DOCSLIB.ORG

Opening a Dialogical Space Between Buddhism and Economics: the Relationship Between Insight and Action

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Opening a Dialogical Space Between Buddhism and Economics: the Relationship Between Insight and Action OPENING A DIALOGICAL SPACE BETWEEN BUDDHISM AND ECONOMICS: THE RELATIONSHIP BETWEEN INSIGHT AND ACTION Submitted by David C. Bubna-Litic A thesis submitted in fulfilment of the requirements for the degree of Doctorate of Philosophy 2007 University of Western Sydney Australia DEDICATION This journey would not have begun without my formative year in India, where generous people inspired my passion for meditation and inquiry into other ways of being. In particular, I would like to acknowledge Nisagardatta Maharaj, Swami Janananda of Nityananda Ashram, Kanhangad, Swami Ramdas and Mataji Krishnabhai of Ananda Ashram, Kanhangad, who first embodied for me the fruits of insight. I would also like to thank Robert Aitken for introducing me to Zen, John Tarrant, whose passion and love of Zen and poetry opened me to another world, Ross Bolleter for his guidance and holding steady when it was important, and the many other teachers who have helped to open my senses to more fully inhabit this world. I also cannot ignore the huge influence and mentoring given to me by the late Professor William P. Birkett, whose breadth and depth of knowledge and confidence in me gave me the guts to take a road less travelled. I wish to thank my parents and family, who have been a never-ending source of love and generosity. I am thus incredibly grateful to my dear sons Matthew, Anton and Akira, who have waited patiently on shore for my return, and especially to soul mate Subhana, who has taught me what it means to truly appreciate another person. ACKNOWLEDGMENTS This thesis has been a voyage across several disciplines and into relatively uncharted waters. The long journey could not have been possible without a hardened and sturdy crew. My supervisor, John Cameron, played a pivotal role and has been with me from the beginning. It has been a great pleasure working with John on this thesis. He has given himself tirelessly through illness and personal difficulty, he has maintained confidence in me when my own had waned, and his ability to remain positive, providing thoughtful feedback, continuing to encourage me through my travails and keeping me engaged in my thinking with humility, openness and compassion will always be a source of inspiration. My co-supervisor, Brenda Dobia, provided useful comments, thoughts and encouragement when John was on leave. I would also like to acknowledge Winton Higgins, who read the thesis and added his valuable comments, pointing out where my tendency to wordiness and to mangle the English language required attention. I am also greatly indebted to Professor Anita Leal-Idrogo, of San Francisco State University, for her comments, guidance and help with the transcription. I would also like to thank Susan Murphy, whose sharp intelligence and elegant words helped form some of these ideas. I also feel a debt to the intellectual temerity that characterised the School of Social Ecology at the University of Western Sydney, particularly the leadership of Professor Stuart Hill, without which I would never have been brave enough to tackle such a topic. I am also grateful to Professor Paul Bate, Professor Stewart Clegg, Tom Cole, Gillian Coote, Distinguished Professor Dexter Dunphy, Maggie Glueck, Jill Jameson, Joanna Macy, Terrence McBride and Liz Turnbull, who have helped me in ways of which they might not have been aware. STATEMENT OF AUTHENTICATION I hereby declare that I have not submitted this material, either in full or in part, for a degree at this or any other institution. I also certify that the thesis has been written by me and that any help that I have received in preparing this thesis, and all sources used, have been acknowledged in this thesis. Signature of Candidate ……………………… TABLE OF CONTENTS LIST OF TABLES .............................................................................................................i LIST OF FIGURES AND ILLUSTRATIONS.................................................................ii ABSTRACT.....................................................................................................................iii CHAPTER 1: INTRODUCTION .....................................................................................1 1.1 Introduction.......................................................................................................1 1.2 Personal context ................................................................................................4 1.3 Outline of thesis ................................................................................................8 1.4 An interdisciplinary approach.........................................................................11 1.5 Significance of the research ............................................................................12 CHAPTER 2: ENCOUNTERING BUDDHISM............................................................16 2.1 The value of a dialogical encounter ................................................................16 2.2 Orient-ations to Buddhism ..............................................................................20 2.3 Entering a dialogical space..............................................................................24 2.4 Basic Buddhist conceptions ............................................................................28 2.5 Western perspectives on the dharma...............................................................48 CHAPTER 3: ENCOUNTERING BUDDHISM IN A POSTMODERN CONTEXT..........................................................................................49 3.1 Introduction.....................................................................................................49 