100-links | liter-yogin
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1 Detach(12)| A II 100-1. ~
2 Compas(18)| and karuˆå are similar (p.11). ~
3 Compas(19)| Sn 117. ~
4 Compas(17)| Insight (BPS, 1980), pp.125-26. ~
5 Author | Buddhism (Bodhi Leaves No. 134).~
6 Detach(4) | M I 156. ~
7 Compas(18)| quotes Buddhaghosa (SA II 169 to indicate that anukampå
8 Detach(7) | M I 173. ~
9 Intro(1) | Buddhist Thought in India, 1960, Ch.5. ~
10 Compas(27)| Buddhist Legends (PTS, 1969). ~
11 Compas(25)| of Ócariya Dhammapåla," 1971. ~
12 Compas(23)| Bhikkhu Ñåˆamoli trans. (BPS, 1975), IX 92. ~
13 Author | Buddhism in Sri Lanka from 1986 to 1993 and obtained a Ph.
14 Compas(15)| and His Teachings (BPS, 1988), p372. ~
15 Compas(32)| S II 199-200. ~
16 Author | in Sri Lanka from 1986 to 1993 and obtained a Ph.D. degree
17 Compas(31)| Vin I 20. ~
18 Compas(32)| S II 199-200. ~
19 Detach(6) | M I 240-42. ~
20 Detach(3) | D Sutta No. 25. ~
21 Compas(28)| Ibid., 2:257-60. ~
22 Compas(17)| Insight (BPS, 1980), pp.125-26. ~
23 Compas(22)| M I 284. ~
24 Compas | sikhåpadaµ samådiyåmi). ~3. I undertake the rule of
25 Compas(30)| Vin I 302. ~
26 Compas(21)| M I 347. ~
27 Author | Disruption in Society (Wheel No. 392/393) and Journey into Buddhism (
28 Author | in Society (Wheel No. 392/393) and Journey into Buddhism (
29 Detach(6) | M I 240-42. ~
30 Intro(2) | Development of Buddhist Ethics, p. 44. ~
31 Detach(14)| M I 499. ~
32 Intro(1) | Thought in India, 1960, Ch.5. ~
33 Compas(29)| Vimånavatthu, No. 50. ~
34 Compas(16)| Edward Conze, op. cit., Ch.6. ~
35 Compas(28)| Ibid., 2:257-60. ~
36 Detach(9) | D I 67, etc. ~
37 Detach(10)| D I 68, etc. ~
38 Detach(11)| D I 73. ~
39 Detach(13)| M I 86. ~
40 Compas(25)| Purification, Ch. VII, n.9. This passage has been studied
41 Compas(23)| Ñåˆamoli trans. (BPS, 1975), IX 92. ~
42 Compas(24)| Ibid., IX 94. ~
43 Compas(26)| M II 97. ~
44 Detach | states of mind, he enters and abides in the first jhåna ." (citta-viveka
45 Detach | appear to conform to the above-mentioned contemporary connotations,
46 Detach | practices are the four jhånas or absorptions; the verification, by direct
47 Compas | of his encounters with Pa†åcårå,27 Kisågotam¥,28 and the
48 Compas | necessary to be able to accept and even love oneself before
49 Detach | total love and obedience was accompanied by detachment from the worldly.
50 Detach | it is worth taking into account Western usage as well. The
51 Compas | understood and if those who accuse Buddhist compassion of being
52 Compas(20)| Dhp. v, 130. Trans. by Acharya Buddharakkhita. ~
53 Detach | possession, no relationship, no achievement is permanent or able to
54 Detach | jealousy, covetousness, acquisitiveness, and competitiveness. Through
55 Detach | not essentially a physical act of withdrawal, let alone
56 Detach | even in relation to social activism: the ability to see the
57 Detach | look away from external acts and towards the area of
58 Detach | light a fire, so the one addicted to sense pleasures cannot
59 Compas | later paragraph, Buddhaghosa adds that compassion succeeds "
60 Intro | function and whether they are adequate. Inevitably, a dialogical
61 Compas | taking what is not given (adinnådånå veramaˆ¥ sikhåpadaµ samådiyåmi). ~
62 Intro | Buddhism recommends both as admirable and necessary qualities
63 Compas | He was not slow either to admonish monks who were unwilling
64 Detach | renounce possessions, and adopt a solitary mendicancy was
65 Detach | In the same sutta, theft, adultery, and vicious corporal punishment
66 Compas | king ignores his religious advisers and does not give wealth
67 | against
68 Detach | from home to homelessness (agårasmå anagåriyaµ pabbajati) could
69 Compas | For instance, the ideal of ahiµså (non-harming) of the first
70 Detach | anagåriyaµ pabbajati) could aid concentrated spiritual effort.
71 Compas | Buddhists and non-Buddhists alike is to realize this in our
72 Compas | sympathy," are closely allied to it.18 In fact, at least
73 | almost
74 Detach | and returning there after alms round, he seats himself,
75 | alone
76 Compas(25)| passage has been studied by Aloysius Peiris in "Some Salient
77 | already
78 Compas | spiritual growth than the altruistic reformation of society. ~
79 | always
80 | among
81 Detach | to homelessness (agårasmå anagåriyaµ pabbajati) could aid concentrated
