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Oct 2014 - Chung Tian Temple
Oct 2014 - Chung Tian Temple

... Hsing Yun mapping out the Future Vision of BLIA - “The next step of BLIA is to bring the integrity, peace and happiness of Humanistic Buddhism to 1.3 million people in Mainland China so that they can also benefit from the Dharma and the light of wisdom.” In the Opening Ceremony of 2014 BLIA World He ...
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The Oral Composition and Transmission of Early Buddhist Texts

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SFU Forschungsbulletin
SFU Forschungsbulletin

... today’s Western (and Eastern) commodification of “enlightenment” and of practices, such as mindfulness, that may lead to enlightenment, one may wish that also from the Buddhist perspective the possibility of attaining enlightenment (Pali bodhi) is rejected altogether. However, Jaina practice and met ...
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November 2002 - Steveston Buddhist Temple
November 2002 - Steveston Buddhist Temple

... bottom six ‘Realms’ represent the realms of suffering and that we are transmigrating in these six realms until we encounter the Buddha Dharma and proceed on the path of the Dharma. Realms 7 to 10 (Sravakas to Buddhahood) are the realms one may attain upon attaining the Bodhi mind, which is the aspir ...
Sati Journal Volume 1 - Sati Center for Buddhist Studies
Sati Journal Volume 1 - Sati Center for Buddhist Studies

... addressed to monks, people who had renounced the world to devote their time fully to the pursuit of the way. It would be a mistake for lay people to dismiss such teachings as irrelevant, for they do reveal the ultimate goal of the Dhamma and the practice leading to the goal. However, the Buddha did ...
Ameriyana: The Western Vehicle of the Buddha Dharma
Ameriyana: The Western Vehicle of the Buddha Dharma

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Buddhist ethics

Buddhist ethics are traditionally based on what Buddhists view as the enlightened perspective of the Buddha, or other enlightened beings who followed him. Moral instructions are included in Buddhist scriptures or handed down through tradition. Most scholars of Buddhist ethics thus rely on the examination of Buddhist scriptures, and the use of anthropological evidence from traditional Buddhist societies, to justify claims about the nature of Buddhist ethics.According to traditional Buddhism, the foundation of Buddhist ethics for laypeople is The Five Precepts: no killing, no stealing, no lying, no sexual misconduct, and no intoxicants. In becoming a Buddhist, or affirming one's commitment to Buddhism, a layperson is encouraged to vow to abstain from these negative actions. The precepts are not formulated as imperatives, but as training rules that laypeople undertake voluntarily to facilitate practice. In Buddhist thought, the cultivation of dana and ethical conduct will themselves refine consciousness to such a level that rebirth in one of the lower hells is unlikely, even if there is no further Buddhist practice. There is nothing improper or un-Buddhist about limiting one's aims to this level of attainment. Buddhist monks and nuns take hundreds more such vows (see vinaya).The Buddha (BC 623-BC 543) provided some basic guidelines for acceptable behavior that are part of the Eightfold path. The initial precept is non-injury or non-violence to all living creatures from the lowest insect to humans. This precept defines a non-violent attitude toward every living thing. The Buddhist practice of this does not extend to the extremes exhibited by Jainism, but from both the Buddhist and Jain perspectives, non-violence suggests an intimate involvement with, and relationship to, all living things.
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