The Path Toward Nibbana Dhamma Teachings From
Total Page：16
File Type：pdf, Size：1020Kb
Load more
Recommended publications
-
Chapter-N Cetasika (Mental Factors) 2.0. Introduction
44 Chapter-n Cetasika (Mental Factors) 2.0. Introduction In the first chapter, Citta (Consciousness) has been introduced. In this chapter, Cetasika (Mental factors) which means depending on citta will be discussed in detail with reference to the Abhidhamma pitaka by dividing topics and subtopics related to the present chapter. In the eighty-nine types of consciousness, enumerated in the first chapter, fifty-two mental factors arise in varying degree.There are seven concomitants common to every consciousness. There are six others that may or may not arise in each and every consciousness. They are termed Pakinnakas or Ethically variable factors. All these thirteen are designated Annasamanas, a rather peculiar technical term. Anna means other, samana means common. Sobhanas (Good), when compared with Asobhanas (Evil), are called Aiina (other) 'being of the opposite category'. Thus the Asobhanas are in contradistinction to Sobhanas. These thirteen become moral or immoral according to the types of consciousness in which they occur. 45 The fourteen concomitants are invariably found in every type of immoral consciousness. The nineteen are common to all type of moral consciousness. The six are moral concomitants which occur as occasion arises. Therefore these fifty-two (7+6+14+19+6=52) are found in all the types of consciousness in different proportions. In this chapter all the 52- mental factors are enumerated and classified. Every type of consciousness is microscopically analysed, and the accompanying psychic factors are given in details. The types of consciousness in which each mental factor occurs, is also described. 2.1. Definition of Cetasika Cetasika=cetas+ika When citta arises, it arises with mental factors that depend on it. -
Cūḷa Sīha,Nāda Sutta
M 1.1.1 Majjhima Nikya 1, Mūla Paṇṇāsa 1, Sīha,nāda Vagga 1 2 Cūḷa Sīha,nāda Sutta The Lesser Discourse on the Lion-roar | M 11 Theme: Witnessing the true teaching and Buddhist missiology Translated & annotated by Piya Tan ©2015 0 The Cūḷa Sīha,nāda Sutta: summary and highlights 0.1 THE LION-ROAR 0.1.1 What is a lion-roar? 0.1.1.1 The Cūḷa Sīha,nāda Sutta opens with the Buddha encouraging us to make a lion-roar, a public witness of faith that the true liberated saints (the arhats) are found only in the Buddha’s teaching [5.1.1]. The imagery of the lion-roar is based on the well known nature of the lion, as described here, in the (Anicca) Sīha Sutta (A 2.10): 3 “The lion, bhikshus, king of the beasts, in the evening emerges from his lair. Having emerg- ed, he stretches himself, surveys the four quarters all around, roars his lion-roar thrice, and then leaves for his hunting-ground. [85] 4 Bhikshus, when the animals and creatures hear the roar of the lion, the king of the beasts, they, for the most part, are struck with fear, urgency1 and trembling.2 Those that live in holes, enter their holes; the water-dwellers head into the waters; the forest- dwellers, seek the forests; winged birds resort to the skies.3 5 Bhikshus, those royal elephants bound by stout bonds, in the villages, market towns and capitals—they break and burst their bonds, and flee about in terror, voiding and peeing. -
Nibbedhika (Pariyāya) Sutta
A 6.2.1.9 Aṅguttara Nikāya 6, Chakka Nipāta 2, Dutiya Paṇṇāsaka 1, Mahā Vagga 9 11 Nibbedhika (Pariyāya) Sutta The Discourse on (the Exposition on) Penetrating Insight | A 6.63 Theme: A novel application of the noble truths as an overview of the way to spiritual freedom Translated with notes by Piya Tan ©2003, 2011 1 Sutta highlights 1.1 This popular sutta is often quoted in the Commentaries.1 It is a summary of the whole Teaching as the Way in six parallel methods, each with six steps: sensual desire, feelings, perceptions, mental influxes, karma, and suffering —each to be understood by its definition, diversity (of manifestation), result, cessa- tion and the way to its cessation. It is a sort of extended “noble truth” formula [§13]. In fact, each of analytical schemes of the six defilements (sensual desire, etc) is built on the structure of the 4 noble truths with the additional factors of “diversity” and of “result.” The Aṅguttara Comment- ary glosses “diversity” as “various causes” (vemattatā ti nānā,kāraṇaṁ, AA 3:406). In other words, it serves as an elaboration of the 2nd noble truth, the various internal or subjective causes of dukkha. “Re- sult” (vipāka), on the other hand, shows the external or objective causes of dukkha. 