Buddhism and society, Buddhist Ethics
Websites/Multiple Documents
| Title: | | Buddhist Peace Fellowship discussion group |
| Description/subject: | | "This group is set up for discussion, announcements, and matters of interest pertaining to Socially Engaged Buddhism in the U.S. and the world at large" |
| Language: | | English |
| Subscribe: | | bpf-subscribe@yahoogroups.com |
| Alternate URLs: | | More information: http://www.bpf.org |
| Date of entry/update: | | 23 December 2010 |
|
| Title: | | Buddhist Relief Mission |
| Description/subject: | | "The Buddhist Relief Mission, established in 1988, supports Buddhist charities, education and welfare projects throughout the world". Buddhist publications, Scholarships for monks, Buddhists in prison, Buddhist schools, Sangha hospitals, Refugee ordinations, Buddhist orphanages, Monastery support. |
| Language: | | English |
| Date of entry/update: | | 03 June 2003 |
|
| Title: | | Engagierter Buddhismus |
| Description/subject: | | "Diese Internet-Seiten möchten Sie mit den Inhalten und der Bewegung für gesellschaftlich engagierten Buddhismus bekannt machen und Ihnen das internationale Netzwerk engagierter Buddhisten mit seinen Zielen, Ideen, Aktivitäten und Kontaktmöglichkeiten vorstellen.
Engagierter Buddhismus
Gesellschaftlich, humanitär und ökologisch engagierter Buddhismus hat seine Wurzel und Entstehung in der Lehre und Lebenspraxis des Gautama Shakyamuni Buddha. Buddhas Weg gründet in der meditativen Erfahrung der Wirklichkeit und ist geprägt ist von tiefer Einsicht und großem Mitgefühl für alle Wesen. Sie und alle Phänomene erkennt er als untrennbar wechselseitig miteinander verbunden. Es gibt kein vom Anderen isoliertes, aus sich und für sich existierendes "Ich". Diese Erkenntnis - im Buddhismus "Erwachen" (bodhi) genannt - läßt uns den tiefsten Grund unseres Leidens erkennen wie auch unser unbegrenztes Potential menschlicher Möglichkeiten (genannt "Buddhaschaft"). Darum hat der Weg des Buddha die umfassende Verwirklichung des Menschen und die Befreiung aller lebenden Wesen vom Leiden zum Ziel. Engagierter Buddhismus ist die Bemühung, eine hieran orientierte, globale "Kultur des Erwachens" zu verwirklichen..." |
| Language: | | Deutsch, German, English |
| Source/publisher: | | Das Internationale Netzwerk engagierter Buddhisten |
| Format/size: | | html |
| Date of entry/update: | | 03 June 2003 |
|
| Title: | | International Network of Engaged Buddhists |
| Description/subject: | | "...
It is a distinguish network of activists, spiritual leaders and academics, mainly Buddhists of all sects, at international level that addresses the social issue and commits the social services based on spirituality with collaboration from non-Buddhist fellows. INEB members conduct the activities in variety of issues to serve their own community on decentralization basis. But the members are supportive of one another. The secretariat office will maintain flow of information and support by offering a program to fortify members' capacity and organizing joint activities.
Issues of Interest:
INEB has firm confidence in compassion, non-violence and co-existence as revealed by The Buddha. Confrontation with suffering, analysis and actions to put out suffering, particularly in the modern world context is the core mission. The issues of interest revolve around integration of spirituality and social activities. Issues that INEB emphasized included peace reconciliation, ecology, women issue and empowerment, health, education, human rights, community building, alternative development, role of spiritual leaders in modern world context, etc..." |
| Language: | | English |
| Source/publisher: | | International Network of Engaged Buddhists |
| Format/size: | | html |
| Date of entry/update: | | 03 June 2003 |
|
| Title: | | Journal of Buddhist Ethics |
| Description/subject: | | A rich mine of docs, including archives of Journal of Buddhist Ethics and on engaged Buddhism and Buddhism and human rights......
"The Journal of Buddhist Ethics is the first academic journal dedicated entirely to Buddhist ethics. We promote the study of Buddhist ethics through the publication of research and book reviews and by hosting occasional online conferences. Our subject matter includes:
* Vinaya and Jurisprudence
* Medical Ethics
* Philosophical Ethics
* Human Rights
* Ethics and Psychology
* Ecology and the Environment
* Social and Political Philosophy
* Cross-cultural Ethics
* Ethics and Anthropology
* Interfaith Dialogue on Ethics
....." |
| Language: | | English |
| Format/size: | | html |
| Date of entry/update: | | 23 December 2010 |
|
| Title: | | Sarvodaya: The Sarvodaya Shramadana Movement of Sri Lanka |
| Description/subject: | | "In thousands of villages, Sarvodaya has
fostered the development of a society in
which peace permeates through all
levels of the society -- starting at the
individual and village level. While
sometimes criticized for its qualitative
mode of operation, it is precisely such a
deeply grounded approach that can
prove most effective in breaking the
cycle of violence.
