An Outline of the Path to Enlightenment
05/02/2010 15:05 (GMT+7)
The Buddha taught so that beings would be happy and satisfied. Having attained the ultimate happiness of enlightenment himself, out of love and compassion for each sentient being he wanted to share his experience with them all. But he could not transplant his realizations into the minds of others, remove their suffering by hand or wash away their ignorance with water-he could only teach them to develop their minds for themselves, as he had done. Thus he showed the path to enlightenment.
Buddhist Ways of Thought
05/02/2010 15:18 (GMT+7)
Lama.Thubten.Yeshe.(15.5.1935, 5:00 LMT (6:05 GMT), Töling Dechen/Lhasa/TIB - 3.3.1984, 5:07 PST, Los Angeles/USA), also called "Hippie Lama" was one of the most outstanding personalities of the Seventieth and early Eighties. Beside Chögyam Trungpa he was one of the first Tibetan teachers, who managed to explain Buddhism in a modern and unorthodox way.

Generating the Bodhimind
05/02/2010 15:23 (GMT+7)
Kyabje Ling Rinpoche, the senior tutor of His Holiness the Dalai Lama, was the 97th holder of the Ganden throne and thus head of the Gelug tradition of Tibetan Buddhism. He was ordained by the Thirteenth Dalai Lama, to whom his predecessor had also been tutor. This teaching was given at Tushita Mahayana Meditation Centre on November 14, 1979. Edited by Nicholas Ribush from an oral translation by Lama Gelek Rinpoche.
Give Your Ego the Wisdom Eye
05/02/2010 15:38 (GMT+7)
We always use the word, "ego." But although we're all the time saying, "ego, ego, ego," we don't realize the ego's psychological aspects, its mental attitude. We interpret the ego as some sort of physical entity. Therefore, it is necessary to discover that the ego is mental, not physical. That's so worthwhile.

How Delusions Arise
05/02/2010 15:49 (GMT+7)
The purpose of meditation is to gain realizations leading to the cessation of delusion and superstition. This cessation depends, first of all, on recognizing the character or function of the deluded mind. In addition, it is necessary to understand the various factors causing such a deluded mind to arise.
The Path with a Heart
05/02/2010 15:54 (GMT+7)
When we talk about Buddhism as the path with a heart, as I've kindly been asked to do, the title itself raises some questions. For example, The path with a heart. Does this imply that other paths don't have a heart? Then there's path. Is Buddhism a path? And finally, heart. What is the heart of Buddhism?

Second Buddha:Nagarjuna——Buddhism’s Great Philosopher
11/02/2010 10:31 (GMT+7)
 IT HAS BEEN SAID THAT, after the Buddha, the single most important figure in the entire Buddhist tradition was a monk named Acharya Nagarjuna, sometimes called the Second. Buddha.
THE MIRROR AND THE SOURCE--
Hua-yen Philosophy and Chinese Landscape Design
17/03/2010 05:50 (GMT+7)
The introduction of the Avatamsaka-sutra into Chinaprovided the scriptural basis for one of the most influentialphilosophies in Chinese (and Japanese) Buddhism, developed byTu-shun, Chih-yen, Fa-tsang, Cheng-kuan, and Tsung-mi, duringthe T'ang dynasty.

The Buddha and Wittgenstein: A brief philosophical exegesis.
17/03/2010 05:49 (GMT+7)
A philosopher of Buddhism is not tied by the kinds of restrictions thatlimit a Christian or a Hindu philosopher. The Buddha himself encouraged hisfollowers to analyse, exposit and test his teaching in the light ofcontemporary views, techniques and tools. The followers of the Buddha areby no means bound to be faithful to the doctrine, and philosophicalexegesis, exposition and clarification of notions are deemed entirelylaudable.
The Nettippakarana: Buddhist Hermeneutics?
02/04/2010 23:08 (GMT+7)
Since the German philosopher Schleiermacher (1768~1834) Western philosophy has adopted a distinction between problems of “interpretation” and problems of “hermeneutics”.  “Interpretation” is the application of rules to an object (for example, a text) in order to distinguish wrong from correct interpretations.

The Establishment of the Theory of the Two Truths
02/04/2010 23:07 (GMT+7)
  This paper is one of the seven chapters in my PhD thesis. There are three sections. In the first section, I expound the early Chinese interpretations of the two truths, according to chronological order. In the second section, I explain the reasons why Chi-tsang establishes the theory of the two truths.
Abhidharma in Daily Life
02/05/2010 10:56 (GMT+7)
In this last chapter I would like to focus on some of the ideas considered in Chapters 30 through 40, relating them to daily life and to our practice of the Buddha's teaching. I have discussed the Abhidharma extensively, and some of the material is rather technical. Although it may not be possible to make complete use of what we have learned, I hope it will remain in the corner of your mind, and that you will be able to return to it and use it as time goes by.

Philosophy and Psychology in the Abhidharma
02/05/2010 10:56 (GMT+7)
One of the functions of the Abhidharma is definition. Definition is important because, to successfully communicate about a rather technical subject, we must know precisely what our terms mean. Thus I would like to look at a number of terms used frequently and popularly in speaking about Buddhist thought.
Analysis of Consciousness
02/05/2010 10:55 (GMT+7)
Because of its importance and scope, I will dedicate three chapters to the analysis of consciousness within Abhidharma philosophy. In this chapter I look at some of the systems for classifying consciousness and also at the sense-sphere consciousness in particular.

Analysis of Matter
02/05/2010 10:55 (GMT+7)
The Abhidharma is supposed to deal with four ultimate realities--consciousness (chitta), mental states (chetasika), matter (rupa), and nirvana. Matter shares with consciousness and mental states the character of being a conditioned reality, whereas nirvana is an unconditioned reality. In considering the three conditioned realities, we can simultaneously treat the five aggregates of psycho-physical existence.
Buddhism and Humanism
02/05/2010 10:55 (GMT+7)
Human personality, according to the Buddhist standpoint, is a composite of psychical and physical components (naama-ruupa) and its very nature is changing and impermanent. In relation to it the presupposition of I and 'mine' arises.

Buddhist Cosmology
02/05/2010 10:54 (GMT+7)
The topic of my Dharma talk today is Buddhist cosmology, a term which does not occur in everyday conversation. What then, is cosmology? The dictionary defines it as a branch of philosophy dealing with the origin, processes and structure of the universe.
The mind-body relationship in Pali Buddhism:
A philosophical investigation
02/05/2010 10:54 (GMT+7)
The Suttas indicate physical conditions for success in meditation, and also acceptance of a not-Self tile-principle (primarily vinnana) which is (usually) dependent on the mortal physical body. In the Abhidhamma and commentaries, the physical acts on the mental through the senses and through the 'basis' for mind-organ and mind-consciousness, which came to be seen as the 'heart-basis'.

Buddhism and Biotechnology
02/05/2010 10:53 (GMT+7)
The topic of this panel is "Biotechnology: Boon or Bane for Spiritual Development." It has very often been said that we are on the threshold of the biotech century, and I am sure that all of you are very clearly aware that genetic engineering is going to totally reshape life on this planet in many ways: economically, politically, scientifically--particularly in terms of medicine, and also environmentally.
There is no paradox of desire in Buddhism
02/05/2010 10:53 (GMT+7)
Buddha taught that everyone encounters suffering and disappointment. He also taught that these dissatisfactions have causes and that they will be eliminated if their causes are. Although he recognized that a number of different factors combine to cause dissatisfaction, he singled out desire as the principal cause.

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