1.2 The Aṅguttara Commentary takes pariyāya here to mean “cause” (kāraṇa), that is, a means of pene- trating (that is, destroying) the defilements: “It is called ‘penetrative’ (nibbedhika) because it penetrates the mass of greed, etc, which had never before been penetrated or cleaved.” (AA 3:223) The highlight of the exposition is found in these two remarkable lines of the sutta’s only verse: The thought of lust is a person’s desire: The diversely beautiful in the world remain just as they are. -
The Concept of Existence (Bhava) in Early Buddhism Pranab Barua
The Concept of Existence (Bhava) in Early Buddhism Pranab Barua, Mahachulalongkornrajavidyalaya University, Thailand The Asian Conference on Ethics, Religion & Philosophy 2021 Official Conference Proceedings Abstract The transition in Dependent Origination (paṭiccasamuppāda) between clinging (upādāna) and birth (jāti) is often misunderstood. This article explores the early Buddhist philosophical perspective of the relationship between death and re-birth in the process of following bhava (uppatti-bhava) and existing bhava (kamma-bhava). It additionally analyzes the process of re- birth (punabbhava) through the karmic processes on the psycho-cosmological level of becoming, specifically how kamma-bhava leads to re-becoming in a new birth. The philosophical perspective is established on the basis of the Mahātaṇhāsaṅkhaya-Sutta, the Mahāvedalla-Sutta, the Bhava-Sutta (1) and (2), the Cūḷakammavibhaṅga-Sutta, the Kutuhalasala-Sutta as well as commentary from the Visuddhimagga. Further, G.A. Somaratne’s article Punabbhava and Jātisaṃsāra in Early Buddhism, Bhava and Vibhava in Early Buddhism and Bhikkhu Bodhi’s Does Rebirth Make Sense? provide scholarly perspective for understanding the process of re-birth. This analysis will help to clarify common misconceptions of Tilmann Vetter and Lambert Schmithausen about the role of consciousness and kamma during the process of death and rebirth. Specifically, the paper addresses the role of the re-birth consciousness (paṭisandhi-viññāṇa), death consciousness (cūti-viññāṇa), life continuum consciousness (bhavaṅga-viññāṇa) and present consciousness (pavatti-viññāṇa) in the context of the three natures of existence and the results of action (kamma-vipāka) in future existences. Keywords: Bhava, Paṭiccasamuppāda, Kamma, Psycho-Cosmology, Punabbhava iafor The International Academic Forum www.iafor.org Prologue Bhava is the tenth link in the successive flow of human existence in the process of Dependent Origination (paṭiccasamuppāda). -
Virtuous Life, Honored Afterlife and the Evolution of Confucianism
History in the Making Volume 10 Article 7 January 2017 Virtuous Life, Honored Afterlife and the Evolution of Confucianism Jasmyn Murrell CSUSB Follow this and additional works at: https://scholarworks.lib.csusb.edu/history-in-the-making Part of the Asian History Commons Recommended Citation Murrell, Jasmyn (2017) "Virtuous Life, Honored Afterlife and the Evolution of Confucianism," History in the Making: Vol. 10 , Article 7. Available at: https://scholarworks.lib.csusb.edu/history-in-the-making/vol10/iss1/7 This Article is brought to you for free and open access by the History at CSUSB ScholarWorks. It has been accepted for inclusion in History in the Making by an authorized editor of CSUSB ScholarWorks. For more information, please contact [email protected]. Jasmyn Murrell Virtuous Life, Honored Afterlife and the Evolution of Confucianism By Jasmyn Murrell Abstract: Confucius states that we must not focus on the afterlife, because we know so little of it, and we must focus on everyday life. However, Confucianism holds a philosophy of afterlife, even if it is not outright said or depicted. This paper will aim to prove just that. First, through Confucian ideals of being a dutiful person, to grant yourself an honored afterlife, and second, through how Confucianism influenced other religions such as Buddhism and Daoism, which will show a clear depiction of afterlife by considering death rituals, festivals, commune with ancestors, prayers, tomb decor, and the ideology of Confucianism, Daoism, and Buddhism – you will begin to see the depiction of afterlife within Confucianism. But also, you will get to see how Confucianism has evolved and took on traits of both Daoism and Buddhism, which in turn is called Neo-Confucianism. -
