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 +** [[Ayurveda Healing Arts Institute]] of [[Medicine Buddha Healing Center]] **
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 +Part of the List of [[Dharma Terms]] from the [[Buddhist Ayurveda]] Course ([[SKT220]] ) on [[Sanskrit Terms]] of [[Ayurveda]] and [[Dharma]]
 +----
 +
 +
 +======= Filial Piety (Filial Respect) =======
 +
 + 
 +[[filial piety]] (filial respect) ([[respect]] for all)*
 +
 +"Of the [[ten]] [[thousand]] [[evil]] acts, [[lust]] is the worst;
 +
 +Of the [[One [[hundred]] [[whole]]some [[deed]]s, ([[filial]]) [[piety]] is [[foremost]].
 +
 +"What makes [[people]] different from [[animal]]s is that [[people]] [[understand]] how to
 +
 +be [[filial]] to their [[parent]]s and [[respect]]ful to their [[teacher]]s and elders.
 +
 +[[people]] are different from [[animal]]s,​ who do not [[understand]] [[filial]]ity,​ yet even
 +
 +The lamb [[kneel]]s to nurse;
 +
 +The crow returns to feed its [[parent]]s...
 +
 +[[Filial piety]] (filial respect)...is basic to [[being]] [[human]]. Those who are not [[filial]] to their
 +
 +[[parent]]s do not have [[good root]]s, but one who is [[filial]] certainly does." ​
 +
 +([[UW]] 115)
 +
 +"To [[practice]] [[filial piety]] (filial respect) [[means]] to be [[filial]] to one's [[parent]]s and [[thus]] to be
 +a dazzling [[light]] over the entire [[world]]. Both [[heaven]] and [[earth]] are [[great]]ly
 +pleased by [[filial piety]] (filial respect), and so it is said, '​[[heaven]] and [[earth]] deem [[filial]]
 +[[piety]] essential; [[filial piety]] (filial respect) is [[foremost]]. With one [[filial]] son, an entire
 +[[family]] is [[peace]]ful.'​ If you are [[filial]] to your [[parent]]s,​ your [[child]]ren will
 +be [[filial]] to you; if you are not [[filial]] to your [[parent]]s,​ your [[child]]ren will
 +treat you in the same manner.
 +
 +"One may think, 'What is the point of [[being]] [[human]]? Isn't it [[merely]] to try to
 +get by as well as possible?'​
 +
 +"It certainly is not! The [[first]] duty of [[human]] [[beings]] is to be [[filial]] to
 +their [[parent]]s. [[father]] and [[mother]] are [[heaven]] and [[earth]]; [[father]] and [[mother]] are
 +all the elders; and [[father]] and [[mother]] are all the [[Buddha]]s. If you had no
 +[[parent]]s,​ you would have no [[body]], and if you had no [[body]], you could not
 +[[become]] a [[Buddha]]. If you want to [[become]] a [[Buddha]], you must start out by [[being]]
 +[[filial]] to your [[parent]]s."​ ([[SPV]] 18)
 +
 +The [[Buddha]] said, "​[[Filial]] compliance is a [[Dharma]] of the [[ultimate]] [[way]]."​ ([[BNS]] 60)
 +
 +"If one is [[filial]] to his [[parent]]s,​ he will [[natural]]ly be pleasant in his voice
 +and will not say crude and unreasonable [[thing]]s. This is the [[discipline]] for
 +the [[mouth]]. He is forever solicitous and never disobeys: this is the
 +[[discipline]] for the [[body]]. He is full of sincere [[love]] and his [[mind]] will not
 +harbor disloyal [[thought]]s:​ this is the [[discipline]] for the [[mind]]. [[filial piety]] (filial respect)
 +has the [[power]] to stop [[evil]], for one [[fear]]s to disgrace one's [[parent]]s:​ this is
 +the [[discipline]] for [[proper]] [[conduct]]. It can also induce the [[perform]]ance of
 +[[good]], for one [[wish]]es to glorify one's [[parent]]s:​ this is the [[discipline]] for
 +[[good]] [[Dharma]]. Finally, [[filial piety]] (filial respect) also has the [[power]] to save [[other]]s.
