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A Study of the Saṃskāra Section of Vasubandhu's Pañcaskandhaka with Reference to Its Commentary by Sthiramati
A Study of the Saṃskāra Section of Vasubandhu's Pañcaskandhaka with Reference to Its Commentary by Sthiramati Jowita KRAMER 1. Introduction In his treatise "On the Five Constituents of the Person" (Pañcaskandhaka) Vasubandhu succeeded in presenting a brief but very comprehensive and clear outline of the concept of the five skandhas as understood from the viewpoint of the Yogācāra tradition. When investigating the doctrinal development of the five skandha theory and of other related concepts taught in the Pañcaskandhaka, works like the Yogācārabhūmi, the Abhidharmasamuccaya, and the Abhidharmakośa- bhāṣya are of great importance. The relevance of the first two texts results from their close association with the Pañcaskandhaka in terms of tradition. The significance of the Abhidharmakośabhāṣya is due to the assumption of an identical author of this text and the Pañcaskandhaka.1 The comparison of the latter with the other texts leads to a highly inconsistent picture of the relations between the works. It is therefore difficult to determine the developmental processes of the teachings presented in the texts under consideration and to give a concluding answer to the question whether the same person composed the Abhidharmakośabhāṣya and the Pañcaskandhaka. What makes the identification of the interdependence between the texts even more problematic is our limited knowledge of the methods the Indian authors and commentators applied when they composed their works. It was obviously very common to make use of whole sentences or even passages from older texts without marking them as quotations. If we assume the silent copying of older material as the usual method of Indian authors, then the question arises why in some cases the wording they apply is not identical but replaced by synonyms or completely different statements. -
Mahasi Sayadaw's Revolution
Deep Dive into Vipassana Copyright © 2020 Lion’s Roar Foundation, except where noted. All rights reserved. Lion’s Roar is an independent non-profit whose mission is to communicate Buddhist wisdom and practices in order to benefit people’s lives, and to support the development of Buddhism in the modern world. Projects of Lion’s Roar include Lion’s Roar magazine, Buddhadharma: The Practitioner’s Quarterly, lionsroar.com, and Lion’s Roar Special Editions and Online Learning. Theravada, which means “Way of the Elders,” is the earliest form of institutionalized Buddhism. It’s a style based primarily on talks the Buddha gave during his forty-six years of teaching. These talks were memorized and recited (before the internet, people could still do that) until they were finally written down a few hundred years later in Sri Lanka, where Theravada still dominates – and where there is also superb surf. In the US, Theravada mostly man- ifests through the teaching of Vipassana, particularly its popular meditation technique, mindfulness, the awareness of what is hap- pening now—thoughts, feelings, sensations—without judgment or attachment. Just as surfing is larger than, say, Kelly Slater, Theravada is larger than mindfulness. It’s a vast system of ethics and philoso- phies. That said, the essence of Theravada is using mindfulness to explore the Buddha’s first teaching, the Four Noble Truths, which go something like this: 1. Life is stressful. 2. Our constant desires make it stressful. 3. Freedom is possible. 4. Living compassionately and mindfully is the way to attain this freedom. 3 DEEP DIVE INTO VIPASSANA LIONSROAR.COM INTRODUCTION About those “constant desires”: Theravada practitioners don’t try to stop desire cold turkey. -
Stages of the Path: Stream Entry and Beyond by Bodhiketu
Stages of the Path: Stream Entry and Beyond by Bodhiketu For many years I have thought that the traditional Nikāya scheme of Stream Entrant, Once- Returner, Non-Returner and Arahant was unclear. The category of Once-Returner seems particularly strange, even bizarre. What does it mean to have a 'stage' in which the fourth and fifth fetters (that is, craving and hatred) are merely weakened? How ‘weak’ is enough to qualify? How could that be measured or attained? This appeared to be nothing other than an example of scholastic foolishness, but the scheme was not easy to dismiss because it is asserted as a very real category in the Pali Canon and commentaries. Moreover, there is an apparent contradiction within the Pali Canon itself about the ethical criteria that are indicative of Stream Entry. I have for