Towards a Threshold of Understanding - I
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The Buddhist Way of Life Yasodhara Dhamma School
The Buddhist Way of Life Buddhist Ethics for Children Published by Yasodhara Dhamma School Sri Lanka Buddhist Monastery, SLBM Inc. Brisbane QLD 4078, Australia Authored by Ven. Nadimale Sudhamma Author - Ven. Nadimale Sudhamma Educationalist – Australia (B.Teach, Graduate Cert. of Applied Linguistics, MEd - Australia) Deputy Principal, Yasodhara Dhamma School Former Primary School Teacher with the Education QLD Blog Site: http://dhamma_stream.blogspot.com.au Printed by – Nethwin Printers “Dalada Sewane Api” Padanama, Gatambe Junction, Kandy Sri Lanka Ph; 081 - 2386908 Publisher – Yasodhara Dhamma School, Sri Lanka Buddhist Monastery Inc. 114, Considine Street, Ellen Grove, Brisbane, QLD 4078. Web: http://www.srilankaramaqld.org 2019 All Rights Reserved Preface The Buddhist way of life was authored by Venerable Nadimale Sudhamma as an introductory textbook for beginners who study Buddhism in Yasodhara Dhamma School. This book aims to inculcate basic Buddhist teaching in young minds and develop their interest in practicing Buddhism in daily life. The lack of Buddhist textbooks written in English language aiming beginners is a hindrance for propagating Buddhism in Australian society and, this book caters to fill the gap. Venerable Sudhamma was a devoted supporter to Sri Lanka Buddhist Monastery even before her ordination as a Buddhist nun. She was the founder of Yasodhara Sinhala School and a key figure behind developing Yasodhara Dhamma School. Now they are leading institutes in propagating Sinhalese Buddhist values among Sri Lankan community in Queensland- Australia. Sadaham Gangula is another Buddhist publication organized with the authorship of Venerable Sudhamma, a collection of Dhamma Talks delivered at the SLBM. While dedicated to achieving her own spiritual goals, Venerable Sudhamma has dedicatedly supported to the progress of Sri Lanka Buddhist monastery in Brisbane and Subodharamaya in Peradeniya-Sri Lanka. -
Welfare Philosophy in Buddhism*
The Journal of the Royal Institute of Thailand Vol. 30 No. 2 Apr.-Jun. 2005 ∫∑∑∫∑«π摇»… Welfare Philosophy in Pattamaporn Busapathumrong Associate Fellow of the Academy of Buddhism* Moral and Political Sciences, The Royal Institute, Thailand Abstract The Buddhist religion has been developed as a religious institution in various countries for centuries. Buddhism influences major concepts in welfare philosophy such as equality, philanthropy and its application in most Asian societies. This paper traces the origin of Buddhism with the emphasis on Theravada Buddhism, the expansion and the Teaching of the Buddha (or the Four Noble Truths consisting of dukka or suffering, samuthaya - the origin of suffering, nirodha - the cessation of suffering and marca - the paths leading to the cessation of suffering). It also refers to Buddhist texts in a few Suttas relevant to welfare philosophy in Buddhism such as Sigalovada Sutta - a framework of human needs and freedom. Savodaya (or the mutual efforts and cooperations), Sa Kaeo temple, and Yensanit-thammaram temple in Kanchanaburi Province exemplify the application of Buddhism in welfare philosophy. Key words : welfare philosophy, Buddhism. I. Introduction In the late nineteenth century, Savodaya, a community based effort In most Asian countries, most Asian nations became for peace in Sri Lanka, and Wat religion has been developed as a modernized, the government no Sa Kaeo, a Thai temple, demonstrate religious institution for many longer considered social welfare as the application of the Buddhist centuries. At the state level, religion charity, or philanthropy, but as the concept to social service programs. 1 contributes to the welfare function basic rights that the citizen should which the government provides for enjoy. -
Introduction to Tibetan Buddhism, Revised Edition