 +Be[[cause]] of one's [[love]] for one's [[parent]]s,​ [[other]] [[people]] can often be moved to
 +follow one's example. [[Thus]], this is also the [[discipline]] for saving [[sentient]]
 +[[beings]]. To sum up, as long as one can be [[filial]], his [[conduct]] will [[natural]]ly
 +be [[perfect]]. It is no [[wonder]] that the [[discipline]] is so interpreted. Aside
 +from [[filial piety]] (filial respect), is there any [[other]] [[discipline]]?"​ ([[Rev.]] Chu-hung, quoted in
 +Renewal of [[Buddhism]] in [[China]], p. 90)
 +
 +If there were a [[person]] who carried his [[father]] on his [[left]] [[shoulder]] and his
 +[[mother]] on his [[right]] [[shoulder]] until his [[bone]]s were [[ground]] to powder by their
 +[[weight]] as they bore through to the [[marrow]], and if that [[person]] were to
 +circumambulate [[Mount Sumeru]] for a [[hundred]] [[thousand]] [[kalpa]]s until the [[blood]]
 +that flowed out of his [[feet]] covered his ankles, that [[person]] would still not
 +have repaid the deep [[kindness]] of his [[parent]]s. . . .
 +
 +If you [[wish]] to repay your [[parent]]s'​ [[kindness]] . . . repent of [[transgress]]ions
 +and offenses on their behalf. For the sake of your [[parent]]s,​ make [[offering]]s
 +to the [[Triple Jewel]]. For the sake of your [[parent]]s,​ [[hold]] the [[precept]] of [[pure eating]]. For the sake of your [[parent]]s,​ [[practice]] [[giving]] and [[cultivate]]
 +[[Blessings]]. If you are able to do these [[thing]]s, you are [[being]] a [[filial]] [[child]].
 +. . ." ([[The Buddha Speaks the Sutra About the Deep Kindness of Parents and the Difficulty in Repaying It]], [[FHS]] II, 103, 105
 +
 +1) [[Chinese]]:​ (Chinese: 孝; pinyin: xiào) [[xiao]] or syau , yau dau , 2) [[Sanskrit]]:​ , 3) [[Pali]] , 4) Alternate [[translation]]s:​
 +[[filial]] duty, [[respect]] for [[parent]]s and elders.
 +
 +
 +
 +[[See Also]]: [[living beings]]
 +
 +[[BTTS References]]:​[[FHS]] I 1, 8, 63, 65, 68; [[FHS]] II 17, 30, 81-109; [[SPV]] 9, 18-20,
 +22-23, 80, 88, 103-4; [[UW]] 115-116; [[BNS]] 60.
 +
 +{{Redirect|Hyo}}
 +[[Image:​Kohyo no zou.jpg|thumb|right|In [[Japan]], dutifulness is extolled in many forms. The bronze statue shows a son carrying his aged mother and climbing stone steps at a [[shrine]].]]
 +
 +In [[Confucianism|Confucian]] ideals, '''​filial piety'''​ ({{zh|c=孝|p=xiào}}) is one of the virtues to be held above all else: a respect for the parents and ancestors. The Confucian classic [[Xiao Jing]] or ''​Classic of Xiào'',​ thought to be written around 470 BCE, has historically been the authoritative source on the Confucian tenet of ''​xiào''​ / "​filial piety"​. The book, a conversation between Confucius and his student Zeng Shen 曾參 (Zengzi 曾子), is about how to set up a good society using the principle of ''​xiào''​ / "​filial piety",​ and thus for over two thousand years has been one of the basic texts to be examined on in the Chinese Imperial Civil Service Exams. The term can also be applied to general obedience, and is used in religious titles in Christian Churches, like "​filial priest"​ or "​filial vicar" for a cleric whose church is subordinate to a larger parish.
