DOCSLIB.ORG

Udana-Parallels/Index.Htm

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Udana-Parallels/Index.Htm Ud›na: Exclamations A TRANSLATION WITH AN INTRODUCTION & NOTES BY ≥HfiNISSARO BHIKKHU (GEOFFREY DeGRAFF) 2 Copyright © ≥h›nissaro Bhikkhu 2012 This book may be copied or reprinted for free distribution without permission from the publisher. Otherwise all rights reserved. 3 Contents Acknowledgements — 6 Introduction — 8 Meaning in the Ud›na On Reading the Ud›na UDfiNA : EXCLAMATIONS 1 : Awakening — 26 1:1 Awakening (1) (Bodhi Sutta) 1:2 Awakening (2) (Bodhi Sutta) 1:3 Awakening (3) (Bodhi Sutta) 1:4 Overbearing (Huhuºka Sutta) 1:5 Brahmans (Br›hma˚a Sutta) 1:6 Mah› Kassapa (Kassapa Sutta) 1:7 Aja (Aja Sutta) 1:8 Saºg›maji (Saºg›maji Sutta) 1:9 Ascetics (Ja˛ila Sutta) 1:10 B›hiya (B›hiya Sutta) 2 : Muccalinda — 37 2:1 Muccalinda (Muccalinda Sutta) 2:2 Kings (R›j› Sutta) 2:3 The Stick (Da˚˜a Sutta) 2:4 Veneration (Sakk›ra Sutta) 2:5 The Lay Follower (Up›saka Sutta) 2:6 The Pregnant Woman (Gabbhinin Sutta) 2:7 The Only Son (Ekaputta Sutta) 2:8 Suppav›s› (Suppav›s› Sutta) 2:9 Vis›kh› (Vis›kh› Sutta) 2:10 Bhaddiya K›˘igodha (K›˘igodha Sutta) 3 : Nanda — 47 3:1 Kamma (Kamma Sutta) 3:2 Nanda (Nanda Sutta) 3:3 Yasoja (Yasoja Sutta) 3:4 S›riputta (S›riputta Sutta) 3:5 Mah› Moggall›na (Kolita Sutta) 3:6 Pilinda (Pilinda Sutta) 4 3:7 Mah› Kassapa (Kassapa Sutta) 3:8 Alms (Pi˚˜a Sutta) 3:9 Crafts (Sippa Sutta) 3:10 Surveying the World (Loka Sutta) 4 : Meghiya — 60 4:1 Meghiya (Meghiya Sutta) 4:2 High-strung (Uddhata Sutta) 4:3 The Cowherd (Gop›la Sutta) 4:4 Moonlit (Juñha Sutta) 4:5 The Bull Elephant (N›ga Sutta) 4:6 Pi˚˜ola (Pi˚˜ola Sutta) 4:7 S›riputta (S›riputta Sutta) 4:8 Sundarı (Sundarı Sutta) 4:9 Upasena Vaºgantaputta (Upasena Vaºgantaputta Sutta) 4:10 S›riputta (S›riputta Sutta) 5 : So˚a the Elder — 74 5:1 The King (R›jan Sutta) 5:2 Short-lived (App›yuka Sutta) 5:3 The Leper (Ku˛˛hi Sutta) 5:4 Boys (Kum›ra Sutta) 5:5 Uposatha (Uposatha Sutta) 5:6 So˚a (So˚a Sutta) 5:7 Revata (Revata Sutta) 5:8 finanda (finanda Sutta) 5:9 Jeering (Sadh›yam›na Sutta) 5:10 CÒ˘a Panthaka (Panthaka Sutta) 6 : Blind from Birth — 88 6:1 Relinquishment of the Life Force (fiyusama-osajjana Sutta) 6:2 Seclusion (Pa˛isalla Sutta) 6:3 It Was (Ahu Sutta) 6:4 Sectarians (1) (Tittha Sutta) 6:5 Sectarians (2) (Tittha Sutta) 6:6 Sectarians (3) (Tittha Sutta) 6:7 SubhÒti (SubhÒti Sutta) 6:8 The Courtesan (Ga˚ika Sutta) 6:9 Rushing (Up›ti Sutta) 6:10 They Appear (Uppajjanti Sutta) 7 : The Minor Section — 103 7:1 Bhaddiya (1) (Bhaddiya Sutta) 7:2 Bhaddiya (2) (Bhaddiya Sutta) 5 7:3 Attached to Sensual Pleasures (1) (K›mesu Satta Sutta) 7:4 Attached to Sensual Pleasures (2) (K›mesu Satta Sutta) 7:5 The Dwarf (Laku˚˛ha Sutta) 7:6 The Ending of Craving (Ta˚h›khaya Sutta) 7:7 The Ending of Objectification (Papañcakhaya Sutta) 7:8 Kacc›yana (Kacc›yana Sutta) 7:9 The Well (Udap›na Sutta) 7:10 King Udena (Udena Sutta) 8 : P›˛ali Village — 113 8:1 Unbinding (1) (Nibb›na Sutta) 8:2 Unbinding (2) (Nibb›na Sutta) 8:3 Unbinding (3) (Nibb›na Sutta) 8:4 Unbinding (4) (Nibb›na Sutta) 8:5 Cunda (Cunda Sutta) 8:6 P›˛ali Village (P›˛alig›ma Sutta) 8:7 A Fork in the Path (Dvidhapatha Sutta) 8:8 Vis›kh› (Vis›kh› Sutta) 8:9 Dabba (1) (Dabba Sutta) 8:10 Dabba (2) (Dabba Sutta) Appendices — 127 APPENDIX ONE: On the history of the Ud›na APPENDIX TWO: Exclamations by the Buddha recorded elsewhere in the Canon but not included in the Ud›na APPENDIX THREE: Sutta passages in Saªyutta Nik›ya 3 and 4 that may have originally been composed as ud›nas APPENDIX FOUR: Pre-eminent disciples of the Buddha mentioned in the Ud›na Glossary — 144 Abbreviations — 146 Bibliography — 147 6 Acknowledgements More than a decade ago I began supplying translations from the Pali Canon to what was then a fledgling website, Access to Insight. Among the earliest translations was an anthology of passages from the Ud›na. For quite some time now I have wanted to replace that anthology with a complete translation, both because my early effort contained a number of minor mistakes, and because, as I became more sensitive to the literary dimensions of the Pali Canon, I came to see that the Ud›na is a well-constructed whole, with each part amplifying and amplified by the others. Only a complete translation could do justice to the skill with which the collection was compiled. In October of last year I had the opportunity to revisit the text and to begin work on a complete, more correct translation. With the benefit of computerized versions of the Pali Canon now available, I was able not only to compare various editions of the text, but also to explore more fully other ud›nas and ud›na-like passages in the Pali Canon. Also, I made a more thorough study of the text and the values it expresses, creating the tables used in the Introduction. And I tried to place the text in the context of Indian literary theory, to help get a better sense of the effect at which the compliers may have been aiming. At the same time, because of the recent surge of interest in approaching early Buddhist texts from modern and post-modern perspectives, I felt that it would be worthwhile to consider how beneficial these approaches might be with this particular text. These considerations made their way into the Introduction as well. I hope you find them useful. Just as I was completing the manuscript, I became aware of two works by Ven. finandajoti in this area: a complete translation of the Ud›na and a comparative study of parallels to the Ud›na verses in the Ud›navarga, a text composed in the language called Buddhist Hybrid Sanskrit. Comparing my work with his, I was able to ferret out a few more errors in my translation and to incorporate the results of some of his research into my notes. Thus I am in his debt. However, because the aims and method of his translation differed from mine, I feel that this new translation is not superfluous. The primary foundation for this translation is the Thai edition of the Pali text, printed by Mah›makut R›javidy›laya, Bangkok, 1981. I have also consulted Sri Lankan and Burmese editions available online through the Journal of Buddhist Ethics and the Digital Pali Reader. All of these texts have their flaws, so I have had to make choices among them. In cases where the Thai text contained readings that were obviously wrong, I have chosen readings from one or both of the other sources. In cases where none of the variant readings in the different editions seemed obviously better than the others, I have stuck with the Thai reading even when the other editions were seconded by the Ud›navarga. This is because there already exist English translations based on the Sri Lankan and 7 Burmese editions; I felt that the Thai edition should have its chance to speak to the larger world. Many people have reviewed the manuscript and made valuable suggestions for improvement. In addition to the monks here at the monastery, this includes Michael Barber, Charles Malloy IV, Addie Onsanit, Nathaniel Osgood, Mary Talbot, and Barbara Wright. Any errors that remain in the manuscript, of course, are my own. ≥h›nissaro Bhikkhu (Geoffrey DeGraff) METTA FOREST MONASTERY JANUARY, 2012 8 Introduction MEANING IN THE UDfiNA The term ud›na has two meanings, one denoting a vocal expression, the