REVISED EDITION John Powers ITTB_Interior 9/20/07 2:23 PM Page 1 Introduction to Tibetan Buddhism ITTB_Interior 9/20/07 2:23 PM Page 2 ITTB_Interior 9/20/07 2:23 PM Page 3 Introduction to Tibetan Buddhism revised edition by John Powers Snow Lion Publications ithaca, new york • boulder, colorado ITTB_Interior 9/20/07 2:23 PM Page 4 Snow Lion Publications P.O. Box 6483 • Ithaca, NY 14851 USA (607) 273-8519 • www.snowlionpub.com © 1995, 2007 by John Powers All rights reserved. First edition 1995 Second edition 2007 No portion of this book may be reproduced by any means without prior written permission from the publisher. Printed in Canada on acid-free recycled paper. Designed and typeset by Gopa & Ted2, Inc. Library of Congress Cataloging-in-Publication Data Powers, John, 1957- Introduction to Tibetan Buddhism / by John Powers. — Rev. ed. p. cm. Includes bibliographical references and indexes. ISBN-13: 978-1-55939-282-2 (alk. paper) ISBN-10: 1-55939-282-7 (alk. paper) 1. Buddhism—China—Tibet. 2. Tibet (China)—Religion. I. Title. BQ7604.P69 2007 294.3’923—dc22 2007019309 ITTB_Interior 9/20/07 2:23 PM Page 5 Table of Contents Preface 11 Technical Note 17 Introduction 21 Part One: The Indian Background 1. Buddhism in India 31 The Buddha 31 The Buddha’s Life and Lives 34 Epilogue 56 2. Some Important Buddhist Doctrines 63 Cyclic Existence 63 Appearance and Reality 71 3. Meditation 81 The Role of Meditation in Indian and Tibetan Buddhism 81 Stabilizing and Analytical Meditation 85 The Five Buddhist Paths 91 4. -
Buddhist Ethical Education.Pdf
BUDDHIST ETHICAL EDUCATION ADVISORY BOARD His Holiness Thich Tri Quang Deputy Sangharaja of Vietnam Most Ven. Dr. Thich Thien Nhon President of National Vietnam Buddhist Sangha Most Ven.Prof. Brahmapundit President of International Council for Day of Vesak CONFERENCE COMMITTEE Prof. Dr. Le Manh That, Vietnam Most Ven. Dr. Dharmaratana, France Most Ven. Prof. Dr. Phra Rajapariyatkavi, Thailand Bhante. Chao Chu, U.S.A. Prof. Dr. Amajiva Lochan, India Most Ven. Dr. Thich Nhat Tu (Conference Coordinator), Vietnam EDITORIAL BOARD Dr. Do Kim Them, Germany Dr. Tran Tien Khanh, USA Nguyen Manh Dat, U.S.A. Bruce Robert Newton, Australia Dr. Le Thanh Binh, Vietnam Giac Thanh Ha, Vietnam Nguyen Thi Linh Da, Vietnam Giac Hai Hanh, Australia Tan Bao Ngoc, Vietnam VIETNAM BUDDHIST UNIVERITY SERIES BUDDHIST ETHICAL EDUCATION Editor Most Ven. Thich Nhat Tu, D.Phil., HONG DUC PUBLISHING HOUSE CONTENTS Foreword .................................................................................................vii Preface ......................................................................................................ix Editor’s Foreword .................................................................................xiii 1. ‘Nalanda Culture’ as an Archetypal of Global Education in Ethics: An Approach Anand Singh ...............................................................................................1 2. Buddhist Education: Path Leading to the Awakening Hira Paul Gangnegi .................................................................................15 -
The Practice of Dhyāna
Chapter Four THE PRACTICE OF DHYĀNA 4.1. PRACTICAL PURPOSE OF THE DHYĀNA Meditation is essentially an experiential activity, not a scholastic subject to be understood through books or secondhand information. It is not an escape from life or evasion from responsibility. Even if the formal meditation practice may appear to the uninformed to be disconnected from real life, its inherent purpose deeply concerns our day-to-day existence and experience. Meditation means mindfulness and wisdom in what we do, speak, and think; it means greater awareness and higher ability in self- control. It is not, therefore, an irrelevant other-worldly practice meant only for monks and ascetics, but is one of the most valuable practical skills meant for enhancing fulfilment in everyday life. The goal of this meditation is the beautiful silence, stillness and clarity of mind. Meditation is the way to achieve letting go i.e. detachment. In meditation one lets go of the complex world outside in order to reach the serene world inside. In all types of mysticism, in many traditions, this is known as the path to the pure and powerful mind. The experience of this pure mind, released from the world, is very wonderful and blissful. 176 177 The mental development mentioned will be reinforced and the source of creativeness of mind will be awakened by the practice of meditation which is the main task of the Buddhist Way ( Māgga) to liberation. Meditation is understood as calming individual’s desire and immediate troubles. It transforms the five hindrances like restlessness, torpor and sloth, sensuous desire, ill-will, sceptical doubt into the five meditative mental factors like thought-conception, discursive thinking, rapture; joy, equanimity – happiness-one pointedness. -
