On May 10, the CFR-02308 crew of the Kunming Air Rescue Detachment – of the Forest Fire Protection Bureau of the Emergency Management Department –
Tag: ritual
Secular Monasticism
‘Neither the same nor different…’ Ven. Nyanaponika Thera: Abhidhamma Studies – Buddhist Explorations of Consciousness and Time, Wisdom, (1998), Page 44 The religious experience should not remain the sole possession of
Master Mou’s ‘Li Huo Lun’ (牟子理惑论) – China’s First Buddhist Manual? – A Brief Introduction
(Research and Translation by Adrian Chan-Wyles PhD) Maozi said: Even to mention the Way (道 – Dao) is to demonstrate the profound direction of movement.
2012 Hubei Medicine Buddha Cultural Festival – Welcomes Venerable Monks from Abroad
Surrounded by thousands of devout followers of the Buddha, the eminent monks – led by the Venerable Dharma Master Jing Hui – each mounted the mandala-platform in turn. The Venerable Jing Hui was followed by Cambodia’s Great Sangharaja Bugeli, and then Thailand’s head of the Supreme Sangha Council – the Venerable Phraphrommethee – followed by the other eminent elders and dignitaries, all following the old monk Jing Hui’s directions.
The Buddha Teaches How to Achieve a Successful Livelihood and a Tranquil Household – Without Abandoning Ancestral Worship
Original Article: Golden Lotus Rain (金色莲华雨露) Blog (Translated by Adrian Chan-Wyles PhD) Translator’s Note: Buddhism has had to integrate into an essentially Confucian culture in
Tantra: Enlightenment Through The Ordinary.
‘Tantra (तन्त्र) is a Sanskrit term that translates literally as ‘weave’ – but more specifically refers to the ‘weft’ of a loom, or the horizontal threads that are ‘weaved’ through the lengthwise warp threads. Indeed, the Sanskrit term ‘tantravaya’ refers to a ‘weaver’. The term ‘tantra’ can also be used to refer the ‘thread’ that is actually ‘weaved’, and is related to the Sanskrit term ‘tanti’ (तन्ति) which translates as a ‘cord’ traditionally used to tether calves. Furthermore, the verbal root ‘tan’ is defined as to ‘stretch’. This description of a practical handicraft has become adapted to describe a specific practice that links the practitioner to his teacher, to the Buddha, and to the goal of enlightenment. There is a common ‘thread’ that weaves its way through time and space, and which also links the practitioner as existing in the deluded sphere, to that of the unconditioned enlightened sphere.’
SANGHA KOMMUNE (SSR) 