Aum Gung
Ganapathaye Namah
Namo tassa bhagavato arahato samma-sambuddhassa
Homage to The Blessed One, Accomplished and Fully Enlightened
In the name of Allah, Most Gracious,
Most Merciful
Morality
A
Collection of Articles, Notes and References
(Revised:
By
Praise the Buddha
What’s in a name? That which we call a rose
By any other name would smell as sweet.
- William Shakespeare
Copyright © 2002-2010 Praise
the Buddha
The following educational writings are STRICTLY for
academic research purposes ONLY.
Should NOT be used for commercial, political or any other
purposes.
(The following notes are
subject to update and revision)
For free distribution only.
You
may print copies of this work for free distribution.
You may re-format and redistribute this work for use on computers and computer
networks, provided that you charge no fees for its distribution or use.
Otherwise,
all rights reserved.
8 "... Freely you received,
freely give”.
- Matthew 10:8 ::
New American Standard Bible (NASB)
15 Unto the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure; but even their mind and
conscience is defiled.
16 They profess that they know God; but in works they deny him,
being abominable, and disobedient, and unto every good work reprobate.
- Titus 1:15-16 :: King James Version (KJV)
6 Young men likewise exhort to be sober minded.
7 In all things shewing thyself a pattern of good works: in doctrine shewing
uncorruptness, gravity, sincerity,
8 Sound speech, that cannot be condemned; that he that is of the
contrary part may be ashamed, having no evil thing to say of you.
12 Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously,
and godly, in this present world;
- Titus 2:6-8, 12 :: King James Version (KJV)
2 To speak evil of no man, to be no brawlers, but gentle, shewing all
meekness unto all men.
3 For WE OURSELVES also were sometimes foolish, disobedient, deceived,
serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another.
8 This is a faithful saying, and these things I will that thou
affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and
profitable unto men.
9 But avoid foolish questions, and genealogies, and contentions, and strivings about the law; for they are unprofitable and vain.
10 A man that is an heretick after the
first and second admonition reject;
11 Knowing that he that is such is subverted, and sinneth, being condemned of himself.
- Titus 3:2-3,
8-11 :: King James Version (KJV)
Contents
Color Code
Morality and Righteousness
A Brief Note
Three levels of action
A Celibate (man or woman)
A Married person (man or woman)
Cleanness
To be One: Basics
Additional links
A Brief Word on Copyright
References
Educational Copy of Some of the
References
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Morality
and Righteousness
Author's
note: Because of the subject of this writing, some readers may find it objectionable.
There are words of wisdom. There are also words of erotic nature for comparative purposes.
A
Brief Note
Which
society?
Does it matter? Human
emotions are same anywhere. Refer the
article: What's
the world thinking about? Sex, for one thing. (
Three
levels of action
(Kissing, different forms of sex (oral, anal, vaginal) are
advanced forms of touching)
The
five senses give rise to the different bodily actions, of seeing, hearing,
smelling, tasting, touching. We emphasize touching, since it externally deals
with a second object or person in our case on morality.
28 But I say unto you, That whosoever looketh on a
woman to lust after her hath committed adultery
with her
already
in his heart.
- Matthew
i.
Never use spy
devices to watch other’s intimate privacy and nakedness. For example, in their
bedrooms and toilets. The action of watching the nakedness of an unsuspecting
fellow human being gives the reverse action of blindness in your next births.
So avoid such dirty habits.
1. A person who uses such spy devices for watching vulgar and
intimate affairs of others naturally is of bad manners, acts impolitely,
indecent and lacks self-respect. Such a person if identified in public, naturally could face social stigma, in certain
societies. A bad person to deal with. To be avoided. Mentally perverted,
impure.
That
which can energize, heat the mind, burn one’s passions, one should not deal
with.
Naked
photos, naked scenes, others reproductive organs, one should not see.
28 But I say unto you, That whosoever looketh on a
woman to lust after her hath committed adultery
with her
already
in his heart.
- Matthew
Obscene
or sexually explicit language or songs, one should not hear.
Heavy
perfumes or fragrant flowers, one should not smell.
Excessive
tasty food or drink one should not taste.
Such
actions “turn on” the mind. So caution in behavior.
A
Celibate (man or woman)
You
should not have any verbal action with any woman other than your mother.
You should
not have any bodily action with any woman or man
You
should not have any mental action or thoughts about any woman or man.
A
Married person (man or woman)
Verbal
If
man,
You should not have any verbal action with any woman other than
your parents and wife.