Family and Society a Buddhist
FAMILY AND SOCIETY: A BUDDHIST PERSPECTIVE ADVISORY BOARD His Holiness Thich Tri Quang Deputy Sangharaja of Vietnam Most Ven. Dr. Thich Thien Nhon President of National Vietnam Buddhist Sangha Most Ven.Prof. Brahmapundit President of International Council for Day of Vesak CONFERENCE COMMITTEE Prof. Dr. Le Manh That, Vietnam Most Ven. Dr. Dharmaratana, France Most Ven. Prof. Dr. Phra Rajapariyatkavi, Thailand Bhante. Chao Chu, U.S.A. Prof. Dr. Amajiva Lochan, India Most Ven. Dr. Thich Nhat Tu (Conference Coordinator), Vietnam EDITORIAL BOARD Dr. Do Kim Them, Germany Dr. Tran Tien Khanh, U.S.A. Nguyen Manh Dat, U.S.A. Bruce Robert Newton, Australia Dr. Le Thanh Binh, Vietnam Giac Thanh Ha, Vietnam Nguyen Thi Linh Da, Vietnam Tan Bao Ngoc, Vietnam Nguyen Tuan Minh, U.S.A. VIETNAM BUDDHIST UNIVERSITY SERIES FAMILY AND SOCIETY: A BUDDHIST PERSPECTIVE Editor Most Ven. Thich Nhat Tu, D.Phil., HONG DUC PUBLISHING HOUSE Contents Foreword ................................................................................................... ix Preface ....................................................................................................... xi Editors’ Introduction ............................................................................ xv 1. Utility of Buddhist Meditation to Overcome Physical Infirmity and Mental Disorders Based on Modern Neuroscience Researches Ven. Polgolle Kusaladhamma ..........................................................................1 2. The Buddhist Approach Toward an Ethical and Harmonious Society Jenny -
Majjhima Nikaya, Sutta No. 10) (Sigalovada-Sutta
clinging is yet present, the state of Non-returning. 'Because of this was it said: "This is the only way, Bhikkhus, for the purification of beings, for the overcoming of sorrow and lamentation, for the destruction of suffering and grief, for reach- ing the right path, for the attainment of Nibbana, namely the four Foundations of Mindfulness".' This the Blessed One said. Satisfied, the Bhikkhus rejoiced at his words. (Majjhima Nikaya, Sutta No. 10) A D V I C E T O S I G A L A (Domestic and Social Relations) (Sigalovada-sutta) (Abridged) Thus have I heard. The Blessed One was once staying near Rajagaha at the Squirrels' Feeding-ground in the Bamboo Wood. Now at this time Sigala, a householder's son, rising early, went out of Rajagaha. With wet hair, wet garments and his clasped hands uplifted, he performed the rite of worship to the several quarters of earth and sky: to the east, south, west, and north, to the nadir and the zenith. 1 Early that same morning, the Blessed One dressed, took bowl and robe and entered Rajagaha seeking alms. He saw Sigala at his rite of worship and spoke to him thus: 'Why, young householder, do you, rising early and leaving Rajagaha, with your hair and raiment wet, worship the several quarters of earth and sky ?' 'Sir, my father, when he was on his death-bed, said to me: "Dear son, you should worship the quarters of earth and s k y . " So I, sir, honouring my father's word, reverencing, revering, Performing the rite of worship of the different quarters of the external world, invoking, for protection, the mighty spirits or gods inhabiting them, was an old ritual according to the Vedic tradition. -
Out of the Shadows: Socially Engaged Buddhist Women
