Science and Meditation: New Developments in Buddhist Research
13/08/2013 12:38 (GMT+7)
Buddhism has many unique assets as a religious tradition. It has been received well in many Western countries. It places humankind at the center of its attention. It does not require you to believe in a god. It requires you to be rational and to use reason to make decisions. Also, Buddhism includes meditation, a practical method of self-development. As Venerable Tenzin Palmo explains: “You can experience for yourself, it is not based on faith, it’s based on very pragmatic basis which if you are willing to really use these tools, and you will see through yourself how very true this is.” Thus, meditation is not considered to be necessarily religious in Western countries.
An opportunity to reflect on the idea of compassion
13/08/2013 12:38 (GMT+7)
With Ramadan and Khao Phansa coinciding this year, Southeast Asians have had a rare chance to celebrate two great religious festivals at the same time

Understanding the Sinhala Buddhist doctrine of ‘Holding On’
13/08/2013 12:37 (GMT+7)
“I do not say you can attain purity by views, traditions, morality or conventions, nor will you gain purity without these. But by using them for abandonment rather than as positions to hold on to, you will come to be at peace without the need to be anything.” – Buddha
A Comprehensive Manual of Abhidhamma:
The Abhidhammattha Sangaha of Acariya Anuruddha
05/01/2013 14:56 (GMT+7)
The nucleus of the present book is a medieval compendium of Buddhist philosophy entitled the Abhidhammattha Sangaha. This work is ascribed to Acariya Anuruddha, a Buddhist savant about whom so little is known that even his country of origin and the exact century in which he lived remain in question. Nevertheless, despite the personal obscurity that surrounds the author, his little manual has become one of the most important and influential textbooks of Theravada Buddhism.

The Buddhist path and social responsibility
05/01/2013 14:56 (GMT+7)
One of the most important questions we come to in spiritual practice is how to reconcile service and responsible action with a meditative life based on nonattachment, letting go, and coming to understand the ultimate emptiness of all conditioned things. Do the values that lead us to actively give, serve, and care for one another differ from the values that lead us deep within ourselves on a journey of liberation and awakening? To consider this question, we must first learn to distinguish among four qualities central to spiritual practice--love, compassion, sympathetic joy, and equanimity--and what might be called their "near enemies." Near enemies may seem to be very close to these qualities and may even be mistaken for them, but they are not fundamentally alike.
Freedom: The Path To Happiness
05/01/2013 14:55 (GMT+7)
Ajahn Brahm: For those abused and wronged is happiness actually possible? Attachment to painful emotions, such as grief, anger, bitterness, the notion of a wounded self with a distinct identity: all these can become a perpetual prison...

Wisdom of Meditation
05/01/2013 14:55 (GMT+7)
From beginningless time we have been building, reinforcing and storing these habits in the alaya consciousness. They can be broken through, however, by getting used to positive habits in the practice of meditation. This will allow us to experience the nature of our mind, our Buddhanature, which has always been pure.
The History of Buddhism in Vietnam
15/06/2012 05:28 (GMT+7)
This work on Vietnamese Buddhism from its beginnings through the 20th century provides much evidence requiring Western Buddhologists to radically revise their heretofore accepted time-table for the arrival and development of Buddhism in Vietnam. It provides previously unknown data, detailed in nomenclature, time, and place, scrupulously gathered from archeological finds and ancient archival records by Vietnamese research-teams. Providing much historical analysis and cultural interpretation along the way, this work carries its project forward through the various royal dynasties and the French colonial period.

How would we know there are previous and future lives?
09/06/2012 02:13 (GMT+7)
The fundamental ability of a common person cannot see into his/her previous or future lives. Only the upper-level meditation practitioners, who are able to go deep into their own inner mind, who have attained many meditative stages, or who have acquired the divine celestial eye (s. Divyacaksus) and the divine transcendental knowledge (s. Purvanivasanusmrti), can see into their numerous previous and future lives.
Working Emptiness
09/06/2012 02:12 (GMT+7)
Newman Robert Glass describes his ambitious and intriguingfirst book, Working Emptiness: Toward a Third Reading ofEmptiness in Buddhism and Postmodern Thought, as an exercisein "postmodern theology" whose ultimate purpose is to helpdevelop a "Buddhist constructive philosophy" out of a newreading of Buddhist discourse about emptiness (suunyataa)(pp. 4-5). In the service of this new reading, Class deploysa staggering array of thinkers, texts, and topics, bothWestern and Asian.

How to Meditate
09/06/2012 02:12 (GMT+7)
The practice of mindfulness/awareness meditation is common to all Buddhist traditions. Beyond that, it is common to, inherent in, all human beings.
Early Buddhist Education and its Modern
09/06/2012 02:11 (GMT+7)
After admission the students had to follow monastic rules along with their syllabus and they were classified according to merit. The period of Education was 12 years. The teachers were the guardian of the students. They were responsible for physical, mental, spiritual and moral development of the students. Since Educational Institution (Monasteries) was residential therefore the relationship between the teachers and the students were very very cordial.

Should Buddhists Be Vegetarians?
09/06/2012 02:10 (GMT+7)
All Buddhists are expected to observe the five precepts. Out of these, when we observe the first precept, we promise not to take the life of any living being and not to harm any such being. It is quite clear that we cannot consume fleshwithout someone else killing the animals for us. If we do not consume meat or meat products, there will be no killing of animals. The first precept is an injunction against destroying life and hurting others.
Zen and Pragmatism--A Reply (Comment and Disussion)
09/06/2012 02:10 (GMT+7)
WHEN I READ Dr. Ames's able and stimulating article,"Zen and Pragmatism,"(1) I regretted that I had not made my points clear enough in my Zen articles, but at the same time I was thankful for having incited him to prepare such an illuminating paper. I realize that I make many inconsistent statements in my presentation of Zen, which unfortunately cause my readers some trouble in understanding Zen, In the following I will try to give--in brief-as much light as I can on my views so far made public. The one most-needed point in coming. around to the Zen way of viewing reality is that, negatively stated, Zen is where we cannot go any further in our ordinary way of reasoning, and that, positively, Zen is "pure subjectivity." "Pure subjectivity" requites a great deal of explanation, but I must be brief here.

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