82 Intro | Misra writes, "In the final analysis, all actions are to be put
83 Compas | different kind, such as anger, attachment, or the wish
84 Compas | the need of the murderer, Angulimåla, and a destructive life
85 Compas | look upon one another as animals and cut one another with
86 Detach | subject to change, and no answer to the search for happiness.
87 Compas | being too passive are to be answered correctly. ~The foundation
88 Detach | incomparable self-awakening" (anuttaråya sambodhåya).6 He is one
89 | anything
90 Compas | that viråga does not imply apathy and indifference but a freedom
91 Detach | the alternatives will be appreciated. In fact, if any decision
92 Intro | Inevitably, a dialogical approach between two linguistic frameworks
93 Detach | that he or she is neither approachable nor sympathetic. This current
94 Detach | English. It is far more appropriate than "detachment" because
95 Detach | uttered by Såriputta, an arahant, on meeting some fellow
96 Compas | action. The first sixty arahants were sent out with the words: ~"
97 Detach | external acts and towards the area of inner attitudes and motivation
98 Intro | inference sound? I would argue that it is not. ~This is
99 Compas | The question would not arise in the same form for those
100 Detach | instance, if greed always arises when an opportunity for
101 Detach | detachment of a noble disciple (ariyasåvaka)-the detachment connected
102 Compas(18)| Harvey Aronson in Love and Sympathy in
103 Detach | sides mass for battle and arrows are hurled and swords are
104 Detach | the Buddha claims that the asceticism of a recluse who clings
105 Detach | deers' ensnaring. Both the ascetics who crave for pleasure,
106 Intro | unconditioned when he brushes aside anything which is conditioned."1
107 Compas(25)| Peiris in "Some Salient Aspects of Consciousness and Reality
108 Compas | kill." ~(Sabbe tasanti daˆ¶ assa Sabbesaµ j¥vitaµ piyam Attånaµ
109 Detach | The result of a person asserting, "This is the very truth,
110 Detach | peril involved. The person attached to sense pleasures is likened
111 Detach | to sense pleasures cannot attain the "incomparable self-awakening" (
112 Compas | it is certain that some attained a stage where compassionate,
113 Detach | fact, a prerequisite for attaining nibbåna and the treatment
114 Compas | equanimity (upekkhå), he attains inward calm-I say it is
115 Compas | assa Sabbesaµ j¥vitaµ piyam Attånaµ upamaµ katvå Na haneyya
116 Detach | of doctrines of self (attavådupådåna). All of these can also
117 Compas | which the novice on the path attempts to radiate and practise.
118 Detach | to pride, carelessness, attention-seeking, and hypocrisy, if not linked
119 Detach | non-attachment, these are attenuated and overcome. There is nothing
120 Compas | hiµsati, yassa påˆe dayå n'atthi taµ jaññå 'vasalo' iti.)~
121 Detach | towards the area of inner attitudes and motivation for a true
122 Detach | punishment are likewise attributed to sense pleasures and attachment
123 Detach | of withdrawal, let alone austerity. Kåya-viveka was valuable
124 Author | About the Author~Elizabeth J. Harris studied
125 Detach | burning and pain is to be avoided.8 In fact, it is stressed
126 Detach | unconcerned with what is good or bad for human welfare. ~The
127 Compas | two are held in corrective balance, counteracting the view
128 Compas(18)| Theravada Buddhism (Motilal Banarsidass, Delhi, 1980) looks at the
129 Intro | concepts across linguistic barriers, in this case Påli and English.
130 Detach | quiver, both sides mass for battle and arrows are hurled and
131 Detach | closing of the eyes to all beauty, as is clear from the following: ~"
132 | becomes
133 Compas | Reflections ~This paper began with questions raised by
134 Compas | no compassion for living beings-know him as an outcast."19 ~(
135 Detach | Sangha was grounded in the belief that going out from home
136 Compas | the world, for the good, benefit, and happiness of gods and
137 Compas | taint of ill-will, he lives benevolent in mind; and compassionate
138 Detach | and in praise of worthy is best.12 The Buddha rejects the
139 Detach | craving) and results in bhava-continued saµsåric existence. The
140 Compas | with the words: ~"Go forth, bhikkhus, for the good of the many,
141 Detach | for example) "freedom from bias and prejudice." Thus, in
142 Detach | within the causal chain binding human beings to repeated