other a genre of text. As a vocal expression, it can be translated roughly as “exclamation,” and in particular an exclamation that’s spontaneous and inspired. As a genre of text, ud›na means a style of narrative that developed in an effort to commit to memory the Buddha’s inspired exclamations, along with brief accounts of the events that inspired them. Several passages in the Pali Canon (such as AN 7:64 and MN 22) depict the Buddha as mentioning nine genres in which his teachings and events in his life were memorized during his lifetime, ud›nas being among them. Cullavagga XI reports that, shortly after the Buddha’s passing away, a large council of his disciples met to agree on a standardized form in which to remember his teachings, beginning a process that led to the Pali Canon we have today. At present, the Khuddaka Nik›ya (Short Collection) contains as its third text a collection of eighty ud›nas called, simply, Ud›na. (To distinguish between individual ud›nas and the collection as a whole, the standard practice is to capitalize the latter and not the former.) Scholars have questioned whether this collection is related to the ud›nas collected during the Buddha’s lifetime—for a few observations on this question, see Appendix One—but there are no compelling reasons to believe that the relationship is not close. That is why I felt that a complete translation of the Ud›na we currently have would be worthwhile. The role of the Ud›na within the context of the Pali Canon is to focus on the values and principles—“meaning” in the larger sense of the term—that underlie the Buddha’s teachings.
Load more

Recommended publications
  • Buddhist Militarism Beyond Texts: the Importance of Ritual During the Sri Lankan Civil War
    BUDDHIST MILITARISM BEYOND TEXTS: THE IMPORTANCE OF RITUAL DURING THE SRI LANKAN CIVIL WAR Iselin Frydenlund MF Norwegian School of Theology1 Abstract: This article addresses Buddhist militarism by exploring monastic-military ritual interactions during the Sri Lankan civil war, lasting from 1983 to 2009. Much has been written on the importance of Buddhism to Sinhala nationalism, the redefinition of the Buddhist monastic role in response to colonialism and the modernization process, as well as the development of a Buddhist just-war ideol- ogy. While these perspectives in various ways emphasize the importance of the Buddhist monastic order in pushing forward a Sinhala Buddhist nationalist agenda, little attention has been paid to the performative aspects of Buddhist militarism. Based on ethnographic data gathered during the Norwegian-facilitated peace talks (2000–2008), this article shows how rituals became crucial in conveying support to the state’s military efforts without compromising religious authority. By looking at Buddhist monastic ritual interaction in military institutions, this paper argues that the acceptance of the use of warfare is less anchored in systematized just-war thinking than the term “Buddhist just-war ideology” seems to suggest. Rather, through an anthropological approach to Buddhism and violence, this article shows that the term “Buddhist implicit militarism” better captures the rationale behind the broad monastic engagement with military institutions beyond minority positions of radical Buddhist militancy during a given “exception” in history. The essay concludes that monastic-military ritual interaction is a social field in which this “implicit militarism” is most clearly articulated. Key Words: Buddhism, militarism, just-war, violence, Sri Lanka, rituals 1Iselin Frydenlund is also Senior Researcher at the Peace Research Institute Oslo (PRIO).