University of San Diego Digital USD Theology and Religious Studies: Faculty Scholarship Department of Theology and Religious Studies 2019 Out of the Shadows: Socially Engaged Buddhist Women Karma Lekshe Tsomo PhD University of San Diego, [email protected] Follow this and additional works at: https://digital.sandiego.edu/thrs-faculty Part of the Buddhist Studies Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Digital USD Citation Tsomo, Karma Lekshe PhD, "Out of the Shadows: Socially Engaged Buddhist Women" (2019). Theology and Religious Studies: Faculty Scholarship. 25. https://digital.sandiego.edu/thrs-faculty/25 This Book is brought to you for free and open access by the Department of Theology and Religious Studies at Digital USD. It has been accepted for inclusion in Theology and Religious Studies: Faculty Scholarship by an authorized administrator of Digital USD. For more information, please contact [email protected]. Section Titles Placed Here | I Out of the Shadows Socially Engaged Buddhist Women Edited by Karma Lekshe Tsomo SAKYADHITA | HONOLULU First Edition: Sri Satguru Publications 2006 Second Edition: Sakyadhita 2019 Copyright © 2019 Karma Lekshe Tsomo All rights reserved No part of this book may not be reproduced or utilized in any form or by any means, electronic or mechanical, or by any information storage or retreival system, without the prior written permission from the publisher, except in the case of brief quotations. Cover design Copyright © 2006 Allen Wynar Sakyadhita Conference Poster -
Dhamma and Non-Duality — II
No. 29 First Mailing 1995No. 29 First Mailing 1995 Dhamma and Non-Duality — II In this sequel to the previous essay, I intend to discuss three major areas of difference between the Buddha’s Teaching, which we may refer to here as “the Ariyan Dhamma,” and the philosophies of non-duality. These areas correspond to the three divisions of the Buddhist path—virtue, concentration, and wisdom. In regard to virtue, the distinction between the two teachings is not immediately evident, as both generally affirm the importance of virtuous conduct at the start of training. The essential difference between them emerges, not at the outset, but only later, in the way they evaluate the role of morality in the advanced stages of the path. For the non-dual systems, all dualities are finally transcended in the realisation of the non-dual reality, the Absolute or fundamental ground. As the Absolute encompasses and transcends all diversity, for one who has realised it the distinctions between good and evil, virtue and non-virtue, lose their ultimate validity. Such distinctions, it is said, are valid only at the conventional level, not at the level of final realisation; they are binding on the trainee, not on the adept. Thus we find that in their historical forms (particularly in Hindu and Buddhist Tantra), philosophies of non-duality hold that the conduct of the enlightened sage cannot be circumscribed by moral rules. The sage has transcended all conventional distinctions of good and evil. He acts spontaneously from his intuition of the Ultimate and therefore is no longer bound by the rules of morality valid for those still struggling towards the light. -
1.0 Introduction of Brahmavihāra in Buddhism
Chapter - III BRAHMAVIHĀRA IN BUDDHISM In the earlier chapter, the theme of Patañjali’s Cittaprasādana was taken up. In this chapter, the other part of the thesis, the Buddhist concept of Brahmavihāra-s, is taken up for consideration. 1.0 Introduction of Brahmavihāra in Buddhism: The term “Brahmavihāra” has two component namely, Brahma and Vihāra. The literal meaning of word ‘Brahma’ is superior or noble and ‘Vihāra’ means living. Thus, Brahmavihāra means a noble/sublime way of living. There are four types of Brahmavihāra, mentioned in Pāli canon: cattāri Brahmavihāra1 and catvāri Brahmavihāra in Sanskrit. Loving-kindness (Pāli: mettā, Sanskrit: maitrī); Compassion (Pāli and Sanskrit: karuṇā); Sympathetic joy (Pāli and Sanskrit: muditā); and Equanimity (Pāli: upekkhā, Sanskrit: upekṣā) are the man’s sublime states of mind. All together, these four states of mind, constitute Brahmavihāra, which are outgoing social virtues. When developed to a high degree through meditation, these attributes are said to make the mind "immeasurable", like the mind of the loving