143 Detach | human beings to repeated births, grows from taˆhå (craving)
144 Detach | He is like one holding a blazing torch, which must be dropped
145 Detach | the sal-trees are in full blossom. Methinks deva-like scents
146 Author | and Journey into Buddhism (Bodhi Leaves No. 134).~
147 Detach | Buddha says: ~"Because their bodies were extremely emaciated,
148 Detach | This current usage must be born in mind. Three strands of
149 Detach | and shield, having girded bow and quiver, both sides mass
150 Compas | of Nibbåna: ~"If from a brahman's family, if from a merchant'
151 Compas | various forms, and communal breakdown. The culmination is a "sword
152 Compas | confined to this framework. It breaks the framework as liberative
153 Intro | contemporary usage, compassion brings to mind outward-moving concern
154 Compas | through compassion that he brought others across" ~"Likewise
155 Intro | the unconditioned when he brushes aside anything which is
156 Compas(20)| 130. Trans. by Acharya Buddharakkhita. ~
157 Compas(27)| See E.W. Burlingame, Buddhist Legends (PTS,
158 Detach | which must be dropped if burning and pain is to be avoided.8
159 Compas | the usual meaning of "to buy" but is linked with the
160 Compas | a guiding principle. The Cakkavatti S¥hanåda Sutta describes
161 Intro | case Påli and English. It calls not only for an understanding
162 Compas | calm-I say it is by inward calm that he is following the
163 Compas | upekkhå), he attains inward calm-I say it is by inward calm
164 Compas | essential to altruism. The care for oneself which enables
165 Detach | solitude could lead to pride, carelessness, attention-seeking, and
166 Compas | others out of pity, out of caring for them, because of his
167 Intro | linguistic barriers, in this case Påli and English. It calls
168 Compas | would be using inappropriate categories. The strength of the concept
169 Detach | grasping) which, within the causal chain binding human beings
170 Compas | a sense in which action ceases. Yet it is the kind of action
171 Compas | above definitions vary. Yet central to all is the claim that
172 Compas | detachment and compassion. They centre around two main points:
173 Compas | haheyya) has come down the centuries as words he said on one
174 Intro | actions are to be put to cessation" . The Buddha speaks of
175 Detach | which, within the causal chain binding human beings to
176 Compas | that viragå can bring. The challenge for Buddhists and non-Buddhists
177 Detach | and the movement towards chaos in society. Greed for the
178 Detach | suffering). ~Kåya-viveka, as a chosen way of life, was not uncommon
179 Author | Relations in The Methodist Church in London. Her previous
180 Compas(16)| Edward Conze, op. cit., Ch.6. ~
181 Compas | Yet central to all is the claim that karuˆå concerns our
182 Detach | Sutta in which the Buddha claims that the asceticism of a
183 Detach | context and which can help to clarify its meaning are: possessiveness
184 Detach | detachment" is linked with clarity of perception, nonpartiality,
185 Detach | contemporary scientific world. Classical Christian mysticism saw
186 Detach | asceticism of a recluse who clings to solitude could lead to
187 Compas | passes as compassion can cloak emotions of a very different
188 Detach | possesses in English. Råga is a close relation of upådåna (grasping)
189 Compas | translated as "sympathy," are closely allied to it.18 In fact,
190 Detach | human body. Neither is it a closing of the eyes to all beauty,
191 Detach | clearly as long as the mind is clouded by råga. Dishonesty and
192 Detach | the Western tradition. In colloquial usage, to say that a person
193 Compas | chooses to translate it as "combat," unmistakeably connecting
194 Compas | compassion. Or, alternatively, it combats (kiˆåti) others' suffering
195 Compas(25)| From ParamatthamañjËså, his commentary to the Visuddhimagga; quoted
196 Detach | withdrawal is implied. The later commentTimes New Roman tradition, however,
197 Detach | quality is emphasized. A commitment to truth is recognized but
198 Compas | immorality in various forms, and communal breakdown. The culmination
199 Detach | especially in the religious community. Yet the point drawn is
200 Compas | each one contrasting and comparing the fruits of the two qualities.
201 Compas | concern for self which is compatible with and even essential