"This study found that
the project has had
considerable impact on peace building and
prevention of conflict..." "Sarvodaya News; Sarvodaya Initiative for Peace; Endowment Fund; Sarvodaya USA Partnership Projects; Sarvodaya Overview ;Sarvodaya Philosophy; The Sarvodaya Library; Related Links; Virtual Shramadana Camp. LOts of material on the site. |
| Language: | | English |
| Date of entry/update: | | 03 June 2003 |
|
| Title: | | The Buddhist Channel -- Bringing Buddha Dhamma Home |
| Description/subject: | | News dealing with social and political angles on Tibetan and other Buddhist traditions |
| Language: | | English, French, Francais |
| Source/publisher: | | The Buddhist Channel |
| Format/size: | | html |
| Date of entry/update: | | 30 August 2006 |
|
| Title: | | Thich Nhat Hanh (videos) |
| Description/subject: | | About 5,330,000 results (February 2018) Collection of medittions, interviews etc. featuring Thich Nhat Hanh |
| Language: | | English |
| Source/publisher: | | Youtube |
| Format/size: | | Adobe Flash |
| Date of entry/update: | | 24 February 2018 |
|
Individual Documents
| Title: | | Drops of Compassion: a letter from Sister Chan Khong |
| Date of publication: | | 16 February 2017 |
| Description/subject: | | "Sister Chan Khong, the eldest monastic in the Plum Village Community of Engaged Buddhists, and Thay’s long-time collaborator, has written an open letter to Aung San Suu Kyi of Myanmar, to ask for compassionate action to prevent the violent oppression of Rohingya muslims in her country." |
| Author/creator: | | Sister Chan Khong |
| Language: | | English |
| Source/publisher: | | Plum Village |
| Format/size: | | html |
| Date of entry/update: | | 22 February 2018 |
|
| Title: | | A Religious Study on the Construction of Oo-ÂPwar Pagoda and Its Sculptures |
| Date of publication: | | 26 July 2015 |
| Description/subject: | | Abstract: "This
paper
is
written
with
the
purpose
of
knowing
why
Buddhist
people
worship
pagoda
and
Buddhism
is
not
symbolism.
Myanmar
culture
is
an
integral
part
of
Buddhism.
While
there
is
an
abundance
of
artistic
material
throughout
Myanmar,
many
people
do
not
know
that
these
artistic
pagodas
and
their
sculptures
are
related
with
the
meaningful
background.
Therefore,
this
paper
is
presented
based
on
Oo-Ââ€Pwar
pagoda
in
Mandalay.
Initially,
it
is
presented
which
one
is
worthy
to
be
a
pagoda
and
how
many
kinds
of
pagoda
are
there.
And
then,
the
history
of
Oo-Ââ€Pwar
pagoda
and
the
standard
of
Myanmar
art
and
architecture
of
that
period
are
presented.
And
the
construction
of
pagoda
and
its
sculptures
are
also
expressed.
In
which,
each
part
of
pagoda
related
with
the
teaching
of
Buddha
is
discussed.
This
topic
is
divided
into
three
main
parts,
namely:
meaning
of
pagoda,
the
construction
of
Oo-Ââ€Pwar
pagoda
and
sculptures
in
the
surrounding
of
the
pagoda.
This
paper
shows
the
background
history,
religious
and
traditional
customs
of
the
sculptures.
And
the
fact
can
be
seen
that
although
Myanmar
people
are
TheravÄda
Buddhists,
they
also
do
some
of
the
practice
of
MahÄyana
Buddhism
and
Hinduism
as
their
own
tradition.
By
doing
this
research,
in
the
compound
of
pagoda,
the
tradition
of
ancient
Myanmar
are
found
evidently.
The
pagodas
can
be
assumed
as
the
religious
things
and
the
invaluable
cultural
heritages.
Therefore,
conservation
of
pagoda
is
beneficial
to
develop
Buddhist
religion
and
to
conserve
Myanmar
cultural
heritage.".....Paper delivered at the International Conference on Burma/Myanmar Studies: Burma/Myanmar in Transition: Connectivity, Changes and Challenges: University Academic Service Centre (UNISERV), Chiang Mai University, Thailand, 24-Â26 July 2015. |
| Author/creator: | | Hnin Moe Hlaing |
| Language: | | English |
| Source/publisher: | | International Conference on Burma/Myanmar Studies: Burma/Myanmar in Transition: Connectivity, Changes and Challenges: University Academic Service Centre (UNISERV), Chiang Mai University, Thailand, 24-Â26 July 2015 |
| Format/size: | | pdf (811K) |
| Alternate URLs: | | http://rcsd.soc.cmu.ac.th/web/Burma/home.php# |
| Date of entry/update: | | 26 August 2015 |
|
| Title: | | The Value of Life in Myanmar Theravada Buddhist Thought |
| Date of publication: | | 26 July 2015 |
| Description/subject: | | Introduction: "...The
first
question
mainly
concerns
with
the
characteristic
of
human
life.
