Entering any Tibetan Buddhist monastery one may feel overwhelmed, struck with awe. But the worshipping seems much more pleasant at the Sepa Monastery which is hidden in deep mountains on the right bank of Tongtian Ri...Entering any Tibetan Buddhist monastery one may feel overwhelmed, struck with awe. But the worshipping seems much more pleasant at the Sepa Monastery which is hidden in deep mountains on the right bank of Tongtian River—the upper reach section of the Yangtze, in Yushu Tibetan Autonomous Prefecture of Qinghai Province. A closer observation can tell that the pleasant feeling comes from the brightness inside the main hall of the monastery, as well as from the lush woods around its buildings, which present a sweet greenness rarely seen展开更多
EDITOR'S NOTE:The author wasblessed with a rarechance to be with31 Living Buddhas,kampo abbots andsutra teaches-hail-ing from Tibet andthe areas inhabitedby the Tibetans inSichuan,Qinghai,Gansu and YunnanProvince...EDITOR'S NOTE:The author wasblessed with a rarechance to be with31 Living Buddhas,kampo abbots andsutra teaches-hail-ing from Tibet andthe areas inhabitedby the Tibetans inSichuan,Qinghai,Gansu and YunnanProvinces,andrecorded the follow-ing stories．展开更多
Most of thefamous monas-teries in Tibetare found inmountainous gullies withlittle of no tree cover. How-ever, this is not the casewith Razheng Monastery,which lies under luxurianttrees.
LIVING BUDDHA QUXILiving Buddha Quxi was born into a poor Tibetan peasant family in Guide County,Qinghai Province in 1934.When he was three,the 9th Panchen Erdeni determinedhim to be the reincarnated soul boy of the 3...LIVING BUDDHA QUXILiving Buddha Quxi was born into a poor Tibetan peasant family in Guide County,Qinghai Province in 1934.When he was three,the 9th Panchen Erdeni determinedhim to be the reincarnated soul boy of the 3rd Living Buddha Quxi Pandit,and he wasgiven he religious name of Quxi Lobtsang Huadain Longrou Gyarnco. An enthrone-ment ceremony was held in Tar Monastery on April 15,1936,and he was tonsured inthe monastery on April 15,1943.展开更多
THE 20-square-meter classroom is decked with golden cloth and the atmosphere is thick with the strong smell of animal glue. A shrine to Buddha sits at the entrance of the classroom and religious music softly plays in ...THE 20-square-meter classroom is decked with golden cloth and the atmosphere is thick with the strong smell of animal glue. A shrine to Buddha sits at the entrance of the classroom and religious music softly plays in the background. Teacher Pedma painted Tibetan thangka embroidered scrolls with his students inside a courtyard in Beijing＇s Huairou District on June 1.展开更多
WU Quan （pseudonym） made up her mind to follow a Buddhist path after she watched the animated film Renunciation - released by Longquan Monastery, sometimes known as Dragon Spring Monastery. in Beijing.
Origin-Ancient India I was shocked by its beauty and mysterious attraction at my first sight on a Zhazha from a documentary broad- casted by CCTV.I had never imaged that so many kinds of pattern and Buddha embossment ...Origin-Ancient India I was shocked by its beauty and mysterious attraction at my first sight on a Zhazha from a documentary broad- casted by CCTV.I had never imaged that so many kinds of pattern and Buddha embossment can be con-展开更多
Section five of James Joyce＇s A Portrait of the Artist as a Young Man is designed, among other things, to dramatize a young poet＇s ascension to the rank of ＂priest of art,＂ Where Stephen had previously contemplate...Section five of James Joyce＇s A Portrait of the Artist as a Young Man is designed, among other things, to dramatize a young poet＇s ascension to the rank of ＂priest of art,＂ Where Stephen had previously contemplated being a Catholic priest, he now decides to embrace the world girdling Catholicity of global culture and its full range of spiritual traditions. To show how Stephen becomes a priest of art, Joyce has Stephen face three challengers in the form of MacCann, Davin, and Cranly, who all upbraid Dedalus to abandon his apostasy and conform. These three all try to tempt Dedalus away from his devotion to his individuality and personal integrity, and are analogues to the temptations faced by the Buddha on the eve of his enlightenment under the Bo tree. The Buddha faced Kama, the God of Desire; Mara, the Lord of death; and Dharma, who represents Duty. Stephen faces the temptations of social activism （and its attendant ego inflation） in the form of MacCann, a self-destructive Irish Nationalism in the figure of Davin and finally his obligation to his parochial and demanding family as represented by Cranly＇s arguments. Cranly （Dharma） even enjoins Stephen explicitly to make his Easter duty. These are dangerous distractions which can all keep Stephen from his goal, which is the Nibbana of artistic achievement. When Stephen triumphs over these three tempters he has come through the fire of self-doubt and is ready for his larger fate as an artist.展开更多
Ethos and logos of the Jain thought and practice （world view） is based on reality perceived by senses. Atheistic roots of Jain Dharm have nourished growth, maintained viability and vitality, and kept it relevant for...Ethos and logos of the Jain thought and practice （world view） is based on reality perceived by senses. Atheistic roots of Jain Dharm have nourished growth, maintained viability and vitality, and kept it relevant for over the last five millennia. Unlike Judeo-Christian-Islam or Brahminical faith, it does not rely on omniscient supreme or god. Its atheistic and anti-theistic thrust is generally known, yet its followers do not call themselves Nastik （non-believers）. They emphasize action-consequence relations as guide for successful behaviors with ethical conduct. The basis of their arguments follows from the Jain logic （Saptbhangi Syad Nay） of evidence based inference with multiple orthogonal affirmed assertions （Jain 2011）. It conserves information by acknowledging the remaining doubt in an inference. It does not assume binary complementation to force closure for deduction with incomplete knowledge which leads to self-reference and loss of information. This approach offers a rational and practical alternative to conundrum of western atheism even though its arguments are logical and consistent with available evidence. It also obviates need to extract religious morality from social mores. Objective truth and knowledge of established generalizations is necessary but not sufficient for subjective searches to shape desires and for what the future ought to be.展开更多