202 Compas | more exactly, a quality compelling people towards such action. ~
203 Detach | covetousness, acquisitiveness, and competitiveness. Through non-attachment,
204 Detach | either punished the body or completely rejected human contact would
205 Detach | concerns as an essential component of the movement towards
206 Compas | direct preparation for right concentration (sammå samådhi) and a prerequisite
207 Detach | out against what should be condemned. He criticizes the desire
208 Intro | aside anything which is conditioned."1 Similarly, G.S.P. Misra
209 Compas | But it should never be confined to this framework. It breaks
210 Detach | Although these might appear to conform to the above-mentioned contemporary
211 Compas | combat," unmistakeably connecting Buddhaghosa's definition
212 Detach | Mahådukkhakkhandha Sutta makes a direct connection between attachment to sense
213 Compas(25)| Some Salient Aspects of Consciousness and Reality in Pali Scholasticism
214 Detach | Because of råga, neither the consequences nor the alternatives will
215 Intro | especially for those who consider themselves to be socially
216 Compas | meditation. This is usually considered its primary usage. Nevertheless,
217 Compas | Yet, in the texts, mettå constantly remains a disposition, an
218 Detach | another leads to disputes and contentions at the level of both the
219 Compas | concepts seem to represent contradictory forces, the one moving away
220 Compas | parallel sentences, each one contrasting and comparing the fruits
221 Detach | theft, adultery, and vicious corporal punishment are likewise
222 Compas | action. The two are held in corrective balance, counteracting the
223 Compas | passive are to be answered correctly. ~The foundation for any
224 Compas | compassion that he undertook to counteract it. It was through understanding
225 Compas | held in corrective balance, counteracting the view that karuˆå is
226 Compas | life was put on another course.26 For forty-five years,
227 Detach | defensiveness, jealousy, covetousness, acquisitiveness, and competitiveness.
228 Detach | ensnaring. Both the ascetics who crave for pleasure, and those
229 Detach | in order to gain what is craved might result. ~With reference
230 Intro | of meditation, or can it create real change in society?~
231 Detach | but are also related to creating a just and harmonious society.
232 Compas | compassionate for the welfare of all creatures and beings, he purifies
233 Detach | economic, and political crises facing the world. But they
234 Compas | preached in the face of criticism, opposition, and misunderstanding,
235 Detach | should be condemned. He criticizes the desire to keep the truth
236 Detach | when his meal is done, cross-legged ." (kåya-viveka)9 "Putting
237 Compas | understanding that he himself crossed over and through compassion
238 Compas | succeeds "when it makes cruelty subside and it fails when
239 Compas | communal breakdown. The culmination is a "sword period" in which
240 Intro | necessary qualities to be cultivated. This raises questions such
241 Detach | hypocrisy, if not linked to the cultivation of moral virtues and the
242 Detach | approachable nor sympathetic. This current usage must be born in mind.
243 Detach | hËpådåna), of rule and custom (s¥labbatupådåna), of doctrines
244 Compas | one another as animals and cut one another with swords.
245 Compas | to kill." ~(Sabbe tasanti daˆ¶ assa Sabbesaµ j¥vitaµ piyam
246 Detach | appreciated. In fact, if any decision has to be made, the alternatives
247 Compas | Buddhist model for society, as deduced from the texts, would be
248 Detach | relationship of four herds of deer with a certain crop, representing
249 Detach | the hunter (Måra) for the deers' ensnaring. Both the ascetics
250 Detach | protected, promoted, or defended; and from the realization
251 Detach | possessiveness in relationships, defensiveness, jealousy, covetousness,
252 Compas | the power to weaken the defilements of lust, ill-will, and delusion
253 Compas | spoken of it thus: ~"It is defined as that which makes the
254 Author | 1993 and obtained a Ph.D. degree from the Postgraduate Institute
255 Compas(18)| Buddhism (Motilal Banarsidass, Delhi, 1980) looks at the relationship
256 Detach | This is an expression of delight uttered by Såriputta, an
257 Detach | clear from the following: ~"Delightful, reverend Ónanda, is the
