buddha is then elaborated by Mahā Kaccāna.3 The monks, wishing to know the details of what is briefly stated by the Buddha, approaches Māha Kaccāna [§§5-6]. Out of respect for the Buddha, Kaccāna, using the heartwood parable, replies that they should have asked the Buddha to do so earlier, as he is the best teacher to do [§7a]. The monks retort that Mahā Kaccāna has been praised by the Buddha as being the foremost of those monks who is capable of elaborating on what is briefly taught by the Buddha [§8]. This is a case where the Dharma or Teaching is presented as being above the teacher (however, since the Buddha is still living, he is approached after Kaccāna‟s discourse for endorsement). Mahā Kaccāna begins his discourse by explaining the meaning of the mind is distracted externally, that is, when we are caught up with our sense-experiences [§10]. -
Cjbs 7 Dynamic Appamanas
The Meditative Dynamics of the Early Buddhist Appamāas Giuliana Martini Abstract: With this article I review distinctive aspects of the early Buddhist practice of the appamāas, the boundless states of benevolence (mett), compassion Dharma Drum Buddhist (karu), sympathetic joy (mudit) and equanimity College, Taiwan (upekkh). My concern is specifically the function and potential of the appamas in relation to the unfolding of the spiritual path of the individual. Quite apart from their beneficial relational and social effects, how are they meant to support the path to liberation? Since I focus on the early phases of Buddhist thought, and its position vis-à-vis the contemporary ancient Indian context, I employ the early Buddhist textual material as my main source, ,anadian -ournal of generally leaving aside commentaries and later Buddhist Studies, developments. A close reading of the texts indicates .umber 7, 0111 that the specifics of appama meditation in the context of the early Buddhist soteriological scheme are the prescription to develop it in dependence on the factors of awakening (sambojjhaÎgas) and the use of this practice as a platform for insight (vipassan) and thereby for the realisation of awakening. 1. Introduction 30111 In order to explore the distinctive aspects of the early by .alanda ,ollege Buddhist practice of the appamā+as vis-à-vis the of Buddhist Studies contemporary ancient Indian context I will begin my discussion by briefly surveying the impact of appam*+a practice on defusing karmic patterns of reactivity etc. against the background of the 138 ,anadian -ournal of Buddhist Studies, .umber 7, 0111 Buddhist conception of karma and liberation.1 In discussing the psychological &pivot point' where the appam*+as karma and liberation meet each other I also critically examine the conclusion reached by some scholars that the appam*+as provide a self-sufficient soteriological path (2). -
1 Mapping Monastic Geographicity Or Appeasing Ghosts of Monastic Subjects Indrani Chatterjee
1 Mapping Monastic Geographicity Or Appeasing Ghosts of Monastic Subjects Indrani Chatterjee Rarely do the same apparitions inhabit the work of modern theorists of subjectivity, politics, ethnicity, the Sanskrit cosmopolis and medieval architecture at once. However, the South Asianist historian who ponders the work of Charles Taylor, Partha Chatterjee, James Scott and Sheldon Pollock cannot help notice the apparitions of monastic subjects within each. Tamara Sears has gestured at the same apparitions by pointing to the neglected study of monasteries (mathas) associated with Saiva temples.1 She finds the omission intriguing on two counts. First, these monasteries were built for and by significant teachers (gurus) who were identified as repositories of vast ritual, medical and spiritual knowledge, guides to their practice and over time, themselves manifestations of divinity and vehicles of human liberation from the bondage of life and suffering. Second, these monasteries were not studied even though some of these had existed into the early twentieth century. Sears implies that two processes have occurred simultaneously. Both are epistemological. One has resulted in a continuity of colonial- postcolonial politics of recognition. The identification of a site as ‘religious’ rested on the identification of a building as a temple or a mosque. Residential sites inhabited by religious figures did not qualify for preservation. The second is the foreshortening of scholarly horizons by disappeared buildings. Modern scholars, this suggests, can only study entities and relationships contemporaneous with them and perceptible to the senses, omitting those that evade such perception or have disappeared long ago. This is not as disheartening as one might fear.