By David R. Loy
Interact with a brand new imaginative and prescient of Buddhism and the trendy global with the bestselling writer of cash intercourse struggle Karma: Notes for a Buddhist Revolution.
David R. Loy addresses head-on the main urgent problems with Buddhist philosophy in our time. what's the which means of enlightenment—is it an break out from the area, or is it a kind of mental therapeutic? How can one reconcile sleek medical idea with historic spiritual teachings? what's our position within the universe?
Loy indicates us that neither Buddhism nor secular society on its own is enough to resolution those questions. in its place, he investigates the unforeseen intersections of the 2. via this alternate, he uncovers a brand new Buddhist means, one who is trustworthy to the real traditions of Buddhism yet suitable with modernity. this fashion, we will be able to see the area because it is really is, detect our indivisibility from it, and examine that the world's difficulties are our difficulties. it is a new direction for a brand new international.
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Additional resources for A New Buddhist Path: Enlightenment, Evolution, and Ethics in the Modern World
L manasii akiisi). This anumodanii of hers she describes 25 as a "pure rejoicing" (suddh' anumodanii) and hence truly meritorious. (This is in the canonical text, not merely the commentary). Although in this case the merit was offered, that "rejoicing" and not "thanking" is the appropriate translation is clear both from this passage and from the two previous passages cited. We have here traced a correspondence between affective religion and an early behavioral deviation, appearing in Buddhist stories but never explicitly accepted by doctrine; doctrine has then made a comeback and harmonized practice with canonical theory, although not without becoming exceedingly tortuous (and philologically barbarous).
88 ( sutta XVI. I. 31 ). 8 Sumangala-viliisinl II. 542. 9 C. von Fiirer-Haimendorf, Morals and Merit (London, 1967), p. 168. " 11 Thus a Sinhalese manual in my possession. l. , Milindapaiiha, p. 294. The monk's explanation in the next four lines also occurs on the same page. 13 Anguttara Nikiiya V. 269-73 (sutta CLXXVII). 14 Petavatthu I. 5. , Minor Readings and Illustrator (London, 1960), pp. 7-8. 16 Wilhelm Stede, Die Gespenstergeschichten des Petavatthu (Leipzig, 1914 ), p. 63. 17 Dhammapada Atthakathii I.
The question whether the pretas could actually eat the food was controversial in ancient times, even though that they could do so is the natural interpretation of the sutta I have quoted. , by the ... " 18 Although this seems to contradict the Theravadin commentaries just quoted, which in their present form are many centuries younger than the Kathiivatthu, it is very likely that the commentaries on this ancient custom are quoting an old story. But, whatever the date of the final victory of orthodoxy, it is clear that sensible Theravadin monks decided that food being visibly consumed by a monk could not possibly be eaten by someone else, so that, if people persisted in their habit of feeding dead relatives, the custom required reinterpretation.