The
answer
for
this
question
is
that
which
characteristic
and
quality
are
involved
in
human
life.
The
second
question
chiefly
regards
with
the
cause
or
the
origin
of
human
life.
Regarding
this,
there
are
some
alternative
questions
such
as
'How
did
life
get
here'?'
Why
are
we
here'?'
How
did
life
start'?
etc.
The
third
quest
ion
is
very
clear
that
it
investigates
the
meaning
of
human
life.
The
last
question
is
also
clear
that
it
is
searching
for
the
value
and
purpose
of
human
life.
It
is
making
assessment
of
the
value
and
purpose
of
life
in
various
philosophical
systems.
This
paper
mainly
concerns
with
the
last
question.
Many
ordinary
men
may
think
that
the
value
and
purpose
of
life
lies
in
the
concept
of
fame,
status,
power,
wealth
etc.
However,
most
philosophers
never
regard
fame,
status,
power,
wealth
as
the
true
value
and
purpose
of
life.
Instead,
they
advocates
happiness,
harmony,
knowledge
etc
are
the
true
value
of
life.".....Paper delivered at the International Conference on Burma/Myanmar Studies: Burma/Myanmar in Transition: Connectivity, Changes and Challenges: University Academic Service Centre (UNISERV), Chiang Mai University, Thailand, 24-Â26 July 2015. |
| Author/creator: | | Tun Shwe |
| Language: | | English |
| Source/publisher: | | International Conference on Burma/Myanmar Studies: Burma/Myanmar in Transition: Connectivity, Changes and Challenges: University Academic Service Centre (UNISERV), Chiang Mai University, Thailand, 24-Â26 July 2015 |
| Format/size: | | pdf (216K) |
| Date of entry/update: | | 26 August 2015 |
|
| Title: | | Myanmar: Portraits of Diversity: Venerable Tayzar Dipati (video) |
| Date of publication: | | April 2015 |
| Description/subject: | | "Commissioned by CPCS, Myanmar: Portraits of Diversity is a series of short films seeking to stimulate discussion and move audiences towards recognizing, accepting, and celebrating religious diversity in Myanmar. Directed by Kannan Arunasalam, the films present individuals from Myanmar’s different religious communities and highlight the inter-faith connections and engagement that take place naturally around the country. Featuring stories of cooperation across religious and ethnic divides, as well as the capacity for peace leadership within the country, community leaders share analysis and insights into the threat of inter-communal violence and illustrate the capacity for peace leadership...The film series seeks to stimulate alternative narratives regarding ethnic and spiritual issues in Myanmar where tolerance and cooperation are highlighted, rather than conflict and persecution. Screened together with guided reflections, the films can be used as tools to stimulate exchanges of ideas about diversity and tolerance, and to create a space to foster acceptance and share visions for the future. The issues raised by individuals featured in the films can be used to generate discussions on Myanmar’s different religious communities and highlight the kinds of inter-faith connections and engagement that take place naturally around the country. A discussion and study guide is available for each video portrait, followed by suggested activities that can also be adapted to different learning environments. For each film, background is provided on the person and their context, followed by five discussion questions and extension activities..." |
| Language: | | English and Burmese |
| Source/publisher: | | Centre for Peace and Conflict Studies (CPCS) |
| Format/size: | | Vimeo player (4:57 minutes) |
| Alternate URLs: | | http://www.centrepeaceconflictstudies.org/interventions/myanmar-portraits-of-diversity/ |
| Date of entry/update: | | 30 September 2015 |
|
| Title: | | Causes of intolerance and prejudice in Buddhism |
| Date of publication: | | 21 July 2014 |
| Description/subject: | | "A sense of bewilderment is often apparent when news of violence appears with regard to Sri Lanka and Burma. The incredulity could be summarized in two ways. For the Asian Buddhist the idea is dismissed that the teachings of the Buddha could ever lead to hostility. ‘Buddhism’ is airbrushed from the scenes of violence and in its place the only thing seen is the threat to the nation, a threat to the culture and a threat to the religion.