 +
 +In somewhat general terms, filial [[piety]] means to be good to one's parents; to take care of one's parents; to engage in good conduct not just towards parents but also outside the home so as to bring a good name to one's parents and ancestors; to perform the duties of one's job well so as to obtain the material means to support parents as well as carry out sacrifices to the ancestors; not be [[rebellious]];​ show love, respect and support;​display courtesy; ensure male heirs, uphold fraternity among brothers; wisely advise one's parents, including dissuading them from moral unrighteousness;​ display sorrow for their sickness and death; and carry out [[sacrifice]]s after their death.
 +
 +Filial piety is considered the first virtue in [[Culture of China|Chinese culture]], and it is the main concern of a large number of stories. One of the most famous collections of such stories is ''​[[The Twenty-four Filial Exemplars]]''​ (''​Ershi-si xiao''​ [[:​zh:​二十四孝|二十四孝]]). ​ These stories depict how children exercised their filial piety in the past. While China has always had a diversity of religious beliefs, filial piety has been common to almost all of them; historian Hugh D.R. Baker calls respect for the family the only element common to almost all Chinese believers.<​ref>​Baker,​ Hugh D. R. ''​Chinese Family and Kinship.''​ New York: Columbia University Press, 1979.  pg. 98</​ref> ​
 +
 +==Filial piety and Confucianism==
 +For Confucius, ''​xiào''​ was not merely blind loyalty to one's parents. More important than the norms of ''​xiào''​ were the norms of ''​rén''​ ([[Chinese language|Chinese]] (仁)) ([[Ren (Confucianism)|benevolence]]) and ''​yì''​ (義) ([[righteousness]]). For Confucius and [[Mencius]],​ ''​xiào''​ was a display of ''​rén''​ which was ideally applied in one's dealings with all elders, thus making it a general norm of intergenerational relations. In reality, however, ''​xiào''​ was usually reserved for one's own parents and grandparents,​ and was often elevated above the notions of ''​rén''​ and ''​yì''​.
 +
 +One of the important texts about filial piety in [[Confucianism]] is [[Xiao Jing]] (孝經; alternative transliteration:​ Hsiao Ching), the Book of Filial Piety. In [[Korean Confucianism]],​ the [[hanja]] {{linktext|孝}} is pronounced ''​hyo''​ (효).
 +
 +==Filial piety and Buddhism in India==
 +Hinayana [[Buddhism]] did not have a strong notion of filial piety. [[History of Buddhism in India|Buddhism in India]] involved many men leaving or abandoning their families, parents, wives, and children to become monks (Buddha himself was said to have done so). The true Buddhist had to reject all family ties, just as they had to reject social and class ties if they were to pursue [[Nirvana]]. Family was viewed as just another encumbrance of mortal life that had to be dealt with. Sorrow and grief were said to be "born of those who are dear."<​ref>​Piyajatika Sutta, or Sutta 87 of the Majjhima Nikaya, translated by Thanissaro Bhikkhu http://​www.accesstoinsight.org/​tipitaka/​mn/​mn.087.than.html</​ref>​ Buddhist monks were obligated to sever all ties with their family and to forget their ancestors. ​ Theravada Buddhism stressed ''​individual''​ salvation, and had little room for the interdependent society that Confucianism had created in China, which stressed the good of the ''​community''​ more than the good of the ''​individual''​. In India, Buddhism also advocated [[celibacy]] among its monks which was unacceptable in the Confucian world view, given that it was viewed as the child'​s duty to continue the parental line.<​ref>​Traylor,​ Kenneth L. ''​Chinese Filial Piety.''​ Bloomington:​ Eastern Press, 1988. pg. 110</​ref>​
 +
 +===Introduction of Buddhism in China ===
 +When Buddhism was introduced to China, it was redefined to support filial piety. The ''​[[Mouzi Lihuolun]]''​ (牟子理惑論),​ a work defending Buddhism to the Chinese, presented arguments for Buddhist monks' seemingly poor treatment of their parents, by closely reading the works of Confucius himself.