文摘Entering any Tibetan Buddhist monastery one may feel overwhelmed, struck with awe. But the worshipping seems much more pleasant at the Sepa Monastery which is hidden in deep mountains on the right bank of Tongtian River—the upper reach section of the Yangtze, in Yushu Tibetan Autonomous Prefecture of Qinghai Province. A closer observation can tell that the pleasant feeling comes from the brightness inside the main hall of the monastery, as well as from the lush woods around its buildings, which present a sweet greenness rarely seen
文摘EDITOR'S NOTE:The author wasblessed with a rarechance to be with31 Living Buddhas,kampo abbots andsutra teaches-hail-ing from Tibet andthe areas inhabitedby the Tibetans inSichuan,Qinghai,Gansu and YunnanProvinces,andrecorded the follow-ing stories．
文摘Most of thefamous monas-teries in Tibetare found inmountainous gullies withlittle of no tree cover. How-ever, this is not the casewith Razheng Monastery,which lies under luxurianttrees.
文摘LIVING BUDDHA QUXILiving Buddha Quxi was born into a poor Tibetan peasant family in Guide County,Qinghai Province in 1934.When he was three,the 9th Panchen Erdeni determinedhim to be the reincarnated soul boy of the 3rd Living Buddha Quxi Pandit,and he wasgiven he religious name of Quxi Lobtsang Huadain Longrou Gyarnco. An enthrone-ment ceremony was held in Tar Monastery on April 15,1936,and he was tonsured inthe monastery on April 15,1943.
文摘THE 20-square-meter classroom is decked with golden cloth and the atmosphere is thick with the strong smell of animal glue. A shrine to Buddha sits at the entrance of the classroom and religious music softly plays in the background. Teacher Pedma painted Tibetan thangka embroidered scrolls with his students inside a courtyard in Beijing＇s Huairou District on June 1.
文摘WU Quan （pseudonym） made up her mind to follow a Buddhist path after she watched the animated film Renunciation - released by Longquan Monastery, sometimes known as Dragon Spring Monastery. in Beijing.
文摘Origin-Ancient India I was shocked by its beauty and mysterious attraction at my first sight on a Zhazha from a documentary broad- casted by CCTV.I had never imaged that so many kinds of pattern and Buddha embossment can be con-
文摘Section five of James Joyce＇s A Portrait of the Artist as a Young Man is designed, among other things, to dramatize a young poet＇s ascension to the rank of ＂priest of art,＂ Where Stephen had previously contemplated being a Catholic priest, he now decides to embrace the world girdling Catholicity of global culture and its full range of spiritual traditions. To show how Stephen becomes a priest of art, Joyce has Stephen face three challengers in the form of MacCann, Davin, and Cranly, who all upbraid Dedalus to abandon his apostasy and conform. These three all try to tempt Dedalus away from his devotion to his individuality and personal integrity, and are analogues to the temptations faced by the Buddha on the eve of his enlightenment under the Bo tree. The Buddha faced Kama, the God of Desire; Mara, the Lord of death; and Dharma, who represents Duty. Stephen faces the temptations of social activism （and its attendant ego inflation） in the form of MacCann, a self-destructive Irish Nationalism in the figure of Davin and finally his obligation to his parochial and demanding family as represented by Cranly＇s arguments. Cranly （Dharma） even enjoins Stephen explicitly to make his Easter duty. These are dangerous distractions which can all keep Stephen from his goal, which is the Nibbana of artistic achievement. When Stephen triumphs over these three tempters he has come through the fire of self-doubt and is ready for his larger fate as an artist.
文摘Ethos and logos of the Jain thought and practice （world view） is based on reality perceived by senses. Atheistic roots of Jain Dharm have nourished growth, maintained viability and vitality, and kept it relevant for over the last five millennia. Unlike Judeo-Christian-Islam or Brahminical faith, it does not rely on omniscient supreme or god. Its atheistic and anti-theistic thrust is generally known, yet its followers do not call themselves Nastik （non-believers）. They emphasize action-consequence relations as guide for successful behaviors with ethical conduct. The basis of their arguments follows from the Jain logic （Saptbhangi Syad Nay） of evidence based inference with multiple orthogonal affirmed assertions （Jain 2011）. It conserves information by acknowledging the remaining doubt in an inference. It does not assume binary complementation to force closure for deduction with incomplete knowledge which leads to self-reference and loss of information. This approach offers a rational and practical alternative to conundrum of western atheism even though its arguments are logical and consistent with available evidence. It also obviates need to extract religious morality from social mores. Objective truth and knowledge of established generalizations is necessary but not sufficient for subjective searches to shape desires and for what the future ought to be.