3.2 Buddhism and romantic tensions in modernity...............................................64 3.3 Buddhism as a postmodern sensibility............................................................70 3.4 Liberating experiences: ‘real’-ising not-self ...................................................72 3.5 The changing view of self in cognitive science ..............................................85 3.6 The dialogical space........................................................................................87 CHAPTER 4: ENCOUNTERING ECONOMICS .........................................................96 4.1 Introduction.....................................................................................................96 4.2 Engaging with mainstream economics............................................................97 4.3 Fault lines in the culture of modernity ..........................................................115 4.4 Buddhist economics ......................................................................................126 4.5 Mapping the dialogical space........................................................................153 CHAPTER 5: METHODOLOGY ................................................................................158 5.1 Introduction...................................................................................................158 5.2 The research approach...................................................................................160 5.3 The research design.......................................................................................164 CHAPTER 6: THE EXPERIENCE OF INSIGHT .......................................................175 6.1 Writing the interviews...................................................................................175 6.2 A new sense of self .......................................................................................179 6.3 Spontaneous experiences and insight............................................................185 6.4 The processes of ordinary everyday mind ....................................................186 6.5 The process of gaining insight: sudden or gradual........................................192 6.6 Validation and confirmation of insight experiences .....................................196 CHAPTER 7: THE TRANSFORMATIVE EFFECTS OF INSIGHT .........................205 7.1 Introduction...................................................................................................205 7.2 General changes resulting from insight.........................................................205 7.3 Effect on relationships with others................................................................210 7.4 Relationship towards nature..........................................................................215 7.5 Self-image or sense of self ............................................................................220 7.6 Rebirth and past lives....................................................................................223 7.7 Insight and the unconscious ..........................................................................228 CHAPTER 8: INSIGHT EXPERIENCE AND ACTION IN THE WORLD...............234 8.1 Introduction...................................................................................................234 8.2 How experience of insight affects action in the world..................................235 8.3 The actualisation of insight ...........................................................................249 CHAPTER 9: INTERPRETATION AND DISCUSSION ...........................................268 9.1 Introduction...................................................................................................268 9.2 Contemporary Buddhist insight ....................................................................272
Load more

Recommended publications
  • Buddhist Revivalist Movements Comparing Zen Buddhism and the Thai Forest Movement Buddhist Revivalist Movements Alan Robert Lopez Buddhist Revivalist Movements
    Alan Robert Lopez Buddhist Revivalist Movements Comparing Zen Buddhism and the Thai Forest Movement Buddhist Revivalist Movements Alan Robert Lopez Buddhist Revivalist Movements Comparing Zen Buddhism and the Thai Forest Movement Alan Robert Lopez Chiang Mai , Thailand ISBN 978-1-137-54349-3 ISBN 978-1-137-54086-7 (eBook) DOI 10.1057/978-1-137-54086-7 Library of Congress Control Number: 2016956808 © The Editor(s) (if applicable) and The Author(s) 2016 This work is subject to copyright. All rights are solely and exclusively licensed by the Publisher, whether the whole or part of the material is concerned, specifi cally the rights of translation, reprinting, reuse of illustrations, recitation, broadcasting, reproduction on microfi lms or in any other physical way, and transmission or information storage and retrieval, electronic adaptation, computer software, or by similar or dissimilar methodology now known or hereafter developed. The use of general descriptive names, registered names, trademarks, service marks, etc. in this publication does not imply, even in the absence of a specifi c statement, that such names are exempt from the relevant protective laws and regulations and therefore free for general use. The publisher, the authors and the editors are safe to assume that the advice and information in this book are believed to be true and accurate at the date of publication. Neither the publisher nor the authors or the editors give a warranty, express or implied, with respect to the material contained herein or for any errors or omissions that may have been made. Cover image © Nickolay Khoroshkov / Alamy Stock Photo Printed on acid-free paper This Palgrave Macmillan imprint is published by Springer Nature The registered company is Nature America Inc.
