DOCSLIB.ORG

The Mirror 20 April 1993

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Mirror 20 April 1993 THE MIRROR The International Newspaper of the Dzog-chen Community Issue 20 SPACE IN THE EYE OF THE STORM IN THIS ISSUE Dzog-chen: the Path by Des Barry The long anticipated retreat of of Self-Liberation the beginning of Spring, with the Chögyal Namkhai Norbu crocuses blooming, the sap of the page 2 maple trees dripping gently into the gatherers' buckets, and the vajra songs of the students gathered with Retreat reports from their Maestro, floating over the balmy air of the grounds of Venezuela Stone le igh Burnham School, turned pages 4& S out to be something rather different. The Maestro and those travelling with him, arrived bundled in down UK community buys vests, woollen scarves, and long underwear, to face an extremely farm in Wales persistentNew England winter. The page* snow still lay deep in the fields; and the sides of the roads were piled high after many a storms' plowing. Merigar news Still, we began on time, with page7 community people from Japan, Rus­ sia, California, New Mexico, Colorado, Mexico, Venezuela and We who live under Argentina, all gathering with the East coast locals for a retreat of the shadow... Long De. Namkhai Norbu Rinpoche Merigar participates in began immediately with a beautiful against the windows of the room. Conway, and surrounding, sank the Dzog-chen Long De. Then, local conference discourse on the lineage of Long As Rinpoche laid the foundation under a heavy blanket, as white as together we practised, in order to John Shane De, interspersed with tales of his of understanding, from the basis of wonderbread, the houses wrapped participate in the empowerment own experience, to inspire the su tra, tantra and Dzog-chen, to the in the growing drifts. Outside, and necessary for the transmission of page 10 creative imagination of the students warm and comfortable participants, throughout the night, the ploughs Long De, from Master to Students. towards a desire to practice; and to the storm gained in intensity, and shouldered aside the snow to keep In the afternoon, Rinpoche gave whet the appetite for the teachings snow began to drift across he the roads clear, and the morning a detailed overview of the three Dzongsar Khyentse to come. roadways of Stoneleigh Burnham dawned on our driveways, buried a series of teachings, and drew Rinpoche School. News came that all roads foot, cars barely visible, and the parallels between the four Naljyor Ominous portents, however, speaks with PaoloBrunatto filled the airwaves, as the media were being closed, including the promise of certain steady shovelling of the Sem De series on the mind, warned of a gigantic storm, sweeping main Interstate Highway, so the to make oursevles mobile again to and the Mahamudra system page 11 up from the south, which would retreat participants dispersed from reach the morning teaching. particular to Gampopa. He touched reach us by noon of the next day. our gathering to their respective The effort wasn't without its good briefly onLongDe, which he was to A spiritual adventure Prudence demanded that we prepare, hotels to wait out the storm. result. Rinpoche explained the develop in the following days, and but the next morning's teachings The wind howled, and the ever origin of certain transmissions of then explained the four Cho ja of the in Outer Mongolia Manngag De. began, without losing any time, persistent powder sifted down from Tonpa Nonzog Gyalpo, and how Rena Kühn while the first snow wraiths swirled the heavy clouds. The hills of these tantras were connected with continued on page 5 page 12 On Emptiness and Compassion Namkhai Norbu Rinpoche Book review page 13 A transcription of part of a TEACHING TOUR CONTINUES panel discussion at the 1992 Conference of the European Since the beginning of 1993, Namkhai Norbu Reflections Buddhist Union in Berlin Readers' views and between well-known Rinpoche has been travelling and teaching extensively teachers from different through South America from the Argentinian gar, impressions Buddhist schools including Tashigar through Peru and then Venezuela where he page 14 the Ven. Sangharakshita, taught in Menda and Caracas. founder of the Friends of the In the United States Rinpoche gave teachings at Western Buddhist Order, H.H. the Dalai Lama the Ven. Rewata Dhamma, Tsegyalgar in Massachusetts followed by seminars in teaching venues scholar and teacher of New York City. Theravada Buddhism, the On his return to Europe he will hold a 10 day retreat page 16 Ven. Thich Nhat Hanh, a at Merigar, Italy over the Easter period and after a Vietnamese Zen master and brief pause, will travel on to teach in Austria