258 Compas | Buddhaghosa, karuˆå was both a deliverance of the mind and liberative
259 Compas | defilements of lust, ill-will, and delusion and to bring the mind to
260 Compas | kiˆåti) others' suffering and demolishes it, thus it is compassion.
261 Detach | for existence. Hence, it denotes indifference or non-attachment
262 Detach | pleasure, and those who deny themselves any enjoyment
263 Detach | person is detached can be derogatory, implying that the person
264 Detach | All of these can also be described as forms of råga or desire.
265 Detach | There is nothing yet in this description which points to a lack of
266 Detach | from such things as sensual desires and the urge to assert dogmatic
267 Detach | forms of råga or desire. To destroy their power over the human
268 Detach | attachment to sense pleasures destroys the mind's ability to think
269 Compas | term "compassion" can be detected in the texts: a prerequisite
270 Detach | in full blossom. Methinks deva-like scents are being wafted
271 Compas | destroyed if karuˆå is to develop. ~Viråga, viveka, karuˆå
272 Compas | the Tathågata, having thus developed friendliness (mettå), compassion (
273 Intro | path to Nibbåna implies developing a lack of concern towards
274 Compas | ascetic practices, and devotional offerings are all subservient
275 Compas | as shown in the following Dhammapada verse:20~ "All tremble
276 Compas(20)| Dhp. v, 130. Trans. by Acharya
277 Detach | kåmupådåna), of views (di††hËpådåna), of rule and
278 Intro | adequate. Inevitably, a dialogical approach between two linguistic
279 Compas | kind of action which is dictated by attraction or aversion
280 | did
281 Compas | cloak emotions of a very different kind, such as anger, attachment,
282 Compas | justice, and assert the dignity and equality of human beings.
283 Compas | outcast."19 ~(Ekajaµ vå dijaµ vå pi yo påˆåni hiµsati,
284 Detach | praiseworthy. The Buddha disagreed with this. He replied that,
285 Compas | economic justice leads to disaster. In contrast, the ideal
286 Detach | reduce the mind's ability to discern. It can also lead to the
287 Detach | lasting satisfaction; from the discovery that there is no self which
288 Detach | because of his ability to discriminate, the person who speaks in
289 Detach | mind is clouded by råga. Dishonesty and the manipulation of
290 Compas | for the poor leads to the disintegration of society. Lack of social
291 Detach | military usage to describe the dispatch of a body of troops. More
292 Compas | mettå constantly remains a disposition, an interior attitude. Karuˆå
293 Author | publications include Violence and Disruption in Society (Wheel No. 392/
294 Compas | suffering, or that which dissipates the suffering of others."15 ~"
295 Detach | those who appear either distanced from or untouched by the
296 Compas | enlightened Buddhist disciple as distant from society would be false,
297 Compas | tending himself, however distressing the illness was: "Whoever
298 Detach | so that destructive and divisive traits can be destroyed,
299 Detach | custom (s¥labbatupådåna), of doctrines of self (attavådupådåna).
300 Detach | desires and the urge to assert dogmatic views is seen as essential
301 Intro | is certainly possible to draw sentences from Buddhist
302 Detach | community. Yet the point drawn is relevant to the whole
303 Detach | blazing torch, which must be dropped if burning and pain is to
304 | during
305 Compas(27)| See E.W. Burlingame, Buddhist
306 Detach | Western tradition and the Eastern, "detachment" is linked
307 Compas | compassion if it is to be effective. The Vasala Sutta makes
308 Compas | him as an outcast."19 ~(Ekajaµ vå dijaµ vå pi yo påˆåni
309 Compas | compassion, rather than the elementary compassion which the novice
310 Author | About the Author~Elizabeth J. Harris studied Buddhism
311 | else
312 Detach | their bodies were extremely emaciated, their strength and energy
313 Compas | had been done. They now embodied compassion. Compassion was
314 Compas | statecraft and government also embody compassion as a guiding
315 Detach | strands of meaning, however, emerge from most dictionary definitions.
316 Compas | as compassion can cloak emotions of a very different kind,
317 Detach | research a similar quality is emphasized. A commitment to truth is
318 Compas | The care for oneself which enables one to feel empathy with