    [Show full text]
  • The Mission Accomplished
    TheThe MissionMission AccomplishedAccomplished Ven. Pategama Gnanarama Ph.D. 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. The Mission Accomplished A historical analysis of the Mahaparinibbana Sutta of the Digha Nikaya of the Pali Canon. by Ven. Pategama Gnanarama Ph. D. The Mission Accomplished is undoubtedly an eye opening contribution to Bud- dhist analytical Pali studies. In this analytical and critical work Ven. Dr. Pate- gama Gnanarama enlightens us in many areas of subjects hitherto unexplored by scholars. His views on the beginnings of the Bhikkhuni Order are interesting and refreshing. They might even be provocative to traditional readers, yet be challenging to the feminists to adopt a most positive attitude to the problem. Prof. Chandima Wijebandara University of Sri Jayawardhanapura Sri Lanka. A masterly treatment of a cluster of Buddhist themes in print Senarat Wijayasundara Buddhist and Pali College Singapore Published by Ti-Sarana Buddhist Association 90, Duku Road. Singapore 429254 Tel: 345 6741 First published in Singapore, 1997 Published by Ti-Sarana Buddhist Association ISBN: 981–00–9087–0 © Pategama Gnanarama 1997 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 information storage and retrieval systems or technologies now known or later developed, without per- mission in writing from the publisher. Cover: Mahaparinibbana; an ancient stone carving from Gandhara — Loriyan Tangai. Photograph reproduced by Mr K. C. Wong. Contents Introductory . 8 Chapter 1: The Mahaparinibbana Sutta & its Different Versions .
    [Show full text]
  • 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.
    [Show full text]
  • The Way It Is
    The way it is By Ajahn Sumedho 1 Ajahn Sumedho 2 Venerable Ajahn Sumedho is a bhikkhu of the Theravada school of Buddhism, a tradition that prevails in Sri Lanka and S.E. Asia. In this last century, its clear and practical teachings have been well received in the West as a source of understanding and peace that stands up to the rigorous test of our current age. Ajahn Sumedho is himself a Westerner having been born in Seattle, Washington, USA in 1934. He left the States in 1964 and took bhikkhu ordination in Nong Khai, N.E. Thailand in 1967. Soon after this he went to stay with Venerable Ajahn Chah, a Thai meditation master who lived in a forest monastery known as Wat Nong Pah Pong in Ubon Province. Ajahn Chah’s monasteries were renowned for their austerity and emphasis on a simple direct approach to Dhamma practice, and Ajahn Sumedho eventually stayed for ten years in this environment before being invited to take up residence in London by the English Sangha Trust with three other of Ajahn Chah’s Western disciples. The aim of the English Sangha Trust was to establish the proper conditions for the training of bhikkhus in the West. Their London base, the Hampstead Buddhist Vihara, provided a reasonable starting point but the advantages of a more gentle rural environment inclined the Sangha to establishing a forest monastery in Britain. This aim was achieved in 1979, with the acquisition of a ruined house in West Sussex subsequently known as Chithurst Buddhist Monastery or Cittaviveka.
    [Show full text]
  • 161: the Ten Pillars of Buddhism Transcription Taken from the Windhorse Publications Book of the Same Title FOREWORD As the Open
    161: The Ten Pillars of Buddhism Transcription taken from the Windhorse Publications book of the same title FOREWORD As the opening passage of this book makes clear, the paper reproduced here was first delivered to a gathering of members of the Western Buddhist Order, in London, in April 1984. The occasion marked the celebration of the Order's sixteenth anniversary, and the theme of the paper was one of fundamental importance to all those present: the Ten Precepts. These Precepts are the ten ethical principles that Order members `receive' at the time of their ordination, and which they undertake subsequently to observe as a spiritually potent aspect of their everyday lives. The theme was therefore a very basic and seemingly down-to-earth one, but here, as he is wont to do, Sangharakshita demonstrated that no theme is so `basic' that it can be taken for granted. As a communication from the Enlightened mind, the various formulations and expressions of the Buddha's teaching can be turned to again and again; their freshness and relevance can never be exhausted. As he spoke, it was clear that Sangharakshita was addressing a far larger audience than that which was present at the time. The relevance of his material extended of course to those Order members, present and future, who could not be there on that occasion. But it reached out further than that, to the entire, wider `Buddhist world', and still further, to all those who, whether Buddhist or not, seek guidance and insights in their quest for ethical standards by which to live.
