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444 Sentences With "bhikkhu"

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Mahasthavir, Bhikkhu Dharmaloka (1999). A Pilgrimage in China. Kathmandu: Bhikkhu Aniruddha Mahasthavir. Page 127.
Mahasthavir, Bhikkhu Dharmaloka (1999). A Pilgrimage in China. Kathmandu: Bhikkhu Aniruddha Mahasthavir. Pages 124–125.
The monastic followers adhere to the Bhikkhu-way. The Bhikkhu lead a very disciplined life modeled after the Buddha, going from Pabbajjā or novice ordination (sāmaṇera) to upasampada or higher ordination (Bhikkhu).
From 1984 until 2002 Ven. Bhikkhu Bodhi was the editor. Since 2005 Ven. Bhikkhu Nyanatusita is the editor.
LeVine and Gellner (2005), p. 48.Mahasthavir, Bhikkhu Dharmaloka (1999). A Pilgrimage in China. Kathmandu: Bhikkhu Aniruddha Mahasthavir.
Kumar Kashyap later moved to Kalimpong and then to Sri Lanka.Mahasthavir, Bhikkhu Dharmaloka (1999). A Pilgrimage in China. Kathmandu: Bhikkhu Aniruddha Mahasthavir.
According to one discourse in the Samyutta Nikaya entitled "Bhikkhu Sutta" (SN 46.5): :[Bhikkhu:] "Venerable sir, it is said, 'factors of enlightenment, factors of enlightenment.' In what sense are they called factors of enlightenment?" :[Buddha:] "They lead to enlightenment, bhikkhu, therefore they are called factors of enlightenment...."Bhikkhu Sutta (SN 46.5), trans. Bodhi (2000), p. 1574. See also Walshe (1985), n. 265.
What is a bhikkhu? A person under the age of 20 cannot be ordained as a bhikkhu or bhikkhuni but can be ordained as a śrāmaṇera or śrāmaṇērī.
He received his upasampada in 2007 in the Sri Lankan Shwegyin Nikaya (belonging to the main Amarapura Nikaya), with Pemasiri Thera of Sumathipala Aranya as his ordination acariya. Bhikkhu Bodhi has been Bhikkhu Anālayo's main teacher. The late Bhikkhu Kaṭukurunde Ñāṇananda has also been an important influence in his understanding of the Dhamma.
Pīti in Pali (Sanskrit: Prīti) is a factor (Pali:cetasika, Sanskrit: caitasika) associated with the concentrative absorption (Sanskrit: dhyana; Pali: jhana) of Buddhist meditation. According to Buddhadasa Bhikkhu, piti is a stimulating, exciting and energizing quality, as opposed to the calmness of sukha.Buddhadasa Bhikkhu (Author), Santikaro Bhikkhu (Translator). Mindfulness With Breathing : A Manual for Serious Beginners.
Returning from Burma, he went to Kusinagar where he became a novice monk and took the name Dhammalok in 1933.Mahasthavir, Bhikkhu Dharmaloka (1999). A Pilgrimage in China. Kathmandu: Bhikkhu Aniruddha Mahasthavir.
He describes it as "deplorable", "comprehensible only to the initiate, written by and for Buddhologists". Selections: see List of Pali Canon anthologies. A translation by Bhikkhu Nanamoli and Bhikkhu Bodhi of the Majjhima Nikaya was published by Wisdom Publications in 1995. Translations by Bhikkhu Bodhi of the Samyutta Nikaya and the Anguttara Nikaya were published by Wisdom Publications in 2003 and 2012, respectively.
Buddhist Monastic Code II, Chapter 23, Bhikkhunis Thanissaro Bhikkhu (For free distribution).
The film tells the story from the aspect of the buddhist bhikkhu.
"Thai forest monk Thanissaro Bhikkhu answers questions from Tricycle readers." Tricycle: The Buddhist Review and Bhikku Bodhi's acclaimed translation of the Pali Canon also recommends it .Bhikkhu Bodhi. In the Buddha's Words: An Anthology of Discourses from the Pali Canon.
The Connected Discourses of the > Buddha, trans. Bhikkhu Bodhi (Boston: Wisdom Publications, 2000), p. 871.
Indologist Richard Gombrich, following Bhikkhu Sujato and Bhikkhu Brahmali's arguments, states that "it makes good sense to believe ... that large parts of the Pali Canon do preserve for us the Buddha-vacana, 'the Buddha's words', transmitted to us via his disciple Ānanda and the First Council".
Bhikkhu Bodhi, Arahants, Bodhisattvas, and Buddhas According to Bhikkhu Bodhi, nirvāṇa is "the ultimate goal", and one who has attained nirvana has attained arhatship: Bhikkhu Bodhi writes, "The defining mark of an arahant is the attainment of nirvāṇa in this present life." The Mahayana discerned a hierarchy of attainments, with samyaksambuddhas at the top, mahāsattvas below that, pratyekabuddhas below that and arhats further below.Williams, Paul. Buddhism. Vol. 3: The origins and nature of Mahāyāna Buddhism. Routledge. 2004. pp.
Bhikkhu Bodhi, for example, states that rebirth is an integral part of the Buddhist teachings as found in the sutras, despite the problems that "modernist interpreters of Buddhism" seem to have with it. Thanissaro Bhikkhu, as another example, rejects the "modern argument" that "one can still obtain all the results of the practice without having to accept the possibility of rebirth." He states, "rebirth has always been a central teaching in the Buddhist tradition."Thanissaro Bhikkhu, The Truth of Rebirth.
A Pilgrimage in China. Kathmandu: Bhikkhu Aniruddha Mahasthavir. Pages 5-9.LeVine, Sarah and Gellner, David N. (2005).
Access to Insight is well known to students of BuddhismCharles S. Prebish, Luminous Passage: The Practice and Study of Buddhism in America. University of California Press, 1999. p. 226. around the world. For example, Thanissaro Bhikkhu, although he does not have Internet access, proclaims it as a valuable resource,Thanissaro Bhikkhu.
The warning seems unwarranted. Personal recollections are not necessarily wrong or mistaken. Bhikkhu Jagdish Kashyap was born on 2 May 1908 in Ranchi, Bihar, India; he died 28 January 1976. His birth name was Jagdish Narain, and the name Kashyap was given to him at his bhikkhu ordination in 1933.
Sue Hamilton, Identity and Experience. LUZAC Oriental, 1996, pages 105-106. Their primary uses are, however, distinct.Bodhi, Bhikkhu (trans.) (2000b).
Yasa was a bhikkhu during the time of Gautama Buddha. He was the sixth bhikkhu in the Buddha's sangha and was the sixth to achieve arahanthood. Yasa lived in the 6th century BCE in what is now Uttar Pradesh and Bihar in northern India. Yasa was raised in Varanasi in a life of luxury.
Most young men do not intend to become fully ordained bhikkhus (bhikkhu), and they remain as monks for less than a year. Even a son's temporary ordination as a bhikkhu brings great merit to his parents, however, and is considered so important that arrangements are made at a parent's funeral if the son has not undergone the process while the parent was living. There are two classes of bhikkhus at a wat: the novices (samani or nen) and the bhikkhu. Ordination is held from mid-April to mid-July, during the rainy season.
Macmillan Encyclopedia of Buddhism. Vol. 1, p. 377The Connected Discourses of the Buddha. A Translation of the Samyutta Nikaya, Bhikkhu Bodhi, Translator.
95 Things given up include the Three poisons (stanza 14) and the Five hindrances (stanza 17)Bhikkhu Bodhi, op. cit. pg. 96.
Kappiya is a Buddhist lay manciple (attendant or steward) who resides in a monastery (vihāra) and assists Buddhist monks (bhikkhu in Pali).
Buddhist Global Relief is an organization of socially engaged Buddhists with a mission to "combat chronic hunger and malnutrition" founded by Bhikkhu Bodhi.
A Pilgrimage in China. Kathmandu: Bhikkhu Aniruddha Mahasthavir. Pages 124-125. The exiled monks first went to Kushinagar, India and then to Sarnath.
Yuttadhammo Bhikkhu (also known as Bhante Yuttadhammo; born 1979) is a Canadian Buddhist monk. He was ordained in 2001 under Ajahn Tong Sirimangalo.
According to Bhikkhu Bodhi, Vedic sacrifices used uḍumbara wood for many different ritual purposes such as a ladle and post, as well as amulets made of uḍumbara wood are mentioned in Vedic texts.SN 4.21, "A Number [Discourse]," trans. by Bhikkhu Bodhi (2000). The Connected Discourses of the Buddha: A Translation of the Sayutta Nikāya (Boston: Wisdom Publications), pp. 210-11.
It was then that he was given the name Sangharakshita (Pali: Sangharakkhita), which means "protected by the spiritual community." Sangharakshita took full bhikkhu ordination the following year, with another Burmese bhikkhu, U Kawinda, as his preceptor (upādhyāya), and with the Ven. Jagdish Kashyap as his teacher (ācārya). He studied Pali, Abhidhamma, and Logic with Jagdish Kashyap at Benares (Varanasi) University.
Skorupski, Tadeusz. “Consciousness and Luminosity in Indian and Tibetan Buddhism.” In Buddhist Philosophy and Meditation Practice: Academic Papers Presented at the 2nd IABU Conference Mahachulalongkornrajavidyalaya University, Main Campus Wang Noi, Ayutthaya, Thailand, 31 May–2 June 2012. Thanissaro Bhikkhu holds that the commentaries' identification of the luminous mind with the bhavanga is problematic,Thanissaro Bhikkhu, Pabhassara Sutta: Luminous Note #1.
Kaundinya thus became first arahat. Having realised arahanthood, he requested the Buddha for permission to retire from the world, which was granted with the words "ehi bhikkhu". Kaundinya thus became the first bhikkhu (monk) in the Buddha's dispensation, known as the sangha. Later, the assembly at Jetavana declared him to be the foremost among the first bhikkhus and the disciples of long standing.
Sasai has hundreds of thousands of lay followers and hundreds of ordained monk and novice disciples. His most active disciples are Bhante Bodhi Dhamma (Dhammaji), Prajnasheela Bhikkhu, Ken Bodhi, and Bhikkhu Abhaya Putra. The first and last were trained as Theravada monk and the others as Mahayana monks. Bodhi Dhamma works in South India teaching Zen while Prajnasheela works in central India.
Edinburgh University Press: p. 86.Nyanaponika, Nyaponika Thera, Nyanaponika, Bhikkhu Bodhi (1998). Abhidhamma Studies: Buddhist Explorations of Consciousness and Time. Wisdom Publications: p. 42.
Jnl Buddhist Ethics, Vol. 9, 2002 (accessed March 2010)Bodhi, Bhikkhu. Abhidhammattha Sangaha: A Comprehensive Manual of Abhidhamma. BPS Pariyatti Editions, 2000, p. 89.
U Vimala (, commonly known as the Mogok Sayadaw; 27 December 1899 - 17 October 1962) was a renowned bhikkhu and vipassanā meditation master of Theravada Buddhism.
Thanissaro Bhikkhu, Upasika Kee Nanayon and the Social Dynamic of Theravadin Buddhist Practice , 1995 Her dhamma talks and poetry were widely circulated. As word of her spread, she became one of the most popular female meditation teachers in Thailand. Many of her talks have been translated into English by Thanissaro Bhikkhu who sees her as "arguably the foremost woman Dhamma teacher in twentieth-century Thailand".
Modern Buddhist thinkers who have been influenced by Western Phenomenology and Existentialism include Ñāṇavīra Thera, Nanamoli Bhikkhu, R. G. de S. Wettimuny, Samanera Bodhesako and Ninoslav Ñāṇamoli.
Sangharaj (Bangladesh Sangharaj Bhikkhu Mahasabha 6. World Citizen (From International Association for Religious Freedom,U.K) 7.Religious & Peace Award (From International Association for Religious Freedom, U.K.) 8.
He released Ajatasattu and did not harm him.Bodhi, Bhikkhu (trans.) (2000). The Connected Discourses of the Buddha: A New Translation of the Samyutta Nikaya. Boston: Wisdom Publications. .
Returning from Tibet, he was enrolled at Central Hindu Boarding School in Varanasi. In 1925, Gaja Ratna came back to Kathmandu.Mahasthavir, Bhikkhu Dharmaloka (1999). A Pilgrimage in China.
Mongkut, concerned that the ordination lines in Thailand were broken by a lack of adherence to this monastic code, sought out a different lineage of bhikkhus with practice that is more in line with the vinaya. There are several rules in the Theravada monastic code by which a bhikkhu is "defeated" - he is no longer a bhikkhu even if he continues to wear robes and is treated as one. Every ordination ceremony in Theravada Buddhism is performed by ten bhikkhus to guard against the possibility of the ordination being rendered invalid by having a "defeated bhikkhu" as preceptor. Despite this, Mongkut was concerned that the area's lineages of regional traditions were broken.
In a movement to modernize monasticism, Sulak began a group named sekhiyadhamma in order to increase social awareness among monks. Sulak claims that he relied heavily on the ideas of Buddhadasa Bhikkhu and Bhikkhu P. A. Payutto in forming his own ideas. While Buddhadasa Bhikku advocated a theory of Dhammic socialism, Payutto's main focus in Buddhism was studying the original teachings of the Buddha and making them more applicable to the modern world.
Wrote Foreword. # Beautiful Living: Buddha's Way to Prosperity, Wisdom, and Inner Peace (a.k.a. The Buddha's Teachings on Prosperity: At Home, At Work, In the World); Bhikkhu Rahula, 2006. Wrote Foreword.
Bhikkhu Bodhi explains: :Torpor is the morbid state of the mental factors. Its characteristic is unwieldiness. Its function is to smother. It is manifested as drooping, or as nodding and sleepiness.
It is inaugurated in 2017. Founder: Venerable Sugato Bhikkhu by the support of his spiritual teacher Most Venerable Phrathep Mongkolyarn chief abbot of Wat Phutthabucha, Bangkok, Thailand with his Thai devotees.
The Buddhist Publication Society publishes a variety of works, in both English and Sinhala, ranging from introductory works to translations of technical philosophical texts. The Society publishes works by a number of noted Theravada monks and lay writers, including books by Nyanaponika Thera, Nyanatiloka Mahathera, Bhikkhu Bodhi, Piyadassi Thera, Bhikkhu Ñanamoli, Narada Mahathera, Mahasi Sayadaw, Helmuth Hecker, S. Dhammika and Francis Story. From the BPS's inception to 1984 Ven. Nyanaponika Thera was the BPS's English editor.
A Biographical Sketch of Venerable Narada Maha Thera The Vihara moved to Heathfied Gardens, Chiswick in 1964. Ven Hammalawa Saddhatissa Nayaka Thera subsequently became the chief Bhikkhu of the Vihara NEW POSTAL STAMP and was succeeded in 1985 by Ven Dr Medagama Vajiragnana Nayaka Thera.Buddhist missionary in the West after WW II In 1994, The Vihara moved to its present premises at The Avenue, Chiswick. Ven Bogoda Seelawimala Nayaka Thera was appointed as the Chief Bhikkhu in May 2008.
Bhikkhu Anālayo temporarily ordained in 1990 in Thailand, after a meditation retreat at Wat Suan Mokkh, the monastery established by the influential 20th-century Thai monk Ajahn Buddhadasa. In 1994 he went to Sri Lanka, looking to meet Nyanaponika Thera after having read his book The Heart of Buddhist Meditation. Nyanaponika Thera died just days before Analayo's arrival but he stayed on and studied with Bhikkhu Bodhi. In 1995 he took pabbajja again under Balangoda Ananda Maitreya Thero.
The Ānāpānasati Sutta (Pāli) or Ānāpānasmṛti Sūtra (Sanskrit), "Breath- Mindfulness Discourse," Majjhima Nikaya 118, is a discourse that details the Buddha's instruction on using awareness of the breath (anapana) as an initial focus for meditation. The sutta includes sixteen steps of practice, and groups them into four tetrads, associating them with the four satipatthanas (placings of mindfulness). According to American scholar monk, Thanissaro Bhikkhu, this sutta contains the most detailed meditation instructions in the Pali Canon.Thanissaro Bhikkhu.
Buddhist revivalism has also reacted against changes in Buddhism caused by colonialist regimes. Western colonialists and Christian missionaries deliberately imposed a particular type of Christian monasticism on Buddhist clergy in Sri Lanka and colonies in Southeast Asia, restricting monks' activities to individual purification and temple ministries.Edmund F. Perry's introduction to Walpola Rahula's The Heritage of the Bhikkhu: A Short History of the Bhikkhu in the Educational, Cultural, Social, and Political Life. Grove Press, New York, 1974, p. xii.
Satya Priya Mahathero (born Bidhu Bhiushan Barua, 10 June 1930 – 4 October 2019) was a Bangladeshi Buddhist pundit, religious leader and social worker. He was the President of Bangladesh Sangharaj Bhikkhu Mahasava.
Page 305. Among his notable books, the travelogue Mahachin Yatra ("A Journey to Great China") was published from Kalimpong in 1950. Dhammalok received higher ordination in Sarnath in 1935.Mahasthavir, Bhikkhu Dharmaloka (1999).
Prince Siddhartha shaves his hair and becomes an ascetic. Borobudur bas- relief, 9th century. Buddhism reached Southeast Asia both directly over sea from India and indirectly from Central Asia and China in a process that spanned most of the first millennium CE. In the third century B.C., there was disagreement among Ceylonese monks about the differences in practices between some councils of Bhikkhu monks and Vajjian Monks. The Bhikkhu monks affirmed Theravada traditions and rejected some of the practices of the Vajjian monks.
Charles Henry Allan Bennett (8 December 1872 – 9 March 1923) was a member of the Hermetic Order of the Golden Dawn. He was a close associate of author and occultist Aleister Crowley. Bennett received the name Bhikkhu Ananda Metteyya at his ordination as a Buddhist monk and spent years studying and practicing Buddhism in the East. He was the second Englishman to be ordained as a Buddhist monk (Bhikkhu) of the Theravada traditionBatchelor, Stephen The Awakening of the West, p. 40.
She seems to have abnormal priorities in her life, and focuses on things that other people wouldn't focus on. ; : :Udonko's older sister. She works as a bhikkhu (exorcist). ; : :Kinako is a second year student.
The devaputtas are young devas newly arisen in heavenly planes, and devatas are mature deities.Bodhi, Bhikkhu (trans.) (2000). The Connected Discourses of the Buddha: A New Translation of the Samyutta Nikaya. Boston: Wisdom Publications. .
According to Bhikkhu Bodhi, Ajahn Sucitto in his book 'Kamma and the end of Kamma' describe asavas as "underlying biases" (that fabricate things, emotions, sensations, and responses), which condition grasping through which samsara operates.
Saṅkhāra also refers to that faculty within a person wherein these dispositions are formed.See, for instance, Bodhi, Bhikkhu (trans.) (2000). The Connected Discourses of the Buddha: A Translation of the Samyutta Nikaya. Boston: Wisdom Publications.
Their primary uses are, however, distinct.Bodhi, Bhikkhu (trans.) (2000b). The Connected Discourses of the Buddha: A Translation of the Samyutta Nikaya. (Part IV is "The Book of the Six Sense Bases (Salayatanavagga)".) Boston: Wisdom Publications. .
"Suara Karya", Bhikkhu Uggadhammo Telah Tiada, p. IX. Jakarta. The complete salutation which is commonly used as a greeting in the books' preface, letters, or meeting is: :Namo Sanghyang Adi Buddhaya. Namo Buddhaya, Bodhisatvaya Mahasatvaya.
Leader/Title: Most Venerable Huyen Viet Ethnic Composition: Mostly Vietnamese, with a growing non-Vietnamese population. Resident Monks: Rev. Huyen Viet, Abbot, Rev. Bui Thanh Nhan (Thich Tri Quang), and Bhante Kassapa Bhikkhu, Assistant Abbot.
All your rafters broken, the ridge pole destroyed, gone to the Unformed, the mind has come to the end of craving."House" = selfhood; house- builder = craving. Thanissaro Bhikkhu, Commentary to the Dhammapada, Verses 153-154.
Their primary uses are, however, distinct.Bodhi, Bhikkhu (trans.) (2000b). The Connected Discourses of the Buddha: A Translation of the Samyutta Nikaya. (Part IV is "The Book of the Six Sense Bases (Salayatanavagga)".) Boston: Wisdom Publications. .
For a complete biography, Bhikkhu Ñanamoli's The Life of the Buddha is unique: a vivid and moving portrait of the Enlightened One composed almost entirely from texts of the Pali Canon. This is our most popular title, and though in print for over twenty-five years it is still constantly in demand. For an illuminating account of the Buddha's path two authoritative works can be recommended. One is Piyadassi Thera's popular The Buddha’s Ancient Path, the other is Bhikkhu Bodhi's The Noble Eightfold Path.
This is published by BPS in the outstanding translation by Bhikkhu Ñanamoli under the title The Path of Purification. The BPS also publishes the translation of an earlier, shorter work, the Vimuttimagga or Path of Freedom, which served as the example for the Visuddhimagga, and which is only completely extant in a Chinese translation. A draft translation from the Chinese was done by N.R.M. Ehara, Soma Thera and Kheminda Thera. A new translation of this important work is currently being done by Bhikkhu Nyanatusita.
Gordon Douglas has traditionally been seen as the first European to become ordained as a Bhikkhu in Southeast Asia although Laurence Carroll (U Dhammaloka) and others are now understood to have been earlier."Beachcombing, going native and freethinking: rewriting the history of early western Buddhist monastics" Contemporary Buddhism 11/2 (November 2010): 1 - 49 He was ordained in Siam in 1899 or 1900 and assumed the name Bhikkhu Asoka or Ashoka.Stephen Batchelor. 1994. The Awakening of the West: The Encounter of Buddhism and Western Culture, p.
A recent study by Bhikkhu Analayo concludes that the Theravada Majjhima Nikaya and Sarvastivada Madhyama Agama contain mostly the same major doctrines.Analayo (2011). A Comparative Study of the Majjhima-nikāya. Dharma Drum Academic Publisher. p. 891.
Gay and lesbian activists in Thailand will probably not be as successful as their fellows in European countries or Canada.Mettanando Bhikkhu (July 13, 2005). Religion and Same-Sex Marriage. The Buddhist Channel: Bringing Buddha Dharma Home - Issues.
Bhikkhu Bodhi states: :Feeling is the mental factor which feels the object. It is the effective mode in which the object is experienced. The Pali word vedanā does not signify emotion (which appears to be a complex phenomenon involving a variety of concomitant mental factors), but the bare affective quality of an experience, which may be either pleasant, painful or neutral....Bhikkhu Bodhi (2003), p. 80 Nina van Gorkom states: : When we study the Abhidhamma we learn that 'vedanā' is not the same as what we mean by feeling in conventional language.
In a correspondence between Bhikkhu Bodhi and B. Alan Wallace, Bhikkhu Bodhi described Ven. Nyanaponika Thera's views on "right mindfulness" and ' as follows, :... I should add that Ven. Nyanaponika himself did not regard “bare attention” as capturing the complete significance of ', but as representing only one phase, the initial phase, in the meditative development of right mindfulness. He held that in the proper practice of right mindfulness, sati has to be integrated with ', clear comprehension, and it is only when these two work together that right mindfulness can fulfill its intended purpose.
But in the Buddhist tale of a bhikkhu named Vakkali who was extremely ill and racked with excruciating pain. He was said to have died by suicide when near death and upon making statements suggesting he had passed beyond desires (and thus perhaps an arhant). Self- euthanasia appears the context for his death. Another case is the story of a bhikkhu named Godhika, also beset by illness,Suicide as a Response to Suffering who had repeatedly attained temporary liberation of mind but was unable to gain final liberation due to illness.
Chamlong had long been a devout Buddhist, and had particular respect for the monks Buddhadasa Bhikkhu and Panyanantha Bhikkhu. In 1979, Chamlong met Phra Phothirak (Bodhirak), founder of the Santi Asoke sect. Soon afterwards, Chamlong and Sirilak vowed to abstain from sexual relations and, in Sirilak's words, to start "a new life together in purity and friendship". In the early-1980s, he spent his free time touring the countryside, giving talks about Phothirak's brand of ascetic Buddhism, and urging people to abstain from alcohol, cigarettes, meat, and gambling.
He then stayed with Nyanatiloka and Ānanda Metteya at Kyundaw Kyaung, Kemmendine, Rangoon—a monastic residence in a quiet area that Mrs Hlā Oung had built for Ānanda Metteya and Nyanatiloka.Bhikkhu Nyanatusita & Hellmuth Hecker, p. 29. In 1906 or 1907, he was admitted as bhikkhu into the Sangha by the Sayadaw U Kumāra, who had also ordained Nyanatiloka, and was given the new name Sīlācāra.Bhikkhu Nyanatusita & Hellmuth Hecker, p. 29.Anonymous, A Biography While a novice, he translated Bhikkhu Ñāṇatiloka’s The Word of the Buddha, from German into English.
One important source for Mahāsāṃghika EBTs is the Mahāvastu ("Great Event"). This is a mythic life of the Buddha which includes many legendary tales but also includes various EBTs parallels.Rahula, Bhikkhu Telwatte (1978). A Critical Study of the Mahāvastu, chapter 2.
For other canonical texts explicitly identified by Bhikkhu Bodhi, see Bodhi (2005), Ch. IV. In addition to the precepts, as in the Sigalovada Sutta, this discourse also warns against the dangers of libertinism and commends the keeping of good-hearted friends.
Zen Anarchism: The Egalitarian Dharma of Uchiyama Gudō. Institute of Buddhist Studies and BDK America, Inc. and Norodom Sihanouk.Cambodia Under the Khmer RougeMonarchy in South-East Asia: the faces of tradition in transition Bhikkhu Buddhadasa coined the phrase "Dhammic socialism".
Wat Pa Ban Tat (alternative spelling: Wat Pa Baan Taad; Thai วัดป่าบ้านตาด) is theravada buddhist monastery (Wat) in Udon Thani Province of Thailand. Wat Pa Ban Tat was set up by a famous Thai meditation bhikkhu called Venerable Ajahn Maha Bua.
This method is founded by Burmese bhikkhu Mahasi Sayadaw and practiced worldwide. This is an intensive Vipassana (Satipatthana) meditation method (also called as Dry Vipassana) which uses the awareness of rising and falling of the abdomen as the main object (Kammatthana).
The teachings of Buddhism include the Noble Eightfold Path, comprising a division called right action. Under the Five Precepts ethical code, Upāsaka and Upāsikā lay followers should abstain from sexual misconduct, while Bhikkhu and Bhikkhuni monastics should practice strict chastity.
Babasaheb with Mai, holding a statue of the Buddha, during the Dhamma Diksha ceremony in Nagpur on 14 October 1956 Ambedkar receiving the Five Precepts from Mahasthavir Chandramani on 14 October 1956. In the photograph (from right to left): Savita Ambedkar, B. R. Ambedkar, Wali Sinha and bhikkhu Chandramani. On Ashok Vijaya Dashami (The Day on which Buddhism was accepted by Emperor Ashoka the Great) 14 October 1956, Savita Ambedkar accepted Buddhism along with her husband Bhimrao Ambedkar in Deekshabhoomi, Nagpur. She was given the initiation of Buddha's Dhamma by the Burmese Bhikkhu Mahastavir Chandramani giving Three Jewels and Five precepts.
