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日莲正宗佛法介绍 - 新加坡日莲正宗佛教会Nichiren Shoshu Buddhist
日莲正宗佛法介绍 - 新加坡日莲正宗佛教会Nichiren Shoshu Buddhist

... True Way for all mankind to overcome the fundamental and inevitable sufferings of birth, old age, sickness and death, as well as to control the earthly desires which cause hardship and sorrow in life, thus achieving a stable and peaceful life condition. Happiness, in its true sense, does not merely ...
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... a place that we can apply the Dharma as we do our job well (pg 43), even if our effort is devoted to non-dharma work. We can apply sila (morality), samadhi (concentration) and pañña (wisdom) at the workplace and grow on our spiritual path (pg 46). For those who are not familiar with the Buddha’s tea ...
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sample - Casa Fluminense

... very little of what is known about the Lotus Sutra has changed since Tamura wrote it. There are a variety of opinions on certain matters related to the history of the Sutra, such as why the Sanskrit originals of the Lotus from which Chinese translations were made have never been found, some of which ...
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... only partially. It is said to have been expounded by the Buddha at the end of his period of teaching. It was written down in about the year 200” (Fischer-Schreiber 206). Pye reflects this sentiment in his own summary: “Particular devotion is paid to The Lotus Sutra in the Tendai (Ch. T’ien T’ai) and ...
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... and cultural identity may have been a barrier in the past for people who wished to follow a Buddhist tradition other than that practised within their own nationality. However, as more and more people are able to speak more than one language, and as Buddhism becomes more of a spiritual practice rathe ...
Learning, Longing and Lying
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... Before the Great Leap Forward, more people in the village becameholu than now, because more people had the knowledge of reciting Buddhist texts compared to now. If there was not a suitable person to become a holu in the village, the villagers invited someone from another village.8 Even if a man has ...
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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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