For the Western observer there is the idea that those committing these acts are not ‘real’ Buddhists. The original teachings have mingled with culture to such an extent as to become unrecognizable – dig beneath the culture, to the text, and there the ‘real’ message of the Buddha will be found. For the West (and I use the term ‘West’ not in a geographic sense but to imply those societies irrevocably influenced by modernity), Buddhism has to be separated from its cultural environment. This is out of necessity – for it is assumed that Buddhism is not a ‘religion’ at all. It is a pristine ‘other’, standing alone and somewhat aloof from the messiness of the masses. The notion that Buddhism is not a ‘religion is often a shared idea of the modern West and modern Asia..." |
| Author/creator: | | Paul Fuller |
| Language: | | English |
| Source/publisher: | | "New Mandala" |
| Format/size: | | html |
| Date of entry/update: | | 12 December 2014 |
|
| Title: | | Discrimination: A Buddhist perspective |
| Date of publication: | | 17 August 2012 |
| Description/subject: | | "...The Pali Canon has a very strong and unequivocal teaching that mental attachment is extremely
detrimental – a biased view which asserts that people achieve freedom from suffering in any way other
than their conduct is a distorted and perverted view. It is a mental attitude that leads to a very
detrimental rebirth, and to pain and unhappiness in this life. It can be stated then with some certainty
that in the Pali Canon there is a very strong teaching that any form of discourse that proposes a racist
opinion is a wrong view, it will lead to suffering and, indeed, is dukkha itself.
Those holding such opinions will not only suffer in the future but are themselves an expression of
mental turmoil while holding such views. They are immersed in dukkha not metta." |
| Author/creator: | | Dr. Paul Fuller |
| Language: | | English |
| Source/publisher: | | Mizzima |
| Format/size: | | pdf (94K) |
| Date of entry/update: | | 17 August 2012 |
|
| Title: | | Founding Human Rights within Buddhism: Exploring Buddha-Nature as an Ethical Foundation |
| Date of publication: | | 15 October 2010 |
| Description/subject: | | Abstract
In this article, I hope to suggest (1) a fertile ground for human rights and social ethics within Japanese intellec-tual history and (2) a possible angle for connecting DÅgen‖s ethical views with his views on private religious practice. I begin with a review of the attempts to found the notion of rights within Buddhism. I focus on two well-argued attempts: Damien Keown‖s foundation of rights on the Four Noble Truths and individual soteriology and Jay Garfield‖s foundation of rights on the compassionate drive to liberate others. I then fuse these two approaches in a single concept: Buddha-nature. I analyze DÅgen‖s own view on the practice-realization of Buddha-nature, and the equation of Buddha-nature with being, time, empti-ness, and impermanence. I end with tentative suggestions concerning how DÅgen‖s particular view on Buddha-nature might affect any social ethics or view of rights that is founded on it. |
| Author/creator: | | Anton Luis Sevilla |
| Language: | | English |
| Source/publisher: | | Journal of Buddhist Ethics Volume 17, 2010 |
| Format/size: | | pdf (317 K) |
| Alternate URLs: | | http://blogs.dickinson.edu/buddhistethics/2010/10/15/human-rights-founded-on-buddha-nature/ |
| Date of entry/update: | | 23 December 2010 |
|
| Title: | | Same Robes, Different Roles |
| Date of publication: | | March 2010 |
| Description/subject: | | Burmese monks in Sri Lanka find that their local counterparts wield far more power than they could ever imagine having in their homeland...
"For centuries, Burmese monks have been traveling to Sri Lanka, both to study the Buddha’s teachings and to help their Sinhalese brethren restore the monastic order on the island after periods of foreign domination.
Burmese monks walk along Galle Face Green, a promenade near Colombo’s city center. (PhotO: NEIL LAWRENCE/THE IRRAWADDY)
These days, however, it is the Burmese monks who are more likely to feel under siege. Since the crackdown on the Saffron Revolution in 2007, the Burmese regime has imposed ever more stringent restrictions on monks seeking to further their studies abroad—reinforcing their sense that despite their revered status as religious leaders, they are increasingly regarded as second-class citizens.
For those who do make it to Sri Lanka—according to one Burmese embassy official in Colombo, there are some 250 Burmese monks now living in the country—this sense is deepened by the contrast with what they see in the society around them..." |
| Author/creator: | | Neil Lawrence |
| Language: | | English |
| Source/publisher: | | "The Irrawaddy" Vol. 18, No. 3 |
| Format/size: | | html |
| Date of entry/update: | | 17 March 2010 |
|
| Title: | | Thai Buddhists Help Needy Burmese Children |
| Date of publication: | | September 2008 |
| Description/subject: | | "Needy children in Burma will benefit from an initiative launched by the Phuttika Network, a coalition of “socially engaged’’ Buddhists in Thailand..." |
| Language: | | English |
| Source/publisher: | | "The Irrawaddy" Vol. 16, No. 9 |
| Format/size: | | html |
| Date of entry/update: | | 13 November 2008 |
|
| Title: | | Putting Compassion into Action |
| Date of publication: | | July 2008 |
| Description/subject: | | Do Burmese people really understand the meaning of compassion? Not according to a prominent Buddhist monk who has taken a leading role in Cyclone Nargis relief efforts...