He was ordained as a novice monk in October 2006 at Phat Phap Buddhist Temple in St. Petersburg, Florida. After one full year, he became a fully ordained bhikkhu at Buu Mon Buddhist Temple in Port Arthur, Texas. Bhante Kassapa Bhikkhu is currently a resident monk at Buu Mon Buddhist Temple, a Theravada Vietnamese temple in Port Arthur, Texas. He is the chaplain to the Buddhist inmates at the minimum security federal correction facility in Beaumont, Texas. Since he took over the prison ministry from the previous chaplain, the attendance went from 7 inmates to 20 inmates and growing.
Main building (vihara) at Birken Forest Monastery, near Kamloops, BC. Birken Forest Monastery has been developed in three distinct phases: In phase 1, Bhikkhu Soṇa and Bhikkhu Piyadhammo established Birken in a sparse two-room shack in the mountains near Pemberton, BC, along the Birkenhead River in 1994. This was the first monastery of the Thai Forest Tradition in Canada. During phase 2, the monastery moved to a new location, northeast of Princeton, BC. Facilities were expanded and included running water, electricity, and carpeting, as well as a refrigerator, sink and furnace. It was a significant improvement, but still quite austere.
Bhikkhu Bodhi states: :The twofold lightness has the characteristic of the subsiding of heaviness (garubhāva) in the mental body and consciousness, respectively. Its function is to crush heaviness. It is manifested as non- sluggishness. Its proximate cause is the mental body and consciousness.
His book "Life is Meditation; Meditation is Life" (2014) makes this point beautifully. Bhante Vimalaramsi teaches meditation directly from the Suttas of the Pali Canon. He considers the most workable English translation to be the work of Ven. Bhikkhu Bodhi and Ven. Nanamoli.
Buddhist monks in Thailand. In Theravada Buddhism, bhikkhu is the term for monk. Their disciplinary code is called the patimokkha, which is part of the larger Vinaya. They live lives of mendicancy, and go on a morning almsround (Pali: pindapata) every day.
Officially Pusso Saa was the sangharaja; however, he was only a figurehead. Thanissaro, a Thai-ordained forest bhikkhu, notes though that in the early-20th century, Ajahn Mun's kammaṭṭhāna lineage formed a distinct camp within the Thammayut order which was at odds with Vajirañāṇavarorasa's reforms.
Volker Zotz: Auf den glückseligen Inseln. Buddhismus in der deutschen Kultur. Theseus, Berlin 2000, p. 90-101 () In 1913 in Java, Arthur Fitz, a man from Graz, became the first recorded Austrian to be ordained as a Buddhist monk, taking the name Bhikkhu Sono.
377The Connected Discourses of the Buddha. A Translation of the Samyutta Nikaya, Bhikkhu Bodhi, translator. Wisdom Publications. Sutta 44.9 The bardo rebirth concept of Tibetan Buddhism, along with Yidam, developed independently in Tibet, and involves forty two peaceful deities, and fifty eight wrathful deities.
For example, Bhikkhu Bodhi states that Buddhadasa's approach of jettisoning the rebirth doctrine "would virtually reduce the Dhamma to tatters... the conception of rebirth is an essential plank to its ethical theory, providing an incentive for avoiding all evil and doing good", summarizes Powers.
King Tissa then chose his Minister Prince Arittha (his nephew) for the purpose since the minister had volunteered to go to India on the condition that on his return he would also be ordained into the Bhikkhu Sasana by Thera Mahindra. This was agreed.
From 2013-2017 the bhikkhu who was next in line for Supreme Patriarch was the Maha Nikaya bhikkhu Somdet Chuang Varapuñño of Wat Paknam Bhasicheroen. However, lawsuits involving Somdet Chuang and the affiliated Wat Phra Dhammakaya caused his appointment to be postponed and eventually withdrawn, with another candidate from the Dhammayuttika fraternity appointed instead. The lawsuits against Wat Phra Dhammakaya and Somdet Chuang were, in fact, eventually used as reasons by the junta to withdraw his nomination. On 7 February 2017, Prime Minister Prayut Chan-o-cha confirmed the appointment of Somdet Phra Maha Muniwong as the 20th Supreme Patriarch of Thailand in a televised address.
Bhikkhu KL Dhammajoti, Sarvāstivāda-Abhidharma, Centre of Buddhist Studies The University of Hong Kong 2007, p 576 In spite of this systematic division of samatha and vipasyana, the Sarvāstivāda Abhidharmikas held that the two practices are not mutually exclusive. The Mahavibhasa for example remarks that, regarding the six aspects of mindfulness of breathing, "there is no fixed rule here — all may come under samatha or all may come under vipasyana."Bhikkhu KL Dhammajoti, Sarvāstivāda-Abhidharma, Centre of Buddhist Studies The University of Hong Kong 2007, p 577. The Sarvāstivāda Abhidharmikas also held that attaining the dhyānas was necessary for the development of insight and wisdom.
These full-time student members of the sangha became the community of ordained monastics who wandered from town to city throughout the year, living off alms and stopping in one place only for the Vassa, the rainy months of the monsoon season. In the Dhammapada commentary of Buddhaghoṣa, a bhikkhu is defined as "the person who sees danger (in samsara or cycle of rebirth)" (Pāli: ikkhatīti: bhikkhu). He therefore seeks ordination to obtain release from it.Resources: Monastic Vows The Dhammapada states: For historical reasons, the full ordination of women has been unavailable to Theravada and Vajrayana practitioners, although recently the full ordination for women has been reintroduced to many areas.
Bhikkhu Bodhi states: : Restlessness (or agitation) has the characteristic of disquietude, like water whipped by the wind. Its function is to make the mind unsteady, as the wind makes a banner ripple. It is manifested as turmoil. Its proximate cause is unwise attention to mental disquiet.
Bhikkhu Bodhi states: :The twofold proficiency has the characteristic of healthiness of the mental body and consciousness, respectively. Its function is to crush unhealthiness of the mental body and consciousness. It is manifested as absence of disability. Its proximate cause is the mental body and consciousness.
On issues such as the role of bhikkhu in HIV/AIDS treatment and education, the current Sangharaja, Bour Kry has adopted a more liberal position than the Mohanikay head Tep Vong, but is less radical than that of certain Engaged Buddhist elements of the Mohanikay order.
The Golden Path is a point-and-click adventure video game published in 1986 by Firebird Software. The game's player character is Y'n Hsi, a Chinese Bhikkhu (Buddhist monk) and nobleman. Y'n Hsi seeks to depose Ch'un Kuei, a tyrannical warlord who murdered Y'n Hsi's father.
The nissaggiya pācittiya are rules entailing "confession with forfeiture." They are mostly concerned with the possessing of items which are disallowed or obtained in disallowable ways. The monk must forfeit the item and then confess his offense to another monk. There are thirty nissaggiya pācittiya for bhikkhu.
Visitors such as Anagarika Dhammapala and the German ambassador visited the Island Hermitage during this period. Several Westerners—four Germans, an American-German, an American, and an Austrian—were ordained at the Island Hermitage between 1911 and 1914.Bhikkhu Nyanatusita & Hellmuth Hecker, pp.35–39, 193.
Bhikkhu Bodhi states: :Rectitude is straightness. The twofold rectitude has the characteristic of uprightness of the mental body and consciousness, respectively. Its function is to crush tortuousness of the mental body and consciousness, and its manifestation is non-crookedness. Its proximate cause is the mental body and consciousness.
When he emerges from this state, he recounts three types of "contact" (phasso): # "emptiness" (suññato), # "signless" (animitto), # "undirected" (appaihito).SN 41.6. See, e.g., Thanissaro Bhikkhu (trans.) (2004), "SN 41.6 Kamabhu Sutta: With Kamabhu (On the Cessation of Perception & Feeling)," retrieved Feb 4 2009 from "Access to Insight" at www.accesstoinsight.
Buddhist monks do not take perpetual vows to remain monks although some become monks permanently. Traditionally, they became monks early in life. It is possible to become a novice at age seven, but in practice thirteen is the earliest age for novices. A bhikkhu must be at least twenty.
By 1956 he had translated Visuddhimagga into English and got it published as The Path of Purification. He also compiled The Life of the Buddha, a reliable and popular biography of the Buddha based on authentic records in the Pali Canon. His notes with his philosophical thoughts were compiled by Nyanaponika Thera and published as A Thinker's Note Book. His handwritten draft translation of the Majjhima Nikaya was typed out after his death and edited by Bhikkhu Khantipalo, and partly published as A Treasury of the Buddha's Discourses and then edited again by Bhikkhu Bodhi and published as Middle Length Length Discourse of the Buddha and published by Wisdom Publications in 1995.
During the war, the temple premises were requisitioned, and the monks returned to Ceylon. In 1955, the Vihara reopened in Ovington Square, Knightsbridge under the initiative of Sir Cyril de Zoysa.Sir Cyril de Zoysa, the great Buddhist devotee . Ven Narada Nayaka Thera became the chief bhikkhu of the Vihara in 1958.
Welcoming Flowers From Across the Cleansed Threshold of Hope: An Answer to the Pope's Criticism of Buddhism (Kindle Locations 34-35). Jewel Pub House. Bhikkhu Bodhi, a Theravada Buddhism scholar, published an essay "intended as a short corrective to the Pope's demeaning characterization of Buddhism" entitled Toward a Threshold of Understanding.
From 1900 to 1902 he studied composition under Charles-Marie Widor at the Music Academy of Paris (Paris Conservatoire).Bhikkhu Nyanatusita & Hellmuth Hecker, p.15–16, 20 His childhood was happy. As a child Nyanatiloka had a great love of nature, of solitude in the forest, and of religious philosophical thought.
Bhikkhu Bodhi states: :The twofold wieldiness has the characteristic of the subsiding of unwieldiness (akammaññabhāva) in the mental body and consciousness, respectively. Its function is to crush unwieldiness. It is manifested as success of the mental body and consciousness in making something an object. Its proximate cause is the mental body and consciousness.
It deals with the oldest time-period, starting with the legendary Emperor Jimmu and ending with Emperor Ninmyō. It is told by a fictitious old woman who is visited by a bhikkhu while staying at Hase-dera. All the facts are taken from ca. 1150 AD by Kōen, the teacher of Hōnen.
He also served as the president of Parbatya Bhikkhu Sangha since 2011 to 2014. The Parbatya Bouddha Sangha Bangladesh is a Dhaka-based NGO. He took over the charge of the President of this NGO in 1987. He served as its President from the year 1987 to 1995, 1998 to February 2013.
A complete translation of the Papañcasūdani commentary on this discourse can be found on-line at Ñanamoli & Bhikkhu (1991), "Part Two: The Commentary to the Discourse on Right View." Portions of this commentary can also be found in the Visuddhimagga.For instance, compare the Papañcasūdani and the Visuddhimagga (Ch. XI) regarding the nutriments.
Gaja Ratna accompanied his father to Kolkata on another business trip. There he decided that he wanted to study Buddhism in Sri Lanka, and in 1929, he sailed to Colombo. He enrolled in the Vidyalankara Pirivena Buddhist college and became a novice monk, and was given the name Aniruddha.Mahasthavir, Bhikkhu Dharmaloka (1999).
Female monastics are required to follow special rules that male monastics do not, the Eight Garudhammas. Their origin is unclear; the Buddha is quoted by Ṭhānissaro Bhikkhu as saying, "Ananda, if Mahaprajapati Gotami accepts eight vows of respect, that will be her full ordination (upasampada)." Modern scholars such as and Bhikkhu Bodhi "have shown that this story abounds in textual problems, and cannot possibly be a factual account." According to the one scriptural account of the introduction of the Garudammas (the GotamĪ Sutta, Aṅguttara Nikāya 8.51, repeated in the later Cullavagga at X.1), the reason the Buddha gave for his actions was that admission of women to the sangha would weaken it and shorten its lifetime to 500 years.
Bhikkhu Bodhi (born December 10, 1944), born Jeffrey Block, is an American Theravada Buddhist monk, ordained in Sri Lanka and currently teaching in the New York and New Jersey area. He was appointed the second president of the Buddhist Publication Society and has edited and authored several publications grounded in the Theravada Buddhist tradition.
Two of them, A Real Man (Luk Phu Chai) and The War of Life (Songkram Chiwit), stood out. By 1929, Kulap had gathered his friends into a publishing group known as Suphapburut ("The Gentlemen"). Under Kulap's leadership, the group went into journalism. In 1934, Kulap spent three months in retreat as a bhikkhu (Buddhist monk).
KC Sharma was DG All India Radio Krishna Chandra Sharma, also known as Bhikkhu (12 October 1923 – 29 September 2003), was an Indian radio broadcaster and author. He was the Director General of All India Radio from 1980 to 1981. He was a noted novelist and wrote over twenty literary works in his lifetime.
Bhikkhu Bodhi, In the Buddha's Words. Wisdom Publications, 2005, page 10. There is no attested dialect of Middle Indo-Aryan with all the features of Pali. In the modern era, it has been possible to compare Pali with inscriptions known to be in Magadhi Prakrit, as well as other texts and grammars of that language.
It changed his life. Having become a lay renunciate, four months later he became a novice and in 1979 he received upasampada from Ajahn Chah and took profession as a Theravadin bhikkhu. He stayed in Thailand for two years. Amaro then went back to England to help Ajahn Sumedho establish Chithurst Monastery in West Sussex.
Dhammalok (alternative names: Bhikkhu Dhammalok Mahathero, Dharmaloka) was born Das Ratna Tuladhar at Asan Dhalasikwa, Kathmandu to a trading family. His father was Kesh Sundar and his mother Bekha Laxmi Tuladhar. Das Ratna engaged in business in Tibet during his early years and was known by the nickname Baran Sahu (बारां साहु).Aniruddha, Bhikshu (July 2004).
Luang Pu Sodh ordained another British monk, Peter Morgan, with the name Paññāvaḍḍho Bhikkhu. After his death he would continue under the guidance of Ajahn Maha Bua. Phra Paññāvaḍḍho remained in the monkhood until his death in 2004, when he had ordained for the longest of all westerners in Thailand. He hardly ever returned to the West, however.
Occupying an area of , Ci'en Temple has 135 buildings and halls. The entire complex faces the west and has an exquisite layout in the order of the Shanmen, Four Heavenly Kings Hall, Mahavira Hall, Bhikkhu Hall and Buddhist Texts Library. The Bell Tower and Drum Tower are placed on both sides of the Four Heavenly Kings Hall.
Its proximate cause is a thing to be convinced about. It should be regarded as like a boundary-post owing to its immovableness with regard to the object.Gorkom (2010), Definitions of adhimokkha and viriya Bhikkhu Bodhi explains: :The word adhimokkha means literally the releasing of the mind onto the object. Hence it has been rendered decision or resolution.
Its function is to conglomerate or unite the associated states. Bhikkhu Bodhi also notes that deeper, more profound concentration (versus the subtle) concentration causes peace. This is thought to arise from and is founded in happiness. Nina van Gorkom explains: :Ekaggatā, part of mental factors, allows one refine the focus and to settle onto single object.
Institute of Buddhist Studies and BDK America, Inc. and Norodom Sihanouk.Cambodia Under the Khmer Rouge Bhikkhu Buddhadasa coined the phrase "Dhammic socialism". He believed that socialism is a natural state,Dhammic Socialism Political Thought of Buddhadasa Bhikku, Chulalangkorn Journal of Buddhist Studies 2 (1), page 118 (2003) PDF meaning all things exist together in one system.
Gauthami Balasri consults a Bhikkhu and explains to him regarding these bad signs who give an antidote to the poison. At last, Satakarni reaches the Sindhu Kingdom. During the first day of battle, Satakrani destroys almost half of the Greek army. There, Demetrius understands that it is difficult to conquer India as long as Satakarni is alive.
Rahula Thero wrote extensively about Theravada Buddhism. Apart from his world-renowned book What the Buddha Taught, he published an enormous number of papers on Buddhism. Notable books written by him include, History of Buddhism in Ceylon, Heritage of the Bhikkhu, Zen and the Taming of the Bull and Le Compendium de la Super Doctrine (French).
Master Pāsādika in his office at French buddhist Academy. Bhikkhu Pāsādika (secular name: Eckhard Bangert), born August 17, 1939 at Bad Arolsen in Hesse, is a German indologist and a Buddhist monk. His Dharma or religious name Pāsādika is a Pali word meaning "amiable". He entered the Buddhist order of the Theravāda tradition (Old School) in Thailand in 1960.
He served in the U.S. Air Force during the Vietnam War. He then began his formal training in the Jesuit Associate Program in Houston. Eventually, Bhante Kassapa Bhikkhu joined the Franciscan order as a monk. When he left that order, he spent 16 years studying Buddhism while working in the Hillsborough County Aviation Authority in Tampa, Florida.
Sugunasiri is also the founder of Nalanda College of Buddhist Studies (Canada), and served as its president in the early 2000s.Real and imaginary homelands He was a columnist at the Toronto Star from 1993 to 1998. He was the president of the Buddhist Council of Canada until January 1, 2019, when he was replaced by Ven. Bhikkhu Mihita.
Bhikkhu Khantipalo (1995-2011). The Wheel of Birth and Death Access to Insight Rudrāyaṇa-avadāna explains how the Buddha gave the first illustration of the Bhavacakra to King Rudrayaṇa. According to this story, at the time of the Buddha, King Rudrayana (a.k.a. King Udayana) offered a gift of a jeweled robe to King Bimbisara of Magadha.
Bhikkhu Bodhi states that the correlations between the two sets shows there was a shared core before the Theravada and Mahayana schools split. In the Ten Stages Sutra, four more pāramitās are listed: :7. Upāya pāramitā (उपाय पारमिता): skillful means (方便波羅蜜） :8. Praṇidhāna pāramitā (प्राणिधान पारमिता): vow, resolution, aspiration, determination (願波羅蜜） :9.
Pictures of Nyanatiloka and Jinavaravamsa taken at this monastery suggest that they were doing meditation of the nature of the body by way of observing skeletons or were contemplating death.'Bhikkhu Nyanatusita & Hellmuth Hecker, pp.25–27, picture plate 2. Silacara, Dhammanusari, and Nyanatiloka, Burma, 1907 At Culla-Lanka Nyanatiloka ordained two laymen as novices (samanera).
In Myanmar, this Chaṭṭha Saṅgīti Piṭaka (Sixth council Pitaka) was published by the government in 40 volumes. Modern vipassanā meditation practice was re-invented in Myanmar in the 19th century. The "New Burmese method" was developed by U Nārada and popularized by his student Mahasi Sayadaw and Nyanaponika Thera. Another prominent teacher is Bhikkhu Bodhi, a student of Nyanaponika.
He is also involved with Engaged Buddhism. Bhante Sujato along with his teacher Ajahn Brahm were involved with Re-establishing Bhikkhuni Ordination in the Forest sangha of Ajahn Chah. Sujato along with other scholars such as Brahm and Bhikkhu Analayo had come to the conclusion that there was no valid reason the extinct bhikkhuni order couldn't be re- established.
Yuttadhammo Bhikkhu was born Noah Herschell Greenspoon in Ice Lake, Manitoulin Island, Ontario, Canada. In 1985, he began a homeschool curriculum at the discretion of his parents. In 1993, he returned to public school and enrolled in Manitoulin Secondary School. In 1996, he left the public school system again and resumed his studies at West Bay Alternative School.
It is thought as easier to live life as a monk or nun in countries where people generally live by the culture of Buddhism, since it is difficult to live by the rules of a monk or a nun in a Western country. For instance, a Theravāda monk or nun is not allowed to work, handle money, listen to music, cook, etc. These are extremely difficult rules to live by in cultures that do not embrace Buddhism. Some of the more well-known Theravādan monks are Mun Bhuridatta, Ajahn Chah, Ledi Sayadaw, Webu Sayadaw, Ajahn Plien Panyapatipo, Ajahn Sumedho, Ajahn Khemadhammo, Ajahn Brahm, Bhikkhu Bodhi, Buddhadasa, Mahasi Sayadaw, Nyanaponika Thera, Preah Maha Ghosananda, U Pandita, Ajahn Amaro, Ajahn Sucitto, Thanissaro Bhikkhu, Walpola Rahula, Henepola Gunaratana, Bhante Yogavacara Rahula and Luang Pu Sodh Candasaro.
At the age of 21 he ordained as a bhikkhu at the temple with the same preceptor. He was made kru sotr, or second-ranking monk of the temple in 1956. Like almost all Cambodian monks, he was forced to leave the monkhood during the 1975-9 Pol Pot period.Krasuan Brah Parmarajavamn (2003)Harris, Ian (2007) Buddhism Under Pol Pot.
A group of three wall kutis in the Laggala forest close to knuckles mountains in the north Central province. Independent solitary meditation practice is done by monks with daily alms round and fortnightly Patimokkha chanting. The famous ascetic monk Danish Nanadipa lived in the cottages of the Laggala forest for several decades. American Bhikkhu Kovida was another famous character in 1980s at Laggala.
Bhikkhu Bodhi explains: :The Pali term for this cetisaka literally means "there in the middleness." It is a synonym for equanimity (upekkha), not as neutral feeling, but as a mental attitude of balance, detachment, and impartiality. It has the characteristic of conveying consciousness and the mental factors evenly. Its function is to prevent deficiency and excess, or to prevent partiality.
McMahan, David L. The Making of Buddhist Modernism, p. 65. Perhaps because of this, modern scholarly analyses of Buddhist mythology are rare. Bhikkhu Sujato has written an extensive analysis of Buddhist myth, focusing on women. He shows the extensive correlations between Buddhist myths and broader world myth, drawing on such sources as Joseph Campbell and Erich Neumann, a student of Carl Jung.
Venerable Sayadaw U Paññāvaṃsa was born at Wakema, Myanmar on 10 January 1928. He was ordained as a novice at the age of fourteen and received higher ordination as Bhikkhu on 16 April 1948. He studied Pali and Buddhism in Wakema, Rangoon and Mandalay's Masoyein Monastery, alongside U Kovida. In 1953, he passed Dhammacariya, the highest examination in Pali, with distinction.
Satya Priya Mahathero was born on 10 June 1930 in South Merongloa Village of Fatekharpul Union which is situated in Ramu Upazila of Cox's Bazar District. His father was Harakumar Barua and his mother was Premamayi Barua. Mahathero received pravrajya in February 1950 from Binayacharya Aryabangsha Mahathero and dedicated himself to human beings. Six months later he became a bhikkhu on Maghi Purnima.
Bhikkhu Bodhi states: : The Pali word literally means “making in the mind.” Attention is the mental factor responsible for the mind’s advertence to the object, by virtue of which the object is made present to consciousness. Its characteristic is the conducting (sāraṇa) of the associated mental states towards the object. Its function is to yoke the associated states to the object.
Sugata is an epithet for Gautama Buddha.Sanskrit Dictionary, sugata According to Bhikkhu Khantipalo, the term "sugato" can be translated as "auspicious", "fortunate" or more literally "well gone", "one who has gone to goodness", "one whose going was good". This refers to both the fact that his nirvana was good and that his awakening was a good for the world.Laurence-Khantipalo Mills.
Theravada Buddhist cosmology describes the 31 planes of existence in which rebirth takes place. The order of the planes are found in various discourses of Gautama Buddha in the Sutta Pitaka. For example, in the Saleyyaka Sutta of the Majjhima Nikaya the Buddha mentioned the planes above the human plane in ascending order.Nanamoli Bhikkhu, The Middle Length Discourses of the Buddha.
Bhikkhu Bodhi states: :The twofold malleability has the characteristic of the subsiding of rigidity (thambha) in the mental body and consciousness, respectively. Its function is to crush rigidity. It is manifested as non- resistance, and its proximate cause is the mental body and consciousness. It should be regarded as opposed to such defilements as wrong views and conceit, which create rigidity.
In pre-colonial Burma, the office of Sangharaja was known as the Thathanabaing (, literally 'Keeper of the Sāsana') or formally Mahāsaṅgharājā (), typically rendered into English as 'Primate', 'Archbishop' or 'Supreme Patriarch.' The Thathanabaing of Burma served as the head of the Buddhist order of monks (bhikkhu) in pre-colonial Burma, until its abolishment in 1938 by the British authorities in colonial Burma.
237 A number of theories have been posited by academics as to how the two are related, which Bhikkhu Sujato summaries as follows: According to Gregory Schopen, the Mūlasarvāstivāda developed during the 2nd century CE and went into decline in India by the 7th century.Gregory Schopen. Figments and fragments of Māhāyana Buddhism in India. University of Hawaii Press, 2005. pp.76-77.
While the Canon does not support the identification of the "luminous mind" in its raw state with nirvanic consciousness, passages could be taken to imply that it can be transformed into the latter.Harvey, page 97. He finds the reference at S III, 54, taking into account statements at S II, 13, S II, 4, and S III, 59.Thanissaro Bhikkhu, .
Venerable Bhikkhu Pāsādika (middle) with Lobsang Tengye Geshe (right), painter Dankmar Bangert (left) He speaks German, English, French and Thai, and studied Sanskrit, Pāli, Hindi, Chinese, Tibetan and Japanese. He received his academic education in India (Nālandā Pāli Institute in the early 1960s (M.A. from Magadh University in 1964), Punjabi University Patiala in the early 1970s (Ph.D. from Punjabi University in 1974)).
Theravada teachings on the pāramīs can be found in late canonical books and post-canonical commentaries. Theravada commentator Dhammapala describes them as noble qualities usually associated with bodhisattvas. American scholar monk Thanissaro Bhikkhu, describes them as perfections (paramī) of character necessary to achieve enlightenment as one of the three enlightened beings, a samma sambuddha a pacceka-buddha or an arahant.
The kappiya's primary role is to assist ordained Buddhist monks with various tasks, especially those which are forbidden by the Vinaya, the set of Buddhist monastic rules (e.g., handling of money). A kappiya is not ordained, unlike bhikkhu, bhikkhunī, sāmaṇera or sāmaṇerī. Kappiya may also assist in other capacities, including carrying alms bowls during morning alms collection, and preparing food for monks.
The Mohanikay order has thirty-five monks in the ; the Thommayut has twenty-one. Each monk must serve for at least twenty years to be named to these highest levels. The cornerstones of Cambodian Buddhism are the Buddhist bhikkhu and the wat. Traditionally, each village has a spiritual center, a wat, where from five to more than seventy bhikkhus reside.
The Sri Lankan scholar Dhammapala wrote a commentary on this text in the fifth century.Sailendra Nath Sen; Ancient Indian History and Civilization, 91. An English translation titled The Guide by Bhikkhu Nanamoli was published in 1962 by the Pali Text Society. A Pali Text Society edition of the Pali text, together with extracts from Dhammapala's commentary, was published in 1902 by Edmund Hardy.
The earliest known record of Uppalavanna comes from a 3rd century BCE stone engraving, portraying her at the Buddha's descent to Sankassa after he visited his mother in Tavatimsa Heaven as described in Buddhist legend. Uppalavanna is mentioned in several early Buddhist texts of the Pali Canon, including the Saṃyutta Nikāya, Aṅguttara Nikāya, and the Therīgāthā and Apadāna collections within the Khuddaka Nikaya as well as some early Mahayana texts such as the Perfection of Wisdom in Eighty-thousand Lines and Treatise on the Great Perfection of Wisdom. Buddhist scholar Bhikkhu Bodhi notes that, despite being considered one of the Buddha's chief disciples, details about Uppalavanna's life in the Buddhist texts and commentaries are quite scant. Bhikkhu Bodhi points out that there is more in Buddhist texts about one of her previous lives than about the bhikkhuni herself.