and then Practices for special the Ven. Sogyal Rinpoche, a Dzog-chen master and for the first time in Israel and Thailand. Later in the days calendar summer, Rinpoche will give a 10 day retreat in Japan. found er of the Rigpa centres. page 16 pages 8 & 9 page 3 ISSUE 20 2 Dzog-chen: the Path of Self-Liberation "When we discover our real nature, we discover everything" A transcription edited from the Looking in the mirror is only an teachings of Namkhai Norbu example because of course you Rinpoche given at the Pagoda, Bois cannot discover all your limitations de Vincennes in Paris, France on and problems in the mirror. July 23rd, 1992. Observing your limitations, your existence, your attitude and your Now I want to explain what the intention you can discover many of characteristics of the Dzog-chen the sources of your problems. So teaching are. You have learned a this is one of the most important little about the sutra and tant ra functions of the mirror. The mirror teachings whose characteristic makes you understand that you must methods are called the Path of observe yourself instead of judging Renunciation and the Path of others. Transformation. The characteristic method of the Dzog-chen teaching Potentiality is the Path of Self-Liberation. But Another very important function you must understand thatDzog-chen of the mirror is for discovering what is not only the title of a teaching. It is meant by our potentiality. All is very important that you notice sentient beings have infinite that potentiality, not only human beings. In general people always use But if we are human beings we can different titles of teachings such as observe and discover that we have the "upadesa series". You consider great potentiality. How can we it something special but you don't discover this potentiality and its really discover what Dzog-chen is. nature? First of all we must observe To know or discover the real sense ourselves and then we know that we of the Dzog-chen teaching you don't have this potentiality. Then through need the title of a book or teaching the example of the mirror we can or some particular type of study understand what being in our real because when you read or follow a nature means. Knowing or being in book, you are constructing our real nature means beyond intellectual knowledge. You will judging and doing analyses. Then never really discover your state of we leam with the example of the Dzog-chen that way. You can mirror. discover it if you listen well and try For example, if there is a mirror to understand the meaning of the in front of you, you look in the teaching and then use methods. mirror and see different kinds of Method means you work concretely reflections. They may be nice or with your experience; that is the ugly things, big or small, different only way you can discover the real Rainbow Vajra Mandala (<D Marc Morrei) colours and shapes. When you look meaning of Dzog-chen. This does in the mirror you are attached to the not belong to any kind of title or concept then how can you transform through the symbol of the mirror? will leam the point of view of the object which is reflected there. book. So you must not be and what do you transform? You are First of all, with a mirror you must Sakyapa. If you are following the conditioned by books and try to transforming impure vision in pure observe yourself, not only looking Kagyupa tradition then youwill leam Dualistic vision understand what is being vision. You are transforming your at objects, judging and thinking that the Kagyupa point of view. Then In the sutra teaching of the communicated. That is the principle five aggregations in five Dhyani this is good or bad, this is pure or you will defend the Kagyupa point Buddha it says that everything is of your capacity. Buddhas and your five elements in impure. When you have this concept of view and negate others. There are based on interdependency. An object If you don't have the capacity to the five yum of the Buddhas, your then you also have dualistic vision. many arguments between schools in front of the mirror and the mirror 's follow in that way in order to five emotions in the five wisdoms. How can you overcome this? You and scholars. If you study the capacity to manifest reflections are discover your state, then we say that You have a precise concept of pure observe yourself instead of looking Madhyamika and Prajnaparamita interdependent. Through that person has no capacity to follow and impure vision. So you also have at objects. For example, if you are texts then you must follow one of interdependence the reflection Dzog-chen teaching. But this doesn't the consideration that impure has no looking in a mirror, you can see these methods.