If
woman,
You should not have any verbal action with any man other
than your parents and husband.
Bodily
If
man,
You should not have any bodily action with any woman other
than your wife.
You should not have any bodily action with any man.
If
woman,
You should not have any bodily action with any man other
than your husband.
You should not have any bodily action with any woman.
Mental
If
man,
You should not have any mental action or thoughts of any
woman other than your wife.
You should not have any mental action or thoughts of any
man.
If
woman,
You should not have any mental action or thoughts of any
man other than your husband.
You should not have any mental action or thoughts of any
woman.
Man
or woman,
You
marry only once in your lifetime.
For a man, only a woman.
For a woman, only a man.
If
your husband or wife die, or divorce, you will not remarry.
You remain chaste or pure till you die.
27
Ye have heard that it was said by them of old time, Thou shalt not commit adultery:
- Matthew
31 It hath been said, Whosoever shall put away his wife, let him give her a writing
of divorcement:
32
But I say unto you, That whosoever shall put
away his wife, saving for the cause of fornication, causeth her to commit
adultery:
and whosoever
shall marry her that is divorced committeth adultery.
- Matthew 5:31-32
:: King James Version (KJV)
If they [the unmarried and widows] have not continency, let them
marry. --1 Cor. vii. 9 (Rev. Ver. ).
9
But if they have not self-control (restraint of their passions), they should
marry. For it is better to marry than to be aflame [with passion and tortured
continually with ungratified desire].
- 1 Corinthians 7:9
:: Amplified Bible (AMP)
Chastity is either abstinence or continence: abstinence is that of virgins or widows; continence, that of married persons.
- Jer. Taylor.
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Vocabulary
fornication
n.
Sexual intercourse between partners who are not married to each
other.
Word
History: The word fornication had a lowly beginning suitable to what has long
been the low moral status of the
act to which it refers. The Latin
word fornix, from which fornicti, the ancestor of fornication, is derived,
meant “a vault, an arch.” The term also referred to a vaulted cellar or similar
place where prostitutes plied their trade. This sense of fornix in Late
Latin yielded the verb fornicr, “to commit fornication,” from which is derived
fornicti,
“whoredom,
fornication.” Our word is first recorded in Middle English about 1303.
- Source: The American Heritage® Dictionary of the English Language,
Fourth Edition
Copyright © 2000 by Houghton
Mifflin Company.
Published by Houghton
Mifflin Company. All rights reserved.
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12 And if a woman shall put away her husband, and be married to
another, she committeth adultery.
- Mark
A person, man or woman, before marriage remains celibate.
If a
person has developed sufficient will power (by means of fasting) to withstand
the “pleasures of the flesh”, then he or she should remain celibate until he or she die. A life dedicated to the Lord.
6
As he saith also in another place, Thou art a priest for ever after the order of
Melchisedec.
- Hebrews 5:6 ::
King James Version (KJV)
Small
modifications, or relaxation of the above concepts are
permitted depending on the environment.
Cleanness
The
ultimate frontier is always the mind.
BUT
what is inside is what is outside.
Inside
energy purity (mental purity) is equal to outside energy purity, which displays
in the form of verbal/bodily actions.
17
Do not ye yet understand, that whatsoever entereth in
at the mouth goeth into the belly, and is cast out into the draught?
18
But those
things which proceed out of the mouth come forth from the heart; and they defile the man.
19
For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts,
false witness, blasphemies:
20
These
are the things which defile a man: but to eat with unwashen hands defileth not a man.
- Matthew 15:17-20
:: King James Version (KJV)
If
you wish to achieve mental purity, then you should also have bodily purity.
Only after achieving bodily purity, can you achieve mental purity.
If
you wish to achieve bodily purity, then you should also have verbal purity. Only
after achieving verbal purity, can you achieve bodily purity.
A
vow of silence, zero verbal action gives perfect verbal purity. The orthodox state.
Refraining
from incorrect speech (Precept/Law 4) gives a certain relaxation to the
orthodox state for verbal action.
To
be One: Basics
A
sincere trainee trains for stillness.
Be still, and know that I am God:…
- Psalm 46:10 :: King James Version (KJV)
Stillness - verbally, bodily, mentally.
First
you achieve the verbal stillness, by controlling your speech.
Then
you achieve bodily stillness, without any movement, without any scratching or
irritation, you sit or lay down on the floor or stand
still. A yogic posture is also an added advantage.
After
achieving bodily stillness, you train for mental stillness.