Udawattakele was designated as a forest reserve in 1856, and it became a sanctuary in 1938.Bhikkhu Nyanatusita & Rajith Dissanayake, Udawattakele: “A Sanctuary Destroyed From Within”, Loris, Journal of the Wildlife and Nature Protection Society of Sri Lanka, Vol. 26, Issue 5 & 6, 2013, p. 38.View:Karunaratna N. Udavattakälē: The Forbidden Forest of the Kings of Kandy, Colombo: Department of National Archives; 1986. pp. 1–19.
He has been honoured as “Tipitaka Visaradha” by the Sangha Raja Bhikkhu Mahasabha of Chittagong. He has represented in the 3rd world Buddhist conference from Chittagong Hill Tracts. He became Mahathera on 9 April 1965. He founded Boudha Juba Sangha, Arjyapur M.E School, now Kangra Churi High School, Bagal Toli Boudha Vihar, Rainkhong Kutubdia Boudha Vihar, “The Buddhist Mission” “The Parvattya Chattagram Buddha Samity”.
He was founder president of Parbatya Bhikkhu Sangha in Chittagong Hill Tracts in 1958. He came to India in the year 1979 and visited religious Buddhist Centre in India. Ven. Dharama Pala Mahathera Lord Abbot of Dharamankur Boudha Vihara has extended hearty welcome. He founded The Buddhist Mission at Kolkata with the help of Sri Gopal Bhusan Chakma, eminent social worker at Bagoihati, Kolkata.
Friedrich Möller, a teacher from Hamburg and the first German recruit of the Society, arrived in Sri Lanka in 1953. He completed his period of training and received ordination under the name of Bhikkhu Ñânavimala. The Society sponsored the first Buddhist Mission to Germany, which left the Colombo Harbour by ship SS Orantes on June 15, 1957. The three monks in this historic mission comprised Ven.
Initially, the caves were shaped as a Jain abode and the first-floor abode still retains the Jain style; the vihara exhibits Jain monastics and includes tirthankara sculptures. This first level of the cave is a carved vihara and includes Buddhist artwork. The site served as the Bhikkhu monastic complex during ancient period. The walls of the caves display sculptures carved by skilled craftsmen.
9, 2002 (accessed March 2010)Bodhi, Bhikkhu. Abhidhammattha Sangaha: A Comprehensive Manual of Abhidhamma. BPS Pariyatti Editions, 2000, p. 89. The development of virtue has a historical association as a alchemical process, wherein the internal virtues that we associate with the mind are integratively understood as the minerals that give us also the healthy biological structure of our bodies and externally the planet as a whole.
Somdet Phra Ariyavongsagatanana IX (; 26 June 1927), born Amborn Prasatthapong (), is the current Supreme Patriarch of Thailand. Ordained as a Bhikkhu monk in 1948 with the dharma name of Ambaro (), he is a monk of the Dhammayuttika Nikaya order. In 2008 he was appointed abbot of Wat Ratchabophit in Bangkok. In 2017 he was appointed Supreme Patriarch by King Vajiralongkorn, succeeding Nyanasamvara Suvaddhana who died in 2013.
On break in Singapore, sitting one morning in a sidewalk café, he watched a Buddhist monk walk by and thought to himself, "That looks interesting." In 1966, he became a novice or samanera at Wat Sri Saket in Nong Khai, northeast Thailand. He ordained as a bhikkhu (Buddhist monk) in May the following year. From 1967-77 at Wat Nong Pah Pong, he trained under Ajahn Chah.
British Buddhism: Teachings, practice and development. Routledge critical studies in Buddhism. London: Routledge. p. 146. Kelsang Gyatso explains that when a person is first ordained they receive a Rabjung (preliminary) ordination; when their renunciation improves and deepens, their ordination naturally transforms into a Getsul (sramanera) ordination; and when their renunciation becomes "a spontaneous wish to attain nirvana", their ordination naturally transforms into a Gelong (bhikkhu) ordination.
In the second Upanga Agama, the Rājapraśnīya, there is a dialogue between Kesi, a disciple of Pārśva, and Payasi, a materialist king. In this dialogue, Kesi proves the existence of jiva and its ability to obtain kevala jñana to the king. The Jains have a long debate with Hindus and Buddhists regarding omniscience. Bhikkhu Dharmakirti criticized the Jain notion of omniscience in his Pramanavartika.
This is followed by realizing the insight of three universal lakshana (marks): impermanence (anicca), suffering (dukkha) and nonself (anatman). Thereafter the monastic practice aims at eliminating the ten fetters that lead to rebirth. According to Thanissaro Bhikkhu, individuals up to the level of non-returning may experience nibbāna as an object of consciousness.Thanissaro Bhikkhu's commentary to the Brahma- nimantantika Sutta, Access to Insight: Readings in Theravada Buddhism.
Buddhist studies scholar Bhikkhu Anālayo has responded to most of von Hinuber's arguments, writing: "Besides requiring too many assumptions, this hypothesis conflicts with nearly 'all the evidence preserved in the texts together'", arguing that it was monastic discipline that created a distance between the Buddha and the bhikkhunīs, and even so, there were many places in the early texts where the Buddha did address bhikkhunīs directly.
There is also a genre of short introductory manuals to the Abhidhamma, like the 5th century Abhidhammāvatāra. The most influential of these manuals remains the short and succinct Abhidhammatthasangaha of Anuruddha. According to Bhikkhu Bodhi, this text has remained "the main primer for the study of Abhidhamma used throughout the Theravada Buddhist world," and various commentaries have been written on it.Bodhi (2000), pp. xxiii–xxiv.
Harris (1998). In January or February 1904 he received full acceptance into the Sangha (upasampada) with U Kumara Mahathera as preceptor (upajjhaya) and became a bhikkhu with the name of Ñāṇatiloka. Although his preceptor was a renowned Abhidhamma reciter, he learned Pali and Abhidhamma mostly by himself. Later in 1904 he visited Singapore, perhaps with the intention to visit the Irish monk U Dhammaloka.
Monks outside the temple at the Tibetan Buddhist monastery, Rato Dratsang, in India, January 2015 Buddhist monasticism is one of the earliest surviving forms of organized monasticism and one of the fundamental institutions of Buddhism. Monks and nuns, called bhikkhu (Pali, Skt. bhikshu) and bhikkhuni (Skt. bhikshuni), are responsible for the preservation and dissemination of the Buddha's teaching and the guidance of Buddhist lay people.
Bhikkhu Bodhi, was invited to write an editorial essay for the Buddhist magazine Buddhadharma. In his essay, he called attention to the narrowly inward focus of American Buddhism, which has been pursued to the neglect of the active dimension of Buddhist compassion expressed through programs of social engagement. Several of Ven. Bodhi's students who read the essay felt a desire to follow up on his suggestions.
Otto Harrassowitz, 1983, pages 1–7. Bhikkhu Bodhi, summarizing the current state of scholarship, states that the language is "closely related to the language (or, more likely, the various regional dialects) that the Buddha himself spoke". He goes on to write: According to A. K. Warder, the Pali language is a Prakrit language used in a region of Western India.Warder, A. K. Indian Buddhism. 2000. p.
Ajahn Sucitto (Bhikkhu Sucitto, born 4 November 1949) is a British-born Theravada Buddhist monk (Ajahn is the Thai rendition of ācārya, the Sanskrit word for 'spiritual teacher'). He was, between 1992 and 2014, the abbot of Cittaviveka, Chithurst Buddhist Monastery. Sucitto was born in London and ordained in Thailand in March 1976. He returned to Britain in 1978 and took up training under Ajahn Sumedho at the Hampstead Buddhist Vihara.
Naresuan brought before a council of judges those commanders he thought had disobeyed him or were negligent in their duties; they had been unable to follow him into the middle of the Burmese. The punishment was death. However, Somdet Phra Phanarat, a bhikkhu from Wat Yai Chai Mongkhon, calmed Naresuan enough to have the punishment rescinded. Instead, the guilty commanders were ordered to take Dawei and Tanintharyi for redemption.
He is also known for his French translation of the Mahāprajñāpāramitāupadeśa (, English: Treatise on the Great Perfection of Wisdom), a text attributed to Nāgārjuna. Lamotte felt that the text was most likely composed by an Indian bhikkhu from the Sarvastivada tradition, who later became a convert to Mahayana Buddhism. Lamotte's translation was published in five volumes but unfortunately remains incomplete, since his death put an end to his efforts.
Bhikkhu Bodhi states: :There are two kinds of life faculty, the mental, which vitalizes the associated mental states, and the physical, which vitalizes material phenomena. The mental life faculty alone is intended as a cetasika. It has the characteristic of maintaining the associated mental states, the function of making them occur, manifestation as the establishing of their presence, and its proximate cause is the mental states to be maintained.
The London Buddhist Vihara (Sinhala:ලන්ඩන් බෞද්ධ විහාරය) is one of the main Theravada Buddhist temples in the United Kingdom. The Vihara was the first Sri Lankan Buddhist monastery to be established outside Asia. Established in 1926, the Vihara is managed by the Anagarika Dharmapala Trust in Colombo. The current chief bhikkhu of the Vihara is Ven Bogoda Seelawimala Nayaka Thera, who is also the Chief Sangha Nayaka of Great Britain.
The organization attracted a number of Buddhist monks, the most prominent being Kittiwuttho Bhikkhu, who infamously said that killing communists was not a sin. The movement was opposed to parliamentary democracy and campaigned for the three principles of nation, religion, monarchy. Nawaphon attracted considerable support due to the common feeling that these national principles were threatened by left-wing forces. In 1976, the group was thought to have 30,000–50,000 members.
The Baudh Vihar Shanti Upvan situated at VIP Road, Lucknow is a 32.5 acre Vihara, living place for Buddhist Monks (Bhikkhu) and resting, reading and meditating place followers of Buddhism. The place has 18 feet four-faced white-marble statue of Gautama Buddha surrounded by two 28 feet high Bronze fountains. This Vihara has library with Encyclopedia of Buddhism as a place of study. There is also large meditation hall.
41 There are conflicting accounts of what happened after his ordination. One account is that he died six months later, the cause being cholera. The other account is that he relocated to Ceylon (now Sri Lanka) and lived there until his death in 1905. The latter is most likely because Dr. Cassius Pereira, later Bhikkhu Kassapa Thera, gives an account of him in Ceylon and interacting with his family.
Pavarana () is a Buddhist holy day celebrated on Aashvin full moon of the lunar month. It marks the end of the 3 lunar months of Vassa, sometimes called "Buddhist Lent." The day is marked in some Asian countries where Theravada Buddhism is practiced. On this day, each monk (Pali: bhikkhu) must come before the community of monks (Sangha) and atone for an offense he may have committed during the Vassa.
Kaundinya was the first to comprehend the teaching and thus became the first bhikkhu and arahat. Kaundinya was aware as the foremost of the five initial disciples of the Buddha and later travelled around India spreading the dharma. Among his notable converts was his nephew Puṇṇa, who the Buddha acknowledged as the foremost preacher of the dharma. In his final years, he retreated to the Himalayas and predeceased the Buddha.
After the war Moore joined the Italian section of the BBC. Moore and Musson, who shared a flat in London, were quite disillusioned with their lives and left to Sri Lanka in 1949 to become Buddhist monks. On 24 April 1949 they received the novice (samanera) ordination or going forth, pabbajjā, from Ñatiloka at the Island Hermitage. In 1950 they received their bhikkhu ordination at Vajirarama Temple Colombo.
Anuruddha is depicted in the Pali Canon as an affectionate and loyal bhikkhu, and stood near the Buddha in assembly. At one point, when the Buddha was disappointed with the arguments of the monks at Kosambi, he retreated to Pacinavamsadaya to stay with Anuruddha. In many texts, even when many distinguished monks were present, Anuruddha is often the recipient of the Buddha's questions, and answers on behalf of the sangha.
According to the agency, the suspect (in Bhikkhu clothing) planted four bombs in the Mahabodhi complex. Witnesses noticed that the suspect performed Parikrama incorrectly. NIA reported that the suspected bomber intended to blow up the main statue of the Buddha, but did not enter the sanctuary because prayers had already begun. Investigators discovered that the 13 Lotus timers used in the bombings were bought at a shop in Guwahati.
He resided at the Saranapala Maha Vihara in Walana during that period. Notable among the archaeological interests and monuments of the Vihara are the old Buddha shrine, the Seema Malakaya, and the Bhikkhu dwellings. The old image house, with a seated stone Buddha statue, gets special attention as it is a Kandyan era feature. However, its original appearance was altered as part of substantial renovation works which took place in 2012.
Prayudh Payutto (also P.A. Payutto; , ป.อ. ปยุตฺโต) (b. 1938), also known by his current monastic title, Somdet Phra Buddhakosajarn, is a well-known Thai Buddhist monk, an intellectual, and a prolific writer. Prayudh has lectured and written extensively about a variety of topics related to Buddhism, including the position of women in BuddhismWhere women stand by Bhikkhu Prayudh Payutto - Dharmaweb and the relationship between Buddhism and the environment.
The Abhidhammatthasangaha was first translated into English by Shwe Zan Aung (between 1895 and 1905), and this was revised and edited by Mrs. C.A.F Rhys Davids and first printed in 1910. The Sangaha was also translated into English by Narada Maha Thera, with explanatory notes. The American monk Bhikkhu Bodhi released an updated version with the title "A comprehensive manual of Abhidhamma", with explanations of each section by Ven.
Theravadin bhikkhu and scholar Walpola Rahula stated that the bodhisattva ideal has traditionally been held to be higher than the state of a śrāvaka not only in Mahayana but also in Theravada Buddhism. He also quotes the 10th century king of Sri Lanka, Mahinda IV (956–972 CE), who had the words inscribed "none but the bodhisattvas will become kings of a prosperous Lanka," among other examples.Holt, John.
In 1920, he was ordained as a bhikkhu (monk) in the tradition of Burmese Buddhism with the dharma name Vimala () which means "stainless, Undefiled." As his monkhood was sponsored by the residents of Mogok, a town well known for rubies and gems, Vimala became known as "Mogok". In 1924, Vimala became the chief abbot of Pikara Monastery. He began to give sermons focusing on abhidhamma and teaching vipassana meditation.
The Theravada tradition has taken the view that the text's statements, including many which are clearly intended to be paradoxical, are meant to be puzzled over and explicated. An extended commentary attributed to Sariputta, entitled the Mahaniddesa, was included in the Canon. It seeks to reconcile the content of the poems with the teachings in the rest of the discourses.Thanissaro Bhikkhu, The Atthaka Vagga (The Octet Chapter): An Introduction. .
Born Marvel Logan, Bhante Vimalaramsi studied with Anagarika Munindra in 1977 and became a bhikkhu in Thailand in 1986 with further studies in Burma. He went to Burma in 1988 to practice intensive meditation at the famous meditation center Mahasi Yeiktha in Rangoon. Bhante Vimalaramsi is a well known meditation teacher having taught in Malaysia and the United States. He has given retreats in Europe, Asia, SE Asia, and America.
3 and 8. In addition, the ten courses of unwholesome action and ten courses of wholesome action can be understood in terms of the following five aspects: mental state (whether or not volition was a primary factor); category (result of prior action or roots or both); object (formation or beings); feeling (painful, pleasant or neutral); and, root (greed, hate and/or delusion).Ñanamoli & Bhikkhu (1991), "Part Two," vv. 4 and 6.
Bhikkhu literally means "beggar" or "one who lives by alms".Buddhist Dictionary, Manual of Buddhist Terms and Doctrines by Nyanatiloka Mahathera. The historical Buddha, Prince Siddhartha, having abandoned a life of pleasure and status, lived as an alms mendicant as part of his śramaṇa lifestyle. Those of his more serious students who renounced their lives as householders and came to study full-time under his supervision also adopted this lifestyle.
A bhikkhu (Pali: भिक्खु Sanskrit: भिक्षु , bhikṣu) is an ordained male monastic ("monk") in Buddhism.Lay Guide to the Monks' Rules Male and female monastics ("nun", bhikkhunī, Sanskrit bhikṣuṇī) are members of the Buddhist community. The lives of all Buddhist monastics are governed by a set of rules called the prātimokṣa or pātimokkha. Their lifestyles are shaped to support their spiritual practice: to live a simple and meditative life and attain nirvana.
However, Nyanatiloka suffered heavily from bronchitis and malnutrition, and after half a year left Novaggio with the German monk candidate Ludwig Stolz, who had joined him at Novaggio, to try to find a better place in Italy or North Africa. In Novaggio he worked on his Pali-grammatik (Pali Grammar) and his translation of the Abhidhamma text called Puggalapaññatti (Human Types).Bhikkhu Nyanatusita & Hellmuth Hecker, pp.30–31.
Instead he traveled by way of Hawaii to China in order to reach the Theravada Buddhist Burmese tribal areas near the Burmese border, where he hoped to stay since he could not stay in Burma or Sri Lanka. After China joined the war against Germany, he was interned in China and was repatriated to Germany in 1919.Bhikkhu Nyanatusita & Hellmuth Hecker, pp.44–77, Buddhist Annual of Ceylon (1929).
Bhikkhu Nyanatusita & Hellmuth Hecker,pp.13–15 He studied at the Königliche Realgymnasium (Royal Gymnasium) in Wiesbaden from 1888 to 1896. From 1896 to 1898 he received private tuition in music theory and composition, and in playing the violin, piano, viola and clarinet. From 1889 to 1900 he studied theory and composition of music as well as the playing of the violin and piano at Hoch’sches Conservatorium (Hoch Conservatory) in Frankfurt.
Bhikkhu Nyanatusita & Hellmuth Hecker, pp.27. Nyanatiloka wrote that Dhammaloka had a "dubious reputation" ("zweifelhaftem Ruf"), probably referring to controversial actions of Dhammaloka, such as his campaign against Christian missionaries, and appearing in Japanese monk's robes. See Turner, Alicia, Brian Bocking and Laurence Cox. At the end of 1904 he left Rangoon to go to Upper Burma together with the Indian monk Kosambi Dhammananda, the later Harvard scholar Dharmananda Damodar Kosambi.
The Ven. Puṇṇa addressed to in the Puṇṇasuttaṃ is, according to the commentaries, Ven. Puṇṇa Sunāparantaka, a vaishya merchant native of Sunāparanta, who became a bhikkhu after listening to the Buddha as he passed through Sāvatthī on one of his travels. When asked by the Buddha what he would think if people were to assault or kill him, each time Puṇṇa Sunāparantaka explained how he would find himself fortunate.
For phase 3, the monastery moved in 2001 to a property south of Kamloops. The resident community then finished work on the main building, and has since been continually enhancing it in addition to adding cabins and improving road access. "Sītavana" was added as an alternate Pali name for Birken in 2007. On November 29, 2003, Birken hosted the historically significant upasampada ceremony, or bhikkhu ordination, of Ven.
A 12th-century Japanese painting showing one of the six Buddhist realms of reincarnation (rokudō, 六道) Buddhist traditions also vary in their mechanistic details on rebirth. Theravada Buddhists assert that rebirth is immediate while the Tibetan schools hold to the notion of a bardo (intermediate state) that can last up to 49 days.The Connected Discourses of the Buddha. A Translation of the Samyutta Nikaya, Bhikkhu Bodhi, Translator.
The Buddhist monastic order consists of the male bhikkhu assembly and the female bhikkhuni assembly. Initially consisting only of males, it grew to include females after the Buddha's stepmother, Mahaprajapati, asked for and received permission to live as an ordained practitioner. Bhikkhus and bhikkhunis are expected to fulfill a variety of roles in the Buddhist community. First and foremost, they are expected to preserve the doctrine and discipline now known as Buddhism.
ATI includes texts from the Pali Canon, many works published by the Buddhist Publication Society, and teachings translated from Thai by the Western-born Thanissaro Bhikkhu, abbot of the Metta Forest Monastery near San Diego, California, USA. the materials available included over 900 sutta texts and several hundred books and articles, with translations and books contributed by a number of monks and lay scholars. Most texts are available in both HTML and plain text format.
Bhikkhu Bodhi describes this discourse as one of "a number of texts dealing with different aspects of household life united by an emphasis on right livelihood" (Pali: sammājiva). Bodhi identifies a common thread among such texts as being an emphasis on right conduct, as exemplified by adherence to the Five Precepts.Bodhi (2005), pp. 110-1. Similar well-known texts addressing laypeople and commending the Five Precepts include the Dhammika Sutta and the Sigalovada Sutta.
Most venerable Ashin Aggavamsa Sayadaw, Sanghãraja, Aggamahãsaddhammajotikãdhaja, President, and founder of Pabbata Bhikkhu was, was born at Kutubadia village in CHT on 8 December 1911. father's lay father's name was Rudrasingh Mahajan and mother Mrs. Icchavati Chakma. His given name of a lay boy was Fulanath Chakma, and he went to school as a boy when he was young at Rainkhong Kutubdia Christian School, Rangunia High School, and Koya Para High School.
It now included the adjacent small island of Metiduwa which had already been used for some time but was now officially donated by Lady Evadne de Silva, a long-time supporter of Ven. Nyanatiloka. A detailed account of the history of the Island Hermitage and the monks who lived on it can be found in The Life of Nyanatiloka Thera: The Biography of a Western Buddhist Pioneer, Bhikkhu Nyanatusita & Hellmuth Hecker, Kandy 2008.
In March 1993 in Dharamshala, Sylvia Wetzel spoke in front of the Dalai Lama and other luminaries to highlight the sexism of Buddhist practices, imagery and teachings. Two senior male monastics vocally supported her, reinforcing her points with their own experiences. Ajahn Amaro, a Theravada bhikkhu of Amaravati Buddhist Monastery, said, "Seeing the nuns not receiving the respect given to the monks is very painful. It is like having a spear in your heart".
The tradition holds that the Buddha gave daily summaries of the teachings given in the heavenly realm to the bhikkhu Sariputta, who passed them on.Pine 2004, pg. 12 The Sarvāstivāda-Vaibhāṣika held that the Buddha and his disciples taught the Abhidharma, but that it was scattered throughout the canon. Only after his death was the Abhidharma compiled systematically by his elder disciples and was recited by Ananda at the first Buddhist council.
The sutta is composed of 17 stanzas. The first part of each stanza mentions something that is given up or overcome—anger, lust, conceit, etc.—and the second part is always the couplet "...that bhikkhu gives up the here and the beyond / as a serpent sheds it old worn-out skin," which is a simile for the first part.Bhikkhu Bodhi, The Suttanipāta: An Ancient Collection of the Buddha's Discourses (Wisdom Publications, 2017), pg.
In 1965, at the age of 17 he went to Parbatya Chattal Bouddha Anath Ashram (Chittagong Hill Tracts Buddhist Orphanage) at Boalkhali, Dighinala built and managed by its Chief Abbot Jnanashree Mahathera. During his stay at this orphanage he completed his Secondary School Certificate examination from Dighinala High School in 1968. In the same year he ordained higher ordination as Bhikkhu. In 1969, he went to Mirzapur Shantidam Vihara in Chittagong for higher education.
Walpola Rahula Thero (1907–1997) was a Sri Lankan Buddhist monk, scholar and writer. In 1964, he became the Professor of History and Religions at Northwestern University, thus becoming the first bhikkhu to hold a professorial chair in the Western world. He also once held the position of Vice-Chancellor at the then Vidyodaya University (currently known as the University of Sri Jayewardenepura). He has written extensively about Buddhism in English, French and Sinhala.
Visuddha's father died when he was three years of age and at the age of 9, he entered monastic life as a pupil, under the tutelage of U Adicca. Procession of the Taunggwin Sayadaw at his installation as Thathanabaing of Upper Burma in 1903. He was made a samanera (novice monk) at the age of 14, under U Maida, a thera. At the age of 19, Visuddha was fully ordained as a bhikkhu.
JSTOR, www.jstor.org/stable/602776. A first translation by Bhikkhu Nanamoli was published posthumously, following extensive editing and reworking by AK Warder. Translation: The Path of Discrimination, tr Nanamoli, 1982, Pali Text Society, Bristol In addition, Mindfulness of Breathing, tr Nanamoli, 1998 (6th ed.), Buddhist Publication Society, Kandy, Sri Lanka, includes a translation of the Anapanakatha in the Patisambhidamagga, along with the Anapanasati Sutta and other material from Pali literature on the subject.
Ajahn Sumedho (left) with a visiting Thai monk (Phra Root Chumdermpadetsuk). Ajahn Sumedho (seated beneath the shrine) in conversation with a bhikkhu, just before Amaravati's daily meal Ajahn Sumedho is a prominent figure in the Thai Forest Tradition. His teachings are very direct, practical, simple, and down to earth. In his talks and sermons he stresses the quality of immediate intuitive awareness and the integration of this kind of awareness into daily life.
It is sometimes referred to as "lower ordination". After a period or when the novice reaches 20 years of age, the novice can be considered for the upasampadā ordination (or "higher ordination") whereby the novice becomes a monk (bhikkhu) or nun (bhikkhuni). In some traditional Theravada countries, such as Myanmar, boys undergo pabbajjā (Shinbyu) at the age of puberty. In Mahayana countries such as China and Japan, the pabbajjā is preceded by a probationary period.
In the lineage of the vinaya, the requirements for ordination as a bhikkhu ("monk") or a bhikkhuni ("nun") include the presence of at least five other monks, one of whom must be a fully ordained preceptor, and another an acharya (teacher). This lineage for ordaining bhikshunis became extinct in the Theravada school and in Tibetan Buddhism. Therefore, when śrāmaṇerikās like Tenzin Palmo wanted full ordination, she had to travel to Hong Kong.
They also tell of how the Buddha's son, Rahula, joined his father as a bhikkhu when the Buddha visited his old home, Kapilavastu. Over time, other Shakyans joined the order as bhikkhus, such as Buddha's cousin Ananda, Anuruddha, Upali the barber, the Buddha's half-brother Nanda and Devadatta. Meanwhile, the Buddha's father Suddhodana heard his son's teaching, converted to Buddhism and became a stream-enterer. Jetavana Monastery, just outside of ancient Savatthi, in Uttar Pradesh.
Dr. Mano Laohavanich Mano Laohavanich (monastic name Mettanando Bhikkhu) is a Thai politician, former professor of Buddhism at Thammasat University, and former Buddhist monk. He is most famous for his public statements against Wat Phra Dhammakaya, the largest Buddhist temple in Thailand. Laohavanich was born in 1956 and attended several competitive schools in Thailand in his childhood. After graduating from Chulalongkorn University he ordained as a Buddhist monk at Wat Paknam Bhasicharoen in 1982.
Maechi do not receive the level of support given to bhikkhu and their position in Thai society is the subject of some discussion. There have been efforts to attempt to introduce a bhikkhuni lineage in Thailand as a step towards improving the position of women in Thai Buddhism. The main proponent of this movement has been Dhammananda Bhikkhuni. Unlike similar efforts in Sri Lanka, these efforts have been extremely controversial in Thailand.
From Buddhist Monastic Code 1, Chapter 4: Parajika. Copyright © 1994, 2007 Thanissaro Bhikkhu Access to Insight edition © 2007 # Deliberately lying to another person that one has attained a superior human state, such as claiming to be an arahant when one knows one is not, or claiming to have attained one of the jhānas when one knows one has not. The pārājikas are more specific definitions of the first four of the Five Precepts.
In 1903, at the age of 25, Nyanatiloka briefly visited Sri Lanka and then proceeded to Burma to meet the English Buddhist monk Bhikkhu Ananda Metteyya. In Burma he was ordained as a Theravada Buddhist novice (samanera) at the Nga Htat Kyi Pagoda under Venerable U Asabha Thera in September 1903. As a novice he first stayed with Ananda Metteyya for a month in the same room.Bhikkhu Nyanatusita & Hellmuth Hecker, pp.24–25.