    [Show full text]
  • 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,
    [Show full text]
  • Navigating the New Millennium
    Navigating the New Millennium by Bhikkhu Bodhi BPS Newsletter Cover Essay No. 44 (1st Mailing 2000) © 2000 Bhikkhu Bodhi Buddhist Publication Society Kandy, Sri Lanka Access to Insight Edition 2005 www.accesstoinsight.org LTHOUGH our calculation of time’s passage in years and centuries carries no more weight against the vastness of the cosmic process than a feather Abefore a storm, still, being human, it is natural for us to nurture hope on reaching the threshold of a new millennium. Adherents of different religions also turn their thoughts toward the new millennium, and as Buddhists we might briefly ponder the question what the Dhamma can offer the world in the years ahead. From one angle it could be said that what Buddhism can offer humankind today is exactly what it has been holding out for the past twenty-five centuries: an acute diagnosis of the human condition and a clear path to final liberation from suffering. But while this statement is correct as far as it goes, it is not yet sufficient; for it does not take account of the fact that in any age the aspects of the Dhamma to be emphasized, and the way they are to be expressed, must address the particular problems faced by the people living in that age. The Buddha’s teaching acquires its incisive relevance, not merely by the cogency of its broad generalities, but by attuning its formulations to the precise problems that loom so large in the consciousness of the particular period in which it has taken root. Thus for the Dhamma to preserve its vitality and strength, it is not enough merely to repeat hallowed formulas inherited from the past, however true they might be in their own right.
    [Show full text]
  • The Stories About the Foremost Elder Nuns
    the stories about The Foremost Elder Nuns translated by Ānandajoti Bhikkhu (March 2015) 2 Table of Contents Acknowledgements Introduction Introduction 1. The Story about the Elder Nun Mahāpajāpatī Gotamī Introduction 2. The Story about the Elder Nun Khemā Introduction 3. The Story about the Elder Nun Uppalavaṇṇā Introduction 4. The Story about the Elder Nun Paṭācārā Introduction 5. The Story about the Elder Nun Dhammadinnā Introduction 6. The Story about the Elder Nun Nandā Introduction 7. The Story about the Elder Nun Soṇā Introduction 8. The Story about the Elder Nun Sakulā Introduction 9. The Story about the Elder Nun Kuṇḍalakesā 3 Introduction 10. The Story about the Elder Nun Bhaddā Kāpilānī Introduction 11. The Story about the Elder Nun Bhaddā Kaccānā Introduction 12. The Story about the Elder Nun Kisā Gotamī Introduction 13. The Story about the Elder Nun Sigālakamātā 4 Acknowledgements I am very grateful indeed to Dr. Junko Matsumura, whose superb knowledge of Pāḷi has once again helped prevent me from falling into error, and who made a number of valuable suggestions for improving the text. I am once again indebted to Ayyā Tathālokā for reading through the text and making many good suggestions for improvement, as well as picking up some corrections along the way. I am also grateful indeed to Sudhammā Bhikkhunī, whose meticulous reading of the text has helped correct my English and eliminate inconsistencies. The work would be much poorer without the help of these generous scholars, but if any mistakes now remain then they are my fault alone. Ānandajoti Bhikkhu March 2015 5 Introduction In the Book of the Ones in the Numerical Collection (Aṅguttaranikāya, 1.14) there is a bare list of seventy-four monks, nuns, laymen and laywomen whom the Buddha singled out as excelling in a certain spiritual quality they had developed.1 No more information is given about them there, or the circumstances that led up to their being given these positions.
    [Show full text]
  • 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.
    [Show full text]
  • 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.
    [Show full text]
  • Origin and Nature of Ancient Indian Buddhism
    ORIGIN AND NATURE OF ANCIENT INDIAN BUDDHISM K.T.S. Sarao 1 INTRODUCTION Since times immemorial, religion has been a major motivating force and thus, human history cannot be understood without taking religion into consideration. However, it should never be forgotten that the study of religion as an academic discipline is one thing and its personal practice another. An objective academic study of religion carried many dangers with it. The biggest danger involved in such a study is that it challenges one’s personal beliefs more severely than any other discipline. For most people appreciation of religious diversity becomes difficult because it contradicts the religious instruction received by them. For people experiencing such a difficulty, it may be helpful to realize that it is quite possible to appreciate one’s own perspective without believing that others should also adopt it. Such an approach may be different but certainly not inferior to any other. It must never be forgotten that scholarship that values pluralism and diversity is more humane than scholarship that longs for universal agreement. An important requirement of objective academic study of religion is that one should avoid being personal and confessional. In fact, such a study must be based on neutrality and empathy. Without neutrality and empathy, it is not possible to attain the accuracy that is so basic to academic teaching and learning. The academic study of religion helps in moderating confessional zeal. Such a study does not have anything to do with proselyting, religious instruction, or spiritual direction. As a matter of fact, the academic study of religion depends upon making a distinction between the fact that knowing about and understanding a religion is one thing and believing in it another.
