Search results for: Adittapariyaya Sutta

Authors: Ven Pothupitiye Thilakasiri

Abstract:

The Ādittapariyāya Sutta, also known as the Fire Sermon is an important Buddhist text that addresses the nature of sensual pleasures and attachment through the metaphor of fire. Eliot makes use of this in his epic poem The Waste Land. Though scholars have studied Eliot‘s long poem for traces of eastern philosophy, no scholars have touched upon the idea of how the Adittapariyaya Sutta has enabled the meaning making endeavor of the poem. The present study attempts to address this research gap by undertaking a critical analysis of the Fire Sermon of The Waste Land by undertaking an interdisciplinary study of the poem using two methods—a literary and Buddhist reading methods, namely objective corelative and the three-pillared Buddhist ideas of Anicca (impermanence), Dukkha (suffering) and Anatha (No-self). Thus, the study explores the Ādittapariyāya Sutta’s thematic concerns of impermanence, suffering and no-self within the context of The Waste Land. The setting of the poem symbolizes spiritual desolation and existential crisis. By comparing Sutta‘s teachings with modern existential concerns, which is depicted in T.S. Eliot‘s The Waste Land, the analysis emphasizes the relevance of Buddhist insights to contemporary issues of meaning and disillusio

Keywords: Adittapariyaya Sutta, Objective correlative, Eastern Philosophy, Sensual pleasures

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Authors: Kyaw Myint

Abstract:

Each and everyone seeking happiness. People are trying various kinds of ways to earn happiness. Noble eight fold path is the way to attain the highest peace and happiness which includes three parts Morality ( Sila ) Concentration ( smadi ), and Wisdom ( Pyanna ). According to the Buddha’s teaching to attain higher level of peace and happiness, one must walk on this path . In the Buddha’s teaching morality is basic for all of these three parts. The right Livelihood consider as morality to reach peace or earn happiness in this life and here after next life. It is a way of earn a living without breaking the precepts. The essence of the teaching is to practice metal purity through the material gaining. In this article attempts to study right way of livelihood laid down by the Buddha for lay disciple special reference to Vinijja suttha, Ardiya Sutta, Dighajanu Sutta and singalovoda sutta. This paper approach qualitative research based mainly on documentary analysis. The result of the study shows that right livelihood in Buddha's teaching involves both abstaining from wrong livelihood and taking right livelihood with right view and right effort. Buddha guidance on right livelihood can consist both materially and spiritually for lay disciple.

Keywords: right livelihood, eight fold path, lay disciple, wrong livelihood

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Authors: Bandana Bhattacharya

Abstract:

‘Buddhism’, as such signifies the ‘ism’ that is based on Buddha’s life and teachings or that is concerned with the gospel of Buddha as recorded in the literature available in Pali, Sanskrit, Buddhist Sanskrit, Prakrit and even in the other non-Indian languages wherein it has been described a very abstruse, complex and lofty philosophy of life or ‘the way of life’ preached by Him (Buddha). It has another side too, i.e., the applicability of the tenets of Buddha according to the needs of the present society, where human life and outlook has been totally changed. Applied Buddhism signifies the applicability of the Buddha’s noble tenets. Along with the theological exposition and textual criticism of the Buddha’s discourses, it has now become almost obligatory for the Buddhist scholars to re-interpret Buddhism from modern perspectives. Basically Applied Buddhism defined a ‘way of life’ which may transform the higher quality of life or essence of life due to changed circumstances, places and time. Nowadays, if we observe the present situation of the world, we will find the current problems such as health, economic, politic, global warming, population explosion, pollution of all types including cultural scarcity essential commodities and indiscriminate use of human, natural and water resources are becoming more and more pronounced day by day, under such a backdrop of world situation. Applied Buddhism rather Buddhism may be the only instrument left now for mankind to address all such human achievements, lapses, and problems. Buddha’s doctrine is itself called ‘akālika, timeless’. On the eve of the Mahāparinibbāṇa at Kusinara, the Blessed One allows His disciples to change, modify and alter His minor teachings according to the needs of the future, although He has made some utterances, which would eternally remain fresh. Hence Buddhism has been able to occupy a prominent place in modern life, because of its timeless applicability, emanating from a set of eternal values. The logical and scientific outlook of Buddha may be traced in His very first sermon named the Dhammacakkapavattana-Sutta where He suggested to avoid the two extremes, namely, constantly attachment to sensual pleasures (Kāmasukhallikānuyoga) and devotion to self-mortification that is painful as well as unprofitable and asked to adopt Majjhimapaṭipadā, ‘Middle path’, which is very much applicable even today in every spheres of human life; and the absence of which is the root cause of all problems event at present. This paper will be a humble attempt to highlight the relevance of Buddhism in the present society.

Keywords: applied Buddhism, ecology, self-awareness, value

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Authors: Indujeeva Keerthila Peiris

Abstract:

The secular view of mindfulness has some connotation to the original meaning of mindfulness mentioned in the Theravada Buddhist texts (Pāli Canon), but there is a substantial difference in the meaning of the two. Secular Mindfulness Based Interventions (MBI) focus on stilling the mind, which may provide short-term benefits and help individuals to deal with physical pain, grief, and distress. However, as with many popular educational innovations, the foundational values of mindfulness strategies have been distorted and subverted in a number of instances in which ‘McMindfulness’ programmes have been implemented with a view to reducing mindfulness mediation as a self-help technique that is easily misappropriated for the exclusive pursuit of corporate objectives, employee pacification, and commercial profit. The intention of this paper is not to critique the misappropriations of mindfulness. Instead, to go back to the root source and bring insights from the Buddhist Pāli Canon and its associated teachings on mindfulness in its own terms. In the Buddha’s discourses, as preserved in the Pāli Canon, there is nothing more significant than the understanding and practice of ‘Satipatthãna’. The Satipatthāna Sutta , the ‘Discourse on the Establishment of Mindfulness,’ opens with a proclamation highlighting both the purpose of this training and its methodology. The right practice of mindfulness is the gateway to understanding the Buddha’s teaching. However, although this concept is widely discussed among the Dhamma practitioners, it is the least understood one of them all. The purpose of this paper is to understand deeper meaning of mindfulness as it was originally intended by the Teacher. The natural state of mind is that it wanders. It wanders into the past, the present, and the future. One’s ability to hold attention to a mind object (emotion, thought, feeling, sensation, sense impression) called ‘concentration’. The intentional concentration process does not lead to wisdom. However, the development of wisdom starts when the mind is calm, concentrated, and unified. The practice of insight contemplation aims at gaining a direct understanding of the real nature of phenomena. According to the Buddha’s teaching, there are three basic facts of all existence: 1) impermanence (anicca in Pāli) ; 2) fabrication (also commonly known as suffering, unsatisfactoriness, sankhara or dukka in Pāli); 3) not-self (insubstantiality or impersonality, annatta in Pāli ). The entire Buddhist doctrine is based on these three facts. The problem is our ignorance covers reality. It is not that a person sees the emptiness of them or that we try to see the emptiness of our experience by conceptually thinking that they are empty. It is an experiential outcome that happens when the cause-and- effect overrides the self-view (sakkaya dhitti), and ignorance is known as ignorance and eradicated once and for all. Therefore, the right view (samma dhitti) is the starting point of the path, not ethical conduct (sila) or samadhi (jhana). In order to develop the right view, we need to first listen to the correct Dhamma and possess Yoniso manasikara (right comprehension) to know the five aggregates as five aggregates.

Keywords: mindfulness, spirituality, buddhism, pali canon

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