MAE SOT, Thailand — "“HOW did you feel when you heard that people were homeless, that monks had lost their monasteries and had nowhere to stay? Over 130,000 people were killed and 2.4 million suffered badly. How did you feel?”
The monk who asked these questions paused and looked at his audience of around 3,000 people at the Tawya Burmese monastery in the Thai border town of Mae Sot, opposite Myawaddy.
A patient is comforted by Sitagu Sayadaw in a clinic in the Irrawaddy delta.
He continued: “If you felt concerned and afraid for them, that’s good. It means you have compassion.”
But before anyone could take too much satisfaction in that thought, he added: “That’s good, but it’s not good enough.”
The speaker was Dr Ashin Nyanissara—better known as Sitagu Sayadaw [abbot]—one of Burma’s most respected monks. He was in Mae Sot in late June to give a dhamma talk on compassion—and to ask the local Burmese community, estimated to be tens of thousands strong, to support relief efforts in the Irrawaddy delta, where millions still struggle in the aftermath of Cyclone Nargis.
Since the cyclone struck on May 2-3, Sitagu Sayadaw has been rallying his followers to come to the assistance of their compatriots in the delta and the former capital, Rangoon, which also suffered substantial damage.
His message was simple: Compassion is important, but it doesn’t amount to much unless it is accompanied by action.
“If you lack compassion, you will be an irresponsible person,” the 71-year-old abbot told his attentive audience, who were seated both inside the monastery’s main building and outside on the ground.
“But compassion in mind and in words alone won’t help the refugees in the cyclone-affected area,” he added. “Such compassion won’t bring food to people in need.”..." |
| Author/creator: | | Lyaw Zwa Moe |
| Language: | | English |
| Source/publisher: | | "The Irrawaddy" Vol. 16, No. 7 |
| Format/size: | | html |
| Date of entry/update: | | 15 July 2008 |
|
| Title: | | BUDDHISM, POWER AND POLITICAL ORDER |
| Date of publication: | | 2007 |
| Description/subject: | | "Weber’s claim that Buddhism is an otherworldly religion is only partially true.
Early sources indicate that the Buddha was sometimes diverted from supramundane
interests to dwell on a variety of politically related matters. The
significance of Asoka Maurya as a paradigm for later traditions of Buddhist
kingship is also well attested. However, there has been little scholarly effort to
integrate findings on the extent to which Buddhism interacted with the political
order in the classical and modern states of Theravada Asia into a wider,
comparative study.
This volume brings together the brightest minds in the study of Buddhism
in Southeast Asia. Their contributions create a more coherent account of the
relations between Buddhism and political order in the late pre-modern and
modern period by questioning the contested relationship between monastic
and secular power. In doing so, they expand the very nature of what is known
as the ‘Theravada’. This book offers new insights for scholars of Buddhism,
and it will stimulate new debates..." |
| Author/creator: | | Ian Harris (ed) |
| Language: | | English |
| Source/publisher: | | Routledge |
| Format/size: | | pdf (1.81MB) |
| Date of entry/update: | | 14 October 2010 |
|
| Title: | | Friedenslauf von Köln nach Berlin. Interview mit Ashin Sopaka |
| Date of publication: | | April 2006 |
| Description/subject: | | Ashin Sopaka lebt seit 3 Jahren in Köln und hat dort das buddhistische Zentrum Santi Dhamma Vihara gegründet.
1988 im Alter von 12 Jahren ist er erstmal ins Kloster als normaler Klosterschüler gegangen und wurde 6 Monate später Novize. Er blieb dem Klosterleben treu und konnte in seinem 20. Lebensjahr die 2.Ordination als Mönch durchführen. Somit lebt Ashin Sopaka bereits seit 18 Jahren, erst als Mönchsnovize dann als richtiger Mönch, in verschiedenen Klöstern und kann viel zu dem Thema Mönchsleben und die Funktion der Klöster in Myanmar sagen.
