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.

Giving - The Key To Good Fortune
04/01/2022 17:08 (GMT+7)
 “Then again, a certain person makes a gift to an ascetic or a brahmin, offering him food … or lighting. He now hears of the long life, the beauty, and the great happiness of the devas of Brahmā’s company, and he wishes to be reborn among them. He sets his mind on that thought, keeps to it firmly, and fosters it. This thought of his aims at what is low, and if not developed to what is higher, it will lead him to just such a rebirth. After his death, when his body breaks up, he will be reborn among the devas of Brahmā’s company. This, however, I declare only for the morally pure, not for the immoral; only for one free of lust, not for one who is lustful. Because he is without lust, monks, the heart’s desire of the morally pure succeeds.
Merit: The Key To Good Fortune
04/01/2022 16:55 (GMT+7)
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 Law of Kamma
04/01/2022 16:11 (GMT+7)
 “Thus, student, the way that leads to short life makes people short-lived, the way that leads to long life makes people long-lived; the way that leads to sickliness makes people sickly, the way that leads to health makes people healthy; the way that leads to ugliness makes people ugly, the way that leads to beauty makes people beautiful; the way that leads to being uninfluential makes people uninfluential, the way that leads to being influential makes people influential; the way that leads to poverty makes people poor, the way that leads to wealth makes people wealthy; the way that leads to low birth makes people low born, the way that leads to high birth makes people high born; the way that leads to stupidity makes people stupid, the way that leads to wisdom makes people wise. “Beings are owners of their actions, heirs of their actions; they originate from their actions, are bound to their actions, have their actions as their refuge. It is action that distinguishes beings as inferior and superior.”
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 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.
The Visible Origin And Passing Away of Suffering
01/01/2022 19:15 (GMT+7)
The Buddha says that his teaching is about suffering and the cessation of suffering. This statement does not mean that the Dhamma is concerned only with our experience of suffering in the present life, but it does imply that we can use our present experience, backed by intelligent observation, as a criterion for determining what is beneficial and what detrimental to our spiritual progress. Our most insistent existential demand, springing up deep within us, is the need for freedom from harm, sorrow, and distress; or, positively stated, the need to achieve well-being and happiness

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 - 
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.

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

The Union of Buddhist Thought and Human Health
30/01/2019 16:54 (GMT+7)
In many Buddhist texts, both within the Tripitaka and elsewhere, are complex scientific discussions about the relationship between body parts and the mind or thought; processes such blood circulation, digestion and the digestive tract, and medical treatments. The Mahavagga of the Vinaya Pitaka of the Pali Canon offers a detailed description of the treatment of physical diseases. The book is divided into ten chapters or sections. In the sixth chapter, the Buddha is said to have described different diseases and methods and medicines used to cure Buddhists of health problems.
Inner Immensity at the Great Assembly
15/01/2019 21:01 (GMT+7)
I have my favorites when it comes to Buddhist writing (who doesn’t?)—there are texts that speak to me and others that don’t. Some sources are clear and straightforward, while others are . . . well, not so straightforward. Some Buddhist texts are so convoluted and flamboyant, it’s like rummaging through a crowded attic looking for hidden treasure.

The Good News of Suffering: Four Questions on the Four Noble Truths with Yongey Mingyur Rinpoche
04/10/2018 15:53 (GMT+7)
Yongey Mingyur Rinpoche is a respected teacher and master of the Karma Kagyu and Nyingma lineages of Tibetan Buddhism. He is noted for his ability to present the practice of meditation in a simple and accessible manner, relating it to both his personal experience and modern scientific research. Rinpoche is the founder of the Tergar Meditation Community, with centers and practice groups across the world, and is a best-selling writer, author of The Joy of Living: Unlocking the Secret and Science of Happiness (2007), Joyful Wisdom: Embracing Change and Finding Freedom (2009), and Turning Confusion into Clarity: A Guide to the Foundation Practices of Tibetan Buddhism (2014).
Guarding the Doors of the Citadel: Dwelling in Awareness
12/06/2018 12:24 (GMT+7)
The disciple dwells in contemplation of the mind-objects, namely of the six “Subjective-Objective Sense-Bases.” He knows the eye and visual objects, ear and sounds, nose and odors, tongue and tastes, body and bodily impressions, mind and mind-objects; and the fetter that arises in dependence on them, he also knows. He knows how the fetter comes to arise, knows how the fetter is overcome, and how the abandoned fetter does not rise again in future. (Nyanatiloka 67, 1967)

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