Integrating Buddhist Practices and Principles Into Mental Health Settings
Integrating Buddhist Practices and Principles into Mental Health Settings: A Mixed Method Investigation Venerable Edo Shonin, PgCert, MSc Psychology Division, Nottingham Trent University, Nottinghamshire, UK, NG1 4BU A thesis submitted in partial fulfilment of the requirements of Nottingham Trent University for the degree of Doctorate of Psychology December 2015 1 © Edo Shonin, 2015 This work is the intellectual property of the author. You may copy up to 5% of this work for private study, or personal non-commercial research. Any re-use of the information contained within this document should be fully referenced, quoting the author, title, university, degree level and pagination. Queries or requests for any other use, or if a more substantial copy is required, should be directed to the owner of the Intellectual Property Rights. Recommended citation: Shonin, E. (2015). Integrating Buddhist Practices and Principles into Mental Health Settings: A Mixed Methods Investigation [PhD Thesis]. Nottingham: Nottingham Trent University. Keywords: Mindfulness, Meditation, Meditation Awareness Training, Buddhist-Derived Interventions, Mindfulness-based Interventions, Second-Generation Mindfulness-based Interventions, Emptiness, Buddhism, Loving-Kindness Meditation, Compassion Mediation, Psychopathology, Stress, Anxiety, Problem Gambling, Pathological Gambling, Schizophrenia, Psychosis, Reoffending, Work Addiction, Work-related Stress Aspects of this doctoral project were supported by: Awake to Wisdom Centre for Meditation and Mindfulness Research Bodhayati School of Buddhism 2 Table of Contents Declarations 6 List of Publications 8 List of Tables and Figures 16 General Abstract 17 Chapter 1: General Introduction 19 SECTION A. CONTRIBUTION TO THEORY Chapter 2: The Emerging Role of Buddhism in Clinical Psychology: 27 Toward Effective Integration Chapter 3: Buddhist-derived Loving-kindness and Compassion Meditation 64 for the Treatment of Psychopathology: A Systematic Review Chapter 4: Mindfulness and Wellbeing: Towards a Unified Operational Approach 110 SECTION B. -
2663-2020SP-RLST203D-Full-1 (149.4Kb)
This is work collected as part of the Montana State University Library COVID-19 Special Collection in response to the pandemic of 2020. For more information please see: https://scholarworks.montana.edu/xmlui/handle/1/16009 !"#$%&'()#*!+,-)%&%&)./0+()!1#*/,#1#)) 23456)7389:883;4)<=;><?@)) ) *6A58A)?5BA)5)CAD)>34:?A8)?;)=AC6A9?);4)?EA)9;:=8AF)G=3?A)5)<;8?)?E5?)7389:88A8)DE5?)H;:)6A5=4A7)?E38)) ))))))))))))) 8A883;4F)+C)5)C=3A47)DA=A)?;)58B)DE5?)I?EAHI)8E;:67)B4;D)5J;:?)K:77E38>L)E;D)D;:67)H;:=)=A8<;47M)) )) ) ) ) ) 234566HL)DE5?)57N39A)>3OE?)K:77E38>)EA6<)H;:)7A56)D3?E);:) ) ) =)9:==A4?)83?:5?3;4M)P8A)5?)6A58?)?E=AA)) ) K:77E38?)?A=>8)34)H;:=)548DA=F)))) )) !A8<;47)?;)8;>A);C)H;:=)96588>5?A8F))) )) ) !"#$%&'(")*+,&& KAC;=A)?E38)96588L)+)E57)5)C53=6H)A6A>A4?5=H)B4;D6A7OA);C)K:77E38>L)J:?)D54?A7)?;)6A5=4)>;=A)DE39E)38))))) ))))))) AQ59?6H)DE5?)?E38)9;:=8A)5CC;=)) 7A7)>AF)+)954)9;4C37A4?6H)85H)?E5?)+)6A5=4A7)>;=A)5J;:?)K:77E38>)?E54)+))) ))) ) )) ANA=)?E;:OE?)+)D;:67L)547)+)63BA)3?R)K:77E38>)38)9;;6L)>54F)+)?E34B)?E5?)7;)>:9E);C)H;:=)63CA)547)E;D)H;:))))))))))))))))))))) C3?)34?;)8;93A?H)7A<A478);4)E;D)H;:)59?L)H;:=)>A4?56)EA56?EL)547)?EA)D5H)H;:)9;><;8A)H;:=8A6NA8)) 5=;:47);?EA=8)547)?E=;:OE)K:77E38>L)H;:)954)?5BA)95=A);C)566);C)H;:=)<A=8;456)<=;J6A>8)C3=8?)547)JH)))))) ) 83><6H)<=59?3934O)K:77E38>F)$EA4)DEA4)H;:)O;);:?L)H;:)E5NA)5)8A?);C)N56:A8)547)N3=?:A8)?E5?)8<=A578)))) ) =A8<A9?)C;=)ANA=HJ;7H)547)ANA=H?E34OF))S;:)7;4T?)E5NA)?;)9;><6534)5J;:?)54H?E34O)JA95:8A)4;?E34O)) ))) J;?EA=8)H;:F).;4C639?8)954)JA)8;6NA7)<A59AC:66HL)5?)6A58?);4)H;:=)A47F)U4HD5H8L)+)?E34B)5)6;?);C)) -
The Causes of Pain and the Yogic Prescriptions by Linda Munro from the Yoga Sutras of Patanjali
