Conceptions of Compassion in Buddhism
By Jennifer Goetz
10/01/2022 15:18 (GMT+7)
In Buddhism, compassion is the wish for others to be free from suffering and the causes of suffering. It is based on appreciating other people’s feelings, especially when we’ve gone through the same ordeal. Even if we’ve never experienced what they’re going through, we can put ourselves in their shoes and feel how awful it must be. Imagining how much we'd want to be free of it, we strongly yearn for others to be free as well.
Moral discipline
04/01/2022 18:06 (GMT+7)
 It is necessary to see what is meant by the term moral discipline in general. This word indicates the distinction between right and wrong or good and evil in relation to actions, volitions and character. A moral sense is said to mean the power to understand the difference between right and wrong especially when viewed as an innate quality of the human mind, which is described as the moral faculty.Moral concepts are terms involving ethical praise or blame, concerned with virtue and vice or rules of right conduct. Here, moral virtue is distinct from intellectual virtue just as moral laws are different from legal and institutional laws. Other aspects of moral discipline include moral rights, moral force, moral responsibility, moral courage, moral behaviour and moral victory.

The Community
02/01/2022 18:43 (GMT+7)
The Nikāyas concisely organize the types of merit into three “bases of meritorious deeds” (puññakiriyavatthu): giving, moral discipline, and meditation. Text V(...) connects the bases of merit with the types of rebirth to which they lead. In the Indian religious context, the practice of meritorious deeds revolves around faith in certain objects regarded as sacred and spiritually empowering, capable of serving as a support for the acquisition of merit. For followers of the Buddha’s teaching these are the Three Jewels: the Buddha, the Dhamma, and the Saṅgha. Text (V...) extols these as each supreme in its particular sphere: the Buddha is supreme among persons, the Dhamma among teachings, and the Saṅgha among religious communities. The text proposes an interesting twofold distinction of the Dhamma Jewel: among all conditioned things (dhammā saṅkhatā), the Noble Eightfold Path is supreme; among all things conditioned or unconditioned (dhammā saṅkhatā vā asaṅkhatā vā), Nibbāna is supreme. Merely having confidence in the Three Jewels, that is, reverential trust and devotion toward them, is itself a basis of merit; but as the verses attached to the sutta make clear, the Buddha and the Saṅgha additionally function as the recipients of gifts, and in this role they further enable donors to acquire merit leading to the fulfillment of their virtuous wishes. More will be said about this aspect of merit just below
The Family
01/01/2022 20:52 (GMT+7)
Then the Blessed One spoke thus: “If, householders, both wife and husband wish to be in one another’s sight so long as this life lasts and in the future life as well, they should have the same faith, the same moral discipline, the same generosity, the same wisdom; then they will be in one another’s sight so long as this life lasts and in the future life as well.”

The Happiness visible in this Present Life
01/01/2022 19:59 (GMT+7)
As the king of the Dhamma, the Buddha takes up the task of promoting the true good, welfare, and happiness of the world. He does so by teaching the people of the world how to live in accordance with the Dhamma and behave in such a way that they can attain realization of the same liberating, Dhamma that he realized through his enlightenment. The Pāli commentaries demonstrate the broad scope of the Dhamma by distinguishing three types of benefit that the Buddha’s teaching is intended to promote, graded hierarchically according to their relative merit: Welfare and happiness directly visible in this present life (diṭṭha-dhamma-hitasukha), attained by fulfilling one’s moral commitments and social responsibilities; Welfare and happiness pertaining to the next life (samparāyika-hitasukha), attained by engaging in meritorious deeds; .  The ultimate good or supreme goal (paramattha), Nibbāna, final release from the cycle of rebirths, attained by developing the Noble Eightfold Path.
Appoarching The Dhamma
01/01/2022 19:01 (GMT+7)
The fact that such texts as this sutta and the Kālāma Sutta do not dwell on the doctrines of kamma and rebirth does not mean, as is sometimes assumed, that such teachings are mere cultural accretions to the Dhamma that can be deleted or explained away without losing anything essential. It means only that, at the outset, the Dhamma can be approached in ways that do not require reference to past and future lives. The Buddha’s teaching has many sides, and thus, from certain angles, it can be directly evaluated against our concern for our present well-being and happiness. Once we see that the practice of the teaching does indeed bring peace, joy, and inner security in this very life, this will inspire our trust and confidence in the Dhamma as a whole, including those aspects that lie beyond our present capacity for personal verification. If we were to undertake certain practices practices that require highly refined skills and determined effort.we would be able to acquire the faculties needed to validate those other aspects, such as the law of kamma, the reality of rebirth, and the existence of supersensible realms 

The First Discourse
01/01/2022 18:33 (GMT+7)
 ‘This noble truth of the way leading to the cessation of suffering has been developed’: thus, monks, in regard to things unheard before, there arose in me vision, knowledge, wisdom, penetration, and light.   
The Quest For Enlightenment - The Realization of the Three True Knowledges
01/01/2022 18:05 (GMT+7)
 “When I knew and saw thus, my mind was liberated from the taint of sensual desire, from the taint of existence, and from the taint of ignorance. When it was liberated, there came the knowledge: ‘It is liberated.’ I directly knew: ‘Birth is destroyed, the spiritual life has been lived, what had to be done has been done, there is no more coming back to any state of being.’

