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ZazenWasan.pdfHAKUIN ZENJI - ZAZEN WASAN (ç™½éš ç¦…å¸« - å禅和讃)1215 viewsThe Song of Zazen by Hakuin Zenji
(for Rohatsu sesshin)
 
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PrajnaParamita.pdfMA-KA HAN-NYA HA-RA-MI-TA SHIN GYO1216 viewsPrajnaparamitahrdayasutram
Great Wisdom Beyond-Perfection Heart Sutra.
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HOKYOZANMAI.pdfHO-KYO ZAN-MAI å® é¡ ä¸‰ 昧1409 viewsTreasure-Mirror Samadhi
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wheel188.pdfIdeal Solitude - An Exposition of the Bhaddekaratta Sutta1317 viewsThe Bhaddekaratta Sutta of the Majjhima Nikaya (No. 131) consists of a “summary†in four verses and an “exposition†dealing with some doctrinal points of considerable psychological and ethical import.
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wheel085.pdfBuddhism in Thailand - Its Past and Its Present1591 viewsJudging from archaeological finds and other historical evidence, it is safe to say that Buddhism first reached Thailand when the country was inhabited by a racial stock of people known as the Mon-Khmer who then had their capital, Dvárávati, at a city now known as Nakon Pathom about 50 kilometers to the west of Bangkok. The great pagoda at Nakon Pathom, Phra Pathom Chedi and other historical findings in other parts of the country testify to this fact as well as to the fact that Buddhism, in its varied forms, reached Thailand at four different periods, namely: I. Theraváda or Southern Buddhism II. Maháyána or Northern Buddhism III. Burma (Pagan) Buddhism IV. Ceylon (LankavaÃsa) Buddhism.
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wheel048.pdfThe Discourse on the Snake Simile (Alagaddúpama Sutta)1306 viewsThe discourse of the Buddha on the Snake Simile (Alagaddúpama Sutta) that is presented here, together with explanatory notes taken mostly from the commentarial literature, is the 22nd text in the “Collection of Discourses of Medium Length†(Majjhima Nikáya).
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bps-essay_45.pdfTwo Styles of Insight Meditation2755 viewsToday the practice of insight meditation has gained global popularity, yet in achieving this success it has undergone a subtle metamorphosis. Rather than being taught as an integral part of the Buddhist path, it is now often presented as a secular discipline whose fruits pertain more to life within the world than to supramundane release. Many meditators testify to the tangible benefits they have gained from the practice of insight meditation, benefits that range from enhanced job performance and better relationships to deeper calm, more compassion, and greater awareness. However, while such benefits may certainly be worthwhile in their own right, taken by themselves they are not the final goal that the Buddha himself holds up as the end point of his training. That goal, in the terminology of the texts, is the attainment of Nibbana, the destruction of all defilements here and now and deliverance from the beginningless round of rebirths.
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bps-essay_39.pdfLifestyles and Spiritual Progress1757 viewsNew comers to Buddhism often ask whether a person’s lifestyle has any special bearing on their ability to progress along the Buddha’s path, and in particular whether the Buddha had a compelling reason for establishing a monastic order governed by guidelines quite different from those that hold sway over the lay Buddhist community. If we suspend concern for questions of status and superiority and simply consider the two modes of life in their ideal expression, the conclusion would have to follow that the monastic life, lived in the way envisioned by the Buddha, is the one that conduces more effectively to the final goal.
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upanisasutta.pdfTranscendental Dependent Arising - Translation & Exposition of the Upanisa Sutta1348 viewsTucked away in the Samyutta Nikaya among the “connected sayings on causality†(Nidanasamyutta) is a short formalized text entitled the Upanisa Sutta, the “Discourse on Supporting Conditions.†The Upanisa sutta reveals the entire course of man’s faring in the world as well as his treading of the path to its transcendence. This exposition sets out to explore the, “transcendental†application of dependent arising, drawing freely from other parts of the Canon and the commentaries to fill out the meaning.
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wh208AnguttaraNikaya2.pdfPart 3. Anguttara Nikaya1514 viewsAn abridged translation of the five-volume Buddhist sutra, from the Pali canon. The original translation was by Nyanaponika Thera, and these 208 selected discourses have been revised and given an introduction by Bhikkhu Bodhi. Bhikkhu Bodhi provides a systematic introduction to the Buddha`s teaching in the Anguttara Nikaya. The translators also provide notes, a glossary, and another introduction placing the Anguttara in the context of the larger Theravada Buddhist Canon. This readable but precise translation will be welcomed by both students of Theravada Buddhism as well as anyone wishing to learn from the Buddha`s teachings.
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