Load more

Recommended publications
  • BUDDHIST PUBLICATION SOCIETY Newsletter
    BUDDHIST PUBLICATION SOCIETY Newsletter Summer-Fall 1990 No. 16 SELF-TRANSFORMATION It is perhaps symptomatic of the "fallen" nature of the ordinary human condition that few of us pass the fu!! extent of our lives comfortably reconciled to our natural selves. Even in the midst of prosperity and success, grinding notes of discontent trouble our days and disturbing dreams come to haunt our sleep. As long as our eyes remain coated with dust we incline to locate the cause of our discontent outside ourselves—in spouse, neighbour or job, in implacable fate or fluky chance. But when the dust drops off and our eyes open, we soon find that the real cause lies within. When we discover how deeply the cause of our unhappiness is lodged in the mind, the realization dawns that cosmetic changes will not be anywhere near enough, that a fundamental internal transformation is required. This desire for a transformed personality, for the emergence of a new man from the ashes of the old, is one of the perennial lures of the human heart. From ancient times it has been a potent wellspring of the spiritual quest, and even in the secular, life-affirming culture of our own cosmopolitan age this longing has not totally disappeared. While such concepts as redemption, salvation and deliverance may no longer characterize the transformation that is sought, the urge for a radical reshaping of the personality persists as strong as ever, appearing in guises that are compatible with the secular worldview. Where previously this urge sought fulfillment in the temple, ashram and monastery, it now resorts to new venues: the office of the psychoanalyst, the weekend workshop, the panoply of newly spawned therapies and cults: However, despite the change of scene and conceptual framework, the basic pattern remains the same.
    [Show full text]
  • Groundwork Buddhist Studies Reader
    ...thus we have heard... (may be reproduced free forever) Buddhist Studies Reader Published by: Groundwork Education www.layinggroundwork.org Compiled & Edited by Jeff Wagner Second Edition, May 2018 This work is comprised of articles and excerpts from numerous sources. Groundwork and the editors do not own the material, claim copyright or rights to this material, unless written by one of the editors. This work is distributed as a compilation of educational materials for the sole use as non-commercial educational material for educators. This work is licensed under a Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International License. You are free to edit and share this work in non-commercial ways. Any published derivative works must credit the original creator and maintain this same Creative Commons license. Please notify us of any derivative works or edits. "53 Wearing the broad-brimmed hat of the west, symbolic of the forces that guard the Buddhist Studies Reader wilderness, which is the Natural State of the Dharma and the true path of man on Earth: Published by Groundwork Education, compiled & edited by Jeff Wagner all true paths lead through mountains-- The Practice of Mindfulness by Thích Nhất Hạnh ..................................................1 With a halo of smoke and flame behind, the forest fires of the kali-yuga, fires caused by Like a Leaf, We Have Many Stems by Thích Nhất Hạnh ........................................4 the stupidity of those who think things can be gained and lost whereas in truth all is Mindfulness
    [Show full text]
  • Buddhism: Miami University Libraries Walter Havighurst an Exhibit Special Collections 321 King Library in Honor
    Buddhism: Miami University Libraries Walter Havighurst An Exhibit Special Collections 321 King Library in Honor http://spec.lib.muohio.edu of the Dalai 513.529.3323 Lama’s Visit The Teachings of the Buddha with his servant Channa. There for the first time he encounters people who are suffering: an old man who is crippled, another This is an introduction to the life of the Buddha and the origins who is sick, and then one who has died. In each case Channa of Buddhism. The books on exhibit and the illustrations used are explains that this is what happens to everyone eventually. Seeing from children’s books in the Library’s Instructional Materials this suffering had a profound effect on Siddhartha. Finally they Center. encounter an ascetic. Channa explains that the monk is seeking truth. Siddhartha What is Buddhism? realizes that he too must search for the truth, for he will never be satisfied Buddhism is the religion that has developed over the centuries until he can find a cure for the around the teachings, ethics and practices of the historical suffering that all people experience. Buddha and his followers. Siddhartha left his father’s Buddha lived sometime during the period from the sixth through palace and wandered the forest, the fourth centuries BCE. Historical facts about the early life studying with one teacher of the Buddha are vague but tradition and legend tell us that after another. After learning the Buddha was born to a King, and thus to a life of privilege. all that his various teachers Buddha’s personal name was Siddhartha.