319 Compas | traditional stories of his encounters with Pa†åcårå,27 Kisågotam¥,28
320 Detach | renunciation which the Buddha encouraged with a physical withdrawal
321 Compas | not egoism. Egoism is the enemy of both autism and altruism.
322 Intro | socially and politically engaged. In contemporary usage,
323 Detach | who deny themselves any enjoyment in an extreme way, are destroyed.
324 | enough
325 Detach | hunter (Måra) for the deers' ensnaring. Both the ascetics who crave
326 Compas | web of suffering we're all entangled in, we become kind and compassionate
327 Detach | unskilled states of mind, he enters and abides in the first
328 Compas | and assert the dignity and equality of human beings. Karuˆå
329 Compas | sympathetic joy (muditå), and equanimity (upekkhå), he attains inward
330 Detach | spiritual effort. Yet to equate the renunciation which the
331 Detach | connected with the path-was not essentially a physical act of withdrawal,
332 Compas | the suffering of others, establish greater justice, and assert
333 Intro(2) | Development of Buddhist Ethics, p. 44. ~
334 Detach | the Four Noble Truths; and eventually, the knowledge that release
335 | everything
336 Compas | and karuˆå. It would be evident to them that viråga does
337 Compas | form for those thinking exclusively in Påli and using the terms
338 Compas | iti.)~Important to the exercising of this kind of compassion
339 Compas(17)| Joseph Goldstein, The Experience of Insight (BPS, 1980),
340 Detach | unconsciously manipulate the experiments or observations in order
341 Compas | makes this relationship explicit, although the word dayå,
342 Compas | texts, would be one in which exploitation in any part of its structure
343 Detach | wafted around ."5~This is an expression of delight uttered by Såriputta,
344 Compas | upon those who suffer, or extended to them by pervasion, thus
345 Detach | One must look away from external acts and towards the area
346 Detach | Because their bodies were extremely emaciated, their strength
347 Intro | with the inward-looking eye of meditation, or can it
348 Detach | Neither is it a closing of the eyes to all beauty, as is clear
349 Compas | years, he preached in the face of criticism, opposition,
350 Detach | tradition: The Buddha was once faced with the remark that the
351 Detach | economic, and political crises facing the world. But they should
352 Compas | members of the Sangha may have failed to reach it, it is certain
353 Compas | makes cruelty subside and it fails when it produces sorrow."24
354 Detach | perception, nonpartiality, and fair judgement. ~Voices supporting
355 Detach | very truth, all else is falsehood," is dispute. And: "If there
356 Compas | sensitivity to our own hopes and fears and the ability to place
357 Compas | for others. It's really feeling one's own pain and recognizing
358 Compas | Compassion for the life, feelings, and security of others
359 Detach | arahant, on meeting some fellow monks one night. ~One must
360 | few
361 Compas | flows from a purified mind filled with compassion. The mission
362 Detach | contemporary connotations, we find linked with this (in Webster'
363 Detach | cannot be used to light a fire, so the one addicted to
364 Compas | progress within Buddhism is the Five Precepts. Rites, rituals,
365 Detach | are hurled and swords are flashing."13 In the same sutta, theft,
366 Detach | way for their opposites to flourish. ~To take attachment to
367 Detach | and process of separating. Flowing from this has come the military
368 Compas | results, not that which flows from a purified mind filled
369 Compas | widespread and, in its wake, follow theft, murder, immorality
370 Detach | way-in the woods, at the foot of tree, on a hillside and
371 Compas | represent contradictory forces, the one moving away from
372 Detach | was a recognized path. The formation of the Buddhist monastic
373 Compas | on another course.26 For forty-five years, he preached in the
374 | Found
375 Compas | answered correctly. ~The foundation for any spiritual progress
376 Compas | with the first, second, and fourth precepts. ~1. I undertake
377 Intro | approach between two linguistic frameworks is necessary. ~ ~
378 Compas | Tathågata, having thus developed friendliness (mettå), compassion (karuˆå),
379 Detach | detachment can have a positive fruit even in relation to social