Innumerable
thoughts pass through the mind for any normal person - man or woman.
How
about no thinking? Perfect mental stillness?
Don’t
pursue the thoughts. Like waves, let them come. Like waves, they will go away.
Don’t forcibly touch the thoughts. Don’t pursue. Don’t think further on any
specific thought. Don’t go deeper into any specific thought. To help this
activity of detachment, watch your in-breath and out-breath. When
your monitoring wanders away, come back to the breath again. Slowly a
time reaches where the heaviness of breathing slows down by itself. The calming down. The breathing slows down and down, to a
faint level. The calm level. Be at that state as long
as you can. Peaceful. Happiness.
Concentrated. Period.
Additional links
The word hesychia
designates the state of calm, peace, rest, of silence, and an
absence of the inner agitation of the soul. The practice of Hesychasm leads
to gaining inner health. The Hesychia must be
accompanied by amerimnia (lack of worries),
nepsis (watchfulness
or guarding of the mind), and unceasing prayer to gain the true union with God.
13 …God be
merciful to me a sinner.
-
Luke
A
Brief Word on Copyright
Many
of the articles whose educational copies are given below are copyrighted by their
respective authors as well as the respective publishers. Some contain messages
of warning, as follows:
Republication or redissemination of the contents of this screen
are expressly prohibited
without the written consent of “so and so”.
According
to the concept of “fair use” in US copyright Law,
The reproduction, redistribution and/or exploitation of any
materials and/or content (data, text, images, marks or logos) for personal or
commercial gain is not permitted. Provided the source is
cited, personal,
educational
and non-commercial use (as defined by fair use in US copyright law) is permitted.
Moreover,
I
believe that satisfies the conditions for copyright and non-plagiarism.
References
Some
of the links may not be active (de-activated) due to various reasons, like removal of the concerned
information from the source database. So an educational copy is also provided,
along with the link.
If
the link is active, do cross-check/validate/confirm the educational copy of the
article provided along.
Watanabe, Teresa. (Monday, October
21, 2002) Young Priests Hold Old Values. Los Angeles, USA:
Los Angeles Times.
The
Buddhist Monastic Code, Volume I: The Patimokkha Training Rules Translated and
Explained, by Thanissaro
Bhikkhu (1996; multi-part
HTML book; 1273k/574pp.) *
http://www.accesstoinsight.org/lib/modern/thanissaro/bmc1/index.html
The
Buddhist Monastic Code, Volume II: The Khandhaka Rules Translated and Explained, by Thanissaro
Bhikkhu (2002; 532pp.) *
http://www.accesstoinsight.org/lib/modern/thanissaro/bmc2/index.html
The Eight Precepts. attha-sila. (Revised: May
17, 2002) accesstoinsight.org
http://www.accesstoinsight.org/ptf/atthasila.html
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Educational Copy of Some of the References
FOR EDUCATIONAL PURPOSES ONLY.
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Reference
Watanabe, Teresa. (Monday, October
21, 2002) Young Priests Hold Old Values. Los
Angeles, USA: Los Angeles Times.
THE TIMES POLL
Young Priests Hold Old Values
Their views often are at odds with liberal
reform of Vatican II in 1960s.
By
Teresa Watanabe, Times Staff Writer
Second of two parts
Younger Roman Catholic priests in the
United States are markedly more conservative than their elders, a Los Angeles
Times poll has found, reflecting a global trend toward Christian orthodoxy that is
reshaping the world's largest church.
Clerics under age 41 expressed more
allegiance to the clerical hierarchy, less dissent against traditional church
teachings, and more certainty about the sinfulness of homosexuality, abortion,
artificial birth control and other moral issues than did their elders, the poll
found.
Those attitudes place the younger priests
at odds with many priests who were shaped by the liberal reforms of the Second Vatican
Council in the 1960s and who tend to support further changes in the church —
including women priests, optional celibacy, more lay empowerment and the direct
election of bishops.
The poll found that overall, 30% of priests
described themselves as liberal on religious and moral issues, while 28%
described themselves as conservative and 37% as moderate. Among younger
priests, however, nearly four in 10 described themselves as conservative, and
three-fourths said they were more religiously orthodox than their older
counterparts.
The shift to orthodoxy has been actively
promoted by Pope John Paul II during his 24-year pontificate. In addition to
their predominance among the younger generation of American priests, orthodox
views are in the ascendancy worldwide as Catholicism's center of gravity shifts
from liberal Europe and North America to the more conservative regions of Asia,
Africa and Latin America, according to scholars of the church.