Politischer Einfluss der Sangha; Politische Haltung der Sangha; Alltagsleben im Kloster;
Monastery education; life in monasteries; role of monasteries in Burma; political influence of Buddhism; |
| Author/creator: | | Tanja Seller |
| Language: | | German, Deutsch |
| Source/publisher: | | Kölner Buddhismus Center |
| Date of entry/update: | | 26 September 2007 |
|
| Title: | | TIME FOR TRANSFORMATION |
| Date of publication: | | November 2002 |
| Description/subject: | | "Sulak Sivaraksa is a prominent Thai social critic and intellectual, and a pioneer in what he calls "socially engaged Buddhism." His ideas have been widely published and in 1995 he was honored with the Right Livelihood Award, also known as the Alternative Nobel Peace Prize. He spoke to The Irrawaddy about the challenges confronting Burma, Thailand and Buddhism, and America�s role in the war on terror..." |
| Author/creator: | | Sulak Sivaraksa (Interview) |
| Language: | | English |
| Source/publisher: | | "The Irrawaddy" vol. 10, No. 9 |
| Format/size: | | html |
| Date of entry/update: | | 03 June 2003 |
|
| Title: | | BUDDHISM AND DEEP ECOLOGY FOR PROTECTION OF WILD ASIAN ELEPHANTS IN MYANMAR: A RESOURCE GUIDE |
| Date of publication: | | 2002 |
| Description/subject: | | Keywords: Burmese elephants, Burma.
I. THE ASIAN ELEPHANT:
A. Cultural;
B. Ecological and Conservation Issues;
C. Conservation Measures...
II. BUDDHISM AND DEEP ECOLOGY:
A. Need for Spiritual Approach;
B. Buddhism;
C. Deep Ecology;
D. Wildlife (poaching);
E. Forest Protection (D and E are considered the two major elephant threats)...
III. DHAMMA/ECOLOGY GLOSSARY...
IV. APPENDIX: DHAMMA/DEEP ECOLOGY EXPERIENTIAL EXERCISES...
"
Dr. Henning’s resource guide, which combines Buddhist principles and Asian elephant
conservation in Myanmar, is an innovative approach to Asian elephant conservation. I
have never seen someone with a biological background such as Dr. Henning’s attempt
this approach in such a clear, concise manner. I found the resource guide to be an
excellent potential teaching tool not only for Myanmar but also for any Buddhist country
in which elephant conservation is an issue.
I could easily envision this guide as the first in a series of written materials that deals
with such conservation issues, perhaps beyond elephants. I would think that any
individuals or agencies interested in conserving Asian elephants would be interested in
this guide and would want to help make it available to a wider audience."...
"The Asian elephant (Elephas maximus), an endangered species listed in Appendix I of CITIES, is
thought to number between 34,000 to 56,000 in thirteen Asian countries. According to U Uga,
there are less than 4,000 elephants in the wild in Myanmar, which has the largest population in
the ASEAN countries (India has a larger population for the continent). The total Asian elephant
population is less than 10 percent of its more glamorous cousin-the African elephant.
The Myanmar elephant is internationally endangered and is regarded as a worldwide flagship
species. Throughout their range states, the wild elephant is severely threatened by habitat
destruction, poaching, and fragmentation into small isolated groups. Many population biologists
believe that nowhere in Asia is there a single wild population large enough to avoid inbreeding
over the long term.
..." |
| Author/creator: | | Daniel H. Henning PhD |
| Language: | | English |
| Source/publisher: | | Daniel H. Henning |
| Format/size: | | pdf (832K) |
| Date of entry/update: | | 23 February 2004 |
|
| Title: | | Buddhism and Human Rights Online Conference |
| Date of publication: | | October 1995 |
| Description/subject: | | "Welcome to "Buddhism and Human Rights," an Online Conference sponsored by the _Journal of Buddhist Ethics_.
Thank you for choosing to participate in the first electronic conference ever attempted in Buddhist Studies. Those of us at the _Journal of Buddhist Ethics_ are truly excited to be venturing forth into new intellectual territory in an attempt to make important scholarship on Buddhism and Human Rights available to the widest possible audience. We hope you enjoy the conference and feel free to contribute to it in a constructive and productive manner.
Consistent with our previous announcements, participation in the conference is structured on three levels: (1) conference papers, which were prepared in advance and are already posted in the JBE, (2) conference panelists, who have prepared advance statements, also posted in the JBE, and who will facilitate the discussions of the papers, and (3) conference members who "attend" by subscribing, free of charge, and who offer comments, questions, and observations at their discretion.
Because we are exploring uncharted territory, it is rather difficult to anticipate the volume of participant response. As such, all comments, questions, and observations will be monitored. We will post as many of these as we possibly can (screening out any submissions deemed inappropriate for publication by the editors). It is our fond desire that the fine papers prepared for the conference will provoke serious, thoughtful discussion that reflects the deep concerns of the conference's constituents,
while at the same time preserving the spontaneity that hopefully emerges in any conference setting..." |
| Language: | | English |
| Source/publisher: | | "Journal of Buddhist Ethics" via Ahimsa Coffeehouse |
| Format/size: | | html |
| Date of entry/update: | | 17 August 2012 |
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| Title: | | Dhamma, Ethics and Human Rights |
| Date of publication: | | December 1994 |
| Description/subject: | | "...At the heart of Buddhist ethics is inter-responsibility, or Bodhicitta; what His Holiness the Dalai Lama calls Universal Responsibility. In the Theravada we speak of Samma-sankappa or Right Thought, which leads to Bodhi, the Awakened Mind. This principle is expressed in everyday terms by the teaching of loving-kindness, non-violence, compassion, and particular responsibilities. For monks and nuns these are set down in the rule or Vinaya; for lay people in the Sigalovada Sutta and for rulers in the Dasarajadhamma.