    [Show full text]
  • European Buddhist Traditions Laurence Cox, National University
    European Buddhist Traditions Laurence Cox, National University of Ireland Maynooth Abstract: This chapter covers those Buddhist traditions which are largely based in Europe, noting some of the specificities of this history as against the North American with which it is sometimes conflated. While the reception history of Buddhism in Europe stretches back to Alexander, Buddhist organization in Europe begins in the later nineteenth century, with the partial exception of indigenous Buddhisms in the Russian Empire. The chapter discusses Asian- oriented Buddhisms with a strong European base; European neo-traditionalisms founded by charismatic individuals; explicitly new beginnings; and the broader world of “fuzzy religion” with Buddhist components, including New Age, “night-stand Buddhists”, Christian creolizations, secular mindfulness and engaged Buddhism. In general terms European Buddhist traditions reproduce the wider decline of religious institutionalization and boundary formation that shapes much of European religion generally. Keywords: Buddhism, Buddhist modernism, creolization, Europe, immigration, meditation, night-stand Buddhists, Western Buddhism In 1908, the London investigative weekly Truth hosted a debate between two Burmese- ordained European bhikkhus (monks), U Dhammaloka (Laurence Carroll?) and Ananda Metteyya (Allan Bennett). Objecting to newspaper reports presenting the latter, recently arrived in Britain, as the first bhikkhu in Europe, Dhammaloka argued on July 8th that Ananda Metteyya had not been properly ordained, citing the Upasampada-Kammavacana to show that ordinands must state their freedom from various diseases, including asthma (which Bennett suffered from). Ananda Metteyya replied on July 15th with a discussion of the Burmese Kammavacana and the Mahavagga and stated that he had believed himself cured at the time of ordination.
    [Show full text]
  • Strong Roots Liberation Teachings of Mindfulness in North America
    Strong Roots Liberation Teachings of Mindfulness in North America JAKE H. DAVIS DHAMMA DANA Publications at the Barre Center for Buddhist Studies Barre, Massachusetts © 2004 by Jake H. Davis This book may be copied or reprinted in whole or in part for free distribution without permission from the publisher. Otherwise, all rights reserved. Sabbadānaṃ dhammadānaṃ jināti : The gift of Dhamma surpasses all gifts.1 Come and See! 1 Dhp.354, my trans. Table of Contents TO MY SOURCES............................................................................................................. II FOREWORD........................................................................................................................... V INTRODUCTION.................................................................................................................... 1 Part One DEEP TRANSMISSION, AND OF WHAT?................................................................ 15 Defining the Topic_____________________________________17 the process of transmission across human contexts Traditions Dependently Co-Arising 22 Teaching in Context 26 Common Humanity 31 Interpreting History_____________________________________37 since the Buddha Passing Baskets Along 41 A ‘Cumulative Tradition’ 48 A ‘Skillful Approach’ 62 Trans-lation__________________________________________69 the process of interpretation and its authentic completion Imbalance 73 Reciprocity 80 To the Source 96 Part Two FROM BURMA TO BARRE........................................................................................
    [Show full text]
  • Buddhism a Level WJEC Support for AO2 Issues.Pdf
    Support for centres with AO2: some suggestions for teaching NB the nature of this information is for developing AO2. What follows are NOT definitive answers – lines of argument are suggested in order to demonstrate the skills of AO2, but the WJEC strongly advises further development and for teachers and candidates to apply their own ideas and evaluation in response to the materials already provided. For the skills of AO2 it is important to remember that what is being assessed are skills of evaluation and not simply knowledge and understanding of content. The six bullets for each Theme are listed beneath the AO1 content. They are NOT questions in themselves but rather indications of the areas of debate that may arise in a typical AO2 question statement. In addition, as AO1 material is studied the whole purpose of AO2 is to approach an understanding of the AO1 material in a critical and evaluative way that is very much a rigorous and academic discipline. One of the most common features of a Principal Examiner’s report is the regular comment that candidates just present lists of views in support of and/or challenging an argument often in response to a question expecting an evaluation. So, for instance, a typical mark scheme may list bullets of points to consider, but to repeat them does not demonstrate AO2. How the points are USED and DEVELOPED by the teacher and candidate to form critical analysis and evaluation is crucial and transforms any suggested material into academic debate that mirrors the AO2 Band descriptors. There is nothing wrong with preparing your considerations and reflections of a topic in response to the ‘Issues for evaluation and analysis’ section of the Specification; however, what is important is making sure that there is some form of personal analysis or commentary throughout the answer that can then be used to form a reasonable conclusion.