As the influence of those regions grows in
the American church — in the Archdiocese of Los Angeles, for example, Latinos
and Asians already constitute more than 80% of the faithful — disagreements
over the U.S. institution's future are certain to deepen, many experts say.
"The church has developed a fissure
whose size most people do not fully appreciate," said Philip
Jenkins, a Pennsylvania State University professor and author of "The
Next Christendom."
The Times Poll surveyed a nationwide sample
of 1,854 priests in 80 U.S. dioceses. The survey is the most extensive
independent nationwide poll of Catholic priests since a similar Times poll
conducted in 1993 and 1994. The margin of error is plus or minus 3 percentage
points.
The poll paints a portrait of a gradually
diversifying and aging priesthood. Eighty-eight percent of priests are
non-Latino whites — a figure that is down a few
percentage points from the last Times poll but remains higher than the white
percentage among lay Catholics. Younger priests are also considerably more
likely to identify themselves as gay than are those who were ordained in
earlier decades.
As the number of new priests graduating
from seminaries fails to keep pace with the number reaching retirement age, the
average age of a Catholic priest has risen to nearly 61; in the 1994 survey it
was 54.
Great Expectations
The survey shows the vast
majority of priests to be happy with their vocations, but the shortage of
priests causes many to struggle with burnout. Some talk of feeling caught between what
one poll respondent referred to as "a bishop who expects everything and a
people who expect everything."
Throughout the poll, the clearest divide
was the one between the younger and older generation.
That gap is reflected in men like Father
Vincent Inghilterra, a 60-year-old Army chaplain
based in the Diocese of Trenton, N.J., and Father Matthew O'Donnell, a
39-year-old pastor from San Andreas, which is east of Stockton.
Inghilterra came of age
during Vatican II. The Second Vatican Council was launched by Pope John XXIII
in 1962 as a way to "bring the church up to date." The council
launched a revolutionary effort to bring the church closer to the people by
emphasizing a greater role for the laity, declaring the primacy of
individual conscience and abandoning centuries of traditional practices, such
as Latin Masses. Particularly in the United States, the reform ideas
associated with Vatican II strongly influenced a generation of priests.
Influenced by such dissident theologians as
Hans Kung and Charles Curran, who were both subsequently investigated by John
Paul II's more orthodox Vatican, Inghilterra
said he was encouraged to open all subjects to examination and to think for
himself.
A Careful Approach
"I was taught to be very respectful of
the conscience of people and not denounce everything as a sin," he said.
"The Catholic people will do what they feel is right in their hearts —
with or without the blessing of the local priest."
O'Donnell was raised in West Covina with
such traditional
Catholic practices as nightly family rosaries and frequent attendance at daily Mass. But he said
that he, like many younger Catholics, longed for stability and certainty amid a
climate of moral relativism, sexual permissiveness, social degeneration and a
sense that the experiments of Vatican II had created more confusion than
success.
In his seven years as a priest, O'Donnell
said, he has gently but firmly laid down church teachings — telling one
couple who had wed in a civil ceremony, for instance, that they could not
receive Communion unless they married within the church.
"The beauty and liberty comes in
accepting church teachings, not making your own theology," O'Donnell said.
Many younger priests, like O'Donnell, see themselves
as carrying out the mission of the pope. Indeed, the poll found that younger
priests who came of age after Vatican II and during John Paul's papacy were the
most positive toward him, with 79% ranking him outstanding. That compared with
60% of Vatican II-generation priests, and 64% of pre-Vatican II priests 60
years of age and older.
Three-fourths of younger priests ranked the
pope's moral views as "about right," compared with 60% of Vatican
II-era priests and 61% of pre-Vatican II clerics. About one-third of the older
two groups found John Paul's views "too conservative."
To priests such as O'Donnell, the pope
represents "a guiding light and a strength."
Amid social and religious confusion, he said, "Pope John Paul II speaks
with certainty, love and compassion. This is what young people need."
In addition to their admiration for the
pope, the younger priests surveyed were more upbeat about the church in
general, with 69% ranking conditions "excellent" or "good"
compared with 56% among priests of the Vatican II generation, defined by
Catholic officials as those ages 42 to 59.
'Empower the Laity'
The younger priests were more apt to
believe that no reform is needed in the church, compared with priests of the
Vatican II generation, who most frequently chose "democratization"
and "empower the laity" from a list of possible reforms.