    [Show full text]
  • A Theravada Buddhist Contribution to Universal Ethics
    A Theravada Buddhist Contribution to Universal Ethics By James A. Santucci ABSTRACT Ethics is a sub;ecl thw is taking on increased importance in various areas of human activitv, especially with new challenges in the biological sciences, business, commerce, and trade. like many fields of inquiry, the principles are clearly defined, but it is in the details that disagreements abound This paper focuses on ethical action in Theravcida Buddhism. To do so requtres a definition of ethics and morals on the one hand, and ethic and moral on the other. It also requires a discussion of the difference, ifany, between moral actions and other normative actions. such as law, rilllals, customs, and etiquette. When applied to Theravada Buddhism, we find tha1 some linguistic d1fjiculty exists regarding a /ranslation of ethical actions into the Pali or Sanskril languages. A /though terms exist, they are not informative in defining the range of acllons thai we expect such actions to encompass. In this regard, cerlain axiomalic statements are inlroduced that serve as a basis of moral action regardless of culture. The Theravcida Buddhist response to these axioms, especially when discussing those actions reflecting srla, indicate a goal-oriented and utilitarian approach that conforms more closely to the concepl of karma than lo the Weslern notion of ethics. Why this is so requires an understanding of Vedic cu/lure, !he source of Indian attitudes regarding karma. Ethics is a subject that is taking on increased importance in various areas of human activity. especially with new challenges in the biological sciences, business, commerce, and trade.
    [Show full text]
  • Mysticism and Mystical Experiences
    1 Mysticism and Mystical Experiences The first issue is simply to identify what mysti cism is. The term derives from the Latin word “mysticus” and ultimately from the Greek “mustikos.”1 The Greek root muo“ ” means “to close or conceal” and hence “hidden.”2 The word came to mean “silent” or “secret,” i.e., doctrines and rituals that should not be revealed to the uninitiated. The adjec tive “mystical” entered the Christian lexicon in the second century when it was adapted by theolo- gians to refer, not to inexpressible experiences of God, but to the mystery of “the divine” in liturgical matters, such as the invisible God being present in sacraments and to the hidden meaning of scriptural passages, i.e., how Christ was actually being referred to in Old Testament passages ostensibly about other things. Thus, theologians spoke of mystical theology and the mystical meaning of the Bible. But at least after the third-century Egyptian theolo- gian Origen, “mystical” could also refer to a contemplative, direct appre- hension of God. The nouns “mystic” and “mysticism” were only invented in the seven teenth century when spirituality was becoming separated from general theology.3 In the modern era, mystical inter pretations of the Bible dropped away in favor of literal readings. At that time, modernity’s focus on the individual also arose. Religion began to become privatized in terms of the primacy of individuals, their beliefs, and their experiences rather than being seen in terms of rituals and institutions. “Religious experiences” also became a distinct category as scholars beginning in Germany tried, in light of science, to find a distinct experi ential element to religion.