    [Show full text]
  • Dr Rewata Dhamma 1929-2004
    lotus Journal of the Birmingham Buddhist Vihara Issue No.42 W INter 2014 Dr Rewata Dhamma 1929-2004 cover photograph: In this tenth year anniversary of the death of Dr Rewata Dhamma it is fitting to recollect him and all that he did to establish our Centre. OPPORTUNITY FOR MERITORIOUS ACT PAGODA ROOF REPAIRS APPEAL CONTENTS URGENT REPAIRS NEEDED Calendar of Activities 2 Anattā 3/4 (£8070 needed - £1480 donated so far) by Nathabandu Kottegoda Sultanganj Buddha - In Birmingham for another 150 years 5 See p.7 (Vihara News) for details of necessary work to by Adam Jaffer and Keith Munnings be done and progress so far. The Buddha, Anattā and Non Self 6 by Duncan Fyfe Please offer as much or as little as you can afford to Vihara News 7/8 help us maintain this beautiful building for the future (address details on p.8). 2559 BE/2015 EVENTS CALENDAR RETREATS T BIRMINGHAM BUDDHIST VIHARA 10-Day Insight Retreat T DHAMMATALAKA PEACE PAGODA 21-30 Aug (experienced) T BIRMINGHAM BUDDHIST ACADEMY Led by Dr Ottaranyana Designed to enable meditators to experience the FESTIVALS characteristic of impermanence and nature of non-selfhood Buddha Day (Birmingham Museum & Art as part of the process of insight meditation. Gallery) 17 May 12:45pm Mahasi Insight Retrea t 13 December (suitable for all) Buddha Day (Visaka) Led by Bhikkhu Bodhidhamma Dr Rewata Dhamma’s Memorial Service Classic Mahasi insight technique specifically designed for the 3 May 10:30am western mind and taught in a popular dynamic fashion. Dhammacakka Day & Pagoda Anniversary 26 July 10:30am CHILDREN’S CLASSES Abhidhamma & Pavarana Day Sunday class 28 Oct.
    [Show full text]
  • A. Vinaya Piṭaka—The Collection of Disciplinary Rules
    An Analysis of the Pāli Canon Edited by Russell Webb Buddhist Publication Society Kandy •Sri Lanka The Wheel Publication No. 217 First BPS edition 1975 Second BPS edition 1991 Third BPS edition 2008 Copyright © 1991 by Russell Webb ISBN 955–24–0048–1 BPS Online Edition © (2008) Digital Transcription Source: BPS Transcription Project For free distribution. This work may be republished, reformatted, reprinted and redistributed in any medium. However, any such republication and redistribution is to be made available to the public on a free and unrestricted basis, and translations and other derivative works are to be clearly marked as such. Contents Preface.........................................................................................................................................3 I. Textual Analysis..................................................................................................................................4 A. Vinaya Piṭaka—the Collection of Disciplinary Rules.......................................................4 1. Sutta Vibhaṅga..........................................................................................................4 2. Khandhaka, subdivided into Mahāvagga and Cūḷavagga.................................4 3. Parivāra......................................................................................................................5 B. Sutta Piṭaka— the Collection of the Buddha’s Discourses...............................................5 1. Dīgha Nikāya.............................................................................................................5