Prince Wasukri () was a child of King Rama I and Lady Chui (), born at the Grand Palace he was the king's twenty-eight child. In 1802, he became a Samanera or novice monk at the age of 12 years old, eight years later he was ordained a Bhikkhu monk. As a monk he resided at Wat Pho and studied to become a religious scholar there. He was also learned in the Khmer and Pali languages.
His last birthday (which fell on July 21, 1994) was celebrated by his friends and the BPS staff with the release of the BPS edition of his book The Vision of Dhamma, a collection of his writings from the Wheel and Bodhi Leaves series. On October 19, 1994, the last day of his 58th Rains Retreat as a bhikkhu, he breathed his last in the pre-dawn quietude of the Udawattekelle forest hermitage.
Ordination traditionally is a two-stage process. A Bhikkhu or Bhikkhuni first ordains as a Samanera or Samanerika' (novice), residing in the monastery and learning about monastic life. They may then undergo upasampada, higher ordination, which confers full monastic status and obligations. Male novices may ordain at a very young age in the Theravada tradition, but generally no younger than 8- traditional guidelines state that a child must be "old enough to scare away crows".
Gangodawila Soma Thero (24 April 1948 – 12 December 2003) was a bhikkhu (Buddhist monk) from Sri Lanka. Following tradition, he used the name of his birthplace, Gangodawila, in front of his name; thero is a term for an elder monk. Soma thero followed the example set by his teacher, Madihe Pannaseeha Thero, and was both a learned monk and as a social reformer. The cause of his death remains in dispute by some.
On 1 November 1996, the archaeological department declared the image house of the temple as an monument under the government Gazette number 948. In 2002, all the caves with drip ledges, the Awasageya (Bhikkhu dwellings), the wooden bridge, the pond, the Dagoba with drip ledged cave and stone inscriptions belong to the temple were declared as protected monuments. The Darmasala building (preaching hall) was included in to the list on 15 April 2016.
However, it was only King Tissa, realising the poor status of the religion in his country, desired fresh efforts by a delegation from India. Mahendra arrived with his delegation at Anuradhapura where King Tissa, accompanied by his sister-in-law (brother's wife) Princess Anula with her entourage of 500 women, met him at the Mahamegha Garden. The Mahendra mission was very successful in introducing Buddhism to Sri Lanka. He established the Bhikkhu Order for men.
In 1943, Dhammalok established Ananda Kuti Vihar, the first Theravada monastery in modern Nepal, at Swayambhu. It became the center for the Theravada community. The government declared that the activities of the Theravada monks of spreading Buddhism and writing in Nepal Bhasa were illegal, and on 30 July 1944, eight monks including Dhammalok, Pragyananda Mahasthavir and Kumar Kashyap Mahasthavir were expelled from Nepal for refusing to sign a pledge to stop doing so.Mahasthavir, Bhikkhu Dharmaloka (1999).
Theravada monk Bhikkhu Bodhi states: :This is the unification of the mind on its object. Although this factor comes to prominence in the jhānas, where it functions as a jhāna factor, the Abhidhamma teaches that the germ of that capacity for mental unification is present in all types of consciousness, even the most rudimentary. It there functions as the factor which fixes the mind on its object. One-pointedness has non-wandering or non-distraction as its characteristic.
For many years he was the abbot of Wat Pah Nanachat International Forest Monastery in Northeast Thailand. In the late 1990s, Ajahn Pasanno moved to California to head the new Abhayagiri Monastery. With more than 40 years as a bhikkhu (Buddhist monk), Ajahn Pasanno has been instrumental in training many monks in Thailand and the United States and has been supportive of training for women."Update on the Saranaloka Nuns’ Community", Board of Directors of the Saranaloka Foundation.
The Emperor himself questioned monks from a number of monasteries about the teachings of the Buddha. Those who held wrong views were exposed and expelled from the Sangha immediately. In this way the Bhikkhu Sangha was purged of heretics and bogus bhikkhus. According to the Pali and Chinese accounts, the Elder Moggaliputta Tissa, in order to refute a number of heresies and ensure the Dhamma was kept pure, compiled a book during the council called the Kathavatthu.
168 This has led Ray to regard the story of Devadatta as a legend produced by the Sthavira group.Ray, Reginald. Buddhist Saints in India: A Study in Buddhist Values and Orientations. 1999. pp. 169-170 However, upon examining the same vinaya materials, Bhikkhu Sujato has written that the portrayals of Devadatta are largely consistent between the Mahāsāṃghika Vinaya and the other vinayas, and that the supposed discrepancy is simply due to the minimalist literary style of the Mahāsāṃghika Vinaya.
Phra Maha Amborn Ambaro followed Ajahn Maha Bua for morning alms around Ban Taad, Udon Thani, in 1965. On 9 May 1948 Amborn was ordained as a full Bhikkhu monk, with the dharma name of Ambaro, in the Dhammayuttika Nikaya order at Wat Ratchabophit in Bangkok, with Vasana Vāsano as his preceptor. Vasana Vāsano later became the 18th Supreme Patriarch of Thailand, reigning from 1973 to 1988. In 1950 Ambaro graduated with a sixth level in Pali studies.
The unfinished buddha statue of the main stupa of Borobudur Temple at Karmawibhangga Museum Since Indonesian independence in 1945, the founders of this new state had agreed on a proposed ideology as a national foundation for uniting all ethnicities, religions, and races,Wilis Rengganiasih Endah Ekowati. 2012. Bhikkhu Ashin Jinarakkhita’s Interpreting and Translating Buddhism in Indonesian Cultural and Political Contexts. University of California, Berkeley, United States. i.e. Pancasila as the basic foundation of the state and nationhood.
Harvey, Peter, An Introduction to Buddhism: Teachings, History and Practices, p. 13, 19, . Because of this experience, the Buddha criticized the fasting practiced by Indian ascetics of his day, such as that practiced by Jains, who believed that fasting burned off bad karma. According to Bhikkhu Analayo: > the Buddha noted that ascetics who underwent periods of fasting, but > subsequently resumed eating to regain their strength, were just gathering > together again what they had earlier left behind (MN 36).
After four years, when the country changed its government, Phra Phimontham was released from prison when a military court decided he had not collaborated with communists after all. Afterwards, he ordained again and eventually regained his former status, though he continued to be discredited. Buddhadasa Bhikkhu was subject to similar allegations from the Thai government, and so was Luang Por Phothirak, the founder of Santi Asoke. Luang Por Pothirak was eventually charged of altering the Vinaya and defrocked.
Steinberg notes the striking ratio of bhikkhus to the total population of Cambodia. In the late-1950s, an estimated 100,000 bhikkhus (including about 40,000 novices) served a population of about five million. This high proportion undoubtedly was caused in large part by the ease with which one could enter and leave the sangha. Becoming a bhikkhu and leaving the sangha are matters of individual choice although, in theory, nearly all Cambodian males over sixteen serve terms as bhikkhus.
The monk's life is regulated by Buddhist law, and life in the wat adheres to a rigid routine. A bhikkhu follows 227 rules of monastic discipline as well as the 10 basic precepts. These include the five precepts that all Buddhists should follow. The five precepts for monastic asceticism prohibit eating after noon, participating in any entertainment (singing, dancing, and watching movies or television), using any personal adornments, sleeping on a luxurious bed, and handling money.
The return of Ananda Metteyya to England on 23 April 1908 after travels in Ceylon and monk ordination in Burma was another significant milestone in the legacy of British Buddhism. A slow trickle from England travelled to Asia to take monastic ordination, mainly as Theravadin monks. Kapilavaddho Bhikkhu introduced the Dhammakaya tradition to the UK in 1954 in this way and founded the English Sangha Trust in 1955. A few Asian monks came to live in England.
In terms of the daily practice of Buddhist laity, a lay devotee daily recites the Five Precepts which include: > I undertake the precept to refrain from incorrect speech.Bullitt (2005). "Incorrect speech", at its most basic, reflects speaking truthfully. Regarding this, contemporary Theravada monk Bhikkhu Bodhi has written: > It is said that in the course of his long training for enlightenment over > many lives, a bodhisatta can break all the moral precepts except the pledge > to speak the truth.
Bhikkhu Bodhi states that Avidya is an important part of the Theravada Abhidharma teachings about dependent arising about conditions that sustain the wheel of birth and death. One such condition is the karmic formations that arise from ignorance. In other words, states Bodhi, ignorance (avijja) obscures "perception of the true nature of things just as a cataract obscures perception of visible objects". In the Suttanta literature, this ignorance refers to the non-knowledge of the Four Noble Truths.
Bodhi (2000b), p. 1148. Similarly, in "Uprooting the Fetters" (SN 35.55), the Buddha states that one uproots the fetters "when one knows and sees ... as nonself" (anatta) the aforementioned five sextets.Bodhi (2000b), p. 1148. For a correspondence between impermanence and nonself, see Three marks of existence. To foster this type of penetrative knowing and seeing and the resultant release from suffering, in the Satipatthana Sutta (MN 10) the Buddha instructs monks to meditate on the sense bases and the dependently arising fetters as follows: :"How, O bhikkhus, does a bhikkhu live contemplating mental object in the mental objects of the six internal and the six external sense-bases? :"Here, O bhikkhus, a bhikkhu understands the eye and material forms and the fetter that arises dependent on both (eye and forms); he understands how the arising of the non-arisen fetter comes to be; he understands how the abandoning of the arisen fetter comes to be; and he understands how the non-arising in the future of the abandoned fetter comes to be.
Some scholars, such as orientalists Louis de La Vallée-Poussin and D.P. Minayeff, thought there must have been assemblies after the Buddha's death, but considered only the main characters and some events before or after the First Council historical. Other scholars, such as Buddhologist André Bareau and Indologist Hermann Oldenberg, considered it likely that the account of the First Council was written after the Second Council, and based on that of the second, since there were not any major problems to solve after the Buddha's death, or any other need to organize the First Council. On the other hand, archaeologist Louis Finot, Indologist E. E. Obermiller and to some extent Indologist Nalinaksha Dutt thought the account of the First Council was authentic, because of the correspondences between the Pāli texts and the Sanskrit traditions. Indologist Richard Gombrich, following Bhikkhu Sujato and Bhikkhu Brahmali's arguments, states that "it makes good sense to believe ... that large parts of the Pali Canon do preserve for us the Buddha-vacana, 'the Buddha's words', transmitted to us via his disciple Ānanda and the First Council".
Anagarika the person who dedicated his life to practice Buddhism Praying monk and nun in Buddha tooth relics vihara In Buddhism, an anagārika (Pali, 'homeless one', ; f. anagārikā ) is a person who has given up most or all of their worldly possessions and responsibilities to commit full-time to Buddhist practice. It is a midway status between a bhikkhu or bhikkhuni (fully ordained monastics) and laypersons. An anagārika takes the Eight Precepts, and might remain in this state for life.
Treasure vase The treasure vase () represents health, longevity, wealth, prosperity, wisdom and the phenomenon of space. The treasure vase, or pot, symbolizes the Buddha's infinite quality of teaching the dharma: no matter how many teachings he shared, the treasure never lessened. The iconography representation of the treasure vase is often very similar to the kumbha, one of the few possessions permitted a bhikkhu or bhikkhuni in Theravada Buddhism. The wisdom urn or treasure vase is used in many empowerment (Vajrayana) and initiations.
Most Ven. Kaṭukurunde Ñāṇananda Maha Thera (10 July 1940 – 22 February 2018) (sometimes spelled Nyanananda or Nanananda in English, sometimes called Gnanananda in Sinhala, Sinhalese: අති පූජ්‍ය කටුකුරුන්දේ ඤාණානන්ද මහා ථේර) was a Sri Lankan [Sinhala] Bhikkhu (Buddhist Monk) and a Buddhist scholar. He is best known for the research monograph Concept and Reality in Early Buddhist Thought and the exploratory study The Magic of the Mind. Ven. Ñāṇananda was the abbot of Pothgulgala Aranya, a small forest monastery in Devalegama, Sri Lanka.
It is celebrated on the full moon day in the month of Vaisakha. It encompasses the birth, enlightenment (nirvāna), and passing away (Parinirvāna) of Lord Buddha. On the day of the worship, devotees go to the monastery with Siyong (offerings of rice, vegetable and other fruits and confectioneries). The Buddhist priests known as Bhikkhu lead the devotees for the chanting of mantra composed in Pali in praise of the holy triple gem: the Buddha, the Dharma (his teachings), and the Sangha (his disciples).
The students attack the political career of Bhikkhu posting fake posters of him in the streets. They go to his liquor shops and play dead to make it appear that the shops sold false liquor which killed the students. After getting affected by assaults of students, Bhikshu Yadav throws a challenge to defeat his team in a game of rugby union to win back the land for their college. The rest of the story is how Prudhvi leads his team to the victory.
" :-- from "Relay Chariots" (Ratha-vinita Sutta MN 24) (Thanissaro, 1999). :"Bhikkhus, when ignorance is abandoned and true knowledge has arisen in a bhikkhu, then with the fading away of ignorance and the arising of true knowledge he no longer clings to sensual pleasures, no longer clings to views, no longer clings to rules and observances, no longer clings to a doctrine of self. When he does not cling, he is not agitated. When he is not agitated, he personally attains Nibbana.
In Mahayana Buddhism, some teachings hold that trees and plants have Buddha nature. Kukai held that plants and trees, along with rocks and everything else, were manifestations of the 'One Mind' of Vairocana and Dogen held that plant life was Buddha nature. In pre-modern times, environmental issues were not widely discussed, though Ashoka banned the burning of forests and promoted the planting of trees in his edicts. Bhikkhu Bodhi, an American Theravada monk, has been outspoken about the issue of environmental crisis.
In 1972, he was given the title Somdet Phra Nyanasamvara, the same basic title that he bears today. This was a special monastic title that had not been granted to a Thai bhikkhu in over 150 years. The granting of this title placed Somdet Phra Nyanasamvara in the top tier of the Thai monastic establishment, and set the stage for his being named Supreme Buddhist Patriarch of Thailand (Sangharaja, or "Lord of the Sangha") in 1989 by the king of Thailand.
The Chithurst Forest Monastery, or Cittaviveka, is a monastery in the lineage of the Thai Forest Tradition of Theravada Buddhism. It is located in Chithurst in the English county of Hampshire, and was established in 1979 by Ajahn Chah and Ajahn Sumedho, who was the first abbot. The current abbot is Ajahn Sucitto who was born in London in 1949 and became a bhikkhu in 1976. The resident community comprises some 20-25 monks, nuns and novices, as well as lay guests.
Samaneras live according to the Ten Precepts, but are not responsible for living by the full set of monastic rules. Higher ordination, conferring the status of a full Bhikkhu, is given only to men who are aged 20 or older. Bhikkhunis follow a similar progression, but are required to live as Samaneras for longer periods of time- typically five years. The disciplinary regulations for bhikkhus and bhikkhunis are intended to create a life that is simple and focused, rather than one of deprivation or severe asceticism.
The four properties are cohesion (water), solidity or inertia (earth), expansion or vibration (air) and heat or energy content (fire). He promulgated a categorization of mind and matter as composed of eight types of “kalapas” of which the four elements are primary and a secondary group of four are color, smell, taste, and nutriment which are derivative from the four primaries. Thanissaro Bhikkhu (1997) renders an extract of Shakyamuni Buddha’s from Pali into English thus: Tibetan Buddhist medical literature speaks of the Panch Mahābhūta (five elements).
Ven Bogoda Seelawimala Nayaka Thera (Sinhala: පුජ්‍ය බෝගොඩ සීලවිමල නාහිමි) is the incumbent Head Priest of the London Buddhist Vihara and the current Chief Sangha Nayaka of Great Britain.Ven. Bogoda Seelawimala Thero new Sanghanayake of Great Britain He was appointed Chief Bhikkhu of the London Buddhist Vihara on 8 May 2008 following the demise of Ven Dr Medagama Vajiragnana Nayaka Thera.Bogoda Seelawimala Thera appointed new Sanghanayake in Britain Ven Seelawimala Nayaka Thera hails from the Malwatte Chapter of the Siam Nikaya in Sri Lanka.
Later, Sangharakshita also studied with a Ch'an teacher, Yogi Chen (Chen Chien-Ming), along with another English monk, Bhikkhu Khantipalo. Together, the three men turned their ongoing seminar on Buddhist theory and practice into a book, Buddhist Meditation, Systematic and Practical. In 1952, Sangharakshita met Bhimrao Ramji Ambedkar (1891–1956), the chief architect of the Indian constitution and India's first law minister. Ambedkar, who had been a so- called Untouchable, converted to Buddhism, along with 380,000 other Untouchables (now known as "dalits") on 14 October 1956.
The prince was raised in the Inner Court of the Grand Palace, where his grandmother was Mistress of the Robes. In 1898 at the age of 13, Prince Dhaninivat was ordained as a Samanera or novice monk in the Buddhist Sangha, as was customary for all Thai males. However as a royal prince his ordination service was carried out at the chapel royal (Wat Phra Kaew). In 1909 he became a full fledge Bhikkhu monk under Vajirananavarorasa and resided with him at Wat Bowonniwet.
Parbatya Bhikkhu Sangha Bangladesh is the Supreme Sangha Council and the oldest religious organization of the greater Chittagong Hill Tracts. The objective of this organization is to promote and spread the teachings of the great Buddha in Chittagong Hill Tracts as well as in the country for the "happiness and well-being of many". This organization has been playing a unique role in preaching Buddhism and religious reform in Chittagong Hill Tracts. Mahathera served as the general secretary of this organization from 1978 to 1988.
But thanks to his conviction the Kalyani Yogasrama Sanstha now has over 150 Aranya with over 1500 monks. After the establishment of Sri Kalyani Yogasrama Sanstha, the founder Kadawedduwe Sri Jinavamsa Mahathera was in need of finding a qualified senior bhikkhu as the Leader of the group. Then he had to invite Matara Sri Nanarama Mahathera several times and fortunately got the invitation accepted at last. Until 1992, the great meditation master Matara Sri Nanarama Mahathera was the Maha Upajjhaya (chief mentor) of the Yogāśrama Sanstha.
The temple, situated in the Padiyathalawa colony is believed to be constructed during the reign of king Kavan Tissa (205–161 BC). The Dagoba, which is now in the dilapidated state, resembles only a mound of earth and a short rubble wall has been built along its perimeter. Near to the Dagoba is a torso statue of Buddha which is about in height. The nearby building, marked with a Dharmachakra is believed to be an old Bhikkhu dwelling and now is in the ruined state.
According to Thanissaro, the Buddha never tried to define what a "person" is, though scholars tend to approach the skandhas as a description of the constituents of the person. He adds that almost any Buddhist meditation teacher explains it that way, as even Buddhist commentaries from about 1st century CE onwards have done. In Thanissaro's view, this is incorrect, and he suggests that skandha should be viewed as activities, which cause suffering, but whose unwholesome workings can be interrupted.Thanissaro Bhikkhu (2010), The Five Aggregates.
Escape from Internment – collection of articles by and about former prisoners of Dehra Dun. Bhikkhu Nyanatusita and Hellmuth Hecker, The Life of Nyanatiloka: The Biography of a Western Buddhist Pioneer Kandy, 2009. Its most famous inmate was perhaps Heinrich Harrer, who after several attempts finally escaped in 1944 with Peter Aufschnaiter and slipped over the mountains into neutral Tibet. He recounted his time at the camp in Seven years in Tibet (Rupert Hart-Davis, 1953) and Beyond seven years in Tibet: my life before, during and after.
Luang Por Sumedho or Ajahn Sumedho () (born Robert Karr Jackman, July 27, 1934) is one of the senior Western representatives of the Thai forest tradition of Theravada Buddhism. He was abbot of Amaravati Buddhist Monastery, UK, from its consecration in 1984 until his retirement in 2010. Luang Por means Venerable Father (หลวงพ่อ), an honorific and term of affection in keeping with Thai custom; ajahn means teacher. A bhikkhu since 1967, Sumedho is considered a seminal figure in the transmission of the Buddha's teachings to the West.
25 May 1880 Blavatsky and Olcott embraced Buddhism: they publicly took in Galle the Refuges and Pancasila from a prominent Sinhalese bhikkhu. Olcott and Blavatsky (she received US citizenship previously) were the first Americans who were converted to Buddhism in the traditional sense. In Buddhology there is an idea that the "Theosophical Buddhists" were the forerunners of all subsequent Western, or, as they were called, "white" Buddhists. In addition, they attempted to rationalize Buddhism, to cleanse the doctrine, removing from it elements of "folk superstition".
Bulletin of the School of Oriental Studies, University of London, Vol. 8, No. 2/3, page 502. However, earlier works, mostly from the Mahāsāṃghika school, use a form of "mixed Sanskrit" in which the original Prakrit has been incompletely Sanskritised, with the phonetic forms being changed to the Sanskrit versions, but the grammar of Prakrit being retained. For instance, Prakrit bhikkhussa, the possessive singular of bhikkhu (monk, cognate with Sanskrit bhikṣu) is converted not to bhikṣoḥ as in Sanskrit but mechanically changed to bhikṣusya.
Bangladesh Bauddha Kristi Prachar Sangha was established on 4 December 1949 as the East Pakistan Bauddha Kristi Prachar Sangha at the Lakhera Abhoy Vihara, Patiya Upazila, Chittagong Division, East Pakistan. Its founding President was Dharmadarshi Mahathera and the founding General Secretary was Bangish Bhikkhu. The organization campaigned for quotas in jobs and educational institutes for the minority Buddhist community. In 1954, Sudhangshu Bimal Barua was elected to the East Pakistan Assembly on a nomination of the Bauddha Kristi Prachar Sangha from a reserved constituency.
Ancient Buddhists as well as some moderns cite the reports of the Buddha and his disciples of having gained direct knowledge into their own past lives as well as those of other beings through a kind of parapsychological ability or extrasensory perception (termed abhiñña).Bhikkhu Analayo, Rebirth in Early Buddhism and Current Research, Foreword by Bhante Gunaratna.Narada Thera, Buddhism in a nutshell, p. 17. Likewise, Buddhist philosophers have defended the concept of special yogic perception (yogipratyakṣa) which is able to empirically verify the truth of rebirth.
In Southeast Asia, novitiates may be as short as a few weeks, and temporary ordination for a period of weeks or months is common. Higher ordination(upasampada), conferring the status of a full Bhikkhu or Bhikkhuni, is given to those 20 or older. Women monastics follow a similar progression, but are required to live as Samaneras for a longer period of time, typically five years. Higher ordination must take place before a quorum of monastics, with five being an allowable minimum, and ten suggested for ordinary circumstances.
Bhante Sujato, known as Ajahn Sujato or Bhikkhu Sujato (born Anthony Best), is an Australian Theravada Buddhist monk who was ordained into in the Thai forest lineage of Ajahn Chah. A former musician with the Australian band Martha's Vineyard, Sujato became a monk in 1994. He took higher ordination in Thailand and lived there for years before returning to Australia. He spent several years at Bodhinyana Monastery in Western Australia before going on to found Santi Forest Monastery in 2003 where he served as the abbot.
After a month spent delivering discourses to Sri Lankans who had ventured to the capital, Mahinda retreated to Mihintale to spend the vassa during the monsoon season. As a result, a second royal funded monastery was built there. Later, Mahinda organised for a stupa to be constructed, and a part of the bodily relics of Gautama Buddha were transferred from the Maurya Empire to Sri Lanka. Mahinda then had Arittha, Devanampiyatissa's nephew, a bhikkhu, expound the Vinaya monastic code of discipline to further Buddhism in Sri Lanka.
Rama II died in 1824, and it was unclear who would succeed him. The likely successors were young Mongkut, who was the son of Queen Sri Suriyendra, and Mongkut's elder and more experienced half-brother Jessadabodindra, who was only the son of a court concubine. A crisis was avoided when Prince Mongkut chose to become a bhikkhu (Buddhist monk) and Jessadabodindra ascended as Rama III. The potential crisis had caused the military to be on high alert, and the British Empire, who had recently begun the First Anglo-Burmese War, monitored closely the situation.
When the 2004 Indian Ocean earthquake and tsunami happened, Bhikkhu Bodhi was moved to action. He soon raised $160,000 with many dharma friends and when looking for charitable relief organizations he was dismayed to discover a dearth of Buddhist organizations. Three years later, Bodhi authored an article in Buddhadharma: The Practitioner's Quarterly entitled "A Challenge to Buddhists" which urged American Buddhists to be more socially engaged. Inspired by the article, Bodhi with some of his students formally established Buddhist Global Relief in June 2008 and had it registered the corporation in New Jersey.
The August 2007 International Congress on Buddhist Women's Role in the Sangha, with the support of H. H. XIVth Dalai Lama, reinstated the Gelongma (Dharmaguptaka vinaya bhikkhuni) lineage, having been lost, in India and Tibet, for centuries. Gelongma ordination requires the presence of ten fully ordained people keeping exactly the same vows. Because ten nuns are required to ordain a new one, the effort to establish the Dharmaguptaka bhikkhu tradition has taken a long time. It is permissible for a Tibetan nun to receive bhikkhuni ordination from another living tradition, e.g.
These negative attitudes towards women continue to influence contemporary Buddhist cultures, where it is widely believed that birth as a woman is due to bad karma. This is also said to influence the future of Buddhism. One story which illustrates this is that of the first nun, Mahapajapati Gotami, which includes a prediction that because the Buddha allowed the ordination of women as nuns, the Buddhist Dharma will decline faster. In his White Bones Red Rot Black Snakes, Bhikkhu Sujato pointed out that the Jātakas were compiled by many people over a long time.
He had participated in the All India Bhikkhu conference held at Bodha Gaya in the year 1973 where he had presided one day in the conference. He had also participated in a 3 days conference at Mahabodhi Society Hall, Kolkata in the same year. He attended in the International Buddhist Conference held in Nepal in the year 1977. In the year 1982 he had attended human Rights Conference in the Netherlands and presented his speech on the inhuman torture by the military to the mass tribal people of Chittagong Hill Tracts.
In 2018, new translations of the entirety of the five Nikayas were made freely available on the website suttacentral by the Australian Bhikkhu Sujato, the translations were also released into the Public Domain. A Japanese translation of the Canon, edited by Takakusu Junjiro, was published in 65 volumes from 1935 to 1941 as The Mahātripiṭaka of the Southern Tradition (南伝大蔵経 Nanden daizōkyō). A Chinese translation of the above- mentioned Japanese translation was undertaken between 1990-1998 and thereafter printed under the patronage of Kaoshiung's Yuan Heng Temple.
The aim of Nawaphon was to protect the king from threats like communism. A key figure of the movement was the monk Kittivudho Bhikkhu, who became its leader in 1975. In a June 1976 interview, he was asked if killing leftists or communists would produce demerits or negative karma, he said that such killing would not be demeriting because, "...whoever destroys the nation, the religion or the monarchy, such bestial types are not complete persons. Thus, we must intend not to kill people but to kill the Devil; this is the duty of all Thai".
"The Bhikkhu and the Butterfly: A Conversation between Ajahn Pasanno and Julia Butterfly Hill", Inquiring Mind, Fall 2005 issue. Retrieved on October 16, 2014. After Ven. Ajahn Chah became ill and died, Ajahn Pasanno was part of the steering committee for administering to the needs of Wat Nong Pah Pong and its branch monasteries, which at the time numbered over 200. In 1992 and 1993, Ajahn Pasanno was directly involved in helping the preparation and organization of the royal funeral of Ajahn Chah (Phra Bodhinyanathera) at Wat Nong Pah Pong, Ampher Warin, Ubon Ratchathani Province.