some time thought that these ethical criteria were often set too high, both within the Western Buddhist Order and within the contemporary Theravāda, within parts of which it seems that Stream Entry has even come to be regarded as beyond the reach of practitioners in this current age. Why does any of this matter? Ultimately, I believe, it makes a great difference to the confidence that we have in our traditions – our institutions, practices and practitioners. In addition, it seems to me that being clear about the doctrine is of critical practical importance. Sangharakshita, the founder of the Western Buddhist Order, is often quoted as saying that Stream Entry is well within the reach of members of the Western Buddhist Order who have practised wholeheartedly for 20-30 years. -
Just This Is It: Dongshan and the Practice of Suchness / Taigen Dan Leighton
“What a delight to have this thorough, wise, and deep work on the teaching of Zen Master Dongshan from the pen of Taigen Dan Leighton! As always, he relates his discussion of traditional Zen materials to contemporary social, ecological, and political issues, bringing up, among many others, Jack London, Lewis Carroll, echinoderms, and, of course, his beloved Bob Dylan. This is a must-have book for all serious students of Zen. It is an education in itself.” —Norman Fischer, author of Training in Compassion: Zen Teachings on the Practice of Lojong “A masterful exposition of the life and teachings of Chinese Chan master Dongshan, the ninth century founder of the Caodong school, later transmitted by Dōgen to Japan as the Sōtō sect. Leighton carefully examines in ways that are true to the traditional sources yet have a distinctively contemporary flavor a variety of material attributed to Dongshan. Leighton is masterful in weaving together specific approaches evoked through stories about and sayings by Dongshan to create a powerful and inspiring religious vision that is useful for students and researchers as well as practitioners of Zen. Through his thoughtful reflections, Leighton brings to light the panoramic approach to kōans characteristic of this lineage, including the works of Dōgen. This book also serves as a significant contribution to Dōgen studies, brilliantly explicating his views throughout.” —Steven Heine, author of Did Dōgen Go to China? What He Wrote and When He Wrote It “In his wonderful new book, Just This Is It, Buddhist scholar and teacher Taigen Dan Leighton launches a fresh inquiry into the Zen teachings of Dongshan, drawing new relevance from these ancient tales. -
From Grasping to Emptiness – Excursions Into the Thought-World of the Pāli Discourses (2)
From Grasping to Emptiness – Excursions into the Thought-world of the Pāli Discourses (2) Anālayo © 2010 Anālayo Published by The Buddhist Association of the United States 2020 Route 301, Carmel, New York 10512 Printed in Taiwan Cover design by Laurent Dhaussy ISBN 978-0-615-25529-3 Introduction 3 1. Grasping / Upādāna 5 1.1 Grasping at Sensual Pleasures 5 1.2 Grasping at Views 7 1.3 Grasping at Rules and Observances 9 1.4 Grasping at a Doctrine of Self 10 1.5 The Five Aggregates [Affected by] Clinging 13 1.6 Grasping and Nibbāna 15 1.7 Freedom from Grasping 16 2. Personality View / Sakkāyadihi 19 2.1 Manifestations of Personality View 19 2.2 Removal of Personality View 24 3. Right View / Sammādihi 27 3.1 Wrong View 27 3.2 Right View and Investigation 29 3.3 Right View as the Forerunner of the Path 31 3.4 Arrival at Right View 33 3.5 Right View and the Four Noble Truths 34 4. Volitional Formations / Sakhārā 39 4.1 Sakhāras as an Aggregate 40 4.2 Sakhāras as a Link in Dependent Arising 44 4.3 Sakhāras in General 48 5. Thought / Vitakka 55 5.1 The Ethical Perspective on Thought 56 5.2 The Arising of Thought 57 5.3 The Vitakkasahāna-sutta 60 5.4 Vitakka in Meditation 64 5.5 Thought Imagery 66 6. Wise Attention / Yoniso Manasikāra 69 6.1 Wise ( Yoniso ) 69 6.2 Attention ( Manasikāra ) 72 6.3 The Implications of Wise Attention 72 6.4 The Importance of Wise Attention 78 7. -
Echoes of Memory Volume 9
