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Buddhism and Responses to Disability, Mental Disorders and Deafness in Asia
Buddhism and Responses to Disability, Mental Disorders and Deafness in Asia. A bibliography of historical and modern texts with introduction and partial annotation, and some echoes in Western countries. [This annotated bibliography of 220 items suggests the range and major themes of how Buddhism and people influenced by Buddhism have responded to disability in Asia through two millennia, with cultural background. Titles of the materials may be skimmed through in an hour, or the titles and annotations read in a day. The works listed might take half a year to find and read.] M. Miles (compiler and annotator) West Midlands, UK. November 2013 Available at: http://www.independentliving.org/miles2014a and http://cirrie.buffalo.edu/bibliography/buddhism/index.php Some terms used in this bibliography Buddhist terms and people. Buddhism, Bouddhisme, Buddhismus, suffering, compassion, caring response, loving kindness, dharma, dukkha, evil, heaven, hell, ignorance, impermanence, kamma, karma, karuna, metta, noble truths, eightfold path, rebirth, reincarnation, soul, spirit, spirituality, transcendent, self, attachment, clinging, delusion, grasping, buddha, bodhisatta, nirvana; bhikkhu, bhikksu, bhikkhuni, samgha, sangha, monastery, refuge, sutra, sutta, bonze, friar, biwa hoshi, priest, monk, nun, alms, begging; healing, therapy, mindfulness, meditation, Gautama, Gotama, Maitreya, Shakyamuni, Siddhartha, Tathagata, Amida, Amita, Amitabha, Atisha, Avalokiteshvara, Guanyin, Kannon, Kuan-yin, Kukai, Samantabhadra, Santideva, Asoka, Bhaddiya, Khujjuttara, -
Buddhist Pilgrimage
Published for free distribution Buddhist Pilgrimage ew Edition 2009 Chan Khoon San ii Sabbadanam dhammadanam jinati. The Gift of Dhamma excels all gifts. The printing of this book for free distribution is sponsored by the generous donations of Dhamma friends and supporters, whose names appear in the donation list at the end of this book. ISB: 983-40876-0-8 © Copyright 2001 Chan Khoon San First Printing, 2002 – 2000 copies Second Printing 2005 – 2000 copies New Edition 2009 − 7200 copies All commercial rights reserved. Any reproduction in whole or part, in any form, for sale, profit or material gain is strictly prohibited. However, permission to print this book, in its entirety , for free distribution as a gift of Dhamma , is allowed after prior notification to the author. ew Cover Design Inset photo shows the famous Reclining Buddha image at Kusinara. Its unique facial expression evokes the bliss of peace ( santisukha ) of the final liberation as the Buddha passes into Mahaparinibbana. Set in the background is the Great Stupa of Sanchi located near Bhopal, an important Buddhist shrine where relics of the Chief Disciples and the Arahants of the Third Buddhist Council were discovered. Printed in Kuala Lumpur, Malaysia by: Majujaya Indah Sdn. Bhd., 68, Jalan 14E, Ampang New Village, 68000 Selangor Darul Ehsan, Malaysia. Tel: 03-42916001, 42916002, Fax: 03-42922053 iii DEDICATIO This book is dedicated to the spiritual advisors who accompanied the pilgrimage groups to India from 1991 to 2008. Their guidance and patience, in helping to create a better understanding and appreciation of the significance of the pilgrimage in Buddhism, have made those journeys of faith more meaningful and beneficial to all the pilgrims concerned. -
Diversity in the Women of the Therīgāthā