 +
 +====The Mouzi Lihuolun====
 +The ''​Mouzi Lihuolun''​ compares the Buddhist monk to a son who saves his father from drowning by grabbing him and lifting him upside down back into the boat.  Grabbing and holding one's parents upside down is certainly not standard conduct, but because it is for the greater good of the parent, it should be allowed; ​ if he had not violated rules of respectfulness,​ his father would have drowned. ​ Confucius allowed for these "​emergencies"​ by insisting that filial piety must adapt to existing circumstances. ​ The behavior of a Buddhist monk is similar. ​ While on the surface the Buddhist seems to reject and abandon his parents, the pious Buddhist is actually aiding his parents as well as himself on their path towards salvation. ​ The ''​Mouzi Lihuolun''​ also attempted to counter charges that not having children was a violation of good [[ethics]]. ​ It was pointed out that Confucius himself had praised a number of [[asceticism|ascetic]] sages who had not had children or family, but because of their wisdom and sacrifice were still perceived as ethical by Confucius. ​ The argument that Buddhist filial piety concerns itself with the parent’s [[soul]] is the most important one.   The same essential argument was made later by [[Sun Chuo (314-371)]],​ who argued that Buddhists monks (far from working solely for their own benefit) were working to ensure the salvation of all people and aiding their family by doing so.<​ref>​Zurcher,​ E.  ''​The Buddhist Conquest of China.''​ Leiden: E. J. Brill., 1959a, pg. 134</​ref>​ [[Huiyuan (Buddhist)|Huiyuan]] continued in this reasoning, arguing that if one member leaves the household to be a monk, then all other members of the family would benefit from good fortune and lead superior lives.
 +
 +====Adapting their efforts====
 +These philosophical arguments were not entirely successful in convincing the filial Chinese that the behavior advocated by Buddhism was correct, and so less subtle methods were employed. ​ To more directly give Buddhism filial nature, passages and parables that were of minor importance in Indian and Central Asian Buddhism became very prominent in Chinese Buddhism. ​ The story of Shanzi 睒子 ([[Syama]] in [[Sanskrit]]),​ is an example of this.
 +
 +==== Story of Shanzi ====
 +Shanzi (睒子) spent his entire life aiding his blind parents, until he was accidentally killed. ​ But, because of his life of filial devotion, he was miraculously revived. ​ This story was often mentioned in the Chinese canon of Buddhist writings, included in a number of different anthologies (such as the ''​Liudu Jijing''​ 六度集经) and referred to by other [[Chinese Buddhist]] writers.<​ref>​Ch'​en,​ Kenneth. ''​The Chinese Transformation of Buddhism.''​ Princeton: Princeton University Press, 1973. pg. 23</​ref>​ While it is clearly of [[Buddhism in India|Indian]] origin, this tale was virtually indistinguishable from similar Chinese tales. ​ While the tale was transmitted along with Buddhist writings, philosophically it had very little to do with traditional Buddhism.
 +
 +====The story of Moggallana====
 +Another story advocating filial piety is that of [[Moggallana]],​ a Buddhist monk who goes to great lengths to rescue his mother from condemnation for her unjust life.  This story appeared in the ''​[[Ullambana Sutra]]''​ and it is far more relevant to Buddhism than the tale of Shan-tzǔ, though it was still not a particularly important tale in Indian Buddhism. In China, however, these stories became not just elements of Buddhist scripture, but also popular tales which were even told amongst non-Buddhists. ​ While these tales were a part of the Buddhist tradition, Chinese Buddhism raised them from a peripheral role to a central one.
 +
 +====Other texts====
 +*Another tale that achieved great renown in China was that of the [[Siddhartha Gautama|Buddha]] rising to heaven for three months after his [[Bodhi|Enlightenment]] to preach and teach his mother his new philosophy. ​ This tale was used to indicate that the Buddha did indeed show proper concern and respect for his parents, in that he cared for their immortal souls.