Echoes of Memory Volume 9 CONTENTS JACQUELINE MENDELS BIRN MICHEL MARGOSIS The Violins of Hope ...................................................2 In Transit, Spain ........................................................ 28 RUTH COHEN HARRY MARKOWICZ Life Is Good ....................................................................3 A Letter to the Late Mademoiselle Jeanne ..... 34 Sunday Lunch at Charlotte’s House ................... 36 GIDEON FRIEDER True Faith........................................................................5 ALFRED MÜNZER Days of Remembrance in Rymanow ..................40 ALBERT GARIH Reunion in Ebensee ................................................. 43 Flory ..................................................................................8 My Mother ..................................................................... 9 HALINA YASHAROFF PEABODY Lying ..............................................................................46 PETER GOROG A Gravestone for Those Who Have None .........12 ALFRED TRAUM A Three-Year-Old Saves His Mother ..................14 The S.S. Zion ...............................................................49 The Death Certificate That Saved Vienna, Chanukah 1938 ...........................................52 Our Lives ..................................................................................... 16 SUSAN WARSINGER JULIE KEEFER Bringing the Lessons Home ................................. 54 Did He Know I Was Jewish? ...................................18 Feeling Good ...............................................................55 -
Lay People Pali Sikkha
Lay People Pali Sikkha LEARNING PĀḶI “For Lay People” Pāḷi Sikkha Version 1.2 By Thāmanay Kyaw Sayadaw 1 Lay People Pali Sikkha Contents Verb Suffix “ti” (ti-vibhatti) ..................................................................................................................... 4 Verb Suffix “anti” ..................................................................................................................................... 4 Suffix “si” ................................................................................................................................................. 4 Subject + Object + Verb ........................................................................................................................... 5 Verb Suffix “ma” (ma-vibhatti) ................................................................................................................ 6 Only-Noun Sentences (Tulyattha-Liṅgattha) ........................................................................................... 6 Form-3 Nouns (Tatiyā Vibhatti) ............................................................................................................... 9 Form-4 Nouns (Catutthī Vibhatti) .......................................................................................................... 10 Form-5 Nouns (Pancamī Vibhatti) ......................................................................................................... 10 Form-6 Nouns (Chatthī Vibhatti) .......................................................................................................... -
Buddhist Discussion Centre (Upwey) Ltd. 33 Brooking St
Buddhist Discussion Centre (Upwey) Ltd. 33 Brooking St. Upwey 3158 Victoria Australia. Telephone 754 3334. (Incorporated in Victoria) NEWSLETTER N0. 11 MARCH 1983 REGISTERED BY AUSTRALIA POST PUBLICATION NO. VAR 3103 ISSN 0818-8254 Inauguration of 1000th Birth Anniversary of Atisa Dipankar Srijnan - Dhaka, Bangladesh,1983. Chief Martial Law Administrator, (C.M.L.A.) Lt. Gen. H. M. Ershad inaugurated the Week-long programme commencing on 26th February, 1983. A full report of this event appeared in the Bangladesh Observer, 20th February, 1983, at Page 1, under the heading "All Religions enjoy equal rights". The C.M.L.A. said it was a matter of great pride that Atisa Dipankar Srijnan had established Bangladesh in the comity of nations an honourable position by his unique contributions in the field of knowledge. Therefore, Dipankar is not only the asset and pride of the Buddhist community; rather he is the pride of Bangladesh and an asset for the whole nation. The C.M.L.A. hoped that the people being imbibed with the ideals of sacrifice, patriotism, friendship and love of mankind of Atisa Dipankar would take part in the greater struggle of building the nation. He called upon the participating delegates to carry with them the message of peace, fraternity, brotherhood, love and non-violence from the people of Bangladesh to the people of their respective countries. Besides Bangladesh, about 50 delegates from about 20 countries took part in the celebration. John D. Hughes, Director of B.D.C. (Upwey), representing Australia at the Conference, would like to express his sincere gratitude to the C.M.L.A. -
Vatthūpama Sutta