    [Show full text]
  • In Buddhist Studies
    Dr. B.R. Ambedkar University of Social Sciences Dr. Ambedkar Nagar (Mhow), Indore (M.P.) M.A. (MASTER OF ARTS) IN BUDDHIST STUDIES SYLLABUS 2018 Course started from session: 2018-19 M.A. in Buddhist Studies, Session: 2018-19, Dr. B.R. Ambedkar University of Social Sciences, Mhow Page 1 of 19 ikB~;Øe ifjp; (Introduction of the Course) ,e-,- ¼ckS) v/;;u½ ,e-,- (ckS) v/;;u) ikB~;Øe iw.kZdkfyd f}o"khZ; ikB~;Øe gSA ;g ikB~;Øe pkj l=k)ksZa (Semesters) rFkk nks o"kksZ ds Øe esa foHkDr gSA ÁFke o"kZ esa l=k)Z I o II rFkk f}rh; o"kZ esa l=k)Z III o IV dk v/;kiu fd;k tk;sxkA ikB~;dze ds vUrxZr O;k[;kuksa] laxksf"B;ksa] izk;ksfxd&dk;ksZ] V;wVksfj;Yl rFkk iznÙk&dk;ksZ (Assignments) vkfn ds ek/;e ls v/;kiu fd;k tk;sxkA izR;sd l=k)Z esa ckS) v/;;u fo"k; ds pkj&pkj iz'u&i= gksaxsA izR;sd iz'u&i= ds fy, ik¡p bdkb;k¡ (Units) rFkk 3 ØsfMV~l fu/kkZfjr gksaxsA vad&foHkktu ¼izfr iz'u&i=½ 1- lS)kfUrd&iz'u & 60 (Theoretical Questions) 2- vkUrfjd& ewY;kadu & 40 (Internal Assessment) e/;&l=k)Z ewY;kadu + x`g dk;Z + d{kk esa laxks"Bh i= izLrqfr ¼20 + 10+ 10½ ;ksx % & 100 ijh{kk ek/;e % ckS) v/;;u fo"k; fgUnh ,oa vaxzsth nksuksa ek/;e esa lapkfyr fd;k tk,xk A lS)kfUrd iz'u&i= dk Lo#i (Pattern of Theatrical Question paper) nh?kksZŸkjh; iz'u 4 x 10 & 20 vad y?kqŸkjh; iz'u 6 x 5 & 30 vad fVIi.kh ys[ku 2 x 5 & 10 vad ;ksx & 60 M.A.
    [Show full text]
  • A Study of Classical Languages with Special Reference to the Neo-Buddhists Studying Pali
    169 A STUDY OF CLASSICAL LANGUAGES WITH SPECIAL REFERENCE TO THE NEO-BUDDHISTS STUDYING PALI by Mahesh A. Deokar I still remember those days when I was pursuing my masters’ degree in Pali literature in the then Pune University in the years 1994–1996. At that time I was the only Indian student studying Pali, a classical language of Buddhist scriptures of the Theravada school. My own inspiration for studying Pali was more linguistic and philosophical rather than religious. Before getting introduced to Pali during the course of my first masters’ degree in Sanskrit I had studied Sanskrit for about eight years. Owing to the close affinity between Sanskrit and Pali, soon I became familiar with the linguistic peculiarities of the latter, and was deeply touched by the simplicity and powerful philosophical appeal of Pali. Till the turn of the new millennium the situation of the study of this ancient classical language and its literature remained more or less unchanged. Since I started teaching Pali in the Pune University in 1996, barring a few foreign students from the Buddhist countries of East and South East Asia we had only one or two Indian students. They too opted for this subject not because of their genuine interest in the language but merely for seeking a university enrollment for trifle benefits. On the other hand, the courses in other classical languages such as Sanskrit and Ardhamagadhi were attracting a fair number of students. Motivations of such students were primarily cultural or religious. A majority of students studying Sanskrit came from an upper class Hindu background whereas those studying Ardhamagadhi were from the Jain community.