Ashin Yazeinda (, Rājinda), better known by his pen name Yawai Nwe (), is a prominent Burmese Theravada Buddhist monk and writer. Ashin Yazeinda was born on 18 June 1969 in the town of Inma, Thegon Township, Pegu Division to parents U Thein Ni Sein and Daw Kyin Nu. He ordained as a novice (Pali: samanera) in 1979, and again in 1980. He began penning stories for the Flower magazine in 1985. In 1989, he was fully ordained as a bhikkhu, and studied at Rangoon's Mahavisuddhāruṃ Pali University and Monastery ().
Ronkin, Noa; Early Buddhist metaphysicsInada, Kenneth K; The metaphysics of Buddhist experience and the Whiteheadian encounter, Philosophy East and West Vol. 25/1975.10 P.465-487 (C) by the University of Hawaii Press Bhikkhu Bodhi writes that the system of the Abhidhamma Pitaka is "simultaneously a philosophy, a psychology and an ethics, all integrated into the framework of a program for liberation."Bodhi, A comprehensive manual of Abhidhamma, page 3. According to L. S. Cousins, the suttas deal with sequences and processes, while the Abhidhamma describes occasions and events.
The influence of Ajahn Thate can be seen in Buddhist centres outside Thailand that revere the Thai Forest Tradition such as those in the United States (Thanissaro Bhikkhu, the community of Abhayagiri), Australia (Ajahn Brahm, Bodhinyana Monastery, Bodhivana Monastery), United Kingdom Amaravati Buddhist Monastery and Chithurst Buddhist Monastery) and Italy with the monastery of Santacittarama. These contemplative study centres, based on models such as Ajahn Thate's Wat Hin Maak Peng, are part of a Buddhist tradition that stretches back to the meditative university of Nalanda and Vikramashila in Northern India.
In Theravada Buddhism 'Māyā' is the name of the mother of the Buddha as well as a metaphor for the consciousness aggregate (viññana). The Theravada monk Bhikkhu Bodhi considers the Pali Pheṇapiṇḍūpama Sutta “one of the most radical discourses on the empty nature of conditioned phenomena.” Bodhi also cites the Pali commentary on this sutra, the Sāratthappakāsinī (Spk), which states: > Cognition is like a magical illusion (māyā) in the sense that it is > insubstantial and cannot be grasped. Cognition is even more transient and > fleeting than a magical illusion.
To-day is the Pavâranâ day. If the Samgha is ready, let the Samgha hold Pavâranâ." :'Then let the senior Bhikkhu adjust his upper robe so as to cover one shoulder, sit down squatting, raise his joined hands, and say: "I pronounce my Pavâranâ, friends, before the Samgha, by what has been seen, or by what has been heard, or by what is suspected; may you speak to me, Sirs, out of compassion towards me; if I see (an offence), I will atone for it. And for the second time, &c.
Vajirañāṇo Bhikkhu, later King Mongkut of the Rattanakosin Kingdom, founder of the Dhammayuttika Nikaya Dhammayuttika Nikaya (Pali; ; ; Thommoyouttek Nikeay), or Thammayut () is an order of Theravada Buddhist bhikkhus (monks) in Thailand, Cambodia, and Burma, with significant branches in the Western world. Its name is derived from Pali dhamma ("teachings of the Buddha") + yutti (in accordance with) + ka (group). The order began in Thailand as a reform movement led by a prince who would later become King Mongkut of Siam and has come to play a significant political role in Thailand as well.
After his period at the Sorbonne, he became Vice-Chancellor of Vidyodaya University. He was noted not only for his erudition but also for his strong socialist views, as well as his belief that monks have a duty to play a role in guiding the political consciousness of the people. His book Bhikshuvakage Urumaya (Heritage of the Bhikkhu) was a strong voice in the Buddhist Nationalist movement that led to the 1956 electoral victory of Solomon Bandaranaike. He left Vidyodaya University in 1969, due to political differences with the government of the day.
The sub-sections of the Prakirnaka sections are also titled pratisamyukta rather than Skandhaka / Khandhaka. Pratisamyukta / Patisamyutta means a section or chapter in a collection organised by subject; the 'samyukta-principle', like the Samyutta-Nikaya / Samyukta-agama. Scholars such as Master Yin Shun, Choong Moon Keat, and Bhikkhu Sujato have argued that the Samyutta / Samyukta represents the earliest collection among the Nikayas / Agamas, and this may well imply that it is also the oldest organising principle too. (N.B. this does not necessarily say anything about the age of the contents).
People who have been described as Buddhist socialists include Buddhadasa Bhikkhu,What is Dhammic Socialism? B. R. Ambedkar S. W. R. D. Bandaranaike, Han Yong-un,Tikhonov, Vladimir, Han Yongun's Buddhist Socialism in the 1920s-1930s, International Journal of Buddhist Thought and Culture 6, 207-228 (2006). PDF Girō Senoo,Shields, James Mark; Blueprint for Buddhist Revolution The Radical Buddhism of Seno’o Girō (1889–1961) and the Youth League for Revitalizing Buddhism, Japanese Journal of religious Studies 39 (2), 331-351 (2012) PDF U Nu, Uchiyama Gudō,Rambelli, Fabio (2013).
When giving the Eight Garudhammas to Mahapajapati Gotami, the Buddha supposedly said they would constitute her full ordination (Pali:upasampada): "If Mahapajapati Gotami accepts these eight vows of respect, that will be her full ordination."Buddhist Monastic Code II, Chapter 23, Bhikkhunis Thanissaro Bhikkhu (For free distribution). However, Bhikkunī Kusuma in her article "Inaccuracies in Buddhist Women's History" has pointed out a number of inaccuracies in the ways the Eight Garudhammas have been recorded in the Pali Canon and its commentaries. And others point out the plethora of textual problems with the position for garudhammas.
List of Majjhima Nikaya suttas Bhikkhu Bodhi in the introduction to his translation describes the collection as follows: > If the Majjhima Nikāya were to be characterised by a single phrase to > distinguish it from among the other books of the Pali Canon, this might be > done by describing it as the collection that combines the richest variety of > contextual settings with the deepest and most comprehensive assortment of > teachings. The 152 discourses come in three parts each with five divisions. All divisions save the penultimate contain 10 discourses.
In 1836, Prince Bhikkhu Mongkut (ordination name: Vajirañāṇo) arrived at the temple and became its first abbot, founding the Thammayut Nikkaya order. He stayed at the temple for 27 years before acceding the throne of Siam as King Rama IV.Hoskin 2006, p.38 His great-grandson, King Bhumibol Adulyadej (Rama IX; ordination name: Bhumibalo), was ordained a monk at Wat Phra Kaew, and resided in Bowonniwet for 15 days in 1956. Bhumibol's mentor, Somdet Phra Yanasangworn, eventually became abbot of the temple, and later the Supreme Patriarch of Thailand.
He taught his students to "Meditate on the word 'Buddho,'" which would aid in developing concentration and mindfulness of meditation objects.Phra Ajaan Phut Thaniyo, Ajaan Sao's Teaching. A Reminiscence of Phra Ajaan Sao Kantasilo, translated by Thanissaro Bhikkhu Ajahn Mun (1870–1949) went to Wat Liap monastery immediately after being ordained in 1893, where he started to practice kasina-meditation, in which awareness is directed away from the body. While it leads to a state of calm-abiding, it also leads to visions and out- of-body experiences.
According to Wayman, the idea of the tathagatagarbha is grounded on sayings by the Buddha that there is something called the luminous mind (prabhasvara citta), "which is only adventitiously covered over by defilements (agantukaklesa)" The luminous mind is mentioned in a passage from the Anguttara Nikaya: "Luminous, monks, is the mind. And it is defiled by incoming defilements."Thanissaro Bhikkhu, trans. (1995). Pabhassara Sutta: Luminous, (Anguttara Nikaya 1.49-52) The Mahāsāṃghika school coupled this idea of the luminous mind with the idea of the mulavijnana, the substratum consciousness that serves as the basis consciousness.
Gandharan Buddhist birchbark scroll fragments The Early Buddhist Texts present many teachings and practices which may have been taught by the historical Buddha. These include basic doctrines such as Dependent Origination, the Middle Way, the Five Aggregates, the Three unwholesome roots, the Four Noble Truths and the Eightfold Path. According to N. Ross Reat, all of these doctrines are shared by the Theravada Pali texts and the Mahasamghika school's Śālistamba Sūtra. A recent study by Bhikkhu Analayo concludes that the Theravada Majjhima Nikaya and Sarvastivada Madhyama Agama contain mostly the same major doctrines.
The Mahāvastu's Jātaka tales are similar to those of the Pali Canon although significant differences exist in terms of the tales' details. Other parts of the Mahāvastu have more direct parallels in the Pali Canon including from the Digha Nikaya (DN 19, Mahāgovinda Sutta), the Majjhima Nikaya (MN 26, Ariyapariyesana Sutta; and, MN 36, Mahasaccaka Sutta), the Khuddakapātha, the Dhammapada (ch. 8, Sahassa Vagga; and, ch. 25, Bhikkhu Vagga), the Sutta Nipata (Sn 1.3, Khaggavisāa Sutta; Sn 3.1, Pabbajjā Sutta; and, Sn 3.2, Padhāna Sutta), the Vimanavatthu and the Buddhavaṃsa.
Anonymous, A Biography A picture of Sīlācāra sitting on a yak, next to Sidkeong Tulku (the future Maharaja of Sikkim) and Alexandra David-Néel can be seen on the website of the Alexandra David-Néel Cultural Centre. During World War I he probably stayed in Burma, as Nyanatiloka wrote a letter to him there in 1917.Bhikkhu Nyanatusita & Hellmuth Hecker, p. 230. When Sīlācāra's health broke down due to asthma complicated with heart trouble, he disrobed on the advice of the German Buddhist Dr. Paul Dahlke and returned to England late in 1925.
The Sutta begins when the Buddha is staying in Savatthi, in the temple donated by Visakkha, the mother of Migara. At that time, two brahmins, Bharadvaja and Vasettha, are training with the monks (bhikkhu) and aim to be a member of the Sangha. As usual in the evening, the Buddha rises from his meditation and strolls in the open yard near his dwelling. Vasettha sees his Teacher strolling, tells his friend, Bharadvaja, and suggests that they meet the Buddha to see if they can hear a Dhamma exposition from the Buddha.
New Earth Records is an independent record label focusing primarily on new age and world music. It was founded in 1990 in Munich, Germany, by European entrepreneurs Bhikkhu Schober and Waduda Paradiso under the auspices of the spiritual teacher known as Osho. Initially called Tao Music—a name chosen by Osho himself, the company was intended to market and distribute Osho's meditation instruction recordings. However, Schober and Paradiso opted to change the name to New Earth to avoid a trademark dispute with a company with a similar name in Germany.
Chandima was born in 1957 in Thanamalwila, a remote village of southern Sri Lanka. In 1970, at the age of thirteen, he was ordained as a novice monk (Pali:saamanera) by Dodampahala Sri Rathanajoti, the chief sangha nayaka of southern Sri Lanka and Atthudawe Gnanananda, the abbot of the Ratmalana Sri Vijayarama temple. In 1980, Chandima received higher ordination (Pali: bhikkhu upasampada) from the noble committee of Malwattha Sangha Community. He attended the Mantinda Pirivena monastery in Matara to receive primary education and then moved to Subhararama Pirivena in Nugegoda for secondary education.
He held regular meetings where he preached Buddhism, officiated at Buddhist weddings and life cycle ceremonies, and organised festivals on Ambedkar's Jayanti (birth day), Sambuddhatva jayanthi, Diksha Divas (the day Ambedkar converted), and Ambedkar Paranirvan Divas (the day Ambedkar died). The Dalit Buddhist movement in Kanpur gained impetus with the arrival of Dipankar, a Chamar bhikkhu, in 1980. Dipankar had come to Kanpur on a Buddhist mission and his first public appearance was scheduled at a mass conversion drive in 1981. The event was organised by Rahulan Ambawadekar, an RPI Dalit leader.
The English translation of Nyanatiloka's German autobiography – covering his life from his childhood Germany to his return to Ceylon in 1926 after banishment; finished by Nyanatiloka in 1948, but probably based on a draft written in 1926 - was published as part of The Life of Nyanatiloka: The Biography of a Western Buddhist Pioneer (written and compiled by Bhikkhu Nyanatusita and Hellmuth Hecker, BPS, Kandy, 2009 View online.) This comprehensive biography contains an introduction, large bibliography, list of disciples, biography of Nyanaponika, photographs, and detailed information on the early history of early German and Western Buddhism.
Early Buddhist texts see success in work as aided by one's spiritual and moral qualities. In the Adiya Sutta the Buddha also outlined several ways in which people could put their 'righteously gained' wealth to use:AN 5.41, Adiya Sutta: Benefits to be Obtained (from Wealth) translated from the Pali by Thanissaro Bhikkhu, #Providing 'pleasure & satisfaction' to themselves, their mother & father, their children, spouse, slaves, servants, & assistants. #Providing 'pleasure & satisfaction' to their friends and associates. #Warding off calamities coming from fire, flood, kings, thieves, or hateful heirs, and keeps himself safe.
He left the monastery to help his family on the farm, but later returned to monastic life on 16 April 1939, seeking ordination as a Theravadan monk (or bhikkhu). According to the book Food for the Heart: The Collected Writings of Ajahn Chah, he chose to leave the settled monastic life in 1946 and became a wandering ascetic after the death of his father. He walked across Thailand, taking teachings at various monasteries. Among his teachers at this time was Ajahn Mun, a renowned meditation master in the Forest Tradition.
The Four Noble Truths are the most fundamental Buddhist teachings and appear countless times throughout the most ancient Buddhist texts, the Pali Canon. They arose from Buddha's enlightenment and are regarded in Buddhism as deep spiritual insight, not as philosophical theory, with Buddha noting in the Samyutta Nikaya: "These Four Noble Truths, monks, are actual, unerring, not otherwise. Therefore, they are called noble truths."The Collected Discourses of the Buddha: A new translation of the Samyutta Nikaya, Bhikkhu Bodhi, 2000 The Four Noble Truths (Catvāry Āryasatyāni) are as follows: # The truth that suffering exists (Dukkha).
Ayya Tathaaloka received the full bhikkhuni ordination in 1997, at a gathering of Bhikkhu and Bhikkhuni Sanghas in Southern California. As of the 2006 Vassa, her 10th "rain" (a traditional Pali term for the annual three-month retreat during rainy season) after taking higher ordination, she is eligible to be called Ajahn, the Thai veneration for senior monastics who teach. But, she still prefers "Ayya." She has studied in South Korea, Thailand and other countries, and has taught around the world, including at Bhikkhuni Sangha University in South Korea.
Phra Dharmakosacarya (Nguam Indapañño) (; ), also known as Buddhādasa Bhikkhu (; , May 27, 1906 – May 25, 1993) was a famous and influential Thai ascetic- philosopher of the 20th century. Known as an innovative reinterpreter of Buddhist doctrine and Thai folk beliefs, Buddhadasa fostered a reformation in conventional religious perceptions in his home country, Thailand, as well as abroad. Buddhadasa developed a personal view that those who have penetrated the essential nature of religions consider "all religions to be inwardly the same", while those who have the highest understanding of dhamma feel "there is no religion".
Between 22 October - 5 November 1956 Somdet Phra Ñāṇasaṃvara (left), in rank of Phra Sobhon Ganabhorn, was the advising Chaperone for "Bhumibalo Bhikkhu" (King Bhumibol Adulyadej as a Buddhist monk). During his more than seventy years as a monk and novice, Somdet Nyanasamvara has held a variety of posts in the Thai ecclesiastic hierarchy. In these roles, he has always been concerned with promoting education, both religious and secular. He has assisted in the founding and construction of numerous schools, as well as sponsoring campaigns to build schools, temples, and hospitals in rural communities.
She chose Sariputra as her teacher, but he referred her to Gautama Buddha. He expounded the dharma to her at Mount Vulture Peak and finished with the following verses: Just as the wanderer Bahiya was the bhikkhu who attained arahantship faster than anyone else, Bhadda was the fastest among the bhikkhunis. Both grasped the essence of the Buddha’s teaching so quickly and so deeply that their ordination in the sangha came after their attainment of arahantship. Their mind and emotional self-control had long been trained and prepared, so their attainment came very quickly.
It is recorded in the chronicle that Abhayagiri Dagaba was established by King Valagamba during the period of his second reign, from 89-77 BC. A young Brahmin named Tiya (Tissa) declared war against him. Tiya was deluded by the prophecy of another Brahmin that was destined to be king. Before the arrival of Bhikkhu Mahinda, who brought Buddhism to the island, Brahmins held the highest place in society. After the establishment of the Buddhist sangha on the island, however, they lost their supremacy, and were replaced by the sangha.
While in London he studied Buddhism and in 1956 met the Sayadaw U Thila Wunta, a Burmese monk who accepted Leslie Dawson as a student. That same year he traveled to Bodh Gaya, India to rejoin the Sayadaw and received ordination as a sāmaṇera (novice monk). He continued on to Burma where he was ordained as Anandabodhi bhikkhu at the Shwedagon Pagoda in Yangon on . He began intensive training and meditation practice under the guidance of U Thila Wunta and Mahasi Sayadaw, then in Thailand with Chao Khun Phra Rajasiddhimuni at Wat Mahadhatu in Bangkok.
Sensing an important turn in his spiritual journey, Sucitto entered the monastery where Phra Nyānavajīro lived: Wat Kiriwong in Nakhon Sawan. On 25 September he took samanera precepts and on 22 March 1976 he was ordained as a bhikkhu (Buddhist monk), both in Wat Potharam in Nakhon Sawan. A chance sojourn at Wat Umong in Chiang Mai in December 1976 brought Sucitto into contact with Ajahn Sumedho, who was passing through Chiang Mai at the time. This was an auspicious encounter, as it prepared the ground for Sucitto to visit Ajahn Sumedho in Hampstead when he visited England in 1978.
He lost interest in the IBU, which caused it to collapse. In 1932 Govinda briefly visited Tibet from Sikkim (visiting Mount Kailash), and in 1933 from Ladakh. The summer months of 1932 and 1934 he and his stepmother, who had followed him to India, stayed at his hermitage at Variyagoda, where a German Buddhist nun, Uppalavaṇṇā (Else Buchholz), and a German monk, Vappo, were then also living. Uppalavaṇṇā acquired the property from Govinda in 1945 and stayed there until the 1970s.Hecker, 1990, p.86. Donald S. Lopez, p.61. Bhikkhu Nyanatusita and Hellmuth Hecker, 2008, pp. 107, 129.
The uḍumbara is one of several trees known as "strangler figs" due to their often developing as seeds dropped on the branches of a host tree (by animals eating the fig tree's fruit) and, as the branch-borne fig tree grows, it envelops its host tree with its own roots and branches, at times crushing and replacing the host tree. Based on this life cycle, the Mahārukkha Sutta (SN 46.39) likens "sensual pleasures" (kāma) to such fig trees, causing their human hosts to become "bent, twisted, and split" (obhaggavibhaggo vipatito seti).SN 46.39, "Trees [Discourse]," trans. by Bhikkhu Bodhi (2000), pp.
He also edited the Maha Bodhi Journal and established a magazine, Stepping Stones. In 1951, Sangharakshita met the German-born Lama Govinda, who was the first Buddhist Sangharakshita had known "to declare openly the compatibility of art with the spiritual life", and who gave Sangharakshita a greater appreciation for Tibetan Buddhism. Govinda had begun his explorations of Buddhism in the Theravada tradition, studying briefly under the German-born bhikkhu, Nyanatiloka Mahathera (who gave him the name Govinda), but after meeting the Gelug Lama, Tomo Geshe Rinpoche, in 1931, he turned towards Tibetan Buddhism. Sangharakshita's spiritual explorations were to follow a similar trajectory.
Liberation from all rebirth requires wisdom in addition to moral conduct and meditation. About the cycle of rebirth, Bhikkhu Bodhi, a scholar monk who has translated numerous texts from the Pali Canon, writes that beyond all planes of existence is the unconditioned Nibbana, the final goal of the Buddha's teaching: > A blissful heavenly rebirth, however, is not the final purpose for which the > Buddha taught the Dhamma. At best it is only a temporary way station. The > ultimate goal is the cessation of suffering, and the bliss of the heavens, > no matter how blissful, is not the same as the cessation of suffering.
Gunaratana further notes that Buddhaghosa invented several key meditation terms which are not to be found in the suttas, such as "parikamma samadhi (preparatory concentration), upacara samadhi (access concentration), appanasamadhi (absorption concentration)." Gunaratana also notes that the Buddhaghosa's emphasis on kasina-meditation is not to be found in the suttas, where dhyana is always combined with mindfulness. Bhikkhu Sujato has argued that certain views regarding Buddhist meditation expounded in the Visuddhimagga are a "distortion of the Suttas" since it denies the necessity of jhana. The Australian monk Shravasti Dhammika is also critical of contemporary practice based on this work.
Samdech Preah Sanghareach Bour Kry, the current Supreme Patriarch of the Dhammayuttika order of Cambodia. In 1855, King Norodom of Cambodia invited Preah Saukonn Pan, also referred to as Maha Pan, a Khmer bhikkhu educated in the Dhammayuttika Nikaya, to establish a branch of the Dhammayuttika order in Cambodia. Maha Pan became the first Sangharaja of the Dhammayuttika lineage, residing at Wat Botum, a new temple erected by the king specifically for Dhammayuttika bhikkhus. The Cambodian order benefited from royal patronage but was also sometimes regarded with suspicion due to its ties to the Thai monarchy.
"Translated by > Thanissaro Bhikkhu, . A parallel passage can be found in the Śāriputrābhidharma, an Abhidharma treatise possibly of the Dharmaguptaka tradition. Another mention of a similar term in the Pali discourses occurs in the Brahmanimantaṇika-sutta of the Majjhima-nikāya and in the Kevaḍḍha-sutta of the Dīgha-nikāya, the latter has a parallel in a Dharmaguptaka collection surviving in Chinese translation.Anālayo, The Luminous Mind in Theravāda and Dharmaguptaka Discourses, Journal for the Oxford Centre for Buddhist Studies 2017 (13): 10-51. The Brahmanimantaṇika-sutta describes an “invisible consciousness” (viññāṇaṃ anidassanaṃ) that is "infinite” (anantaṃ), and “luminous in every way” (sabbato pabhaṃ).
Goudy Catalog has been copied by Scangraphic, Bitstream, URW++, and Elsner+Flake. A version called Goudy Schoolbook also exists, with single- story versions of the letters a and g, but it is not for sale to the general public. (The digitisation bundled with Microsoft Office lacks all these features; it does include ligatures, but they must be inserted manually.) 'Sorts Mill Goudy' is an open-source revival created by Barry Schwartz as part of the League of Movable Type project, which contains small capitals and other OpenType features. Bhikkhu Pesala expanded this under the name 'Sukhumala', adding bold, bold italic and handtooled styles.
For novice monastics who study at a gangwon or modern academic institution to fulfill their basic education requirement, four years of study/training are required. After this, they may be ordained a bhikkhu or bhikkhuni if they pass an examination and then either work at a temple in a capacity similar to that of a "parish priest," or continue their training and education. For students at a gangwon, they would then have the option to study for four years at a yulwon, which is a Vinaya school. Upon graduation they would be known as Vinaya masters.
Words related to dasa are found in early Buddhist texts, such as dāso na pabbājetabbo, which Davids and Stede translate as "the slave cannot become a Bhikkhu".Thomas William Rhys Davids and William Stede (2015), Pali-English Dictionary, 2nd Edition, Motilal Banarsidass, , page 320 This restriction on who could become a Buddhist monk is found in Vinaya Pitakam i.93, Digha Nikaya, Majjhima Nikāya, Tibetan Bhiksukarmavakya and Upasampadajnapti.Gregory Schopen (2010), On Some Who Are Not Allowed to Become Buddhist Monks or Nuns: An Old List of Types of Slaves or Unfree Laborers, Journal of the American Oriental Society, Vol.
Aside from epigraphs, there are no local Indic or vernacular compositions that have been securely dated to pre-Pagan Burma. However, there are some later attributions of texts that were written during the first millennium. One such example is the Kappālaṅkāra, a vijjādhara ("weikza") text said to have been written by the bhikkhu Uttamasīri during the first century CE. The text survives in an 18th-century Pali-Burmese nissaya version (which attributes the text to Uttamasīri in its colophon) compiled by Taungdwin Sayadaw Ñaṇābhidhammālaṅkāra. In Myanmar, there are two classes of wizards; the sôns and the weizzas.
The Vīmaṃsaka Sutta (MN 47, The Inquirer) is a discourse contained within the Pali Canon of Theravada Buddhism and paralleled by 求解 ('The discourse on investigating [for the sake of] understanding', MA 186 T 26.186) in the Madhyama Agama of the Chinese Taisho Tripitaka. According to Bhikkhu Analayo this sutta and its Chinese parallel presents "a remarkable advocacy of free inquiry" by making the Buddha's claim to awakening the object of "the most searching scrutiny." Anālayo, The Scope of Free Inquiry According to the Vīmaṃsakasutta and its Madhyama- āgama Parallel;Rivista di studi sudasiatici, 4 ∙ 2010, 7–20.
Bhikkhu Anālayo, > Food and Insight, Insight Journal, 2019 Instead, the Buddha focused on practicing mindfulness while eating, a practice he recommended to both monastics and laypersons. According to Analayo, this practice connects the second and third satipatthanas (foundations of mindfulness) , that of mindfulness of hedonic tones (vedana) and mindfulness of the mind (citta) respectively. This allows one to understand how sensual craving arises out of worldly pleasant feelings, and gain insight into the very nature of sensuality (and thus lead to its cessation). However, the Buddha did end up recommending that monastics not eat anything after noon.
It is believed that a branch of the Lichhavi clan, having lost their political fortune in Bihar, came to Kathmandu, attacking and defeating the last Kirat King Gasti came In the Buddhist Pali canon, the Licchavi are mentioned in a number of discourses, most notably the Licchavi Sutta,"Licchavi Sutta," translated from the Pali by Thanissaro Bhikkhu (2004). the popular Ratana Sutta"Ratana Sutta: The Jewel Discourse," translated from the Pali by Piyadassi Thera (1999). and the fourth chapter of the Petavatthu. The Mahayana Vimalakirti Sutra also spoke of the city of Vaisali as where the lay Licchavi bodhisattva Vimalakirti was residing.
As noted by Bhikkhu Bodhi, the Buddha as depicted in the Pali suttas does not exclusively teach a world transcending goal, but also teaches laypersons how to achieve worldly happiness (sukha). According to Bodhi, the "most comprehensive" of the suttas that focus on how to live as a layperson is the Sigālovāda Sutta (DN 31). This sutta outlines how a layperson behaves towards six basic social relationships: "parents and children, teacher and pupils, husband and wife, friend and friend, employer and workers, lay follower and religious guides." This Pali text also has parallels in Chinese and in Sanskrit fragments.
In 1875, during a period of Buddhist revival, Madame Blavatsky and Colonel Olcott had founded the Theosophical Society in New York City. They were both very sympathetic to what they understood of Buddhism, and in 1880 they arrived in Ceylon, declared themselves to be Buddhists, and publicly took the Refuges and Precepts from a prominent Sinhalese bhikkhu. Colonel Olcott kept coming back to Ceylon and devoted himself there to the cause of Buddhist education, eventually setting up more than 300 Buddhist schools, some of which are still in existence. It was in this period that Hewavitarne changed his name to Anagarika Dharmapala.
