 Most viewed |
pictograph1.jpgPictograph074614 viewsTibetan Buddhist Art Work: Pictograph07
|
|
amtb8.wavChanting of the Name of Amitabha Buddha4578 viewsChanting of the Name of Amitabha Buddha: NAMO AMITABHA!(Pure Land School)
|
|
know-see.pdfKnowing and Seeing4568 viewsVen. Pa-Auk Sayadaw
Talks and Questions and Answers at a meditation retreat in Taiwan by Venerable Pa-Auk Sayadaw. This book details two approaches to insight meditation, namely, tranquility and insight and bare-insight meditation. These two methods are essentially identical, starting from four-elements meditation and continuing into insight meditation. In this book the reader has an explanation of the classic instructions for both methods. The talks in this book were given by the Sayadaw (teacher), from Pa-Auk, Mawlamyine, Myanmar, while he conducted a two-month meditation retreat at Yi-Tung Temple, Sing Choo City, Taiwan.
|
|
03-chant-03.mp3Tri-Sarana - The Three Refuges4552 viewsVandana: Pali Devotional Chanting
Track No. 03
Compiled and recited by Venerable Indaratana Maha Thera
|
|
mstrhealing.pdfThe Sutra of the Master of Healing4542 viewsTranslated into Chinese from Sanskrit by Master Hsuan Tsang; Translated into English from the Chinese. This version by Professor Chow Su-Chia Ph.D., and revised by Upasaka Shen Shou-Liang.
|
|
geth0401.pdfCan Killing a Living Being Ever Be an Act of Compassion?4530 viewsThe analysis of the act of killing in the Abhidhamma & Pali Commentaries.
Abstract: In the Theravadin exegetical tradition, the notion that intentionally killing a living being is wrong involves a claim that when certain mental states (such as compassion) are present in the mind, it is simply impossible that one could act in certain ways (such as to intentionally kill). Contrary to what Keown has claimed, the only criterion for judging whether an act is “moral†(kusala) or “immoral†(akusala) in Indian systematic Buddhist thought is the quality of the intention that motivates it. The idea that killing a living being might be a solution to the problem of suffering runs counter to the Buddhist emphasis on dukkha as a reality that must be understood. The cultivation of friendliness in the face of suffering is seen as something that can bring beneficial effects for self and others in a situation where it might seem that compassion should lead one to kill.
|
|
03healing.mp3Healing Painful Emotions4497 viewsHealing painful emotions are instructions for some options to deal with 1. strong physical sensations and 2. difficult emotions if they are arise. It requires that the listener has already developed some skill with meditation for it to be effective. These tracks are not really guided meditations but more instructions for some options for dealing with uncomfortable physical sensations and emotions.
|
|
settleback.pdfSettling Back Into The Moment4493 viewsA selection of verses from the book 'Experience of Insight' , by Joseph Goldstein. This book belongs to a different genre, not a book in the sense of having a beginning and an end. It is a compilation of excerpts that stand alone in meaning whichever way your finger may flip open the page. Readers are strongly encouraged to read Joseph Goldstein's Experience of Insight - a simple and direct guide to Buddhist Meditation (Published by Shambala Publications, Inc.) from whose book this compilation is attributed.
|
|
v_retreat6.pdfThe Vipassana Retreat4481 viewsVen. Pannyavaro
Vipassana meditation requires long-term commitment. While it can be done to some extent in everyday life, realistically for the practice to deepen it needs to be done intensively in a supportive retreat situation. Vipassana meditation is developmental, so to realise its ultimate benefit it has to be sustained with appropriate intensity under supportive conditions. Ven. Pannyavaro, a practitioner of over 30 years, guides you through the vipassana experience in a retreat situation, in a systematic and practical way.
|
|
04_anapanasati_sutta.pdfThe Anapanasati Sutta4481 viewsThe Anapanasati Sutta is not an easy read, although the language itself is quite simple. But its structure is complex and dense, and this complexity raises serious questions about interpretation. The complexity of the structure creates ambiguity. Even the orthodox commentary sees certain passages as capable of different but simultaneous readings, referring to either serenity or insight practice depending on what approach to the practice the practitioner is taking.
We can see how Thich Nhat Hanh can take liberties with the text, but he does so to make the practice explained within it more accessible to ordinary lay people. Are we to assume that this was not the intention of the original compilers? Or can we see the complexity of the sutta as evidence of an attempt to create a discourse that different communities of practitioners could, quite legitimately, read in different ways? In any event, if we are to make sense of this sutta, and extract from it what it has to offer in terms of guidance on the practice, we need to read the structure of the text. It is not just the surface words that convey meaning, but the underlying networks that link the words.
|
|
| 1212 files on 122 page(s) |
 |
|
|
18 | |
|
|
|
Social Bookmarks