 +
 +*A number of apocryphal texts were also written that spoke of the Buddha'​s respect for his parents, and the parent-child relationship. ​ The most important of these, the ''​[[Sutra on the Weighty Grace of Parents]]'',​ was written early in the [[Tang dynasty]]. ​ This [[Sutra]] has the Buddha making the very Confucian argument that parents made great sacrifices, and put great efforts into ensuring the well-being of their child. ​ In return each child must repay this kindness with loyalty and respect. ​ Despite being a forgery the sutra was accepted as accurate by generations of scholars and commoners, and it played an important role in the development of a [[Chinese Buddhism|fully Chinese variation of Buddhism]]. Other documents discussing the Buddha’s views on the parent child-relationship were also probably forgeries. ​ The ''​[[Sutra on a Filial Son]]'',​ for instance, also sounds far more Chinese than Indian, and shows Confucianist influence.
 +
 +== Filial piety in Ryūkyūan cultures ==
 +Filial piety is an important element in the cultures of the [[Ryukyu Islands]]. It is the topic of half of the verses of the most popular Okinawan folksong, ''​[[Tinsagu nu Hana]]''​.
 +
 +== Filial piety in Judeo-Christian thought ==
 +[[Judeo-Christian]] thought stresses following the [[Ten Commandments]] which are recognized as the moral foundation in [[Judaism]] and [[Christianity]]. Lee Et Al argues that it is rarely practiced in [[the West]] and most children from a Judeo-Christian background do not honor and care for parents to the extent of those from Eastern backgrounds. This is, they argue, because in the West, the individual is more important than the family and when an elderly parent becomes a burden to the adult child, the needs of the adult child to be burden-free supersedes any feeling of obligation to care for the elderly parent.<​ref>​Lee R.P., Yu E., Sun S. & Liu W.T. (2000) Living arrangements and
 +elderly care: the case of Hong Kong. In Who Should Care for the
 +Elderly: An East-West Value Divide (Liu W.T. & Kendig H., eds),
 +Singapore University Press, [[National University of Singapore]] and
 +World Scientific, Singapore, pp. 269–296.</​ref>​
 +
 +Lee's theory, however, could be a result of misunderstanding of Western cultural mores coupled with ignorance of actual parent-child relations in Western societies.<​ref>​Walker,​ Byrne (2007)</​ref>​
 +
 +==See also==
 +*[[Ancestor worship]]
 +
 +
 +==References==
 +{{reflist}}
 +
 +
 +==External links==
 +*[http://​www.ammituofo.com/​filialsutra.php The Filial Piety Sutra] The Deep Kindness of Parents & Difficulty in Repaying It
 +*[http://​www.chinapage.com/​confucius/​xiaojing-be.html ''​Xiàojing'':​ The Classic of Filial Piety]
 +
 +{{Family}}
 +
 +{{DEFAULTSORT:​Filial Piety}}
 +[[Category:​Confucianism]]
 +[[Category:​Buddhist art and culture]]
 +[[Category:​Family]]
 +
 +[[de:​Kindliche Pietät]]
 +[[es:Piedad filial]]
 +[[ko:효]]
 +[[nl:​Kinderlijke gehoorzaamheid]]
 +[[ja:孝]]
 +[[no:​Barnlig pietet]]
 +[[pl:​Nabożność synowska]]
 +[[th:​กตัญญู]]
 +[[zh:孝]]
 +
 +http://​en.wikipedia.org/​wiki/​Filial_piety
 +
 +
 +
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 +List of [[Dharma Terms]] | [[Buddha | Previous Term]] | [[Dharma | Next Term]]
 +
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 +Return to the [[Buddhist Ayurveda Encyclopedia]] and 
[[Glossary of Dharma]] and [[Ayurvedic Terms]] | [[Recent Changes]]
 +
 +====== Fair Use Bibliographic Sources ======
 +[[Fair Use]]: ​
 +Primary [[Fair Use]] Compilation Source: [[Ron Epstein]], Ph.D, compiler, [[Buddhism A to Z]], Burlingame, [[California]],​ [[Buddhist Text Translation Society]], 2003, p. 