Younger priests were also far more likely
to fully embrace traditional church teachings — and expect the same from their
fellow Catholics.
While 72% of Vatican II priests said Roman
Catholics could disagree with some church teachings and remain faithful, only
48% of younger priests agreed with that proposition. The younger
priests were the most likely to regard as "always a sin" such acts as
premarital sex, abortion, artificial birth control, cloning, using fetal stem
cells for research, gay sex, masturbation and wearing condoms as protection
against AIDS.
About two-thirds of younger priests opposed
the ordination of women as deacons or priests, although a narrow majority
favored ordination of married men as priests in the Latin, or Western, rite.
By contrast, among the older priests, large
majorities favored women deacons and ordination of married men as priests;
among the Vatican II-era priests, 51% also supported the ordination of women as
priests.
Shortage of Priests
The differences between liberal and
conservative priests color views on everything from the cause of sex scandals
that have rocked the church to the solution for shortages of priests — a problem
named as the church's most pressing issue by the largest
number of respondents across the ideological spectrum.
Liberals argue that the church must open
the priesthood to women and married men. But many conservatives assert that the dioceses and
religious orders headed by orthodox leaders are brimming with people eager to
devote themselves to the religious life.
An example frequently cited by
conservatives is the Diocese of Lincoln, Neb., home to 90,000 Catholics.
According to Msgr. Timothy J. Thorburn, the diocesan vicar-general, the number of
candidates for the priesthood or religious orders is growing at both seminaries
in the area, and within three orders of nuns — including a new Carmelite monastery of
cloistered women established last December.
One of the seminaries, Thorburn
said, recently had to expand its quarters to accommodate the surge of young men
— more than 60 — attracted to the Latin liturgies and other traditional
practices of the Priestly Fraternity of St. Peter.
Thorburn called the
priest shortage "a short-term problem" that would be solved in a few
decades by the return to orthodoxy. "Young people with ideals are not looking
for the easy path," he said. "A 'Catholic lite'
is not attractive to them."
Some critics fear that younger,
conservative clerics will alienate a more liberal Catholic lay population. But
conservatives argue that orthodoxy is growing among the laity as well.
According to Father Joseph Fessio, editor of the conservative Ignatius Press in San
Francisco, about 20 new Catholic magazines have been launched in the last two
decades — all of them orthodox.
Conservative Catholics, he added, have
started a host of new organizations, such as St. Joseph Communications, which
holds an annual family conference in Long Beach that has grown from 300
participants when it began a decade or so ago to 7,000 today. In addition, he
and others assert that younger families are having more children and
increasingly choosing to home-school them.
As the Catholic population continues to
change complexion, with increasing numbers of the faithful coming from
immigrant communities, Jenkins and other experts say, ideological conflict
between younger traditionalists and an older generation of reformers is bound
to increase.
In Southern California, for instance,
conflict frequently occurs over the role of the laity, said Father Thomas
Rausch of Loyola Marymount University in Los Angeles.
Discomfort "comes out all the time" from younger priests over the
issue of treating lay pastoral associates as equal, professional partners, he
said.
"It's very important that these
younger Catholics not become so enamored with tradition that they lose sight of
the need for greater inclusion of the laity or a more collective style of
decision making," Rausch said. "Laypeople are claiming their ministry
and won't have it taken away from them by some conservative cleric."
In a recent essay in the national Catholic
magazine America, however, Rausch wrote that he had also become more
sympathetic to some of the concerns of the younger, more conservative theologians.
"After all the confusion and 'Cafeteria
Catholicism' in the post-Vatican II climate," he said, referring
to the
practice of selective adherence to church teachings, "there is a real desire
for a greater sense of Catholic identity, more Jesus-centered piety and a
rediscovery of the purity of the tradition."
He called on the church and its theologians
to bridge the growing divide.
To many Catholics,
however, diverse opinion is as old as the church itself.
"We've never been a community that
thought the same way," Inghilterra said.
"We're richer for the diversity."
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Personal Review
Main Points
20 Knowing this first, that
no prophecy of the scripture is of any private interpretation.
21 For the
prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.
- 2 Peter 1:20-21
:: King James Version (KJV)
i.
A 'Catholic lite' is not
attractive to them.