    [Show full text]
  • The Interface Between Buddhism and International Humanitarian Law (Ihl)
    REDUCING SUFFERING DURING CONFLICT: THE INTERFACE BETWEEN BUDDHISM AND INTERNATIONAL HUMANITARIAN LAW (IHL) Exploratory position paper as background for 4th to 6th September 2019 conference in Dambulla, Sri Lanka Peter Harvey (University of Sunderland, Emeritus), with: Kate Crosby (King’s College, London), Mahinda Deegalle (Bath Spa University), Elizabeth Harris (University of Birmingham), Sunil Kariyakarawana (Buddhist Chaplain to Her Majesty’s Armed Forces), Pyi Kyaw (King’s College, London), P.D. Premasiri (University of Peradeniya, Emeritus), Asanga Tilakaratne (University of Colombo, Emeritus), Stefania Travagnin (University of Groningen). Andrew Bartles-Smith (International Committee of the Red Cross). Though he should conquer a thousand men in the battlefield, yet he, indeed, is the nobler victor who should conquer himself. Dhammapada v.103 AIMS AND RATIONALE OF THE CONFERENCE This conference, organized by the International Committee of the Red Cross (ICRC) in collaboration with a number of universities and organizations, will explore correspondences between Buddhism and IHL and encourage a constructive dialogue and exchange between the two domains. The conference will act as a springboard to understanding how Buddhism can contribute to regulating armed conflict, and what it offers in terms of guidance on the conduct of, and behavior during, war for Buddhist monks and lay persons – the latter including government and military personnel, non-State armed groups and civilians. The conference is concerned with the conduct of armed conflict, and not with the reasons and justifications for it, which fall outside the remit of IHL. In addition to exploring correspondences between IHL and Buddhist ethics, the conference will also explore how Buddhist combatants and communities understand IHL, and where it might align with Buddhist doctrines and practices: similarly, how their experience of armed conflict might be drawn upon to better promote IHL and Buddhist principles, thereby improving conduct of hostilities on the ground.
    [Show full text]
  • Small Boat, Great Mountain
    small boat, great mountain AMARO BHIKKHU Theravadanµ Reflections on The Natural Great Perfection May whatever goodness that arises from reading these pages be dedicated to the welfare of Patricia Horner, my greatly beloved mother. In kindness and unselfishness unsurpassed, she showed me the beauty of the world in her endlessly caring and generous heart. Small Boat, Great Mountain small boat, great mountain Therava-dan Reflections on the Natural Great Perfection AMARO BHIKKHU ABHAYAGIRI MONASTERY Abhayagiri Buddhist Monastery 16201 Tomki Road Redwood Valley, CA 95470 www.abhayagiri.org 707-485-1630 © 2003 Abhayagiri Monastic Foundation Copyright is reserved only when reprinting for sale. Permission to reprint for free distribution is hereby given as long as no changes are made to the original. Printed in the United States of America First edition 12345/ 07 06 05 04 03 This book has been sponsored for free distribution. Front cover painting by Ajahn Jitindriyaµ Brush drawings by Ajahn Amaro Cover and text design by Margery Cantor isbn 0-9620640-6-8 Namo tassa bhagavato arahato sammasambuddhassaµ Namo tassa bhagavato arahato sammasambuddhassaµ Namo tassa bhagavato arahato sammasambuddhassaµ Contents Foreword by Ven. Tsoknyi Rinpoche ix Preface by Guy Armstrong xi Acknowledgements xvii Abbreviations xix essence of mind one Ultimate and Conventional Reality 3 two The Place of Nonabiding 15 being buddha three The View from the Forest 35 four Cessation of Consciousness 55 five Immanent and Transcendent 73 who are you? six No Buddha Elsewhere 97 seven Off the Wheel 121 eight The Portable Retreat 147 Selected Chants 159 Glossary 171 Index 179 Foreword A jahn amaro is a true follower of the Buddha and holder of the teaching lineage of the Theravaµda tradition.
    [Show full text]
  • Perspectives Beyond the Scientific Research
    Loyola University Chicago Loyola eCommons Dissertations Theses and Dissertations 1981 The Origins of Meditation: Perspectives Beyond the Scientific Research Brad R. Heinz Loyola University Chicago Follow this and additional works at: https://ecommons.luc.edu/luc_diss Part of the Psychology Commons Recommended Citation Heinz, Brad R., "The Origins of Meditation: Perspectives Beyond the Scientific Research" (1981). Dissertations. 2065. https://ecommons.luc.edu/luc_diss/2065 This Dissertation is brought to you for free and open access by the Theses and Dissertations at Loyola eCommons. It has been accepted for inclusion in Dissertations by an authorized administrator of Loyola eCommons. For more information, please contact [email protected]. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 License. Copyright © 1981 Brad R. Heinz THE ORIGINS OF NEDITATION: PERSPECTIVES BEYOND THE SCIENTIFIC RESEARCH by Brad R. Heinz A Dissertation Submitted to the Faculty of the Graduate School of Loyola University of Chicago in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy August 1981 ACKNOWLEDGENENTS I would like to express my appreciation to Dr. John Shack, Dr. Alan DeWolfe, and Dr. Jerome Wagner for their continued encour­ agement and support through all the phases of this study in spite of its unconventional format. I am also very grateful for Deborah Young's generous assistance and consultation concerning issues in the area of philosophy. Finally, I would like to thank my parents for their patience and good humor while awaiting the completion of this work. ii Vita The author, Brad Robert Heinz, is the son of Robert and Delores Heinz.