380 Detach | the movement towards God. Fulfilling God's will with total love
381 Compas | understanding (wisdom) that he fully understood others' suffering
382 Intro | terms used in translation function and whether they are adequate.
383 Detach | release from rebirth has been gained. Viråga is, in fact, a prerequisite
384 Compas | of outgoing action: ~"By getting rid of the taint of ill-will,
385 Compas | upamaµ katvå Na haneyya na ghåtaye.)~Here, non-harming and
386 Compas | yo maµ upa††haheyya so gilånam2 upa††haheyya) has come down
387 Detach | sword and shield, having girded bow and quiver, both sides
388 Compas | Kisågotam¥,28 and the slave girl Rajjumålå.29 He was not
389 Detach | gaining quick wealth is glimpsed, wealth will never be seen
390 Compas | benefit, and happiness of gods and men. Let not two go
391 Detach | grounded in the belief that going out from home to homelessness (
392 Compas(17)| Joseph Goldstein, The Experience of Insight (
393 Compas | from whatever family he has gone forth from home into homelessness
394 Detach | of råga, such as material goods or sense pleasures. Non-attachment
395 Detach | reverend Ónanda, is the Gosinga sal-wood. It is a clear
396 Compas | teachings about statecraft and government also embody compassion as
397 Detach | searching for selfish sensual gratification is pointless, since it leads
398 Compas | suffering of others, establish greater justice, and assert the
399 Detach | Buddhist monastic Sangha was grounded in the belief that going
400 Detach | beings to repeated births, grows from taˆhå (craving) and
401 Compas | with personal spiritual growth than the altruistic reformation
402 Compas | also embody compassion as a guiding principle. The Cakkavatti
403 Detach | objectively. Viråga, on the other hand, is linked to the practice
404 Compas | Attånaµ upamaµ katvå Na haneyya na ghåtaye.)~Here, non-harming
405 Detach | kåya-viveka)9 "Putting away the hankering after the world, he remains
406 Detach | remains with a heart that hankers not, and purifies his mind
407 Compas | which uproots the wish to harm others. It makes people
408 Compas | Whoever in this world harms living beings, once-born
409 Author | the Author~Elizabeth J. Harris studied Buddhism in Sri
410 Compas(18)| Harvey Aronson in Love and Sympathy
411 Compas | it causes good people's hearts to be moved, thus it is
412 Compas | liberative action. The two are held in corrective balance, counteracting
413 Detach | this context and which can help to clarify its meaning are:
414 | Hence
415 Detach | kåmupådåna), of views (di††hËpådåna), of rule and custom (s¥
416 | Her
417 Detach | the relationship of four herds of deer with a certain crop,
418 Compas | only by a few. He did not hide the fact that suffering
419 Detach | at the foot of tree, on a hillside and returning there after
420 Compas | vå dijaµ vå pi yo påˆåni hiµsati, yassa påˆe dayå n'atthi
421 Detach | he likes.7 He is like one holding a blazing torch, which must
422 Compas | a sensitivity to our own hopes and fears and the ability
423 Detach | Buddha. To withdraw from the household life, renounce possessions,
424 Detach | sensual pleasure, sown by the hunter (Måra) for the deers' ensnaring.
425 Detach | for battle and arrows are hurled and swords are flashing."13
426 Detach | attention-seeking, and hypocrisy, if not linked to the cultivation
427 Detach | Roman tradition, however, identifies three forms of viveka: kåya-viveka (
428 Compas | state in which the king ignores his religious advisers and
429 Compas | however distressing the illness was: "Whoever would attend
430 Detach | destruction of craving. This is illustrated in the Udumbarika S¥hanåda
431 Compas | wake, follow theft, murder, immorality in various forms, and communal
432 Detach | clearly and to judge more impartially. ~To return to the Buddhist
433 Compas | Enlightened One, karuˆå was what impelled him to remain in society
434 Detach | Often physical withdrawal is implied. The later commentTimes
435 Compas | destruction of craving. The importance of this must not be underestimated.
436 Intro | these remarks can give the impression that the path to Nibbåna
437 Compas | exactly, would be using inappropriate categories. The strength
438 Author | previous BPS publications include Violence and Disruption
439 Intro | and detachment can appear incompatible, especially for those who