According to the Pali commentary, the unwholesome and the wholesome can be understood within the four-phase framework (suffering-origin-cessation-path) used to analyze this discourse's other fifteen cases. From one perspective, the unwholesome and the wholesome are a form of suffering (dukkha). Likewise, their respective roots (greed, nongreed, etc.) are thus "the origin of suffering" (dukkha-samudaya); the non-arising of the roots is the cessation of this suffering (dukkha- nirodha); and, the understanding of unwholesome and wholesome actions and their roots, abandoning the roots, and understanding their cessation is the noble path (ariya-magga).Ñanamoli & Bhikkhu (1991), "Part Two," vv.
Insight Meditation Society in Barre, Massachusetts. Theravada is best known for Vipassana, roughly translated as "insight meditation", which is an ancient meditative practice described in the Pali Canon of the Theravada school of Buddhism and similar scriptures. Vipassana also refers to a distinct movement which was begun in the 20th century by reformers such as Mahāsi Sayādaw, a Burmese monk. Mahāsi Sayādaw was a Theravada bhikkhu and Vipassana is rooted in the Theravada teachings, but its goal is to simplify ritual and other peripheral activities in order to make meditative practice more effective and available both to monks and to laypeople.
They are also expected to provide a living example for the laity, and to serve as a "field of merit" for lay followers—providing laymen and women with the opportunity to earn merit by giving gifts and support to the bhikkhus. In return for the support of the laity, bhikkhus and bhikkhunis are expected to live an austere life focused on the study of Buddhist doctrine, the practice of meditation, and the observance of good moral character. A bhikkhu (the term in the Pali language) or bhikshu (in Sanskrit), first ordains as a Samanera (novice). Novices often ordain at a young age, but generally no younger than eight.
Sri Satguru Publications, 1990 (Bibliotheca Indo- Buddhica no. 74).]Anesaki, Masaharu 姉崎正治: The Four Buddhist Āgamas in Chinese – A Concordance of their Parts and of the Corresponding Counterparts in the Pāli Nikāyas. Yokohama : Kelly & Walsh (The Transactions of the Asiatic Society of Japan), 1908 Over time this comparative study of these parallel Buddhist texts became incorporated into modern scholarship on Buddhism, such as in the work of Etienne Lamotte, who commented on their close relationship: A recent study by Bhikkhu Analayo also agrees with this position. Analayo argues the Theravada Majjhima Nikaya and Sarvastivada Madhyama Agama contain mostly the same major doctrines.
Works first issued by Wisdom Publications, and then taken over for the Asian readership by BPS, include: The Middle Length Discourses of the Buddha, a translation of the Majjhima Nikaya originally made by Bhikkhu Ñanamoli, U Pandita's In This Very Life and Ayya Khema's Being Nobody, Going Nowhere. Along with Wisdom, the BPS also publishes a wonderful collection of biographies called The Great Disciples of the Buddha. This book brings to life for the modern reader such outstanding figures as Sariputta and Moggallana. BPS has also partnered with Pariyatti, a U.S. publisher, importer, distributor, and bookseller affiliated with the Vipassana Research Academy, established in Igatpuri, India, by Sri S.N. Goenka.
In this "transcendental" sequence that leads out of sasāra, birth leads to suffering (dukkha) - instead of aging-and-death - which in turn leads to faith (saddha), which Bhikkhu Bodhi describes as "essentially an attitude of trust and commitment directed to ultimate emancipation" (Bodhi, 1980). Late in his life, the Buddha expresses disgust with aging and death in the Jarā Sutta: :I spit on you, old age — :old age that makes for ugliness. :The bodily image, so charming, ::is trampled by old age. :Even those who live to a hundred :are headed — all — to an end in death, ::which spares no one, ::which tramples all.
The vegetation of the park comprises dense forest, mostly abandoned plantations and secondary formations. According to Hitanayake, perhaps basing himself on Karunaratne (1986, Appendix XIII) 460 plant species were growing in the forest, 135 tree and shrub species and 11 are lianas. These include 9 endemic species. In 2013, a survey identified 58 indigenous tree species (7 endemic), 61 indigenous shrub and small tree species (7 endemic), 31 indigenous herbs (3 endemic) of which 12 are orchids, and 57 indigenous lianas, creepers and vines (4 endemic).Bhikkhu Nyanatusita & Rajith Dissanayake, Udawattakele: “A Sanctuary Destroyed From Within”, Loris, Journal of the Wildlife and Nature Protection Society of Sri Lanka, Vol.
View: About half of the forest, mostly on the southwestern side, is heavily invaded by exotic tree and creeper species. In these areas very little native vegetation and fauna is able to survive; see the Threats section below. In total 16 exotic tree species grow in the forest (7 of which are invasive), as well as 6 exotic shrub species (one, Coffea, is invasive), 6 exotic liana and creeper species (of which three are invasive), and 6 exotic herbs (one of which is invasive).Bhikkhu Nyanatusita & Rajith Dissanayake, Udawattakele: “A Sanctuary Destroyed From Within”, Loris, Journal of the Wildlife and Nature Protection Society of Sri Lanka, Vol.
Santacittarama is the name of the Italian Theravada Buddhist monastery in the Thai Forest Tradition lineage of Ajahn Chah located near Rome. In the spring of 1990 the Italian Bhikkhu Ajahn Thanavaro (later Mario Thanavaro) and then Anagarika John Angelori were sent by Ajahn Sumedho to take up residence in a small house outside the village of Sezze-Romano south of Rome. Later, with an important contribution from the Thai community, a more suitable location was found in Poggio Nativo in the countryside of Sabina. and a larger monastery was established in 1997 with separate buildings for visitors and Kutis in the woods for residents and visiting Bhikkhus. Mrs.
The Visuddhimagga is one of the main texts on which contemporary vipassana method is based, together with the Satipatthana Sutta. Yet, its emphasis on kasina-meditation and its claim of the possibility of "dry insight" has also been criticised and rejected by some contemporary Theravada scholars and vipassana-teachers. According to Thanissaro Bhikkhu, "the Visuddhimagga uses a very different paradigm for concentration from what you find in the Canon." Bhante Henepola Gunaratana also notes that what "the suttas say is not the same as what the Visuddhimagga says [...] they are actually different," leading to a divergence between a [traditional] scholarly understanding and a practical understanding based on meditative experience.
In 733, two Japanese monks, Eiei () and Fushō () came to China in search of a Vinaya master who would accompany them to Japan to provide orthodox Buddhist ordinations there. Dao-xuan agreed to go, and arrived in 736. However, the rules of the Vinaya state that a minimum of 10 bhikkhu monks was required for new ordinations, and so Dao-xuan was unable to conduct an ordination service until 754 when Ganjin and his disciples arrived in Japan. In the meantime, Dao-xuan had brought the latest Buddhist teachings from China and lectured actively on such topics as the Brahma Net Sutra and the precepts.
The Buddhist games list is a list of games that Gautama Buddha is reputed to have said that he would not play and that his disciples should likewise not play, because he believed them to be a 'cause for negligence'.Brahmajala Sutta, Bhikkhu Bodhi, trans. This list dates from the 6th or 5th century BCE and is the earliest known list of games. There is some debate about the translation of some of the games mentioned, and the list given here is based on the translation by T. W. Rhys Davids of the Brahmajāla Sutta and is in the same order given in the original.
That night, Prince Siddhārtha woke up in the middle of the night only to find his female servant musicians lying in unattractive poses on the floor, some of them drooling. The prince felt as though he was in a cemetery, surrounded by corpses. Indologist Bhikkhu Telwatte Rahula notes that there is an irony here, in that the women originally sent by the rāja Śuddhodana to entice and distract the prince from thinking to renounce the worldly life, eventually accomplish just the opposite. Prince Siddhārtha realized that human existence is conditioned by dukkha, and that the human body is of an impermanent and loathsome nature.
Thanissaro Bhikkhu, "The Wings to Awakening". There is a double message here between what Buddha said, that desire must be created, and what some monks propose to their followers, that desire must be cut. Truth is Buddhism entails two aspects: the ideas monks taught to civilize peasantry, on the one hand, and the esoteric teachings of tantra (aimed at leaders) for self-realization, on the other, where—just as Buddha said—desire must be generated. Oscar R. Gómez holds that teachings imparted privately by the 14th Dalai Lama are meant for leaders to be able to choose a specific desire consciously by creating it previously from the inside.
Premasiri also serves on various non-profit boards. He has been a long-time member of the Board of Management of the Buddhist Publication Society (PBS) in Kandy, Sri Lanka, and in 2011 succeeded Bhikkhu Bodhi as the 3rd President of the Buddhist Publication Society. In addition to currently serving as President of BPS, he founded and currently serves as president for the Society for the Integration of Science and Human Values (SISHVA), and he is the president of the Sri Lanka Association for Buddhist Studies (SLABS). Besides these organizational involvements, Premasiri has also conducted a Meditation and Pali Text Study Group in Kandy on a regular basis since 1994.
In contemporary Buddhist communities, householder is often used synonymously with laity, or non- monastics. The Buddhist notion of householder is often contrasted with that of wandering ascetics (: '; Sanskrit: ') and monastics (bhikkhu and bhikkhuni), who would not live (for extended periods) in a normal house and who would pursue freedom from attachments to houses and families. Upāsakas and upāsikās, also called śrāvakas and śrāvikās - are householders and other laypersons who take refuge in the Three Jewels (the Buddha, the teachings and the community) and practice the Five Precepts. In southeast Asian communities, lay disciples also give alms to monks on their daily rounds and observe weekly uposatha days.
He gave one of the two keynote speeches at Oklahoma City University for the 10th Annual Oklahoma Buddhist Conference. Also, he spoke at the 2008 Human Rights Torch Relay Demonstration in Houston Texas, South East Texas World Peace Event in 2007, and a Lamar University World Religions course. Most recently, Bhante Kassapa Bhikkhu has appeared in a 3-minute special on the growth of Buddhism in America on the ABC affiliate, KTRK Channel 13, in Houston, Texas on November 16, 2008. He has also appeared on the live call in show, KFDM Listens, which aired on the CBS affiliate, KFDM Channel 6, in Beaumont, Texas.
According to the Theravāda monk Bhikkhu Bodhi, the bodhisattva path is not taught in the earliest strata of Buddhist texts such as the Pali Nikayas (and their counterparts such as the Chinese Āgamas) which instead focus on the ideal of the Arahant. The oldest known story about how Gautama Buddha becomes a bodhisattva is the story of his encounter with the previous Buddha, Dīpankara. During this encounter, a previous incarnation of Gautama, variously named Sumedha, Megha, or Sumati offers five blue lotuses and spreads out his hair or entire body for Dīpankara to walk on, resolving to one day become a Buddha. Dīpankara then confirms that they will attain Buddhahood.
In other words, their attainment is of greater depth than the other students and therefore requires more time. Aśvajit's brief statement, known as the Ye Dharma Hetu stanza ("Of all phenomena..."), has traditionally been described as the essence of the Buddhist teaching, and is the most inscribed verse throughout the Buddhist world. It can be found in all Buddhist schools, is engraved in many materials, can be found on many Buddha statues and stūpas (structures with relics), and is used in their consecration rituals. According to Indologist Oldenberg and translator Thanissaro Bhikkhu, the verses were recommended in one of Emperor Asoka's edicts as subject of study and reflection.
Right action (samyak-karmānta / sammā-kammanta) is like right speech, expressed as abstentions but in terms of bodily action. In the Pali Canon, this path factor is stated as: The prohibition on killing precept in Buddhist scriptures applies to all living beings, states Christopher Gowans, not just human beings. Bhikkhu Bodhi agrees, clarifying that the more accurate rendering of the Pali canon is a prohibition on "taking life of any sentient being", which includes human beings, animals, birds, insects but excludes plants because they are not considered sentient beings. Further, adds Bodhi, this precept refers to intentional killing, as well as any form of intentional harming or torturing any sentient being.
This moral virtue in early Buddhist texts, both in context of harm or killing of animals and human beings, is similar to ahimsa precepts found in the texts particularly of Jainism as well as of Hinduism, and has been a subject of significant debate in various Buddhist traditions. The prohibition on stealing in the Pali Canon is an abstention from intentionally taking what is not voluntarily offered by the person to whom that property belongs. This includes, states Bhikkhu Bodhi, taking by stealth, by force, by fraud or by deceit. Both the intention and the act matters, as this precept is grounded on the impact on one's karma.
Novices usually ordain during a break from secular schooling, but those intending on a religious life, may receive secular schooling at the wat. Child monks in Thailand Young men typically do not live as a novice for longer than one or two years. At the age of 20, they become eligible to receive upasampada, the higher ordination that establishes them as a full bhikkhu. A novice is technically sponsored by his parents in his ordination, but in practice in rural villages the entire village participates by providing the robes, alms bowl, and other requisites that will be required by the monk in his monastic life.
Bhikkhu Nyanatusita & Hellmuth Hecker, p.17 Around the age of fifteen he began to have an "almost divine veneration for great musicians, particularly composers, regarding them as the manifestation of what is most exalted and sublime" and made friends with musical child prodigies. He composed orchestral pieces and in 1897 his first composition called "Legende" ("Legend") was played by the Kurhaus Orchestra of Wiesbaden.Bhikkhu Nyanatusita & Hellmuth Hecker, p.18 At about the same time he conceived a great love for philosophy. He studied Plato's Phaedo, Descartes, Kant's Critique of Pure Reason, von Hartmann and especially Schopenhauer. He also had a great interest for languages, foreign countries and peoples.
Its aim is not the empirical verification of Buddhist teachings, but "to set forth the correct interpretation of the Buddha's statements in the Sutra to restate his 'system' with perfect accuracy". Because Abhidhamma focuses on analyzing the internal lived experience of beings and the intentional structure of consciousness, the system has often been compared to a kind of phenomenological psychology by numerous scholars such as Nyanaponika, Bhikkhu Bodhi and Alexander Piatigorsky.Ronkin, Noa, Early Buddhist Metaphysics: The Making of a Philosophical Tradition (Routledge curzon Critical Studies in Buddhism) 2011, p. 5. The Theravāda school has traditionally held the doctrinal position that the canonical Abhidhamma Pitaka was actually taught by the Buddha himself.
Venerable Gangodawila Soma Thera was born in Gangodawila, a semi-urban locality in the outskirts of the capital city of Colombo. Soma Thera was ordained as novice in 1974 when he was 26 years of age under the tutelage of two of the most revered monks in Sri Lanka – Most Reverend Venerable Madihe Pannasiha Maha Nayake Thera and Venerable Ampitiye Rahula Maha Thera. He received training at the Bhikkhu Training Centre, Maharagama – an institution established by the monks mentioned above. Having obtained his higher ordination in 1976, Some Thera continued to study the Buddhist texts in Pali, their original language, according to Theravada tradition.
The novel opens with the bizarre murder of historian Ram Mathur at the Ganga ghat in Varanasi. As his daughter Sia, her close friend Om Patnaik, and TV producer Jasodhara investigate the killing, they find a series of cryptic riddles scattered across the country that they must crack one by one to reach a final enigma. Meanwhile, Chief Officer Parag Suri and journalist Alia Irani are chasing the killer branded as "Scorpion" by the media due to his choice of weapon, a poisoned syringe. At the same time a holy Buddhist Bhikkhu urges his young Samanera Tathagata to make an important journey that promises to alter his life.
Mahākassapa Thera was a 12th-century Sri Lankan forest monk and an abbot of Dimbulagala Raja Maha Vihara, a forest monastery outside of Polonnaruwa.Gunapala Piyasena Malalasekera; Encyclopaedia of Buddhism, Volume 4, Issue 4 Government of Ceylon, 1989 Mahākassapa who was well versed in Vinaya, presided over the Buddhist council convened by King Parakramabahu I (1153-1186) whose main goal was to reorganize, reform and unify the Sangha.Richard H. Robinson, Willard L. Johnson, Ṭhānissaro (Bhikkhu.), Buddhist Religions: A Historical Introduction, p 151. An inscription at Gal Vihara states that with Mahākassapa's advice, the council expelled hundreds of corrupt monks and unified the Sangha under one single monastic Nikaya, the Mahavihara sect.
It was at Vijayaba Pirivena in Thotagamuwa that Sri Rahula Thera spent most of his life and created some of his most famous literary works. Later he succeeded his grandfather Uthurumua Rahula Thera and Galthurumula Thera as the chief prelate of Vijayaba Pirivena in Thotagamuwa, Hikkaduwa. Thotagamuwe Sri Rahula Thera was also the first Sri Lankan bhikkhu to obtain the post of Sangharaja, which was conferred on him by King Parakramabahu VI. There are two legendary stories regarding the latter life of Thotagamuwe Sri Rahula Thera. One version is that after rendering a yeoman service to the Sinhalese literature, Thotagamuwe Sri Rahula Thera died peacefully circa 1491.
In 1351, he was appointed negotiator for the unification of the courts during the Kanno incident and achieved, though for a short time, the unification of Shohei, where Emperor Suko was deposed as a condition for unification. In 1353, just after the end of the reunification, Emperor Go-Kōgon (Emperor Suko's brother) ascends the throne and Kinkata fearing reprisals, flees to the province of Mino, from where he later joined (Nanchō) (Southern Court) in the next year. He abandoned his life at court and became a Buddhist monk (bhikkhu) in 1359, changing his name to Nakazono and died the following year. He left two children, Toin Sanenatsu and Toin Saneyo, the last of whom became his heir.
Mr. Humphreys wrote about Ashin Thittila : > "The bhikkhu Thittila became of more and more service to the Society, > foreshadowing the time when, in September 1947 he would be able to give it > whole time, and became one of the leading figures in English Buddhism" Those talks of Ashin Thittila were only arranged by Mr. Humphreys, which were strictly kept to his schedule. So after some time, the Myanmar audience turned out to be displeased with the arrangements of Mr. Humphreys. To provide shelter and food for the monk, Myanmar Dayakas made an effort to build a monastery but in vain.The Biography of U Thittila, p.56-57 Abhidhamma Piṭaka is an eminent characteristic of Ashin Thittila’s knowledge of Dhamma.
Ven. Ñāṇananda's best known works are Concept and Reality in Early Buddhist Thought, published in 1971, and The Magic of the Mind, published in 1974, both completed during his stay at the Island Hermitage. His latest major work is a collection of sermons on Nibbana that was initially published in Sinhala and later in English translation, titled Nibbana - The Mind Stilled. The sermons are currently being studied in the context of early Buddhist thought in a free-of-charge three-year e-learning program (2017-2018) offered by Bhikkhu Anālayo of the Numata Center for Buddhist Studies at the University of Hamburg in cooperation with the Barre Center for Buddhist Studies (Mass.).
In Early Buddhism, the Sigalovada Sutta of the Digha Nikaya in the Pali Canon describes the respect that one is expected to give to one's spouse. However, since the ideal of Early Buddhism is renunciation, it can be seen from examples such as the story of the monk Nanda and his wife Janapada Kalyāni that striving for the bliss of Nirvana is valued above romantic love and marriage. Despite having married her just that day, encouraged by his cousin Gautama Buddha, Nanda left his wife to become a bhikkhu in the Buddhist Sangha. In stories like this from the Pali Canon, romantic love is generally perceived as part of attachment to samsara, the endless cycle of rebirth.
In his long association with his alma mater he held many academic and administrative positions at BHU. He was the Manindra Chandra Nandi Professor of AIHC & Archaeology; Head of the Department of AIHC & Archaeology; Principal, College of Indology; Dean, Faculty of Arts and Director of Archaeological Excavations and Explorations Programme of the University. In 1971, he became Professor of History and South Asian Studies at the University of Wisconsin–Madison, USA, where he was also the Chair of the Buddhist Studies Program. In 1987, he sought early retirement from UW–Madison, and returned to India to found the Bhikkhu J. Kashyap Institute of Buddhist and Asian Studies of which he was the first Director.
According to Theravada tradition, the Buddha taught the Abhidharma in alt= Śāriputra is said to have played a key role in the development of the Abhidharma texts of the Buddhist Tripitaka. Buddhist scholar monks Rewata Dhamma and Bhikkhu Bodhi describe the Abhidharma as "an abstract and highly technical systemization of the doctrine". According to Theravada tradition, the Abhidharma, or "Higher Dharma", is said to have been preached by the Buddha to devas while he was spending the rainy season in Tavatimsa Heaven. It is said that the Buddha returned to earth daily to give a summary to Śāriputra, who classified and reordered the teachings and relayed it to his disciples, in what would become the Abhidharma Pitaka.
Speech at the International Conference on Buddhasasana in Theravada Buddhist countries: Issue and The Way Forward in Colombo, Sri Lanka, January 15, 2003, Buddhism in Thailand, Dhammathai – Buddhist Information Network Prince Mongkut was a bhikkhu (religious name: Vajirañāṇo) for 27 years (1824–1851) before becoming King of Thailand (1851–1868). The then 20 year-old prince entered monastic life in 1824. Over the course of his early meditation training, Mongkut was frustrated that his teachers could not relate the meditation techniques they were teaching to the original teachings of the Buddha. Also, he described what he saw as serious discrepancies between the vinaya (monastic rules) and the actual practices of Thai bhikkhus.
However, Analayo mentions that parallel recensions of this sutra in other languages such as Sanskrit and Tibetan do not mention luminosity (pabhaṃ) and even the various Pali editions do not agree that this verse mentions luminosity, sometimes using pahaṃ ("given up") instead of pabhaṃ. Whatever the case, according to Analayo, the passage refers to "the cessation mode of dependent arising, according to which name-and-form cease with the cessation of consciousness". According to Bhikkhu Brahmāli, the references to luminosity in the Brahmanimantaṇika-sutta refers to states of samadhi known only to ariyas (noble ones), while the pabhassaracitta of Anguttara Nikaya (A.I.8-10) is a reference to the mind in jhana.
Buddhist monk Thanissaro Bhikkhu explains the relation between respect for seniority and harmony, drawing from the story: "A hierarchy based on seniority, however, is both objective and, in the long run, less oppressive: one's place in the hierarchy is not a measure of one's worth. Such a hierarchy also discourages the pride and competition that would come if bhikkhus could fight their way up the hierarchy by outdoing the measurable merit of others." The four animals represent the different habitats of the animal world—the sky, the trees, the ground, and underground. The partridge assumes the role of the most senior animal: in pre-modern India, the partridge was highly regarded for its intelligence and understanding of language.
Yantra tattooing by monks of Wat Bang Phra The devastation of Cambodian religion by the Khmer Rouge and religious repression in Communist Laos also had a heavy toll on these traditions. Southern Esoteric Buddhist influences may be present in the practices and views of the modern Thai Dhammakaya movementWilliams, Paul; Mahayana Buddhism: The Doctrinal Foundations, 327.Mettanando Bhikkhu (1999), Meditation and Healing in the Theravada Buddhist Order of Thailand and Laos, Ph.D. thesis, University of Hamburg.Mackenzie, Rory (2007), New Buddhist Movements in Thailand: Towards an understanding of Wat Phra Dhammakaya and Santi Asoke, Abingdon: Routledge, as well as in certain South Asian religious practices such as the use of protective tattoos and amulets, the singing of protective Gathas (e.g.
The sculpture is based on a drawing by Pablo Picasso. The entrance signs to Santiphap Park are a facsimile of the handwriting of Buddhadasa Bhikkhu, a renowned Buddhist monk, philosopher and pacifist. Striated Heron at Santiphap Park Feral Pigeons at Santiphap Park Over 30 species of birds have been recorded in the park since its creation. Birds most often seen or heard there: feral pigeon, spotted dove, zebra dove, plaintive cuckoo, common koel, coppersmith barbet, Asian palm-swift, streak-eared bulbul, black-naped oriole, large-billed crow, oriental magpie-robin, pied fantail, black-collared starling, Asian pied starling, common myna, white- vented myna, olive-backed sunbird, scarlet-backed flowerpecker, Eurasian tree sparrow.
Collected Wheel Publications Volume VII: Numbers 90–100 (Buddhist Publication Society), Nyanaponika Thera, Bhikkhu Khantipalo, G.P. Malalasekera, Narada Thera, Mahinda Thera, H.R. Perera After becoming the Sangharaja, he was involved extensively with activities to revive the Buddha Sasana by assisting the monks, in particular the samanera or novice monks to pursue their learning and service to the nation. He was not interested in material possessions such as land, buildings and property in general. His interest was focused on the development and the welfare of the monks that he led in Sri Lanka. He traveled extensively in the country, especially in the south to organize and restore the former prestige of the Buddhism and Buddhist monks in Sri Lanka.
The Anglo-Thai Foundation was founded in 1990 at the Buddhapadipa temple in Wimbledon, UK on the initiative of a Thai bhikkhu (Buddhist monk), Chaokhun Phra Panyabuddhiwithet (Dr Phramaha Laow Panyasiri), and Peter Robinson, an English Buddhist.Trust Deed of the Anglo- Thai Foundation, 23 July 1990. Chaokhun Phra Panyabuddhiwithet recalls, "I was always sad that I had not been able to study more as a child, and now I wanted to help other children in my village who were in a similar situation".Private interview, London, 17 July 2010. At first the foundation focused on providing education grants for the poorest children in the young monk’s home village of Nongrang, Sisaket Province.
Bhikkhu Bodhi argues that many Westerners have misunderstood the Kalāma Sutta , as Buddhism teaches that faith and personal verification should go hand-in-hand, and faith should not be discarded. The latter part of the twentieth century has seen a unique situation arising with regard to Buddhism in the West: for the first time since Buddhism left India many Buddhist traditions are able to communicate in the same language. This has led to an increased eclecticism between the different traditions. Furthermore, with the increase of scientific research in meditation methods, prominent Buddhist authors are pointing to scientific evidence to verify whether Buddhist practice is really effective or not, rather than referring to scriptural or monastic authority.
Emptiness as a meditative state is said to be reached when "not attending to any themes, he [the bhikku] enters & remains in internal emptiness" (MN 122). This meditative dwelling is developed through the "four formless states" of meditation or Arūpajhānas and then through "themeless concentration of awareness." The Cūlasuññata-sutta (MN III 104) and the Mahāsuññata-sutta (MN III 109) outline how a monk can "dwell in emptiness" through a gradual step by step mental cultivation process, they both stress the importance of the impermanence of mental states and the absence of a self. In the Kāmabhu Sutta S IV.293, it is explained that a bhikkhu can experience a trancelike contemplation in which perception and feeling cease.
As noted by Bhikkhu Bodhi, the growth of the Theravāda Abhidhamma into a complex and massive textual tradition, that included both the already large and difficult Abhidhamma Pitaka and numerous commentaries by exegetes like Buddhaghosa (which fills more than 40 volumes in the PTS latin script edition), made it difficult to study for novices. Thus, there arose a need for concise summaries for teaching novices. While there were various texts written for this purpose, the fifty page saṅgaha became the most popular such text because of "its remarkable balance between concision and comprehensiveness." Ācariya Anuruddha did not introduce any new content or doctrines into the Theravāda Abhidhamma in this text, the work is a compendium or textbook of doctrine.
"The Buddha and Omniscience", Indian International Journal of Buddhist Studies 7: 1–20. nor is he depicted as being an eternal transcendent (lokottara) being. According to Bhikkhu Analayo, ideas of the Buddha's omniscience (along with an increasing tendency to deify him and his biography) are found only later, in the Mahayana sutras and later Pali commentaries or texts such as the Mahāvastu. In the Sandaka Sutta, the Buddha's disciple Ananda outlines an argument against the claims of teachers who say they are all knowing while in the Tevijjavacchagotta Sutta the Buddha himself states that he has never made a claim to being omniscient, instead he claimed to have the "higher knowledges" (abhijñā).