In the early, organic societies the Buddha was addressing, these specific responsibilities were assumed to be adequate guidelines for human behaviour, with no need to identify the corresponding rights. In modern, fragmented societies, however, where the fulfillment of responsibilities cannot be guaranteed by the immediate community, the corresponding rights are specified and protected by States and International Organisations. In large part these bodies derive their legitimacy from their protection of human rights. A State which does not guarantee the enjoyment of human rights by its people loses its claim to legitimacy..." |
| Author/creator: | | Sayadaw U Rewata Dhamma |
| Language: | | English |
| Format/size: | | html (31K) |
| Date of entry/update: | | 13 March 2005 |
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| Title: | | To Cherish All Life - A Buddhist view on Animal Slaughter and Meat Eating |
| Date of publication: | | 1981 |
| Description/subject: | | "American born Philip Kapleau has been a Buddhist monk
for 25 years. In 1966, upon his return to America from
Japan, where he had trained for 13 years, he finally renounced what he calls, “my reluctant cannibalism,†the
eating of every kind of flesh food.
“While in Japan,†he says, “I wrestled with my conscience, trying to reconcile the first Buddhist vow to refrain from taking life with my obvious complicity in the
slaughter of innocent creatures whose flesh I consumed.
I pretended to love animals while at the same time regularly eating them..." |
| Author/creator: | | Roshi Phillip Kapleau |
| Language: | | English |
| Source/publisher: | | Buddhanet |
| Format/size: | | pdf (3MB) |
| Alternate URLs: | | http://www.buddhanet.net/pdf_file/lifecherish.pdf |
| Date of entry/update: | | 18 November 2014 |
|
| Title: | | The Rajadhammasangaha |
| Date of publication: | | 1979 |
| Description/subject: | | "The Rajadhammasangaha" was presented to King Thibaw in December 1878. The first printing was c.1915. This translation by L.E.Bagshawe is from the version edited with a biographical preface by Maung Htin (U Htin Fatt) and published by the Sape U Publishing House in 1979...
"On the seventh waxing day of Nadaw...the Wetmasut Myoza Wungyi finished the writing of his book Rajadhammasangaha and presented it to King Thibaw. The author describes it pleasantly as “a book of the proper behaviour for Kings and other high officers of governmentâ€. The Pagan Wundauk U Tin, however, says “it is a book of admonishment addressed to King Thibaw.†And in this he speaks the direct truth. In this book the Wetmasut Myoza Wungyi documents the proposals for changes in the system of government that were planned from the time of King Mindon. His intention in writing the book, he says, is, “In bygone times of the Buddha-to-be there were good and excellent Kings who guarded the well-being of all living creatures; like them may our own King, Lord of the Saddanta Elephant and Lawful King, under the Law guard the well-being of all living creatures like that of his own beloved children.â€
This expressed intention has a further meaning. Under an autocracy we cannot really say that the monarch rules with the single-minded wish to rule all living creatures on the same terms as his own children. If he is brought to the point where he must consult the "living creatures", we may be able to say that he regards them on equal terms with his own children. If there is no law requiring consultation, his guardianship becomes dubious..." |
| Author/creator: | | By the Yaw Mingyi U Hpo Hlaing (the Wetmasut Myoza Wungyi). Edited with biographical preface by Maung Htin (U Htin Fatt) and translated from the Burmese by L.E. Bagshawe |
| Language: | | English |
| Source/publisher: | | Online Burma/Myanmar Library |
| Format/size: | | pdf (1MB) |
| Alternate URLs: | | http://www.ibiblio.org/obl/docs/The_Rajadhammasangaha-print.pdf (configured for print) |
| Date of entry/update: | | 05 September 2004 |
|
| Title: | | BUDDHIST ECONOMICS |
| Date of publication: | | 1973 |
| Description/subject: | | "...
"Right Livelihood" is one of the requirements of the Buddha’s Noble Eightfold Path. It is clear, therefore, that there must be such a thing as Buddhist economics.
Buddhist countries have often stated that they wish to remain faithful to their heritage. So Burma: “The New Burma sees no conflict between religious values and economic progress. Spiritual health and material well-being are not enemies: they are natural allies.” 1 Or: “We can blend successfully the religious and spiritual values of our heritage with the benefits of modern technology.” 2 Or: “We Burmans have a sacred duty to conform both our dreams and our acts to our faith. This we shall ever do.” 3
All the same, such countries invariably assume that they can model their economic development plans in accordance with modern economics, and they call upon modern economists from so-called advanced countries to advise them, to formulate the policies to be pursued, and to construct the grand design for development, the Five-Year Plan or whatever it may be called. No one seems to think that a Buddhist way of life would call for Buddhist economics, just as the modern materialist way of life has brought forth modern economics.