    [Show full text]
  • What Buddhists Believe Expanded 4Th Edition
    WhatWhat BuddhistBuddhist BelieveBelieve Expanded 4th Edition Dr. K. Sri Dhammanada HAN DD ET U 'S B B O RY eOK LIBRA E-mail: [email protected] Web site: www.buddhanet.net Buddha Dharma Education Association Inc. Published by BUDDHIST MISSIONARY SOCIETY MALAYSIA 123, Jalan Berhala, 50470 Kuala Lumpur, 1st Edition 1964 Malaysia 2nd Edition 1973 Tel: (603) 2274 1889 / 1886 3rd Edition 1982 Fax: (603) 2273 3835 This Expanded Edition 2002 Email: [email protected] © 2002 K Sri Dhammananda All rights reserved. No part of this book may be reproduced in any form or by any means, electronic or mechanical, including photocopying, recording, or by any in- formation storage and retrieval system, without permission in writing from the publisher. Cover design and layout Sukhi Hotu ISBN 983-40071-2-7 What Buddhists Believe Expanded 4th Edition K Sri Dhammananda BUDDHIST MISSIONARY SOCIETY MALAYSIA This 4th edition of What Buddhists Believe is specially published in conjunction with Venerable Dr K Sri Dhammananda’s 50 Years of Dhammaduta Service in Malaysia and Singapore 1952-2002 (BE 2495-2545) Photo taken three months after his arrival in Malaysia from Sri Lanka, 1952. Contents Forewordxi Preface xiii 1 LIFE AND MESSAGE OF THE BUDDHA CHAPTER 1 Life and Nature of the Buddha Gautama, The Buddha 8 His Renunciation 24 Nature of the Buddha27 Was Buddha an Incarnation of God?32 The Buddha’s Service35 Historical Evidences of the Buddha38 Salvation Through Arahantahood41 Who is a Bodhisatva?43 Attainment of Buddhahood47 Trikaya — The Three Bodies of the Buddha49
    [Show full text]
  • The Interface Between Buddhism and International Humanitarian Law (Ihl)
    REDUCING SUFFERING DURING CONFLICT: THE INTERFACE BETWEEN BUDDHISM AND INTERNATIONAL HUMANITARIAN LAW (IHL) Exploratory position paper as background for 4th to 6th September 2019 conference in Dambulla, Sri Lanka Peter Harvey (University of Sunderland, Emeritus), with: Kate Crosby (King’s College, London), Mahinda Deegalle (Bath Spa University), Elizabeth Harris (University of Birmingham), Sunil Kariyakarawana (Buddhist Chaplain to Her Majesty’s Armed Forces), Pyi Kyaw (King’s College, London), P.D. Premasiri (University of Peradeniya, Emeritus), Asanga Tilakaratne (University of Colombo, Emeritus), Stefania Travagnin (University of Groningen). Andrew Bartles-Smith (International Committee of the Red Cross). Though he should conquer a thousand men in the battlefield, yet he, indeed, is the nobler victor who should conquer himself. Dhammapada v.103 AIMS AND RATIONALE OF THE CONFERENCE This conference, organized by the International Committee of the Red Cross (ICRC) in collaboration with a number of universities and organizations, will explore correspondences between Buddhism and IHL and encourage a constructive dialogue and exchange between the two domains. The conference will act as a springboard to understanding how Buddhism can contribute to regulating armed conflict, and what it offers in terms of guidance on the conduct of, and behavior during, war for Buddhist monks and lay persons – the latter including government and military personnel, non-State armed groups and civilians. The conference is concerned with the conduct of armed conflict, and not with the reasons and justifications for it, which fall outside the remit of IHL. In addition to exploring correspondences between IHL and Buddhist ethics, the conference will also explore how Buddhist combatants and communities understand IHL, and where it might align with Buddhist doctrines and practices: similarly, how their experience of armed conflict might be drawn upon to better promote IHL and Buddhist principles, thereby improving conduct of hostilities on the ground.