Right View can be further subdivided, states translator Bhikkhu Bodhi, into mundane right view and superior or supramundane right view: # Mundane right view, knowledge of the fruits of good behavior. Having this type of view will bring merit and will support the favourable rebirth of the sentient being in the realm of samsara. # Supramundane (world- transcending) right view, the understanding of karma and rebirth, as implicated in the Four Noble Truths, leading to awakening and liberation from rebirths and associated dukkha in the realms of samsara. According to Theravada Buddhism, mundane right view is a teaching that is suitable for lay followers, while supramundane right view, which requires a deeper understanding, is suitable for monastics.
A bhikkhu chants evening prayers inside a monastery located near the town of Kantharalak, Thailand Folk religion—attempts to propitiate and attract the favor of local spirits known as phi—forms the third major influence on Thai Buddhism. While Western observers (as well as Western-educated Thais) have often drawn a clear line between Thai Buddhism and folk religious practices, this distinction is rarely observed in more rural locales. Spiritual power derived from the observance of Buddhist precepts and rituals is employed in attempting to appease local nature spirits. Many restrictions observed by rural Buddhist monks are derived not from the orthodox Vinaya, but from taboos derived from the practice of folk magic.
Various media organizations have described the movement as being anti-Muslim or "Islamophobic". The movement's Myanmar Buddhist supporters deny it is anti-Muslim, with Bhikkhu Wirathu stating it is a protective movement about targeting "Bengalis who are terrorizing ethnic Rakhine (Buddhists)". Alex Bookbinder, in The Atlantic, links the movement's origins in a book written in the late 1990s by Kyaw Lwin, a functionary in the Ministry of Religious Affairs, and its precepts are rooted in a traditional belief in numerology. Across South Asia, Muslims represent the phrase "In the Name of Allah, the Compassionate and Merciful" with the number 786, and businesses display the number to indicate that they are Muslim-owned.
According to Theravāda doctrine, liberation is attained in four stages of enlightenment: # Stream-Enterers: Those who have destroyed the first three fetters (false view of Self, doubt, and clinging to rites and rituals);S Thanissaro Bhikkhu, Into the Stream A Study Guide on the First Stage of AwakeningAjahn Chah, Opening the Dhamma Eye # Once-Returners: Those who have destroyed the first three fetters and have lessened the fetters of lust and hatred; # Non-Returners: Those who have destroyed the five lower fetters, which bind beings to the world of the senses; # Arahants: Those who have reached Enlightenment – realized Nibbana, and have reached the quality of deathlessness –are free from all defilements. Their ignorance, craving and attachments have ended.
According to Bhikkhu Buddhadasa, "birth" does refer not to physical birth and death, but to the birth and death of our self-concept, the "emergence of the ego". According to Buddhadhasa, Some contemporary teachers tend to explain the four truths psychologically, by taking dukkha to mean mental anguish in addition to the physical pain of life, and interpreting the four truths as a means to attain happiness in this life. In the contemporary Vipassana movement that emerged out of the Theravada Buddhism, freedom and the "pursuit of happiness" have become the main goals, not the end of rebirth, which is hardly mentioned in their teachings. Yet, though freedom and happiness is a part of the Buddhist teachings, these words refer to something different in traditional Asian Buddhism.
He renounced his home, wife, son and daughter and took ordination at the Lord Abbot of Bawgaltali Buddhist temple venerable Tissa Mahathera during the full moon day of Vesakha in 1939. And he received his higher ordination under the preceptor Lord abbot of Bawgaltali Buddhist temple the same of his novice preceptor in 1942 in the full moon day of Vesakha. Then his preceptor given the name of Venerable Agga Vaṃsa Bhikkhu. Then after a few months of his receiving of his higher ordination, he left Bawgaltali Buddhist temple and received as a preceptor of the staying monk at Chittagong eminent in Tipitaka and the teacher of Vipassana venerable Ananda Mitra and started to learn Tipitaka Doctrine and Vipassana meditation.
In 1971, after training at the Royal Central School of Speech and Drama and Drama Centre, London and practising as a professional actor, working for several years at the Royal National Theatre in London with Laurence Olivier, he travelled to Thailand via the Buddhist holy places in India. In December 1971 in Bangkok he became a novice monk and about a month later moved to Ubon to stay with Ajahn Chah at Wat Nong Pah Pong. On the day before Vesakha Puja of that year, 1972, he received upasampada as a bhikkhu, a fully ordained Buddhist monk. In 1977, Khemadhammo returned to the UK with Ajahn Chah and stayed with him during his two-month visit at the old Hampstead Vihara.
A bronze statue by upright=0.6 The primary source for the Buddhist legend of the four harmonious brothers is the Vinayavastu (), which forms the first section of the Kangyur, the canon of Tibetan Buddhism. In canons of other Buddhist traditions, such as in the Pāli Canon of Theravāda Buddhism, and in the texts of the Mahāsāṃghika, Mūla-Sarvāstivāda and Sarvāstivāda orders, almost the same Jātaka tale is found in the Vinaya and Jātaka collections. The Dharmaguptaka and Mahīśāsaka orders did not consider the story part of the Jātaka, however, and only included it in their Vinayas. Bhikkhu Analayo believes that the story originally was not considered a previous life of the Buddha, but a didactic parable taught by the Buddha.
Additionally, many of the monastics in the villages engaged in behavior inconsistent to the Buddhist monastic code (Pali: vinaya), including playing board games, and participating in boat races and waterfights. Vajirañāṇo Bhikkhu, later King Mongkut of the Rattanakosin Kingdom, founder of the Dhammayuttika Nikaya In the 1820s young Prince Mongkut (1804–1866), the future fourth king of the Rattanakosin Kingdom (Siam), ordained as a Buddhist monk before rising to the throne later in his life. He travelled around the Siamese region, and quickly became dissatisfied with the caliber of Buddhist practice he saw around him. He was also concerned about the authenticity of the ordination lineages, and the capacity of the monastic body to act as an agent that generates positive kamma (Pali: puññakkhettam, meaning "merit-field").
The importance of this text is shown in its being quoted 135 times by the MVS ,Bhikkhu Kuala Lumpur Dhammajoti: Sarvāstivāda Abhidharma, Center for Buddhist Studies, Śrī Lanka, 2002. pg. 59. though these references are not exclusively Sarvastivada in nature. The format is of matrka, followed by question and answer explanations, with references to the sutras for orthodoxy. Yin Shun relates the name prajnapti through the Chinese 施設 and 假 to the Śāriputrābhidharma in regards the "false designation" of the bonds (), contact (sparsa) and mind (citta),Yin Shun: Study of the Abhidharma, Texts and Commentators of the Sarvāstivāda, (說一切有部為主的論書與論師之研究), Zhengwen Publishing, 1968. pg. 136.
Just like in modern Asia, the rational and intellectual aspects of Buddhism were mostly emphasized in the West, as Buddhism was often favourably compared with Christianity. The author and Buddhist teacher Stephen Batchelor has endeavoured to advocate a form of Buddhism which he believes to be original, ancient Buddhism, as it was before it became "institutionalized as a religion". In contrast to these typical modernist trends, it has also been observed that some western Buddhist communities show great commitment to their practice and belief, and for that reason are more traditional religious than most forms of New Age spirituality. Furthermore, several Buddhist teachers have spoken out against interpretations of Buddhism that do away with all faith and devotion, including translator and monastic Bhikkhu Bodhi.
Falling violently ill, Buddha instructed his attendant Ānanda to convince Cunda that the meal eaten at his place had nothing to do with his death and that his meal would be a source of the greatest merit as it provided the last meal for a Buddha. Bhikkhu and von Hinüber argue that the Buddha died of mesenteric infarction, a symptom of old age, rather than food poisoning. The precise contents of the Buddha's final meal are not clear, due to variant scriptural traditions and ambiguity over the translation of certain significant terms. The Theravada tradition generally believes that the Buddha was offered some kind of pork, while the Mahayana tradition believes that the Buddha consumed some sort of truffle or other mushroom.
Bhagavan is male in Bhakti traditions, and the female equivalent of Bhagavān is Bhagavatī.Friedhelm Hardy (1990), The World's Religions: The Religions of Asia, Routledge, , page 84Sarah Caldwell (1998), Bhagavati, in Devi: Goddesses of India (Editors: John Stratton Hawley, Donna Marie Wulff), Motilal Banarsidass, , pages 195-198 To some Hindus, the word Bhagavan is an abstract, genderless concept of God. In Buddhism's Pali scriptures, the term is used to denote Gautama Buddha, referring to him as Bhagavān Buddha (translated with the phrase "Lord Buddha" or "The Blessed One") and Bhagavān Shakyamuni.The latter term preferred by Bhikkhu Bodhi in his English translations of the Pali CanonJu-Hyung Rhi (1994), From Bodhisattva to Buddha: The Beginning of Iconic Representation in Buddhist Art, Artibus Asiae, Vol.
Whilst back in Glasgow, he had read about Buddhism in a copy of the magazine Buddhism: An Illustrated Review, which he had found in the public library, and answered the advertisement of the magazine's editor Bhikkhu Ānanda Metteyya (Charles Henry Allan Bennett) who asked for an editorial assistant in Rangoon. After going to Burma, he first taught for a year in the Buddhist boys' school of Mme Hlā Oung, a rich Burmese Buddhist philanthropist.Anonymous, A Biography It seems unlikely, however, that McKechnie, having been an apprentice in a clothes factory and a farm worker, was accepted as an editorial assistant for a magazine, taught at a school, and, after having become a Buddhist monk, translated and wrote books on Buddhism.
Ari practices have largely been categorized as a tantric form of Buddhism, combining elements of Buddhism, nat worship, indigenous nāga worship and Hinduism. Some scholars claim that it is related to the Buddhist religious practices of Nanzhao and the subsequent Dali Kingdom in modern-day Yunnan, China. Other historians like Than Tun contend that the Aris were forest- dwelling monks who simply differed in monastic practice from Theravadin bhikkhus, especially with regard to adherence to the Vinaya, as they were much less orthodox, allowed to consume alcohol, engage in sexual relations, and eat after midday. Despite his conversion to Theravada Buddhism due to the efforts of a Mon bhikkhu named Shin Arahan, Anawrahta still supported Mahayana cultic practices and printed coins in Sanskrit rather than Pali.
In 1920, after being denied re-entry into British ruled Sri Lanka and other British colonies in Asia, Nyanatiloka went to Japan with his German disciples Bhikkhu Vappo (Ludwig Stolz) and Sister Uppalavaṇṇā (Else Buchholz). He taught Pali and German at Japanese universities for five years, including at Taisho University where he was assisted by the legendary eccentric Ekai Kawaguchi, and at Komazawa University where he taught with President Yamagami Sogen (山上曹源), who had also studied Pali in Sri Lanka. He also met with Japanese Theravada monks, but could not stay in any monasteries in Japan. He lived through the 1923 Great Kantō earthquake, which destroyed Tokyo, but was surprised to see universities reopen just two months later.
Non-Thais have also been encouraged to study Buddhism; Wat Bovoranives is known as one of several monasteries in Thailand where Westerners can not only study, but also ordain either as full bhikkhu, or for a limited term (such as vassa) as a novice (samanera). A number of Somdet Nyanasamvara's books and talks have also been translated into English, and he has been involved in sponsoring the establishment of temples and monasteries outside Thailand. Somdet Phra Nyanasamvara's tenure has probably been exposed to more criticism and controversy than that of any preceding Thai Sangharaja. A number of Thai monks - among them some prominent and popular religious leaders - became embroiled in scandal, with allegations ranging from sexual misconduct to corrupt fundraising schemes and involvement in organized crime.
He was considered worthy of reverence, but also a sharp critic who impressed upon others that respect to him was due. Compared to Ānanda, he was much colder and stricter, but also more impartial and detached, and religion scholar Reiko Ohnuma argues that these broad differences in character explain the events between Mahākāśyapa and Ānanda better than the more specific idea of pro- and anti-bhikṣunī stances. Pāli scholar Rune Johansson (1918–1981) argued that the events surrounding Mahākāśyapa, Ānanda and the bhikṣunīs prove that in Buddhism, enlightened disciples can still be seen to make mistakes. Going against this, however, Buddhist studies scholar Bhikkhu Analayo hypothesizes that Mahākāśyapa chose to teach Ānanda to abandon favoritism, and left the bhikṣunīs for Ānanda himself to deal with.
A modern classic is Nyanaponika Thera's The Heart of Buddhist Meditation. Basic instructions in insight meditation are found in Mahasi Sayadaw's Practical Insight Meditation, while Jack Kornfield's Modern Buddhist Masters collects tracts from a range of contemporary Theravada meditation masters from Burma and Thailand. A work with a unique flavour is The Seven Stages of Purification by the late Matara Sri Ñāṇanārāma Mahathera, one of Sri Lanka's most respected meditation masters of recent times. The BPS also publishes several books on the Abhidhamma, a systematic arrangement of the Buddha's philosophical and psychological teachings, defining the theory that lies behind his more pragmatically oriented discourses: A Comprehensive Manual of Abhidhamma, a translation of the Abhidhammattha-sangaha complete with a detailed explanatory guide by the Burmese Sayadaw U Rewatadhamma and Bhikkhu Bodhi.
Over the years BPS has published several works by the greatest Burmese scholar-monk of recent times, Ledi Sayadaw. The Wheel series includes Ledi Sayadaw's Manual of Insight (Vipassana Dipani), The Requisites of Enlightenment (Bodhipakkhiya Dipani), The Noble Eightfold Path and Its Factors (Magganga Dipani), The Buddhist Philosophy of Relations (Patthanuddesa Dipani) and the Manual of Mindfulness of Breathing (Anapana Dipani). The Manual of the Supreme Man (Uttamapurisa Dipani) and, most recently, the Manual of Light and the Path of Higher Knowledge (Alin Kyan and Vijjamagga Dipani) were published in book form. The most recent book publications of the BPS are: The Life of Nyanatiloka Thera by Hellmuth Hecker and Bhikkhu Nyanatusita, Similes of the Buddha by Hellmuth Hecker, Buddhist Nuns by Mohan Wijayaratna and Jataka Tales of the Buddha by Ken and Visakha Kawasaki.
The four truths are best known from their presentation in the Dhammacakkappavattana Sutta text, which contains two sets of the four truths, while various other sets can be found in the Pāli Canon, a collection of scriptures in the Theravadan Buddhist tradition. The full set, which is most commonly used in modern expositions, contains grammatical errors, pointing to multiple sources for this set and translation problems within the ancient Buddhist community. Nevertheless, they were considered correct by the Pali tradition, which did not correct them. According to the Buddhist tradition, the Dhammacakkappavattana Sutta, "Setting the Wheel of Dhamma in Motion",Thanissaro Bhikkhu, Dhammacakkappavattana Sutta: Setting the Wheel of Dhamma in Motion – Majjhima Nikaya 56.11 contains the first teachings that the Buddha gave after attaining full awakening, and liberation from rebirth.
He based this on the fact that Gautama Buddha allowed senior bhikkhunis to initiate new women into the order. Citing the belief that the Theravada bhikkhuni sangha had died out centuries earlier and the Buddha's rules regarding bhikkhunī ordinations according to the Vinaya, the patriarch commanded that any Thai bhikkhu who ordained a female "is said to conduct what the Buddha has not prescribed, to revoke what the Buddha has laid down, and to be an enemy of the holy Religion...".See The Announcement Prohibiting Monks and Novices from Ordaining Females, dated June 18, 1928 on Thai Wikisource. The most recent case brought to the Supreme Court of Thailand is that of Phothirak, a former monk who has been ejected from the Thai sangha after being convicted of breaching the vinaya repeatedly.
Within these social conditions, Gautama Buddha opened up new horizons for women by founding the bhikkhuni sangha. This social and spiritual advancement for women was ahead of the times and, therefore, drew many objections from men, including bhikkhus. He was probably well aware of the controversy that would be caused by the harassment of his female disciples." Ian Astley argues that under the conditions of society where there is such great discrimination and threat to women, Buddha could not be blamed for the steps he took in trying to secure the Sangha from negative public opinion: Bhikkhu Anālayo goes further, noting that "the situation in ancient India for women who were not protected by a husband would have been rather insecure and rape seems to have been far from uncommon.
A shinbyu ceremony at Mandalay. Shinbyu (; , also spelt shinpyu) is the Burmese term for a novitiation ceremony (pabbajja) in the tradition of Theravada Buddhism, referring to the celebrations marking the sāmaṇera (novitiate) monastic ordination of a boy under the age of 20. It is deemed the most important duty that parents owe to their son by letting him go forth and embrace the legacy of Gautama Buddha, join the sangha and become immersed in the teachings of the Buddha, the Dhamma, at least for a short while, perhaps longer if not for the rest of his life. A boy may become a novice on more than one occasion, but by the age of twenty there will be another great occasion, the upasampada ordination, in which the boy becomes a fully ordained bhikkhu ( bazin).
" Instead, the Buddha instituted the Pavarana Ceremony as a means for dealing with potential conflict and breaches of disciplinary rules (Patimokkha) during the vassa season. The Buddha said: :'I prescribe, O Bhikkhus, that the Bhikkhus, when they have finished their Vassa residence, hold Pavâranâ with each other in these three ways: by what [offence] has been seen, or by what has been heard, or by what is suspected. Hence it will result that you live in accord with each other, that you atone for the offences (you have committed), and that you keep the rules of discipline before your eyes. :'And you ought, O Bhikkhus, to hold Pavâranâ in this way: :'Let a learned, competent Bhikkhu proclaim the following ñatti [motion] before the Samgha: "Let the Samgha, reverend Sirs, hear me.
In Chinese culture, the term "shifu" is used as a respectful form of address for people of low class engaged in skilled trades, such as drivers, cooks, house decorators, as well as performing artists, and less commonly, for visual artists such as painters and calligraphers. The more usual term of address for those accomplished in the visual arts is dashi, which means "great master". While there is no clear delineation of trades to which the term shifu can be applied, traditionally it would be used to refer to traditional trades where training is by apprenticeship, as "master" (shīfu 師傅/师傅) corresponds with "apprentice" (túdì 徒弟). Likewise, since religious instruction involves a teacher-student relationship akin to apprenticeship, bhikkhu (Buddhist monks) and Taoist priests are also addressed as sīfu or shifu.
The violence of Meiktila, Lashio (2013) and Mandalay (2014) are the latest Buddhist violence in Burma. Michael Jerryson, author of several books heavily critical of Buddhism's traditional peaceful perceptions, stated that, "The Burmese Buddhist monks may not have initiated the violence but they rode the wave and began to incite more. While the ideals of Buddhist canonical texts promote peace and pacifism, discrepancies between reality and precepts easily flourish in times of social, political and economic insecurity, such as Myanmar's current transition to democracy." However several Buddhist leaders including Thích Nhất Hạnh, Bhikkhu Bodhi, Shodo Harada and the Dalai Lama among others condemned the violence against Muslims in Myanmar and called for peace, supporting the practice of the fundamental Buddhist principles of non- harming, mutual respect and compassion.
Though there were also Buddhist monks coming from Sri Lanka, such as Bhikkhu Narada Thera and Mahasi Sayadaw and his group, they only came a few times during these early years. In the same year when the controversy was erupting (1974), the Indonesian Directorate General Guidance of Hindu-Buddhism (Gde Puja, MA.) issued a resolution on all schools/ traditions of Buddhism that they should believe in the presence of an Almighty God (First precept of Pancasila), and while each of this sects may give different names to Him, He is essentially the same entity. This resolution became indirectly a government imposition of the doctrine of Oneness of God on all schools/ traditions of Buddhism. Any schools/ traditions that do not believe in the existence of One God would be dissolved.
Bhikkhu Pesala created the open-source revival Kabala, named after a Pāli word meaning 'a morsel of food' due to its intended use in Buddhist religious publications. This release is inspired by the ITC weight set and structure, but adds a number of features including italics, small caps and combined characters. Ray Larabie's Canada 1500 was based loosely on the original Kabel, with its low x-heights. Commissioned with a full set of characters to support the languages of Canada, he donated the original version, "Canada 150," to the government of Canada upon its 2015 completion for use in Canadian sesquicentennial celebrations, then released it into the public domain shortly before Canada Day 2017 (the day of the sesquicentennial) as what he described as a "birthday gift" to his native country.
Upon returning to Germany, Markgraf planned to found a Buddhist Monastery in the southern part of Switzerland and formed a group to realise this aim. Enrico Bignani, the publisher of Coenobium: Rivista Internazionale di Liberi Studi from Lugano had found a solitary alpine hut at the foot of Monte Lema Mountain, near the village of Novaggio overlooking Lake Maggiore, and Nyanatiloka left Burma for Novaggio at the end of 1909 or the beginning of 1910. The architect Rutch from Breslau had already designed a monastery with huts for monks, and the plan was that Bhikkhu Silacara and other disciples were to join Nyanatiloka there. Nyanatiloka's stay and plans drew a lot of attention from the press and several journalists visited him to write about him and the planned monastery.
Another common formulation of Buddhist ethical action in the Early Buddhist Texts is the "path of the ten good actions" or "ten skilled karma paths" (Dasa Kusala Kammapatha) which are "in accordance with Dharma".Bhikkhu Khantipalo, The Wheel of Birth and Death, Collected Wheel Publications Volume X: Numbers 132–151Schweiker, William (ed.) The Blackwell Companion to Religious Ethics, p. 292.T. H. Perera, The Way of the Noble, Buddhist Publication Society Kandy, Sri Lanka, The Wheel Publication No. 126Piya Tan, The Path of Awakening The way, the life and the liberation of the noble eightfold path, 2016, Singapore, p. 57. These are divided into three bodily actions (kaya kamma), four verbal actions (vaci kamma) and three mental actions (mano kamma) all of which are said to cause "unskillful qualities to decline while skillful qualities grow".
Nhất Hạnh was born as Nguyễn Xuân Bảo, in the city of Huế in Central Vietnam in 1926. At the age of 16 he entered the monastery at nearby Từ Hiếu Temple, where his primary teacher was Zen Master Thanh Quý Chân Thật. A graduate of Báo Quốc Buddhist Academy in Central Vietnam, Thích Nhất Hạnh received training in Vietnamese traditions of Mahayana Buddhism, as well as Vietnamese Thiền, and received full ordination as a Bhikkhu in 1951. Buddha hall of the Từ Hiếu Pagoda In the following years he founded Lá Bối Press, the Vạn Hanh Buddhist University in Saigon, and the School of Youth for Social Service (SYSS), a neutral corps of Buddhist peaceworkers who went into rural areas to establish schools, build healthcare clinics, and help rebuild villages.
Bhikkhu Bodhi (2003), p. 80 In the Visuddhimagga (II, Part IX, Chapter I, 250) gives the following definition of uddhacca: :...It has mental excitement as characteristic like wind-tossed water; wavering as function, like a flag waving in the wind; whirling as manifestation like scattered ashes struck by a stone; unsystematic thought owing to mental excitement as proximate cause; and it should be regarded as mental distraction over an object of excitement.Gorkom (2010), Definition of Ignorance, Shamelessness, Recklessness and Restlessness Nina van Gorkom explains: :The commentaries illustrate with similes that when there is uddhacca, there is no steadiness, there is not the stable condition, the calm, of kusala. When there is uddhacca there is forgetfulness of kusala, whereas when there is mindfulness, sati, there is watchfulness, non-forgetfulness of kusala, be it generosity, morality, the development of calm or insight.
The tradition of the ordained monastic community (sangha) began with the Buddha, who established an order of Bhikkhus (monks).Macmillan Encyclopedia of Buddhism (Volume One), page 352 According to the scriptures,Book of the Discipline, Pali Text Society, volume V, Chapter X later, after an initial reluctance, he also established an order of Bhikkhunis (nuns or women monks). However, according to the scriptural account, not only did the Buddha lay down more rules of discipline for the bhikkhunis (311 compared to the bhikkhu's 227 in the Theravada version), he also made it more difficult for them to be ordained, and made them subordinate to monks. The bhikkhuni order was established five years after the bhikkhu order of monks at the request of a group of women whose spokesperson was Mahapajapati Gotami, the aunt who raised Gautama Buddha after his mother died.
In terms of the spiritual powers associated with the development of these bases, the "Before" Discourse (Pubba Sutta, SN 51.11) states: :"When the four bases of spiritual power have been developed and cultivated in this way, a bhikkhu wields the various kinds of spiritual power: having been one, he becomes many; having been many, he becomes one; he appears and vanishes; he goes unhindered through a wall, through a rampart, through a mountain as though through space; he dives in and out of the earth as though it were water; he walks on water without sinking as though it were earth; seated cross-legged, he travels in space like a bird; with his hands he touches and strokes the moon and sun so powerful and mighty; he exercises mastery with the body as far as the brahmā world."Bodhi (2000), p. 1727.
This favoritism by Thai elites for the Dhammayuttika order is most apparent in the proportion of monastic titles given to senior bhikkhus. While taking up only about six percent of the bhikkhus in Thailand, over half of Thailand's monastic titles and privileges have gone to Dhammayuttika bhikkhus, and nine of the past thirteen Supreme Patriarchs of Thailand have belonged to the Dhammayuttika order. The preference by the Thai government and palace for Dhammayuttika has even led to the persecution of some high ranking Maha Nikaya bhikkhus who were seen as a threat to the Dhammayuttika hierarchy or the Thai government. The most famous case was the case of Phra Phimontham, a high ranking Maha Nikaya bhikkhu known for his pro-democracy views and opposition to Dhammayuttika elitism, who was likely to become the next Supreme Patriarch of Thailand at the time.
Bhikkhu Brahmali, What the Nikāyas Say and Do not Say about Nibbāna, Buddhist Studies Review. He cites a common passage which notes that the mind with the five hindrances is not considered radiant and thus it makes sense to say that a mind in jhana, which does not have the five hindrances, can be said to be radiant: > So too, bhikkhus, there are these five corruptions of the mind (cittassa), > corrupted by which the mind is neither malleable nor wieldy nor radiant > (pabhassaraṃ) but brittle and not rightly concentrated for the destruction > of the taints. What five? Sensual desire ... ill will ... sloth and torpor > ... restlessness and remorse ... doubt is a corruption of the mind, > corrupted by which the mind is neither malleable nor wieldy nor radiant but > brittle and not rightly concentrated for the destruction of the taints.
"The Great Dharani Sutra" means "a Buddhist text for a clean and luminous big mantra without the time of despair". In this scripture, there is a story of the Buddha saving a Brahmana, and it says that if someone memorizes the Dharani, repairs the pagoda, makes a small pagoda and puts a mantra in it and serves it, he or she will extend their lives and receive many blessings. The content of this scripture begins with the Buddha saving a Brahmana who was near death while the Buddha was in the Temple ( 精舍) of Kapilavastu (迦毘羅衛). When a Bhaglaman bhikkhu who didn't believe in Buddhism came to Buddha after he heard a coroner's statement that he would die in seven days, the Buddha said this Brahmana would die and go to hell and continue to suffer.
Which four? Idha bhikkave bhikkhu, here, monks, a monk, Kaye kayanupassi viharati, abides contemplating body as body, Atapi sampajano satima, Ardent, alert and mindful, Vineyya loke abhijjhadomanassam, having put aside greed and distress for the world, Vedanasu vedananupassi viharati, he abides contemplating feelings as feelings, Atapi, sampajano, satima, Ardent, alert and mindful, Vineyya loke abhijjadomanassam, having put aside greed and distress for the world, Citte cittanupassi viharati, he abides contemplating mind as mind, Atapi sampajano satima, Ardent, alert and mindful, Vineyya loke abhijjhadomanassam, having put aside greed and distress for the world, Dhammesu dhammanupassi viharati, he abides contemplating mind-objects as mind- objects, Atapi sampajano satima, ardent, alert and mindful, Vineyya loke abhijjhadomanassam, having put aside greed and distress for the world. until the desires can no longer hurt our minds. The mind is clean, bright, calm, cool, not suffering.