Majjhima Nikya 1 M 7 Vatthûpama Sutta Vatthûpama Sutta The Discourse on the Parable of the Cloth [We are purified internally by the mind] (Majjhima Nikya 7/1:36-40) Translated by Piya Tan ©2003 1 The Sutta and its title 1.1 THE SUTTA TITLE. The Vatthûpama Sutta (M 7) records the brahmin Sundarika Bhāra,dvāja’s meeting with the Buddha at Jeta,vana. This discourse has two main parts: in the first, the Buddha instructs on the nature of self-purity, and in the second, he addresses Sundarika Bhāra,dvāja on the latter’s view on external purification. Evidently, Sundarika is present (“sitting not far from the Blessed One”) throughout the whole discourse addressed to the monks, and when he questions the Buddha in the second half of the dis- course, the Buddha answers him. The second half of the Vatthûpama Suitta is about the Buddha’s teaching Sundarika Bhāra,dvāja and his awakening as an arhat. Sundarika presents us with an identity problem because the Sutta Nipāta, too, has a description of his awakening as an arhat, that is, in the (Pūraḷāsa) Sundarika Bhāra,dvāja Sutta (Sn 3.4/- 79 f, 86).1 It is likely, however, that the two discourses are about two different Bhāra,dvājas, so that their accounts are separately recorded by the Khuddaka Reciters (or those who compiled the Sutta Nipāta) and by the Majjhima Reciters. It is possible that the “Sundarika Bhāradvāja” of the Vatthûpama Sutta—we shall call him Sundarika I —is a different person from his namesake, Sundarika II of the Sutta Nipāta. -
Buddhist Approach to Global Education in Ethics
297 BUDDHIST APPROACH TO GLOBAL EDUCATION IN ETHICS This volume is a collection of papers presented at the international workshop on “Buddhist Approach to Global Education in Ethics” which is being held on May 13, 2019, at International Conference Center Tam Chuc, Ha Nam, Vietnam on the occasion of the 16th United Nations Day of Vesak Celebrations 2019. The aim is to throw new light on the values of the global ethical system with a focus on the Buddhist approach in deepening our understanding of how Buddhist ethics can deliver a social change in the globalized world. REVIEW OF CONTENTS Prof. P. D. Premasiri in his paper titled “Universally valid ethical norms of Buddhism applicable to global education in ethics” deals with hindrance in determining the basis for global education in ethics and providing undeniable facts about the diversity involved in ethical norms, principles and attitudes of various global communities. The author also discusses the characteristics of Buddhist teaching on a humanistic approach to the moral life with perceptions of enlightened humans, i.e. ‘Knowledgeable Persons’ (vi¤¤å purisà). The paper places further emphasis on the necessity to draw the attention of educators to train the minds of humans on ethical choices in accordance with such decisions. The paper entitled Teaching“ Buddhist Ethics through the Life of the Buddha and Jesus” by Abraham Velez De Cea has proposed a new approach to the Buddhist ethical way of teaching and its application through interpretations of the Buddha’s life from the perspective of virtue ethics and meditation. The purpose is to heighten the Buddhist contribution being made to global education in ethical issues. -
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, -
Thomé H. Fang, Tang Junyi and the Appropriation of Huayan Thought
Thomé H. Fang, Tang Junyi and the Appropriation of Huayan Thought A thesis submitted to the University of Manchester for the degree of Doctor of Philosophy in the Faculty of Humanities 2014 King Pong Chiu School of Arts, Languages and Cultures TABLE OF CONTENTS Table of Contents 2 List of Figures and Tables 4 List of Abbreviations 5 Abstract 7 Declaration and Copyright Statement 8 A Note on Transliteration 9 Acknowledgements 10 Chapter 1 - Research Questions, Methodology and Literature Review 11 1.1 Research Questions 11 1.2 Methodology 15 1.3 Literature Review 23 1.3.1 Historical Context 23 1.3.2 Thomé H. Fang and Huayan Thought 29 1.3.3 Tang Junyi and Huayan Thought 31 Chapter 2 – The Historical Context of Modern Confucian Thinkers’ Appropriations of Buddhist Ideas 33 2.1 ‘Ti ’ and ‘Yong ’ as a Theoretical Framework 33 2.2 Western Challenge and Chinese Response - An Overview 35 2.2.1 Declining Status of Confucianism since the Mid-Nineteenth Century 38 2.2.2 ‘Scientism’ as a Western Challenge in Early Twentieth Century China 44 2.2.3 Searching New Sources for Cultural Transformation as Chinese Response 49 2.3 Confucian Thinkers’ Appropriations of Buddhist Thought - An Overview 53 2.4 Classical Huayan Thought and its Modern Development 62 2.4.1 Brief History of the Huayan School in the Tang Dynasty 62 2.4.2 Foundation of Huayan Thought 65 2.4.3 Key Concepts of Huayan Thought 70 2.4.4 Modern Development of the Huayan School 82 2.5 Fang and Tang as Models of ‘Chinese Hermeneutics’- Preliminary Discussion 83 Chapter 3 - Thomé H.