    [Show full text]
  • Scriptural Continuity Between Traditional and Engaged Buddhism
    SCRIPTURAL CONTINUITY BETWEEN TRADITIONAL AND ENGAGED BUDDHISM Jack Carman B.A., California State University, Fresno 1974 THESIS Submitted in partial satisfaction of the requirements for the degree of MASTER OF ARTS in LIBERAL ARTS at CALIFORNIA STATE UNIVERSITY, SACRAMENTO SPRING 2010 © 2010 Jack Carman ALL RIGHTS RESERVED ii SCRIPTURAL CONTINUITY BETWEEN TRADITIONAL AND ENGAGED BUDDHISM A Thesis by Jack Carman Approved by: __________________________________, Committee Chair Joel Dubois, Ph.D. __________________________________, Second Reader Jeffrey Brodd, Ph.D. ____________________________ Date iii Student: Jack Carman I certify that this student has met the requirements for format contained in the University format manual, and that this thesis is suitable for shelving in the Library and credit is to be awarded for the thesis. __________________________, Department Chair ___________________ Jeffrey Brodd, Ph.D. Date Liberal Arts Master’s Program iv Abstract of SCRIPTURAL CONTINUITY BETWEEN TRADITIONAL AND ENGAGED BUDDHISM by Jack Carman Engaged Buddhism is a modern reformist movement. It stirs debate concerning the scriptural and philosophical origins of Buddhist social activism. Some scholars argue there is continuity between traditional Buddhism and a rationale for social activism in engaged Buddhism. Other scholars argue that while the origins of social activism may be latent in the traditional scriptures, this latency cannot be activated until Asian Buddhism interacts with Western sociopolitical theory. In this thesis I present an overview of Buddhist fundamentals that are common to both traditional and engaged Buddhism, and I conduct a critical overview of three seminal Buddhist texts – The Dhammapada, The Edicts of Asoka, and Nagarjuna’s Precious Garland. I provide critical reviews of contemporary Buddhist scholars representing both the traditional and modernist schools.
    [Show full text]
  • A Comprehensive Manual of Abhidhamma a Comprehensive Manual of Abhidhamma the Abhidhammattha Saògaha of Ácariya Anuruddha
    A Comprehensive Manual of Abhidhamma A Comprehensive Manual of Abhidhamma The Abhidhammattha Saògaha of Ácariya Anuruddha Bhikkhu Bodhi, General Editor Pali text originally edited and translated by Maháthera Nárada Translation revised by Bhikkhu Bodhi Introduction and explanatory guide by U Rewata Dhamma & Bhikkhu Bodhi Abhidhamma tables by U Sìlánanda BUDDHIST PUBLICATION SOCIETY KANDY SRI LANKA Buddhist Publication Society P.O. Box 61 54, Sangharaja Mawatha Kandy, Sri Lanka First published, 1993 Second edition, 1999 Third edition, 2007 Copyright © 1993, 1997, 2006 by Buddhist Publication Society ISBN-10: 955–24–0103–8 ISBN-13: 978-955-24-0103-9 Grateful acknowledgement is made to the Pali Text Society and to Ven. U Sìlánanda for permission to use the Abhidhamma tables indicated in “A Note on the Tables” following the Preface. National Library of Sri Lanka - Cataloguing in Publication Data A Comprehensive Manual of Abhidhamma: The Abhidhammattha Saògaha of Ácariya Anuruddha/comp. by Bhikkhu Bodhi Himi; Translated by Nárada Maháthera:- Kandy: Buddhist Publication Society, 2006 426p.; 22 c.m. ISBN-10: 955–24–0103–8 ISBN-13: 978-955-24-0103-9 i. 294.3829 DDC 22 ii. Title 1. Buddhism - Abhidhammapitaka Typeset at the BPS in Times_BPS with Helvetica_BPS headings Printed by Ajith Printers, Borelasgamuwa. ABOUT THE CONTRIBUTORS MAHÁTHERA NÁRADA was born in Colombo in 1898. At the age of 18 he was ordained as a novice under the revered teacher, Ven. Pelene Vajirañáóa Mahánáyaka Thera, and at the age of 20 he received the higher ordination. During his 65 years in the Sangha, Ven. Nárada distinguished himself by his piety, his disciplined conduct, and his work in propagating the Buddha Dhamma both in Sri Lanka and abroad.
    [Show full text]