MN 26 and MĀ 204 continue with the Buddha reaching the Deer Park (Sarnath) (Mrigadāva, also called Rishipatana, "site where the ashes of the ascetics fell") near Vārānasī , where he met the group of five ascetics and was able to convince them that he had indeed reached full awakening. According to MĀ 204 (but not MN 26), as well as the Theravāda Vinaya, an Ekottarika-āgama text, the Dharmaguptaka Vinaya, the Mahīśāsaka Vinaya, and the Mahāvastu, the Buddha then taught them the "first sermon", also known as the "Benares sermon", i.e. the teaching of "the noble eightfold path as the middle path aloof from the two extremes of sensual indulgence and self-mortification." The Pali text reports that after the first sermon, the ascetic Koṇḍañña (Kaundinya) became the first arahant (liberated being) and the first Buddhist bhikkhu or monastic.
Instruction in Pali and other fundamentals of Buddhist education were not readily available in his home province (a common problem in Thailand during the early 20th century), so Somdet Nyanasamvara traveled to a temple at Nakhon Pathom, 70 km away, where he spent two years studying Pali and Buddhist philosophy. He then moved to Wat Bovoranives in Bangkok, an important temple in the emergent Dhammayutt Order (Thai: Thammayuttika) reform movement, where he completed his basic studies and completed the highest level of Pali studies then available. In 1933, Somdet Nyanasamvara returned to his old temple in Kanchanaburi to be ordained as a full-fledged monk (bhikkhu). After passing the better part of a year there, he again traveled to Wat Bovoranives, where he was re-ordained into the Dhammayutt Order, under the supervision of the 13th Thai Supreme Patriarch.
Jack Kornfield also worked for the Peace Corps in Southeast Asia, and then studied and ordained in the Thai Forest Tradition under Ajahn Chah, a major figure in 20th-century Thai Buddhism. Sharon Salzberg went to India in 1971 and studied with Dipa Ma, a former Calcutta housewife trained in vipassana by Māhāsai Sayādaw. The Thai Forest Tradition also has a number of branch monasteries in the United States, including Abhayagiri Buddhist Monastery (Ajahn Pasanno, Abbot), Metta Forest Monastery (with Thanissaro Bhikkhu as Abbot) and Jetavana Temple Forest Monastery. Goldstein and Kornfield met in 1974 while teaching at the Naropa Institute in Colorado. The next year, Goldstein, Kornfield, and Salzberg, who had very recently returned from Calcutta, along with Jacqueline Schwarz, founded the Insight Meditation Society on an 80-acre (324,000 m2) property near Barre, Massachusetts.
Soyen Shaku was an exceptional Zen monk. He studied for three years at Keio University. In his youth, his master, Kosen, and others had recognized him to be naturally advantaged. He received dharma transmission from Kosen at age 25, and subsequently became the superior overseer of religious teaching at the Educational Bureau, and patriarch of Engaku temple at Kamakura.Fields 1992, pg. 110 In 1887, Soyen traveled to Ceylon to study Pali and Theravada Buddhism and lived the wandering life of the bhikkhu for three years. Upon his return to Japan in 1890, he taught at the Nagata Zendo. In 1892, upon Kosen's death, Soyen became Zen master of Engaku-ji.Fields 1992, pg. 111 In 1893 Shaku was one of four priests and two laymen, representing Rinzai Zen, Jōdo Shinshū, Nichiren, Tendai, and Esoteric schools,Fields 1992, pg.
Retrieved on September 19, 2013. After Ajahn Amaro's departure on July 20, 2010, Ajahn Pasanno became the sole abbot of Abhayagiri until July 11, 2018."Monasteries in the lineage of Ajahn Chah", Forest Sangha. Retrieved on September 19, 2013. Abhayagiri monastery developed significantly under his leadership and guidance. Over 25 kutis (huts for monastics) were built during his time as co-abbot and abbot. He also helped in the development of the Bhikkhu Commons (also known as the Monks' Utility Building, or MUB) which was dedicated on July 4, 2010, and the building of the new Reception Hall, which is a two-story complex that includes a spacious meditation hall, a larger and more modern kitchen, an office, a library, guest rooms, a child care room, bathrooms and showers for laymen, a laundry room, a small shrine room/reliquary, as well as covered decks and storage rooms.
446 The Dharmaguptaka sect believed that "the Buddha and those of the Two Vehicles, although they have one and the same liberation, have followed different noble paths."《異部宗輪論述記》：謂佛雖在僧中所攝，然別施佛果大，非僧（果大）。於窣堵波興供養業獲廣大果。佛與二乘解脫雖一，而聖道異。無諸外道能得五通。阿羅漢身皆是無漏。餘義多同大眾部執。 The Mahīśāsaka and the Theravada regarded arhats and buddhas as being similar to one another. The 5th century Theravadin commentator Buddhaghosa regarded arhats as having completed the path to enlightenment. According to Bhikkhu Bodhi, the Pāli Canon portrays the Buddha declaring himself to be an arahant.
Bareau dated this explanation to the first century after the Buddha or even the Buddha himself (5th century BCE), whereas he dated the four sights and the motif of the blissful youth to the Maurya period (late 4th century BCE) and a century afterwards, respectively. He related these motifs to the association of the Buddha with the cakravartin, which would have made most sense during the rise of the Maurya empire. The connection between deities and previous Buddhas on the one hand, and the four sights on the other hand, Bareau dated to the end of the 3rd century BCE. It was then applied to Gautama Buddha in the 1st century BCE or 1st century CE. Drawing from a theory by philologist , Buddhist studies scholar Bhikkhu Anālayo argues, on the other hand, that the four sights might originate in pictorial depictions used in early Buddhism for didactic purposes.
Bhikkhu KL Dhammajoti, Sarvāstivāda-Abhidharma, Centre of Buddhist Studies The University of Hong Kong 2007, p 575-576. Contemplation of the impure, and mindfulness of breathing, was particularly important in this system; they were known as the 'gateways to immortality' (amrta-dvāra).Suen, Stephen, Methods of spiritual praxis in the Sarvāstivāda: A Study Primarily Based on the Abhidharma- mahāvibhāṣā, The University of Hong Kong 2009, p. 177. The Sarvāstivāda system practiced breath meditation using the same sixteen aspect model used in the anapanasati sutta, but also introduced a unique six aspect system which consists of: # counting the breaths up to ten, # following the breath as it enters through the nose throughout the body, # fixing the mind on the breath, # observing the breath at various locations, # modifying is related to the practice of the four applications of mindfulness and # purifying stage of the arising of insight.
Dr. Mano Laohavanich's scholarly works (often penned under his monastic name, Mettanando Bhikkhu) have been the subject of some major controversy in Thailand, resulting in his expulsion from multiple temples in Thailand and his eventual departure from monkhood.Phra Dhammapitaka und die Pali-Kanon-Debatte in Thailand: Ein Beitrag zur Untersuchung des modernen Buddhismus [Phra Dhammapitaka and the Pali Canon Debate in Thailand: A Contribution to the Study of Modern Buddhism], 2005, Staats- und Universitätsbibliothek Hamburg – Carl von Ossietzky, Hamburg. In 2003, following the publication of his theory on Bhikkhuni, Laohavanich said of himself that he "may be the most controversial figure in Thai Buddhism at present".Phra Dhammapitaka und die Pali-Kanon-Debatte in Thailand: Ein Beitrag zur Untersuchung des modernen Buddhismus [Phra Dhammapitaka and the Pali Canon Debate in Thailand: A Contribution to the Study of Modern Buddhism], 2005, Staats- und Universitätsbibliothek Hamburg – Carl von Ossietzky, Hamburg.
The prohibition on sexual misconduct in the Noble Eightfold Path, states Tilmann Vetter, refers to "not performing sexual acts". This virtue is more generically explained in the Cunda Kammaraputta Sutta, which teaches that one must abstain from all sensual misconduct, including getting sexually involved with someone unmarried (anyone protected by parents or by guardians or by siblings), and someone married (protected by husband), and someone betrothed to another person, and female convicts or by dhamma. For monastics, the abstention from sensual misconduct means strict celibacy, states Christopher Gowans, while for lay Buddhists this prohibits adultery as well as other forms of sensual misconduct. Later Buddhist texts, states Bhikkhu Bodhi, state that the prohibition on sexual conduct for lay Buddhists includes any sexual involvement with someone married, a girl or woman protected by her parents or relatives, and someone prohibited by dhamma conventions (such as relatives, nuns and others).
Henepola Gunaratana (1995), The Jhanas in Theravada Buddhist Meditation Buddhagosa defines samadhi as "the centering of consciousness and consciousness concomitants evenly and rightly on a single object...the state in virtue of which consciousness and its concomitants remain evenly and rightly on a single object, undistracted and unscattered."Visudimagga 84–85 According to Bhikkhu Bodhi, the right concentration factor is reaching a one-pointedness of mind and unifying all mental factors, but it is not the same as "a gourmet sitting down to a meal, or a soldier on the battlefield" who also experience one- pointed concentration. The difference is that the latter have a one-pointed object in focus with complete awareness directed to that object – the meal or the target, respectively. In contrast, right concentration meditative factor in Buddhism is a state of awareness without any object or subject, and ultimately unto nothingness and emptiness.
Bhikkhu Bodhi has contrasted the Buddha's responsibility-reciprocity statementsThe Buddha's characterizing social interaction in a responsibility-reciprocity sequence in a sense echoes his central phenomenological insight of Dependent Origination. with modern-day social theory, stating: > "This practice of 'worshipping the six directions,' as explained by the > Buddha, presupposes that society is sustained by a network of interlocking > relationships that bring coherence to the social order when its members > fulfill their reciprocal duties and responsibilities in a spirit of > kindness, sympathy, and good will.... Thus, for Early Buddhism, the social > stability and security necessary for human happiness and fulfillment are > achieved, not through aggressive and potentially disruptive demands for > 'rights' posed by competing groups, but by the renunciation of self-interest > and the development of a sincere, large-hearted concern for the welfare of > others and the good of the greater whole."Bodhi (2005), pp. 109-10.
Abhayagiri Monastery developed significantly under Ajahn Pasanno's and Ajahn Amaro's leadership and guidance, along with the support of the monastic and lay community, and more specifically, the Abhayagiri Building Committee. Over 25 kutis, monastic huts, were built in the mountainous monastery forest during their time as co-abbots as well as when Ajahn Pasanno was the lone abbot. In addition, during the early years, the co-abbots converted both current and new buildings into a Dhamma Hall, kitchen, office spaces, a room for disabled visitors, a laundry room and bathrooms/showers for lay women and men, along with monastery infrastructure and extensive creation of forest paths and roads. The co-abbots also contributed to the building of the Bhikkhu Commons, more affectionately know to the residents as the MUB: Monks' Utility Building, a 1600 square foot complex located in the upper forest of the monastery.
The founding abbess, Ven. Ayyā Tathālokā Therī began her entry into monastic life in 1987 at the age of 19, leaving university to do so. She became an anagārikā at age 20 and a novice ten-precept renunciate at age 22, first training and practicing in Europe and then India. She later sought and found a senior bhikkhunī mentor with the well-established Bhikkhunī Sanghas of East Asia in South Korea, undertook dependency with her bhikkhunī mentor in 2003, and undertook samanerī pabbajjā under her mentor's auspices at Haein-sa Monastery in 2005, for the sake of training for bhikkhunī ordination. Expatriated to the United States in 1996, she had the unexpected rare opportunity to fully ordain as a bhikkhunī in Southern California in 1997, with the late most venerable Havanpola Ratanasāra Mahāthero as bhikkhu preceptor, thanks to the organizational support of the first American bhikkhunī, the late Ven.
The truth of samudaya, "arising", "coming together", or dukkha-samudaya, the origination or arising of dukkha, is the truth that repeated life in this world, and its associated dukkha arises, or continues, with taṇhā, "thirst", craving for and clinging to these impermanent states and things. This clinging and craving produces karma, which leads to renewed becoming, keeping us trapped in rebirth and renewed dissatisfaction.The Four Noble Truths - By Bhikkhu Bodhi Craving includes kama-tanha, craving for sense-pleasures; bhava-tanha, craving to continue the cycle of life and death, including rebirth; and vibhava-tanha, craving to not experience the world and painful feelings. While dukkha- samudaya, the term in the basic set of the four truths, is traditionally translated and explained as "the origin (or cause) of suffering", giving a causal explanation of dukkha, Brazier and Batchelor point to the wider connotations of the term samudaya, "coming into existence together": together with dukkha arises tanha, thirst.
While in the Theravada tradition, as well as in the earliest texts, the Pali Canon, matter is delineated as something external, that actually exists,Bodhi, Bhikkhu, "The Connected Discourses", Wisdom Publications, 2000, chapter 22.94 "And what is it, bhikkhus, that the wise in the world agree upon as existing, of which I too say that it exists? Form that is impermanent, suffering, and subject to change: this the wise in the world agree upon as existing, and I too say that it exists. " Narada Thera, "A Manual of Abhidhamma", Buddhist Missionary Society, 1956 in the later schools, like the Yogacara school, Rūpa (matter) means both materiality and sensibility—it signifies, for example, a tactile object both insofar as that object is tactile and that it can be sensed. Rūpa is never a materiality which can be separated or isolated from cognizance; such a non-empirical category is incongruous in the context of early Buddhism.
"An Interview With Ajahn Pasanno", Fearless Mountain Magazine. Retrieved on September 19, 2013. In addition to leading the community at Abhayagiri, his spiritual activities shortly after arriving in California ranged from traveling to San Quentin Prison in order to provide spiritual counseling for Jaturun "Jay" Siripongs, who was executed on February 9, 1999,"Preparing for Death: The Final Days of Death Row Inmate Jaturun "Jay" Siripongs", UrbanDharma.org. Retrieved on October 17, 2014. to leading monks from Abhayagiri to visit, make offerings, and chant for Julia Butterfly Hill, who was living in a 1500-year-old California Redwood tree in order to protect it from Pacific Lumber Company loggers."The Bhikkhu and the Butterfly: A Conversation between Ajahn Pasanno and Julia Butterfly Hill", Inquiring Mind, Fall 2005 issue. Retrieved on October 16, 2014. With Ajahn Pasanno's help, support, and spiritual guidance, three lay followers, Sakula (Mary Reinard), Barbara Backstrand, and Chris Robson, founded Portland Friends of the Dhamma in 2000.
An important focus of the Maha Bodhi Society's activities in India became the recovery, conservation and restoration of important Buddhist sites, such as Bodh Gaya and its Mahabodhi temple. Dharmapāla and the society promoted the building of Buddhist vihāras and temples in India, including the one at Sarnath, the place of Buddha's first sermon. He died in 1933, the same year he was ordained a bhikkhu. Following Indian independence, India's ancient Buddhist heritage became an important element for nation building, and prime minister Jawaharlal Nehru looked to the Mauryan empire for symbols of pan-Indian unity which were neither Hindu nor Muslim, such as the Dhammachakra.Jerryson, Michael K. (ed.) The Oxford Handbook of Contemporary Buddhism, p. 42. Indian Buddhist sites also received Indian government support in preparation for the 2,500th Buddha Jayanti held in 1956, as well as providing rent free land in several pilgrimage centers for Asian Buddhist groups to build temples and rest houses.
If they stay long enough and conditions permit, they may be tutored in the meditative practices (bhavana, or dhyana) that are at the heart of Buddhism's program for the self-development of alert tranquillity (samadhi), wisdom (prajna), and divine mental states (brahmavihara). After living the novitiate monastic life for some time, the boy, now considered to have "come of age", will either take higher ordination as a fully ordained monk (a bhikkhu) or will (more often) return to lay life. In Southeast Asian countries, where most practitioners of Theravada Buddhism reside, women will often refuse to marry a man who has not ordained temporarily as a Samanera in this way at some point in his life. Men who have completed this Samanera ordination and have returned to lay life are considered primed for adult married life and are described in the Thai language and the Khmer language by terms which roughly translate as "cooked", "finished", or "cooled off" in English, as in meal preparation/consumption.
The monastery was founded in response to increasing interest, particularly in northeast England, in the Thai Forest Tradition, as it was being established by Ajahn Sumedho and other disciples of Ajahn Chah in England in the late 1970s. When, in 1980, a group of local yoga students tried to find a suitable cottage which they could offer as a retreat facility to the Sangha, farmer John Wake of Harnham Hall, Harnham, near Belsay responded, and they agreed to rent one of his farm cottages. In 1981 Ajahn Sucitto (the abbot of Cittaviveka/Chithurst Buddhist Monastery 1992-2014) became the first bhikkhu to take up residence, and began initial renovations; on 21 June 1981 the monastery was officially opened by Ajahn Sumedho and in that same year the Magga Bhavaka Trust was established as a charitable trust in order to steward financial support for the new monastery (the monastery now has a new trust: Harnham Buddhist Monastery Trust). Dhamma Hall at Aruna Ratanagiri Monastery .
In Sri Lanka, temporary ordination is not practised, and a monk leaving the order is frowned upon. The continuing influence of the caste system in Sri Lanka plays a role in the taboo against temporary or permanent ordination as a bhikkhu in some orders. Though Sri Lankan orders are often organized along caste lines, men who ordain as monks temporarily pass outside of the conventional caste system, and as such during their time as monks may act (or be treated) in a way that would not be in line with the expected duties and privileges of their caste. If men and women born in Western countries, who become Buddhists as adults, wish to become monks or nuns, it is possible, and one can live as a monk or nun in the country they were born in, seek monks or nuns gathered in a different Western country, or move to a monastery in countries like Sri Lanka or Thailand.
They are joined in this call not only by some laymen, but by an increasing number of progressive monks. Some supporters of the recreation of the bhikkhuni lineage have already begun to take action, ordaining Buddhist nuns through recourse to the existing Chinese bhikkhuni lineage. The Council and secular authorities have condemned these actions, going so far as to arrest for impersonation of a member of the clergy at least one Thai woman who underwent the new bhikkhuni ordination (ordained bhikkhu have a different civil status in Thai society than non-ordained female followers, such as the mae jis). The actions of Somdet Nyanasamvara and his Council (or, more likely, his successor and his Council) during the next few years may have a lasting impact on the Thai Sangha - either by beginning to resolve the troublesome questions that have arisen during the last half of the 20th century, or by deepening what could prove to be a pending crisis for Theravada as a whole.
A bhikkuni of the Chinese Mahayana tradition The Bhikkhuni Sangha (a Dhamma-vinaya heritage started by Lord Buddha during his lifetime in India), locally known as "Bikhhuni Sasana" or "Meheini Sasna" (Order of Priestesses or Nuns) that was established by Sangamitta in Sri Lanka prospered for over 1000 years, till it disappeared in 1017 AD. The reason for such an end is attributed to the invasion of Cholas, Hindu rulers from South India, whereafter Bhikkhus and Bhikkunis were not seen in Sri Lanka for quite some years. Bhikkuni ordination is the third and ultimate stage of ordination of nuns; the earlier two stages are the sramanerika (novice) and siksamana (probationary). In India, the Bhikkuni Order was established by Buddha six years after the Bhikkhu Order was established, in the 6th century BC. It was spread to Sri Lanka by Sangamitta in the 3rd BC. Initially, with spread of Buddhism in ancient India, 18 (eighteen) Vinaya schools developed. However, now only three are extant.
Here 'own-nature' would mean characteristic nature, which is not something inherent in a dhamma as a separate ultimate reality, but arise due to the supporting conditions both of other dhammas and previous occurrences of that dhamma."Harvey, in his excellent INTRODUCTION TO BUDDHISM, page 87 wrote: The Visuddhimagga of Buddhaghosa, the most influential classical Theravada treatise, states that not-self does not become apparent because it is concealed by "compactness" when one does not give attention to the various elements which make up the person.Ñāṇamoli Bhikkhu (trans), Buddhaghosa, The Path of Purification: Visuddhimagga, Buddhist Publication Society, 1991, p 668. The Paramatthamañjusa Visuddhimaggatika of Acariya Dhammapala, a later Theravada commentary on the Visuddhimagga, refers to the fact that we often assume unity and compactness in phenomena and functions which are instead made up of various elements, but when one sees that these are merely empty dhammas, one can understand the not-self characteristic: > "when they are seen after resolving them by means of knowledge into these > elements, they disintegrate like froth subjected to compression by the hand.
Buddhist socialism is a political ideology which advocates socialism based on the principles of Buddhism. Both Buddhism and socialism seek to provide an end to suffering by analyzing its conditions and removing its main causes through praxis. Both also seek to provide a transformation of personal consciousness (respectively, spiritual and political) to bring an end to human alienation and selfishness.Shields, James Mark; Liberation as Revolutionary Praxis: Rethinking Buddhist Materialism; Journal of Buddhist Ethics. Volume 20, 2013. People who have been described as Buddhist socialists include Buddhadasa Bhikkhu, B. R. Ambedkar S. W. R. D. Bandaranaike, Han Yong-un,Tikhonov, Vladimir, Han Yongun's Buddhist Socialism in the 1920s-1930s, International Journal of Buddhist Thought and Culture 6, 207-228 (2006). PDF Seno’o Girō,Shields, James Mark; Blueprint for Buddhist Revolution The Radical Buddhism of Seno’o Girō (1889–1961) and the Youth League for Revitalizing Buddhism, Japanese Journal of religious Studies 39 (2), 331-351 (2012) PDF U Nu, Uchiyama Gudō,Rambelli, Fabio (2013). Zen Anarchism: The Egalitarian Dharma of Uchiyama Gudō.
The contents of the Milindapañhā are: #Background History #Questions on Distinguishing Characteristics : (Characteristics of Attention and Wisdom, Characteristic of Wisdom, Characteristic of Contact, Characteristic of Feeling, Characteristic of Perception, Characteristic of Volition, Characteristic of Consciousness, Characteristic of Applied Thought, Characteristic of Sustained Thought, etc.) #Questions for the Cutting Off of Perplexity : (Transmigration and Rebirth, The Soul, Non-Release From Evil Deeds, Simultaneous Arising in Different Places, Doing Evil Knowingly and Unknowingly, etc.) #Questions on Dilemmas : Speaks of several puzzles and these puzzles were distributed in eighty-two dilemmas. #A Question Solved By Inference #Discusses the Special Qualities of Asceticism #Questions on Talk of Similes According to Oskar von Hinüber, while King Menander is an actual historical figure, Bhikkhu Nagasena is otherwise unknown, the text includes anachronisms, and the dialogue lacks any sign of Greek influence but instead is traceable to the Upanisads. The text mentions Nāgasena's father Soñuttara, his teachers Rohana, Assagutta of Vattaniya and Dhammarakkhita of Asoka Ārāma near Pātaliputta, and another teacher named Āyupāla from Sankheyya near Sāgala.
I > saw — by means of the divine eye, purified & surpassing the human — beings > passing away & re-appearing, and I discerned how they are inferior & > superior, beautiful & ugly, fortunate & unfortunate in accordance with their > kamma: 'These beings — who were endowed with bad conduct of body, speech, & > mind, who reviled the noble ones, held wrong views and undertook actions > under the influence of wrong views — with the break-up of the body, after > death, have re-appeared in the plane of deprivation, the bad destination, > the lower realms, in hell. But these beings — who were endowed with good > conduct of body, speech & mind, who did not revile the noble ones, who held > right views and undertook actions under the influence of right views — with > the break-up of the body, after death, have re-appeared in the good > destinations, in the heavenly world.' Thus — by means of the divine eye, > purified & surpassing the human — I saw beings passing away & re-appearing, > and I discerned how they are inferior & superior, beautiful & ugly, > fortunate & unfortunate in accordance with their kamma.Nanamoli Bhikkhu, The > Middle Length Discourses of the Buddha.
In Pali language Buddhist texts, Amaya-dasa has been translated by Davids and Stede in 1925, as a "slave by birth",Thomas William Rhys Davids, William Stede (2015 Reprint, Original: 1925), Pali- English Dictionary, 2nd Edition, Motilal Banarsidass, , page 104 Kila-dasa translated as a "bought slave",Thomas William Rhys Davids, William Stede (2015 Reprint, Original: 1925), Pali-English Dictionary, 2nd Edition, Motilal Banarsidass, , page 217 and Amata-dasa as "one who sees Amata (Sanskrit: Amrita, nectar of immortality) or Nibbana".Thomas William Rhys Davids, William Stede (2015 Reprint, Original: 1925), Pali-English Dictionary, 2nd Edition, Motilal Banarsidass, , page 73 However, dasa in ancient texts can also mean "servant".Gregory Schopen (2004), Buddhist Monks and Business Matters, University of Hawaii Press, , page 201 Words related to dasa are found in early Buddhist texts, such as dāso na pabbājetabbo, which Davids and Stede translate as "the slave cannot become a Bhikkhu".Thomas William Rhys Davids and William Stede (2015 Reprint, Original: 1925), Pali-English Dictionary, 2nd Edition, Motilal Banarsidass, , page 320 This restriction on who could become a Buddhist monk is found in Vinaya Pitakam i.
Sulak Sivaraksa (; ; pronounced ; born 27 March 1932 in Siam) is a Thai social activist, professor, writer and the founder and director of the Thai NGO "Sathirakoses-Nagapradeepa Foundation", named after two authorities on Thai culture, Sathirakoses (Phya Anuman Rajadhon) and Nagapradeepa (Phra Saraprasoet). He initiated a number of social, humanitarian, ecological and spiritual movements and organizations in Thailand, such as the College SEM (Spirit in Education Movement). Sulak Sivaraksa is known in the West as one of the fathers of the International Network of Engaged Buddhists (INEB), which was established in 1989 with leading Buddhists, including the 14th Dalai Lama, the Vietnamese monk and peace-activist Thich Nhat Hanh, and the Theravada Bhikkhu Maha Ghosananda, as its patrons. When Sulak Sivaraksa was awarded the Right Livelihood Award in 1995 for "his vision, activism and spiritual commitment in the quest for a development process that is rooted in democracy, justice and cultural integrity", he became known to a wider public in Europe and the US. Sulak was chair of the Asian Cultural Forum on Development and has been a visiting professor at UC Berkeley, the University of Toronto, and Cornell.
With the aid of a multitrack tape machine, living in the neo-sannyas ashram, he produced a series of music tapes to be used in "active meditations", consisting of several "stages" of ten or fifteen minutes each, which range between, and often merge, Indian classical motifs, fiery drums, loops, synthesisers, bells, musique concrète and pastoral acoustic passages. These works were constructed to the master's instructions in consultation with a team of disciples testing the meditation methods. In the early 1990s, Deuter — who always retained his professional name — ended his long standing relationship with Kuckuck, the small record label that had released nearly 20 original Deuter albums in as many years, and relocated to Santa Fe, New Mexico where he signed a deal with New Earth Records, an independent label founded by fellow sannyasins Bhikkhu Schober and Waduda Paradiso. This proved to be a lucrative move for all involved, as Deuter's New Earth Records releases, the majority of them intended to accompany various healing and spiritual practices such as Reiki, massage and meditation or, in the case of Earth Blue (2003), a collaboration with the Autostadt Volkswagen factory in Wolfsburg, Germany, have sold well over half a million copies.

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