Lesley University DigitalCommons@Lesley Graduate School of Arts and Social Sciences Mindfulness Studies Theses (GSASS) Spring 5-6-2020 Diversity in the Women of the Therīgāthā Kyung Peggy Meill [email protected] Follow this and additional works at: https://digitalcommons.lesley.edu/mindfulness_theses Part of the Social and Behavioral Sciences Commons Recommended Citation Meill, Kyung Peggy, "Diversity in the Women of the Therīgāthā" (2020). Mindfulness Studies Theses. 29. https://digitalcommons.lesley.edu/mindfulness_theses/29 This Thesis is brought to you for free and open access by the Graduate School of Arts and Social Sciences (GSASS) at DigitalCommons@Lesley. It has been accepted for inclusion in Mindfulness Studies Theses by an authorized administrator of DigitalCommons@Lesley. For more information, please contact [email protected], [email protected]. DIVERSITY IN THE WOMEN OF THE THERĪGĀTHĀ i Diversity in the Women of the Therīgāthā Kyung Peggy Kim Meill Lesley University May 2020 Dr. Melissa Jean and Dr. Andrew Olendzki DIVERSITY IN THE WOMEN OF THE THERĪGĀTHĀ ii Abstract A literary work provides a window into the world of a writer, revealing her most intimate and forthright perspectives, beliefs, and emotions – this within a scope of a certain time and place that shapes the milieu of her life. The Therīgāthā, an anthology of 73 poems found in the Pali canon, is an example of such an asseveration, composed by theris (women elders of wisdom or senior disciples), some of the first Buddhist nuns who lived in the time of the Buddha 2500 years ago. The gathas (songs or poems) impart significant details concerning early Buddhism and some of its integral elements of mental and spiritual development. -
Eine Übersetzung Mit Vorwort Und Anmerkungen Von Thānissaro Bhikkhu (Geoffrey Degraff)
EINE ÜBERSETZUNG MIT VORWORT UND ANMERKUNGEN VON THĀNISSARO BHIKKHU (GEOFFREY DEGRAFF) Übersetzt aus dem Englischen von K. Pavoni (Revision Mai 2018) ITIVUTTAKA INHALT Vorwort 2 Die Gruppe der Einer 5 Die Gruppe der Zweier 19 Die Gruppe der Dreier 35 Die Gruppe der Vierer 73 Glossar 84 Abkürzungen 86 Copyright 2014 Ṭhānissaro Bhikkhu 87 1 ITIVUTTAKA VORWORT DAS ITIVUTTAKA, eine Sammlung von 112 kurzen Lehrreden, ist nach den Worten benannt, die am Anfang der einzelnen Lehrreden stehen: dies (iti) wurde gesagt (vuttam) vom Erhabenen. Die Sammlung als Ganzes ist einer Laiin namens Khujjuttara zugeschrieben, die im Palast des Königs Udena von Kosambi als Dienerin einer seiner Königinnen arbeitete. Die Königin – ihr Name war Samavati – konnte den Palast nicht verlassen, um die Lehrreden des Buddha zu hören, und so ging Khujjuttara an ihrer Stelle. Sie memorierte das, was der Buddha sagte, und kehrte dann zum Palast zurück, um ihr Wissen an die Königin und ihre 500 Zofen weiterzugeben. Für diese Bemühungen lobte der Buddha Khujjuttara als die Beste seiner Laienschülerin unter den Wissensreichen. Sie war auch eine gute Lehrerin, denn als die Innenräume des Palastes später niederbrannten und die Königin und ihre Zofen dabei zu Tode kamen, erwähnte der Buddha (Udana VII.10), dass alle Frauen zumindest die erste Stufe des Erwachens erreicht hätten. Der Name des Itivuttaka ist schon im anfänglichen Verzeichnis der Lehren des Buddha enthalten. Dieses Verzeichnis mit seiner neunfachen Untergliederung, ist älter als die Gestaltung des Pali-Kanon, wie wir ihn heute kennen. Leider ist es nicht möglich zu bestimmen, inwieweit das erhaltene Pali-Itivuttaka dem Itivuttaka, das in diesem Verzeichnis erwähnt ist, entspricht. -
Women & Buddha
Myoshu Agnes Jedrzejewska M.D., Ph.D. The female disciples of Buddha – an understand- ing of Shinran’s teachings for our present times. When my daughter was a student of the Yokohama Inter- national School, we both learned that in practically all Eng- lish handbooks of history of Japanese religions, Jodo Shin- shu has nowadays been labeled by the Japanese intellectuals as the most misogynist and most conservative tradition in Japanese society and culture (see, for an example, “A History of Japanese Religion ed. Kazuo Kasahara, 2001). Such an opinion, however unjust, seems to be popular enough to make many Japanese families to covert into Christianity. I do believe that openly discussing the problem is always better than to take comfort in pretending that we have no problem at all. Sakyamuni was born among very discriminating people of India with rigid understanding of karma. Nevertheless, He successfully taught them the truly universal religion of non- substantiality, of