The Quest For Enlightenment - 
Seeking the Supreme State of Sublime Peace
01/01/2022 17:03 (GMT+7)
“I considered: ‘Not only Āḷāra Kālāma has faith, energy, mindfulness, concentration, and wisdom. I too have faith, energy, mindfulness, concentration, and wisdom. Suppose I endeavor to realize the Dhamma that Āḷāra Kālāma declares he enters upon and dwells in by realizing it for himself with direct knowledge?’ 
A World in Turmoil
01/01/2022 16:20 (GMT+7)
Agitation and turmoil afflict human life not only at the personal and private level, but also in our social interactions. From the most ancient times, our world has always been one of violent confrontations and conflict. The names, places, and instruments of destruction may change, but the forces behind them, the motivations, the expressions of greed and hate, remain fairly constant. The Nikāyas testify that the Buddha was intensely aware of this dimension of the human condition. Although his teaching, with its stress on ethical self-discipline and mental self-cultivation, aims primarily at personal enlightenment and liberation, the Buddha also sought to offer people a refuge from the violence and injustice that rack human lives in such cruel ways. This is apparent in his emphasis on loving-kindness and compassion; on harmlessness in action and gentleness in speech; and on the peaceful resolution of disputes.

The Tribulation of Unrelective Living
01/01/2022 15:50 (GMT+7)
We can see from these texts that the Buddha does not clamor for changes merely in the outer structures of society. He demonstrates that these dark phenomena are external projections of the unwholesome proclivities of the human mind and thus points to the need for inner change as a parallel condition for establishing peace and social justice
The Human Condition
01/01/2022 14:51 (GMT+7)
Like other religious teachings, the Buddha’s teaching originates as a response to the strains at the heart of the human condition. What distinguishes his teaching from other religious approaches to the human condition is the directness, thoroughness, and uncompromising realism with which he looks at these strains. 

What is the origin of life
29/12/2021 22:13 (GMT+7)
"Inconceivable is the beginning,  disciples, of this faring on. The earliest point is not revealed of the running on, the faring on, of beings, cloaked in ignorance, tied by cravingSAṀYUTTA NIKĀYA
Wisdom in Buddhism
28/12/2021 15:24 (GMT+7)
Prajñā or paññā in Buddhism is wisdom, understanding, discernment, insight, or cognitive acuity. It is one of three divisions of the Noble Eightfold Path. Such wisdom is understood to exist in the universal flux of being and can be intuitively experienced through meditation. In some sects of Buddhism, it is especially the wisdom that is based on the direct realization of such things as the four noble truths, impermanence, interdependent origination, non-self and emptiness. Prajñā is the wisdom that is able to extinguish afflictions and bring about enlightenmen

Being a Buddhist
28/12/2021 10:28 (GMT+7)
It is really important to start the day by remembering compassion. It doesn’t have to take long, but just for a moment be aware of how many beings there are and really wish that everybody becomes free from suffering. It makes a big difference if you wish that whatever you do will benefit them somehow.Hannah Nydahl, interview in Buddhism Today

Zen Master Lin-chi
07/11/2018 18:58 (GMT+7)
Línjì Yìxuán (臨済義玄; Wade-Giles: Lin-chi I-hsüan; Japanese: Rinzai Gigen) (?–866) was the founder of the Linji school of Chán Buddhism during Tang Dynasty China. Linji was trained by the Chan master Huangbo Xiyun (Huángbò Xīyùn; 黃蘗希運; Huang-Po Hsi-Yun), but enlightened by the reclusive monk Dàyú (大愚). He suddenly realized the emptiness of thoughts, words, and philosophical explanations, and that truth was to be found within the self, in everyday existence. Linji’s teachings encouraged people to have faith that their natural spontaneous mind is the true Buddha-Mind, and to enter simply and wholeheartedly into every activity. When Linji’s students told him they were searching for deliverance from this world, he would ask them, “If you are delivered from this world, where else is there to go?”

The Diamond Sutra
28/05/2014 22:37 (GMT+7)
The Diamond Sūtra is a Mahāyāna sūtra from the Prajñāpāramitā, or "Perfection of Wisdom" genre, and emphasizes the practice of non-abiding and non-attachment. The full Sanskrit title of this text is the Vajracchedikā Prajñāpāramitā Sūtra.
Buddhist Spectrum: Wheel of existence
15/11/2013 10:01 (GMT+7)
November 14-- The wheel of life, also known as the wheel of becoming, is essentially a pictorial signifier representing the signified - Buddhist philosophy. The picture shows a wheel of divided into six parts or cells by spokes commencing from a central hub and radiating to the rim of the wheel.

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