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Making Sense of Ch`an
Making Sense of Ch`an

... independent entity , but we are , in fact , not. ...
Zen in Japan - Cirencester College
Zen in Japan - Cirencester College

... In the Buddha-Dharma practice and experience are completely the same. [Practice] now is also practice in the state of experience; therefore, a beginner’s pursuit of the truth is just the whole body of the original state of experience. This is why [the Buddhist patriarchs] teach… not to expect any ex ...
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... The implications of this explanation cannot be over-estimated. By rejecting the first two positions Buddhism rejects not only metaphysical explanations but also it rejects, perhaps more importantly, any explanation of absolutist nature. A view that suffering is created by one’s own self attributes t ...
Buddhism in Day-to-Day Life
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Institute of philosophy (Russian Academy of Sciences) and Tibetan
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BUDDHIST ETHICS - Cirencester College

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Buddhist Identities - Flinders University
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... What is called Moksha in Indian Philosophy, is referred to as Nirvana in Budhist philosophy. A person who has attained „liberation‟ is called „Aharta’ . Mahatma Buddha attained Nirvana at the age of thirtyfive years. After attaining „Nirvana‟ he did not remain inactive. He travelled from one place t ...
Widest Possible Audience - First Parish in Brookline
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... we might be dealing with the current financial crisis if more of us were following some version of the eightfold path! For me, a UU eightfold path would certainly include financial prudence, giving 10% of income to charity (church or other good causes) and investing 10% annually, so that never more ...
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... philosophy per se from ethnography. Rather, I simply raise a flag beside what I see as the opposite but currently more proximate utopian pitfall: the temptation to translate differences away, to misrecognize affinities between nondualist readings of philosophies and diverse indigenous ontologies as ...
the Language(s) of the Sacred
the Language(s) of the Sacred

... 2. CK, p. 65: A seeker to the Buddha “Are you a god or a magician?” Buddha: “I am not a god or a magician. I am awake.” Awake seems ordinary but it is not. Greatness can’t lie in it. 3. Jesus seeks to open people’s eyes to the kingdom of God when he reads from Isaiah 61:1-2 in Luke “The Spirit of th ...
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Nondualism

Nondualism, also called non-duality, ""points to the idea that the universe and all its multiplicity are ultimately expressions or appearances of one essential reality."" It is a term and concept used to define various strands of religious and spiritual thought. It is found in a variety of Asian religious traditions and modern western spirituality, but with a variety of meanings and uses. The term may refer to: advaya, the nonduality of conventional and ultimate truth in the Mahayana Buddhist tradition; it says that there is no difference between the relative world and ""absolute"" reality; advaita, the non-difference of Ātman and Brahman or the Absolute; it is best known from Advaita Vedanta, but can also be found in Kashmir Shaivism, popular teachers like Ramana Maharshi and Nisargadatta Maharaj, and in the Buddha-nature of the Buddhist tradition; ""nondual consciousness"", the non-duality of subject and object; this can be found in modern spirituality.Its Asian origins are situated within both the Vedic and the Buddhist tradition and developed from the Upanishadic period onward. The oldest traces of nondualism in Indian thought may be found in the Chandogya Upanishad, which pre-dates the earliest Buddhism, while the Buddhist tradition added the highly influential teachings of śūnyatā; the two truths doctrine, the nonduality of the absolute and the relative truth; and the Yogacara notion of ""pure consciousness"" or ""representation-only"" (vijñaptimātra).The term has more commonly become associated with the Advaita Vedanta tradition of Adi Shankara, which took over the Buddhist notions of anutpada and pure consciousness but gave it an ontological interpretation, and provided an orthodox hermeneutical basis for heterodox Buddhist phenomology. Advaita Vedanta states that there is no difference between Brahman and Ātman, and that Brahman is ajativada, ""unborn,"" a stance which is also reflected in other Indian traditions, such as Shiva Advaita and Kashmir Shaivism.Vijñapti-mātra and the two truths doctrine, coupled with the concept of Buddha-nature, have also been influential concepts in the subsequent development of Mahayana Buddhism, not only in India, but also in China and Tibet, most notably the Chán (Zen) and Dzogchen traditions.The western origins are situated within Western esotericism, especially Swedenborgianism, Unitarianism, Transcendentalism and the idea of religious experience as a valid means of knowledge of a transcendental reality. Universalism and Perennialism are another important strand of thought, as reflected in various strands of modern spirituality, New Age and Neo-Advaita, where the ""primordial, natural awareness without subject or object"" is seen as the essence of a variety of religious traditions.
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