impermanence, of the cause of human suf- fering and of the way of attaining true happiness. The Buddhist truth embraced the whole physical world and the whole of human life into one fundamental concep- tion of universal equality. With such a sense of equality, Buddhism contradicted not only Hindu, but all other relig- ions of that time. Confusian antagonism to Buddhism was ultimately directed against the Buddhist idea of equality. Similarly, every hierarchic society must have problem with Buddhad- harma with respect to social ethics. Buddhism, which came to the Japanese archipelago from Korea and China, is based upon the Mahayana interpreta- tion of the Sakyamuni’s teaching. -
GRADUAL SAYINGS (Anguttara-Nikaya) OR MORE-NUMBERED SUTTAS
THE BOOK OF THE GRADUAL SAYINGS (Anguttara-Nikaya) OR MORE-NUMBERED SUTTAS VOLUME II (The Books of the Fours) Translated by F.L. WOODWARD With an Introduction by Mrs. C.A.F. Rhys Davids Pali Text Society Oxford, 2008 T h e b o o k o f t h e G r a d u a l S a y i n g s (A n g u t t a r a - n i k a y a ) OR M o r e -N u m b e r e d S u t t a s iPalt tKext i£>octetp TRANSLATION SERIES, NO. 24 THE BOOK OF THE GRADUAL SAYINGS (A n g u t t a r a - n i k a y a ) o r M o r e -N u m b e r e d S u t t a s VOL. II (T h e B o o k o f t h e F o u r s ) Translated by F.L. WOODWARD, M.A. Published by The Pali Text Society Oxford 2008 First published *933 Reprinted 1952 Reprinted 1962 Reprinted 1973 Reprinted 1982 Reprinted 1992 Reprinted 1995 Reprinted 2008 Published by the Pali Text Society Registered office: c/o Critchleys, Greyfriars Court, Paradise Square, Oxford, O X i iBE Copyright Pali Text Society 1933 ISBN-10 O 86013 015 O ISBN-13 9780 86013 015 4 All rights reserved. No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording or any information storage and retrieval system, without prior permission in writing from the Pali Text Society, c/o CPI Antony Rowe - Melksham, Unit 4 Pegasus Way, Bowerhill Industrial Estate, Melksham, W ilts, S N r2 6TR, U .K. -
Catalog and Revised Texts and Translations of Gandharan Reliquary Inscriptions
Chapter 6 Catalog and revised texts and translations of gandharan reliquary inscriptions steFan baums the Gandharan reliquary inscriptions cataloged and addition to or in place of these main eras, regnal translated in this chapter are found on four main types years of a current or (in the case of Patika’s inscrip- of objects: relic containers of a variety of shapes, thin tion no. 12) recent ruler are used in dating formulae, gold or silver scrolls deposited inside reliquaries, and detailed information is available about two of the thicker metal plates deposited alongside reliquaries, royal houses concerned: the kings of Apraca (family and stone slabs that formed part of a stūpa’s relic tree in Falk 1998: 107, with additional suggestions in chamber or covered stone reliquaries. Irrespective Salomon 2005a) and the kings of Oḍi (family tree in of the type of object, the inscriptions follow a uniform von Hinüber 2003: 33). pattern described in chapter 5. Three principal eras In preparing the catalog, it became apparent that are used in the dating formulae of these inscriptions: not only new and uniform translations of the whole the Greek era of 186/185 BCE (Salomon 2005a); the set of inscriptions were called for, but also the texts Azes (= Vikrama) era of 58/57 BCE (Bivar 1981b);1 themselves needed to be reconstituted on the basis and the Kanishka era of c. 127 CE (Falk 2001). In of numerous individual suggestions for improvements made after the most recent full edition of each text. All these suggestions (so far as they could be traced) 1. -
Dhammapada 2: Appamada Vagga-Narada