Brahma (god). They are called as Brahmavihāra-s, divine, sublime states because they are the mind houses of the Brahma divinities (in the Brahma- world). These four sublime or divine Abodes can be reached with the development of Loving-kindness (mettā), compassion (karuṇā), sympathetic joy (muditā), and equanimity (upekkhā). The word Bhāvanā is used for meditation on all the four Brahmavihāra-s viz. mettābhāvanā , karuṇābhāvanā, muditābhāvanā and upekkhābhāvanā . Brahmavihāra-s are to be understood as divine in the sense of ‘best’ (or highest, excellent) due to their faultless nature and superlative mode of conduct towards others. Brahma divinities live with faultless thoughts. -
The Bodhisattva Ideal in Selected Buddhist
i THE BODHISATTVA IDEAL IN SELECTED BUDDHIST SCRIPTURES (ITS THEORETICAL & PRACTICAL EVOLUTION) YUAN Cl Thesis Submitted for the Degree of Doctor of Philosophy School of Oriental and African Studies University of London 2004 ProQuest Number: 10672873 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a com plete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest ProQuest 10672873 Published by ProQuest LLC(2017). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States C ode Microform Edition © ProQuest LLC. ProQuest LLC. 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106- 1346 Abstract This thesis consists of seven chapters. It is designed to survey and analyse the teachings of the Bodhisattva ideal and its gradual development in selected Buddhist scriptures. The main issues relate to the evolution of the teachings of the Bodhisattva ideal. The Bodhisattva doctrine and practice are examined in six major stages. These stages correspond to the scholarly periodisation of Buddhist thought in India, namely (1) the Bodhisattva’s qualities and career in the early scriptures, (2) the debates concerning the Bodhisattva in the early schools, (3) the early Mahayana portrayal of the Bodhisattva and the acceptance of the six perfections, (4) the Bodhisattva doctrine in the earlier prajhaparamita-siltras\ (5) the Bodhisattva practices in the later prajnaparamita texts, and (6) the evolution of the six perfections (paramita) in a wide range of Mahayana texts. -
Adding Depth and Meaning to K-12 Teachers' Practice of Mindfulness
Buddhist Understanding and Skilful Means: Adding Depth and Meaning to K-12 Teachers’ Practice of Mindfulness by Michelle Lea Beatch M.A., Simon Fraser University, 2006 Thesis Submitted in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy in the Educational Psychology Program Faculty of Education Michelle Lea Beatch 2018 SIMON FRASER UNIVERSITY Spring 2018 Approval Name: Michelle Lea Beatch Degree: Doctor of Philosophy Title: Buddhist Understanding and Skilful Means: Adding Depth and Meaning to K-12 Teachers’ Practice of Mindfulness Examining Committee: Chair: Margaret MacDonald Associate Professor Lucy Le Mare Senior Supervisor Professor Heesoon Bai Supervisor Professor Steven Armstrong Supervisor Allan MacKinnon Internal Examiner Associate Professor Kimberly Schonert-Reichl External Examiner Professor Faculty of Education University of British Columbia Date Defended/Approved: February 28, 2018 ii Abstract With the documented benefits of Mindfulness-Based Interventions (MBIs) such as the Mindfulness-Based Stress Reduction program, training in mindfulness has become increasingly popular in North America. Recently, MBIs have been developed to advance K-12 teachers’ social and emotional competence, and to support them in dealing with work related issues such as stress and burnout. These interventions are consistent with the relational approach to Social and Emotional Education, where students’ social and emotional competence is augmented by teachers’ personal advancement, and their increased capacity to cultivate caring relationships. MBIs for teachers typically focus on a few elements of Buddhist theory – primarily mindfulness, as well as kindness and compassion training. These foci are to the exclusion of the broader theoretical framework of the Four Noble Truths and Eightfold Path, in which the practice of mindfulness originated.