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Reference
The
Buddhist Monastic Code, Volume I: The Patimokkha Training Rules Translated and
Explained, by Thanissaro
Bhikkhu (1996; multi-part
HTML book; 1273k/574pp.) *
http://www.accesstoinsight.org/lib/modern/thanissaro/bmc1/index.html
The
227 Patimokkha training rules, which are recorded in
the Suttavibhanga (the first major section of the Vinaya Pitaka), affect every
aspect of the daily life of the Theravada Buddhist bhikkhu
(monk). The Patimokkha rules are presented here along
with summaries of their "origin stories" and valuable commentary to
help the monk-in-training master the fine points of monastic conduct. This book
is now in widespread use at English-speaking Theravada monasteries around the
world. (Printed copies of this book are available free of charge upon request
from:
Chapter Four
Parajika
Parajika This term, according to the Parivara, derives from a verb meaning to
lose or be defeated
…
Finally, the Commentary concludes its
discussion of the parajikas by
noticing that there are altogether 24, actual and virtual, in
the Vinaya. They
are:
The
four for bhikkhus.
The
four additional parajikas for bhikkhunis.
The eleven disqualified types who
should not be ordained in the first place. If they happen to be ordained, their
ordination does not count, and once they are found out they must be expelled
for life (Mv.I.61-68). Thus they are virtual parajikas.
They are --
1. a pandaka (essentially, a eunuch
or a person born neuter -- see Sanghadisesa 2),
2. a "non-human" being, such
as a naga or yakkha, that
can assume human form,
3. a hermaphrodite,
4. a person who poses as a bhikkhu
without having been ordained,
5. a bhikkhu who has ordained in
another sect or religion without first giving up his status as a bhikkhu;
6. a person who has murdered his father,
7. a person who has murdered his mother,
8. a person who has murdered an arahant,
9. a person who has sexually violated a bhikkhuni,
10.a person who has injured a
Buddha to the point of causing him to bleed,
11. a person who has caused a
schism in the Sangha.
In addition to the above actual and
virtual parajikas, the Commentary gives separate
listing to the four anulomika (derived) parajikas, which refer to four cases included under Parajika 1:
1. the bhikkhu with a supple back who sticks his penis in his
mouth,
2. the bhikkhu with a
long penis who inserts it into his anus,
3. the bhikkhu who performs oral intercourse with someone else, and
4. the bhikkhu who receives anal intercourse.
The 24th Parajika refers to the case of a bhikkhuni
who, taking up the role of a housewife, goes to live in a lay person's
household.
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Reference
The
Buddhist Monastic Code, Volume II: The Khandhaka Rules Translated and Explained, by Thanissaro
Bhikkhu (2002; 532pp.) *
http://www.accesstoinsight.org/lib/modern/thanissaro/bmc2/index.html
Whereas
the Patimokkha concerns the basic rules of Theravada
Buddhist monastic life (see The Buddhist Monastic Code, Volume I), the Khandhaka (the second major section of the Vinaya Pitaka) concerns its
customs, which are no less essential to monastic life. This landmark book
organizes and explains the Khandhaka rules in a
systematic and practical way, for the benefit of any Theravada
monk-in-training. (Printed copies of this book are available free of charge
upon request from:
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Reference
The Eight Precepts. attha-sila. (Revised:
http://www.accesstoinsight.org/ptf/atthasila.html
Namo tassa bhagavato arahato samma-sambuddhassa
I undertake the precept to
refrain from destroying living creatures.
I undertake the precept to
refrain from taking that which is not given.
I undertake the precept to
refrain from sexual activity.
I undertake the precept to
refrain from incorrect speech.
I undertake the precept to
refrain from intoxicating drinks and drugs which lead to carelessness.
I undertake the precept to
refrain from eating at the forbidden time (i.e., after
I undertake the precept to
refrain from dancing, singing, music, going to see entertainments, wearing
garlands, using perfumes, and beautifying the body with cosmetics.
I undertake the precept to
refrain from lying on a high or luxurious sleeping place.
These
training rules are observed by laypeople during periods of intensive meditation practice and during uposatha (lunar observance) days. The eight precepts
are based on the Five Precepts, with
the third precept extended to prohibit all sexual activity and an additional three precepts that are especially supportive
to meditation practice.
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“Thou belongest to That Which Is Undying, and not merely to time alone,” murmured the Sphinx, breaking its muteness at
last. “Thou
art eternal, and not merely of the vanishing flesh. The soul in man cannot be
killed, cannot die. It waits, shroud-wrapped,
in thy heart, as I waited, sand-wrapped, in thy world. Know thyself, O mortal! For there is One within thee, as in all men, that comes
and stands at the bar and bears witness that there IS a God!”
(Reference: Brunton, Paul. (1962) A Search in Secret
Amen