440 Compas | they do not want to further increase them."16 ~"This (compassion)
441 Intro(1) | Conze, Buddhist Thought in India, 1960, Ch.5. ~
442 Compas(18)| Buddhaghosa (SA II 169 to indicate that anukampå and karuˆå
443 Intro | whether they are adequate. Inevitably, a dialogical approach between
444 Intro | in saµsåra. But is this inference sound? I would argue that
445 Compas | uprightness is stressed initially but the final stages of
446 Compas | the Sanskrit kr@ˆåti, to injure or kill. Therefore he chooses
447 Compas | training to refrain from injury to living things (påˆåtipåtå
448 Compas | compassion towards others are inseparable. ~The Buddha's teachings
449 Compas | and security of others is inseparably linked with the first, second,
450 Author | degree from the Postgraduate Institute of Pali and Buddhist Studies,
451 Intro | which he further says is an integral part of the Right Way (sammå
452 Author | She is now Secretary for Inter-faith Relations in The Methodist
453 Compas | karuˆå and anukampå are inter-related terms within Buddhism. Compassion
454 Compas | towards Nibbåna rather than on interaction with other beings. ~For
455 Compas | attachment, or the wish to interfere. ~With reference to the
456 Compas | remains a disposition, an interior attitude. Karuˆå is more
457 Detach | viveka, and viråga are intertwined. Found in many suttas are
458 Intro | Introduction~To people looking at Buddhism
459 Detach | desire to keep the truth inviolate and unspoken through a wish
460 Intro | connected only with the inward-looking eye of meditation, or can
461 Intro | the Right Way (sammå pa†ipadå).2 Taken in isolation and
462 Detach | objectively as it really is-as transient, subject to change,
463 Compas | This (compassion) isn't self-pity or pity for
464 Intro | sammå pa†ipadå).2 Taken in isolation and out of context, these
465 Intro | it is not. ~This is an issue which touches on the whole
466 Compas | atthi taµ jaññå 'vasalo' iti.)~Important to the exercising
467 Compas | yassa påˆe dayå n'atthi taµ jaññå 'vasalo' iti.)~Important
468 Detach | relationships, defensiveness, jealousy, covetousness, acquisitiveness,
469 Detach | and abides in the first jhåna ." (citta-viveka and viråga).11~
470 Detach | such practices are the four jhånas or absorptions; the verification,
471 Compas(17)| Joseph Goldstein, The Experience
472 Author | Wheel No. 392/393) and Journey into Buddhism (Bodhi Leaves
473 Compas | compassion (karuˆå), sympathetic joy (muditå), and equanimity (
474 Detach | truth more clearly and to judge more impartially. ~To return
475 Detach | nonpartiality, and fair judgement. ~Voices supporting this
476 Detach | Physical withdrawal is only justified if it is linked to inner
477 Compas | must stop, action which has kammic results, not that which
478 Detach | grasping of sense pleasures (kåmupådåna), of views (di††hËpådåna),
479 Compas | beings. ~For example, the Kandaraka Sutta describes the path
480 Detach | vision, of the doctrine of karma; insight into the Four Noble
481 Compas | vitaµ piyam Attånaµ upamaµ katvå Na haneyya na ghåtaye.)~
482 Detach | criticizes the desire to keep the truth inviolate and
483 Author | Buddhist Studies, University of Kelaniya. She is now Secretary for
484 Compas | describes a state in which the king ignores his religious advisers
485 Compas | encounters with Pa†åcårå,27 Kisågotam¥,28 and the slave girl Rajjumålå.29
486 Detach | particular outcome. For it is known that if the scientist is
487 Compas | linked with the Sanskrit kr@ˆåti, to injure or kill. Therefore
488 Detach | of rule and custom (s¥labbatupådåna), of doctrines of self (
489 Author | studied Buddhism in Sri Lanka from 1986 to 1993 and obtained
490 Detach | permanent or able to give lasting satisfaction; from the discovery
491 | latter
492 | least
493 Author | Journey into Buddhism (Bodhi Leaves No. 134).~
494 Compas(27)| W. Burlingame, Buddhist Legends (PTS, 1969). ~
495 Detach | Nivåpa Sutta, which weaves a lengthy story around the relationship
496 Compas | in society as teacher and liberator. He saw the need of the
497 | like
498 Detach | attached to sense pleasures is likened to a "wet, sappy stick"
499 Detach | whom Måra can do what he likes.7 He is like one holding
500 Detach | the roots of suffering, links up with viråga, the second
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