Home Page Previous Chapter Next Chapter Chapter 2 Appamada Vagga Heedfulness (Text and Translation by Ven. Narada) 1. Appamado amatapadam pamado maccuno padam Appamatta na miyanti ye pamatta yatha mata. 21. 2. Etam visesato ��atva appamadamhi pandita Appamade pamodanti ariyanam gocare rata. 22. 3. Te jhayino satatika niccam dalhaparakkama Phusanti dhira Nibbanam yogakkhemam anuttaram. 23. THE HEEDLESS DIE; THE HEEDFUL DO NOT 1. Heedfulness 1 is the path to the deathless, 2 heedlessness is the path to death. e heedful do not die; 3 the heedless are like unto the dead. 21. 2. Distinctly understanding this (difference 4), the wise (intent) on heedfulness rejoice in heedfulness, delighting in the realm of the Ariyas. 5 22. 3. e constantly meditative, 6 the ever steadfast ones realize the bond-free, 7 supreme Nibbana. 8 23. Story A jealous queen Magandiya, caused an innocent rival of hers, Samavati, to be burnt alive. e king, hearing of the pathetic incident subjected Magandiya to a worse death. e monks wished to know which of the two was actually alive and which was actually dead. e Buddha explained that the heedless, like Magandiya, should be regarded as dead, while the heedful, like Samavati, should be regarded as alive. 4. Uññhanavato satimato sucikammassa nisammakarino Sa����atassa ca dhammajivino appamattassa yaso'bhivaóóhati. 24. THE ENERGETIC PROSPER 4. e glory of him who is energetic, mindful, pure in deed, considerate, self-controlled, right-living, and heedful steadily increases. 24. Story A rich but humble young man who pretended to be very poor, living like a labourer, was later elevated to a high position by the king. -
Chapel Hill Zen Center Chant Book ___Table of Contents
Chapel Hill Zen Center Chant Book _________ Table of Contents Heart Sutra 1 Maka Hannya Hara Mitta Shin Gyo 2 Sho Sai Myo Kichijo Dharani 3 Enmei Jukku Kannon Gyo 3 Merging of Difference and Unity 4 Sandokai 5 Song of the Jewel Mirror Samadhi 6 Hsin Hsin Ming 8 Fukanzazengi 10 Genjo Koan 12 Jijuyu Zammai 14 Maka Hannya Haramitsu 16 Song of the Grass-Roof Hut 18 Lovingkindness Metta Sutta 19 Names of Buddhas and Ancestors 20 Names of Women Ancestors 21 Dai Hi Shin Dharani 22 Three Refuges 23 Ti Sarana 23 Meal Chant 24 The Bodhisattva Ceremony 26 Great Wisdom Beyond Wisdom Heart Sutra Avalokiteshvara Bodhisattva, when practicing deeply the prajna paramita, perceived that all five skandhas in their own being are empty, and was saved from all suff’ring. O Shariputra, form does not differ from emptiness, emptiness does not differ from form; that which is form is emptiness, that which is emptiness form. The same is true of feelings, perceptions, formations, consciousness. O Shariputra, all dharmas are marked with emptiness: they do not appear nor disappear, are not tainted nor pure; do not increase nor decrease. Therefore, in emptiness, no form, no feelings, no perceptions, no formations, no consciousness; no eyes, no ears, no nose, no tongue, no body, no mind, no color, no sound, no smell, no taste, no touch, no object of mind; no realm of eyes, until no realm of mind-consciousness; no ignorance, and also no extinction of it, until no old-age-and-death, and also no extinction of it; no suff’ring, no origination, no stopping, no path, no cognition, also no attainment. -
Yoga and Women
Yoga and Women Compiled by: Trisha Lamb Last Revised: April 27, 2006 © 2005 by International Association of Yoga Therapists (IAYT) International Association of Yoga Therapists P.O. Box 2513 • Prescott • AZ 86302 • Phone: 928-541-0004 E-mail: [email protected] • URL: www.iayt.org The contents of this bibliography do not provide medical advice and should not be so interpreted. Before beginning any exercise program, see your physician for clearance. Male or female, there is no great difference. But if she develops the mind bent on enlightenment, to be a woman is better. —Padmasambhava speaking to Yeshe Tsogyal, translated by Tarthang Tulku Mother of Knowledge, p. 102 “Many swamis and yogis in India told me that they hoped that in their next lives they would be reincarnated as women because women have true devotion, true humility, and this is the path to liberation.” —Swami Sivananda Radha Mantras: Words of Power, p. 100 “Nowhere in the Smritis, Kalpha shastras or any of the religious texts has it been said that a woman cannot wear the sacred thread. In all the six philosophies, four Vedas, one hundred and eight Upanishads, eighteen Puranas and two epics, nowhere is it written that a female cannot wear the sacred thread.” —Swami Satyananda Saraswati Bhakti Yoga Sagar, p. 25 “Women, by and large, have more viveka or discrimination than men, not only in India but also in the West and everywhere in the world. They can discriminate between right and wrong, true and false, between dharma and adharma . It is due to their influence that dharma is still in existence.” —Swami Satyananda Saraswati Yoga, May 1999, p. -
