Mūlapariyāya Sutta – Majjhima Nikāya, All objects of the mind are called ‘dhammā’ – ‘things’. So you may note first of all that the problem concerns those things that come to the mind. About this …
The purpose of this book is threefold. Firstly it aims to critically examine Christianity and thereby highlight the logical, philosophical and ethical problems in Christian dogma. In doing this I hope to be able to …
The following explanation of the Buddhist practice of mindfulness has been abridged from the beginning of the text Satipatthana Vipassana by The Venerable Mahasi Sayadaw Agga Maha Pandita.
Sathipattana or the practice of the mindfulness was recommended by the Buddha for all who seek to grow spiritually & eventually attain the realization of Enlightenment. Buddhism itself is essentially a practical of system of physical & physiological techniques designed to bring about this realization.
It is a truism to say that nobody likes suffering and everybody seeks happiness. In this world of ours, human beings are making all possible efforts for prevention and alleviation of suffering, and enjoyment of happiness. Nevertheless, their efforts are mainly directed towards physical well-being by material means. Happiness is, after all, conditioned by attitudes of mind, and yet only a few persons give real thought to mental development, fewer still practice mind training in earnest.
His book “Buddha Stupa”, to which he was to receive the so called doctorate, was translated neither to English nor to Russian.
The Rector (Shanti P. Jayasekara) only can understand Sinhalese, But he can’t nominate a person for doctorate by himself. It should come from a senate.
Soma Thero had called his brother and Dharmayathanaya. But none knew about the heart ailment until he has passed away.
One of the descriptive titles given to the Buddha is that of satthā-deva-manussānaṃ, the Teacher of Gods and Men. It is found in the earliest texts of the Tipiṭaka and was accepted by the Buddha Himself. That the expression was no mere oriental hyperbole, but is to be taken in its literal sense, is borne out by the numerous incidents in which devas figure in the Buddhist canonical literature, where, like human beings, they come to the Master for religious instruction.
These beings, whose generic name of deva means Shining Ones, appear so often that there is every justification for an enquiry into their nature and the precise place they occupy in the doctrines of Buddhism.
The Buddhist conception of the universe and of the laws of cause and effect that govern it leaves no room whatever for the idea of a supreme deity in the role of creator or ruler. It is not even necessary for Buddhism to deny the existence of a Creator-god; its philosophy automatically excludes the theory.
Is renunciation an escape from worldly duties and reality. An interesting perspective is given by Ven. Dr. H. Gunaratana with Ven. Dr. K. Sri Dhammandanda further explaining the serious implications behind renunciation.
Although Buddhism is the religion of nearly one fifth of the world’s population, there are many misunderstandings about its Doctrine and Practice. The most Venerable Dr. K. Sri Dhammananda Nayaka Maha Thera together with Ven. Dr, H. Gunaratana, Ven. K. Wimalajothi and Ven. Wimala answered various questions put to them by a panel of well-known Buddhist leaders.
This Q&A is part of a presentation held in 1997 at the Buddhist Missionary Society, KL.
Discrimination against women is a feature common in all societies. Whether in Africa, America, Asia or Europe, the prejudice and obstacles that women have to encounter and surmount seemed almost identical. The peculiar disability attached to women all over the world is based on religious bias. Women’s basic disability originates in religion. Women are depicted as temptress and is warned against in almost all religions of the world.
According to certain religious mythological concept, man was introduced as the son of God, but woman never found a similar standing as the daughter of God. Amongst the soul-believers, some held the notion that a soul exists only in man and not in woman. Those who claimed that woman too had a soul would not give credence that her soul could find a place in heaven after her death. Such were the strange beliefs amongst certain religious societies.
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