    [Show full text]
  • Round About the Cauldron Go
    Round About the Cauldron Go If the history of Buddhism were scaled down to a month, it would only be for the past day or so that English translations of its texts have begun to appear. Precise translations still elude us for even some of the most basic Buddhist concepts. In What the Buddha Taught, the respected Buddhist scholar-monk Walpola Rahula leaves the First Noble Truth in its original Pali as dukkha, explaining that he could find no one English word to embrace the whole meaning. As concepts, “the three poisons” are not as rich and deep in meaning as dukkha, but there are still a good many variations in how they have been translated. We in Zen most often hear them articulated in the repentance ceremony, in which everyone together recites the gatha, or verse, three times running, as follows: All evil actions committed by me since time immemorial, Stemming from greed, anger, and ignorance, Arising from body, speech, and mind, I now repent having committed. The first problem here is in using “ignorance” instead of the other most common translation, “delusion.” Until recently, I had equated these two terms, and wondered why ignorance, the primal cause of suffering, would be categorized as one of the three poisons when it also gives birth to them. In Pali, the original written language of Buddhism, the third poison is moha. The various other translations of moha in Mahayana, Vajrayana, and Theravada sources include “confusion” and “folly,” followed by “stupidity,” “blindness,” “dullness,” and even “deception,” “temptation,” and “infatuation.” One source sums it up as “the inconsistency of a thought or action with reality.” In Buddhism ignorance, however, really means being unenlightened regarding the essential nature of reality.
    [Show full text]
  • Karaneeya Metta Suthraya in Sinhala Pdf 16
    Karaneeya Metta Suthraya In Sinhala Pdf 16 1 / 4 Karaneeya Metta Suthraya In Sinhala Pdf 16 2 / 4 3 / 4 15, 2019/11/26, ආනාපානසති භාවනාව - 01 (භාවනා - සමථ - 16) - Ven. ..... 300, 2019/06/06, Dhammapada Pali 26part1of2 26 Brāhmaṇavaggo by Ven ..... Pirith Sajjayana - Karaniya Metta Sutta - Ven Nauyane Ariyadhamma Thero, 00:40:00 ..... Karaniya Metta Suthra - Ven Nauyane Ariyadhamma Thero, 00:02:48.. sustainable development in Sri Lanka on contrary to the popular belief. As a religion .... Aputtaka Sutta, Anana Sutta, Singalowada Sutta, Karaniya Metta. 9. Kaza .... We have also provided a PDF file of the sutta from Buddha Jayanthi Tripitaka ... Please click here to reach other past Dhamma talks in Sinhala of Mitirigala .... We are pleased to provide a PDF of the Sutta from Buddha Jayanthi Tripitaka. ... 80 Vitakkasanthana Sutta_QandA 06_16.09.2014 · 12 RET 80 Vitakkasanthana .... Maitrī (Sanskrit; Pali: mettā) means benevolence, loving- kindness, friendliness, amity, good will, ..... "Karaniya Metta Sutta: The Buddha's Words on Loving-Kindness" from Chanting Book: Morning and Evening Puja and Reflections (1994). Hemel ... Buddhist Manual of Psychological Ethics, of the Fourth Century B.C., Being a .... Nipаta with the title Metta-sutta (The Discourse .... 16. The Intrinsic Power of Mettа. I. Φφ ndeed, such is the intrinsic power of mettа recommended in the .... The most popular Pali suttas amongst traditional Sinhalese Buddhists are the (Mahā) ... Like the other two of “the 3 suttas,” the Karaṇīya Metta Sutta, is found in the Khuddaka ... 2.11a; Mettā Sutta (Be Ee) or Mā Puñña Bhāyī S (It 22/1.3.2/14-16), SD 2.11b; .....
    [Show full text]