Turning Rage to Love
emotional release BY GERI LARKIN Turning Rage to Love Anger over relationship breakups, betrayals or abandonment can serve as a wise teacher on the spiritual path elationship rage is at an all-time high. Maybe some feisty women. One of them, Magandiya, while it's just that there are more of us on the planet. graceful in figure, beautiful in appearance, and charming All I know is this: Rage is completely painful. when she wanted to be, was also jealous and mean-spirit- Screaming, pushing, shoving, sulking, manip- ed. When she didn't like another one of his wives, she ulating, emotional blackmailing, silent smol- went after her big time, using relationship rage as her dering,R watching for ways to get even. All rage. And weapon. Her main target was Samavati, the king's uncontrollable: You never know where it will aim itself. favorite consort. Magandiya constantly came up with A week ago, a young woman, Flimbeth, asked to schemes aimed at stirring the king's wrath toward her speak to me following a Sunday-morning meditation competition. Once, Magandiya put a snake into the king's service. She was in tears. She wanted my advice about an favorite lute and covered the hole with a bunch of flow- incident that had happened to her during the week. She ers. When he picked up the lute.. .out came the snake. and her partner were driving down a street near her house When the king saw the snake, he was furious. when they suddenly noticed a couple having an argu- Deciding Magandiya was right, he finally lost it The ment The man started beating the woman, really beating king commanded Samavati to stand in front of him with her. -
Buddhist Meditation: an Anthology from the Pali Canon
BUDDHIST MEDITATION Meditative practice lies at the heart of the Buddhist tradition. This introductory anthology gives a representative sample of the various kinds of meditations described in the earliest body of Buddhist scripture, the Pali canon. It provides a broad introduction to their traditional context and practice and supplies explanation, context and doctrinal background to the subject of meditation. The main themes of the book are the diversity and flexibility of the way that the Buddha teaches meditation from the evidence of the canon. Covering fundamental features of Buddhist practice such as posture, lay meditation and meditative technique it provides comments both from the principal early commentators on Buddhist practice, Upatissa and Buddhaghosa, as well as from reputable modern meditation teachers in a number of Theravadin traditions. This is the first general book on Pali Buddhism which introduces the reader to the wide range of meditative advice in the canon. It demonstrates that the Buddha’s meditative tradition still offers a path of practice as mysterious, awe-inspiring yet as freshly accessible as it was centuries ago and should be of interest to students and scholars of Buddhism as well as Buddhist practitioners. Sarah Shaw read Greek and English at Manchester University, where she took a doctorate in English. She studied Pali at Oxford and is on the steering committee of the Oxford Centre for Buddhist Studies. She is a mother, teacher and writer. She practises with the Samatha Association of Britain. ROUTLEDGE CRITICAL STUDIES IN BUDDHISM General Editors: Charles S. Prebish and Damien Keown Routledge Critical Studies in Buddhism is a comprehensive study of the Buddhist tradition.