Economists themselves, like most specialists, normally suffer from a kind of metaphysical blindness, assuming that theirs is a science of absolute and invariable truths, without any presuppositions. Some go as far as to claim that economic laws are as free from "metaphysics" or "values" as the law of gravitation. We need not, however, get involved in arguments of methodology. Instead, let us take some fundamentals and see what they look like when viewed by a modern economist and a Buddhist economist..." |
| Author/creator: | | E.F. Schumacher |
| Language: | | English |
| Source/publisher: | | "Small Is Beautiful: Economics as if People Mattered" |
| Format/size: | | pdf (72K) |
| Date of entry/update: | | 16 January 2005 |
|
| Title: | | Smokey the Bear Sutra |
| Date of publication: | | 1969 |
| Description/subject: | | "Once in the Jurassic about 150 million years ago,
the Great Sun Buddha in this corner of the Infinite
Void gave a Discourse to all the assembled elements
and energies: to the standing beings, the walking beings,
the flying beings, and the sitting beings -- even grasses,
to the number of thirteen billion, each one born from a
seed, assembled there: a Discourse concerning
Enlightenment on the planet Earth..." |
| Author/creator: | | Gary Snyder |
| Language: | | English |
| Source/publisher: | | Gary Snyder |
| Format/size: | | pdf (46K) |
| Date of entry/update: | | 09 August 2015 |
|
| Title: | | Dasa Raja Dhamma (The Ten Duties of Rulers) |
| Date of publication: | | 0400 |
| Description/subject: | | The basic framework of Buddhist ethics for rulers is set out in the "Ten Duties of the King" (dasa-raja-dhamma)...
"We cannot assign a definite date to the Jataka stories. Taking into account archaeological and literary evidence it appears that they were compiled in the period, the 3rd Century B.C. to the 5th Century A.D. They give us invaluable information about ancient Indian civilization, culture and philosophy. The Jataka stories have been very popular in the Buddhist world." |
| Language: | | English |
| Source/publisher: | | Jataka |
| Format/size: | | html (9K) |
| Date of entry/update: | | 06 August 2005 |
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| Title: | | The Practice which leads to NibbÄna (Part 1) |
| Description/subject: | | (Compiled and Translated by U.Dhamminda)_Namo tassa bhagavato arahato sammÄsambuddhassa_
INTRODUCTION: The method of practising meditation that is taught at Pa Auk Tawya Monastery is based on the explanation of meditation found in the Visuddhimagga commentary. Because of that the method involves several stages of practise which are complex, and involved. These stages include a detailed analysis of both mentality and matter according to all the categories enumerated in the Abhidhamma and the further use of this understanding to discern the process of Dependent Origination as it occurs in the Past, Present, and Future.
Therefore people who are unfamiliar with the Visuddhimagga and the Abhidhamma will have difficulty in understanding and developing a clear picture of the practice of meditation at Pa Auk Tawya. For foreigners who cannot speak Burmese this problem is made even more difficult.
This introduction has been written to help alleviate these difficulties by presenting a simplified example of a successful meditator’s path of progress as he develops his meditation at Pa Auk Tawya. This we hope will enable you to understand a little better the more detailed sections of the book which are the actual instructions for those who are practising meditation.
It also must be stressed from the beginning that this book is intended for use by people who are actually undergoing a course of meditation at the centre under the guidance of Pa Auk Sayadaw....." |
| Author/creator: | | Pa Auk Sayadaw |
| Language: | | English |
| Source/publisher: | | Dhamma Web |
| Format/size: | | html |
| Alternate URLs: | | http://www.dhammaweb.net/html/viewpage.php?page=2 |
| Date of entry/update: | | 23 December 2010 |
|
| Title: | | The Sigalovada Sutta (The Layman's Code of Discipline) |
| Description/subject: | | Responsibilities Within the Family.
Responsibilities Within the Society...
The Buddha delivered many discourses on the life of lay followers. In one of these discourses, which is called the Sigalovada Sutta, the Buddha talked about the roles and responsibilities of members within the family and within the society. He defined the ideal relationships that the lay follower should develop with respect to his family and the society at large. These relationships are based on the acceptance of reciprocal responsibilities between people." |
| Language: | | English |
| Source/publisher: | | Buddhanet |
| Format/size: | | html |
| Alternate URLs: | | http://www.buddhanet.net |
| Date of entry/update: | | 03 September 2015 |
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