The Causes of Pain and the Yogic Prescriptions by Linda Munro from the Yoga Sutras of Patanjali Yoga is a spiritual discipline which was born out of the need to alleviate human suffering (duhkha). The ancient sages recognized that suffering sprouts from the mind and affects all levels of our human existence – physical, mental and spiritual. In fact suffering doesn‟t come from the outside; it is a response that we produce ourselves in our mind. This in a way can be reassuring because it means that we can find the strength within to do something about it! It is interesting to see the different reactions to suffering people have. Under similar circumstances two people can have entirely different responses. A simple example: two people in pretty much the same economical situations lose their jobs. One can take it as an opportunity to do something new and exciting; the other becomes depressed, unable to leave the house. Why? Why we suffer and can we do something? The ancient sages too, asked themselves: Why do we suffer? And can Pertinent Sutra: we do anything about it? The sage who compiled the Yoga Sutras, Patanjali gives us insight into the core reasons for our suffering and 2.2 “[This Yoga] (kriya yoga) has the purpose of yogic tools to apply in order to lessen our pain. It is inevitable in life that cultivating ecstasy (samādhi) and the purpose of thinning out the causes-of-affliction (kleshas). there will be pain and sorrow, however with yoga one can lessen causes and avoid future suffering! All translations by Georg Feuerstein with words in round brackets added by me ( ) to add clarity to my essay. -
The View of Women in Buddhism - from the Comparison Between the Bhikkhu and Bhikkhuni Precepts
Trinity College Trinity College Digital Repository Senior Theses and Projects Student Scholarship Spring 2016 The View of Women in Buddhism - From the Comparison between the Bhikkhu and Bhikkhuni Precepts Shuaiyu Chen Trinity College, Hartford Connecticut, [email protected] Follow this and additional works at: https://digitalrepository.trincoll.edu/theses Part of the Buddhist Studies Commons, and the Women's Studies Commons Recommended Citation Chen, Shuaiyu, "The View of Women in Buddhism - From the Comparison between the Bhikkhu and Bhikkhuni Precepts". Senior Theses, Trinity College, Hartford, CT 2016. Trinity College Digital Repository, https://digitalrepository.trincoll.edu/theses/540 The View of Women in Buddhism -From the Comparison between the Bhikkhu and Bhikkhuni Precepts 1 Shuaiyu Chen Instructor: Professor Ellison Banks Findly Senior Thesis Religion Studies 2016 2 Table of Contents Introduction....................................................................................................................... 4 Chapter 1. The Introduction of Vinayas or Precepts……………………………………. 6 1. Historical Context and the Creation of Vinayas………………………... 6 2. Different Schools of Survived Vinaya Texts…………………………… 6 3. Different Categories of Precepts……………………………………….. 7 4. Exceptions in the Practice of the Precepts…………………………….. 10 5. The Importance of Vinaya on Practicing Buddhism…………………... 12 a) In the Perspective of Karma…………..……………………………. 12 b) In the Perspective of Nirvana…………..…………………………... 12 i) Training of Mind………………………………………………… 13 ii) Training of Body………………………………………………… 17 c) In the Perspective of Sangha……………………………………….. 19 Chapter 2. The Bhikkhuni Precepts and Nun’s Sangha……………………………….. 21 1. The Rise of Buddhist Monasticism……………………………………. 21 2. The Rise of Bhikkhuni Sangha and Precepts………………………...... 22 3. The Rainy Season Retreat……………………………………………... 24 4. Six Categories of Transgressions……………………………………… 25 5. Various Ways of Categorizing the Bhikkhuni Precepts……………….. 26 a) Rules for Individuals and Rules for the Community………………. -
Chapter II Re-Understanding Patabjali's Yogasutra
Chapter II Re-understanding Patabjali’s Yogasutra Introduction Students of Indian philosophy will clearly notice that the term ‘yoga’ has been in vogue from very early times, and it has been a term used by many traditions, in different nuances of meaning. An inquiry into the early beginning of religious thought and practices in India makes clear that the Vedic Aryans were not familiar either with the term yoga or the practices connected with it. This absence of any reference to any kind of yoga in the early phases of Vedic religious thought is understandable, as the aim of Vedic religious practice was mainly to secure secular or other- worldly happiness and gain. In other words, Vedic religious practices mainly targeted the accomplishment of mundane goals. Contrariwise yoga from its inception was aiming at the accomplishment of spiritual attainments. The perplexity experienced by the Vedic Aryans when they confronted religious practitioners whom one would describe as yogins is seen from the Vedic hymn, the Keśin Sukta. 