    [Show full text]
  • 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
    [Show full text]
  • Great Disciples of the Buddha GREAT DISCIPLES of the BUDDHA THEIR LIVES, THEIR WORKS, THEIR LEGACY
    Great Disciples of the Buddha GREAT DISCIPLES OF THE BUDDHA THEIR LIVES, THEIR WORKS, THEIR LEGACY Nyanaponika Thera and Hellmuth Hecker Edited with an Introduction by Bhikkhu Bodhi Wisdom Publications 199 Elm Street Somerville, Massachusetts 02144 USA www.wisdompubs.org © Buddhist Publication Society 2003 All rights reserved. No part of this book may be reproduced in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system or technologies now known or later developed, without permission in writing from the publisher. Library of Congress Cataloging-in-Publication Data Nyanaponika, Thera, 1901- Great disciples of the Buddha : their lives, their works, their legacy / Nyanaponika Thera and Hellmuth Hecker ; edited with an introduction by Bhikkhu Bodhi. p. cm. “In collaboration with the Buddhist Publication Society of Kandy, Sri Lanka.” Originally published: Boston, Wisdom Publications, c1997. Includes bibliographical references and index. ISBN 0-86171-381-8 (alk. paper) 1. Gautama Buddha—Disciples—Biography. I. Hecker, Hellmuth. II. Bodhi, Bhikkhu. III. Title. BQ900.N93 2003 294.3’092’2—dc21 2003011831 07 06 5 4 3 2 Cover design by Gopa&Ted2, Inc. and TL Interior design by: L.J.SAWLit & Stephanie Shaiman Wisdom Publications’ books are printed on acid-free paper and meet the guidelines for permanence and durability of the Committee on Production Guidelines for Book Longevity of the Council on Library Resources. Printed in the United States of America This book was produced with environmental mindfulness. We have elected to print this title on 50% PCW recycled paper. As a result, we have saved the following resources: 30 trees, 21 million BTUs of energy, 2,674 lbs.
    [Show full text]
  • Right Mindfulness
    2 Right Mindfulness MEMORY & ARDENCY ON THE BUDDHIST PATH ≥HfiNISSARO BHIKKHU (GEOFFREY DeGRAFF) for free distribution 3 Inquiries may be addressed to: The Abbot Metta Forest Monastery PO Box 1409 Valley Center, CA 92082 USA Copyright © ≥h›nissaro Bhikkhu 2012 This book may be copied or reprinted for free distribution without permission from the publisher. Otherwise all rights reserved. 4 “Just as a royal frontier fortress has a gatekeeper—wise, experienced, intelligent—to keep out those he doesn’t know and to let in those he does, for the protection of those within, and to ward off those without; in the same way, a disciple of the noble ones is mindful, endowed with excellent proficiency in mindfulness, remembering & recollecting what was done and said a long time ago. With mindfulness as his gatekeeper, the disciple of the noble ones abandons what is unskillful, develops what is skillful, abandons what is blameworthy, develops what is blameless, and looks after himself with purity.” — AN 7:63 5 Contents Abbreviations Introduction PART ONE Chapter 1: Mindfulness the Gatekeeper Chapter 2: The Lessons of Fabrication Chapter 3: Experience Is Purposeful Chapter 4: The Burden of Bare Attention PART TWO Chapter 5: Mindfulness of Reading Chapter 6: The Structure of Breath Meditation Chapter 7: Fleshing out the Four Tetrads PART THREE Chapter 8: A Slice of Mindfulness Chapter 9: A Structure for Ardency Chapter 10: Why Appendix 1: The fin›p›nasati Sutta Appendix 2: The Mah› Satipa˛˛h›na Sutta Appendix 3: Jh›na & Right Concentration Glossary 6 Abbreviations AN Aºguttara Nik›ya Cv Cullavagga Dhp Dhammapada DN Dıgha Nik›ya Iti Itivuttaka MN Majjhima Nik›ya SN Saªyutta Nik›ya Sn Sutta Nip›ta Thag Therag›th› Thig Therıg›th› Ud Ud›na References to DN, Iti, and MN are to discourse (sutta).
    [Show full text]