41 By reading through the content of this hymn it becomes clear that these early Aryans were not only 41Rv, 10.136. For a detailed discussion see Karel Werner (ed), The Yogi and the Mystic Studies in Indian and Comparative Mysticism, School of Oriental Studies, University of Durham, 1989. 51 perplexed by such encounters with yogins, but also expressed awe and admiration about them. This reference in the Rgveda is very important to show that besides what is particularly known as the Vedic religious and philosophical tradition, there existed in ancient India, a completely different tradition which was alien to the Vedic tradition. -
Karma, Metapsychological Art & Raja Yoga
From: The Idea Game: Religious & Symbolic Game Theory Karma, Metapsychological Art & Raja Yoga Presented at the XIII International Congress of Vedanta, Miami University, Oxford, Ohio, September 13,2002. By William W. Higgins The Founder of Metapsychological Art Dedicated to My Distinguished and Honorable Mentor Professor Ramakrishna Puligandla With Grateful Acknowledgment to Professor SS Rama Rao Pappu the Founder and Director of the International Congress of Vedanta, and Rajiv Malhatra of The Infinity Foundation. AUTHOR'S INTRODUCTION & ABSTRACT1 Introduction When one writes something, it is hopefully the best one can do, and it is with this in mind that I bring this topic to the reader. The subject matter contained herein, is of great and genuine importance, especially to all whose goals in life exceed the banal, and seek some type of means for potential mental and spiritual evolution, rather than a legacy of greed, avarice, human enslavement, and ego-aggrandizement. Thus, at the outset of the subject-matter contained in the forthcoming, I believe the reader deserves to know where the author is coming from. The genesis of this work comes from a combination of factors, meetings with remarkable people, places, education, an eclectic autobiography, varieties of religious experiences, and a lot of help along the way, but the major factor is: I have spent the better part of my life directly involved with philosophy, theology, and art. This includes a graduate degree in philosophy, and producing over five-hundred holographic glyphs in the medium of oils and canvas. In the outer world, this has developed, both theoretically and pragmatically, a new school of art, entitled, Metapsychological Art. -
A COMPARISON of ARISTOTELIAN and BUDDHIST ETHICS and the IMPLICATIONS for a “MORAL WAY” for YOUNG PEOPLE ANNE MULDOON Submit
A COMPARISON OF ARISTOTELIAN AND BUDDHIST ETHICS AND THE IMPLICATIONS FOR A “MORAL WAY” FOR YOUNG PEOPLE ANNE MULDOON Submitted in fulfilment of the requirements for the Degree of Master of Philosophy University of Glasgow Departments of Computing Science and Religious Education February 2008 ABSTRACT The impetus for this piece of work was the question ‘What type of people ought we to become?’, which first arose with Aristotle and which became, in Alasdair MacIntyre’s After Virtue, ‘Who are we now becoming? '. Through a comparative study of the key concepts of Aristotelian ethics, for example, eudaimonia , the centrality of reason, the Doctrine of the Mean, and the key concepts of Buddhist ethics, for example, karma and nirvana, the interdependence of morality, meditation and insight, the central role of mindfulness and compassion, I will present the guidelines for a "moral way" for young people. An analysis of the differences between the two ethical systems draws out their different emphases on reason and compassion, and the separateness of self and other in Aristotelian moral agency in contrast to the inseparability of all sentient beings in Buddhism. But an examination of their similarities reveals how reason and emotion contribute to each, and how both are teleological in assuming that a person has a final end. The interplay of Aristotelian habituation and Buddhist mindfulness is identified as a potentially transformative “moral way” for young people, and suggestions are made for how to facilitate the two practices as a pedagogical support. The main recommendation is that, subject to further research and successful pilot-studies, habituation and mindfulness practices be introduced in Primary Two and maintained into secondary education in Scottish schools.