 +[[ISBN 0881393533]] ​ Paperback: 284 pages. ​ http://​www.BTTSOnline.org ​    ​www.Amazon.com ​  
 +http://​www.bttsonline.org/​product.aspx?​pid=118
 +http://​www.amazon.com/​gp/​product/​0881393533/​ref=ase_medicinebuddh-20
 +and many other sources (see [[Bibliography]]).
 +
 +Primary Original Source: The [[Tripitaka]] of [[Sutra]], [[Shastra]] and [[Vinaya]] [[Dharma]] teachings (as found in the scripture storehouse of the [[India]]n [[Sanskrit]]- [[Siddham]],​ [[Chinese]],​ [[Tibetan]] and [[Japanese]] traditions of the [[Nalanda Tradition]] of ancient [[Nalanda University]]) of [[Shakyamuni Buddha]], and his [[Arya]] [[Sagely]] [[Bodhisattva]] [[Bhikshu]] [[Monk]] and [[Upasaka]] disciples.
 +
 +These [[Good and Wise Advisors]] ([[Kaliyanamitra]]) [[Dharma Master]] teachers include [[Arya]] [[Venerable]]s [[Om Tare Tuttare Ture]] [[Om Ah Hum]] and [[Namo]] to [[Jivaka]], [[Charaka]],​ [[Lao Zi]] - [[Mahakashapa]],​ [[Ashwagosha]],​ [[Shantideva]] - [[Hui Neng]] - [[Shen Kai]] [[Sheng Ren Shr]], [[Bodhidharma]],​ the 16 [[Nalanda Acharyas]] 1. [[Nagarjuna]]-[[Manjushri]],​ 2. [[Arydeva]],​ 3. [[Buddhapalita]],​ 4. [[Bhavaviveka]],​ 5. [[Chandrakirti]] and [[Chandragomin]],​ 6. [[Shantideva]],​ 7. [[Shantarakshita]],​ 8. [[Kamalashila]],​ 9. [[Asanga]]-[[Maitreya]],​ 10. [[Vasubhandu]],​ 11. [[Dignaga]],​ 12. [[Dharmakirti]],​ 13. [[Vimuktisena]],​ 14. [[Haribhadra]],​ 15. [[Gunaprabha]],​ 16. [[Shakyaprabha]];​ [[Dharmarakshita]],​ [[Atisha]], [[Tsong Khapa]], [[Thogme Zangpo]], [[Nyingma]] [[Padmasambhava]],​ [[Yeshe Tsogyel]], [[Machig Lapdron]], [[Tilopa]], [[Naropa]], [[Milarepa]],​ [[Sakya Pandita]], [[Kumarajiva]],​ [[Xuan Zang]], [[Baozhi]], [[Hui Yuan]], ​ [[Daosheng]],​ [[Changzhi]],​ [[Fazang]], [[Han Shan]], [[Shi De]], [[Yunmen]], [[Nichiren]],​ [[Honen]], [[Shinran]],​ [[Kukai]], [[Dogen]], [[Hakuin]], [[Jamgon Kongtrul]], [[Nyingma]] [[Penor Rinpoche]], [[Bakula Rinpoche]], [[Dagri Rinpoche]], [[Kirti Tsenshab Rinpoche]], [[Geshe Lama Kongchog]], [[Longchen Rapjampa]] - [[Gosok Rinpoche]], [[Phabongkha Rinpoche]], [[Patrul Rinpoche]], [[Tenzin Gyatso]] the [[Dalai Lama]], [[Sakya Trizin]], [[Hsu Yun]], [[Hsuan Hua]], [[Lama Zopa Rinpoche]], [[Choden Rinpoche]], [[Garchen Rinpoche]], [[Karmapa]],​ [[Mingyur Rinpoche]], [[Geshe Ngwang Dakpa]], [[Geshe Sopa Rinpoche]], [[Seung Sahn]], [[Thich Nhat Hanh]], [[Ajahn Chah]], [[Ajahn Sumedho]], [[S. N. Goenka]], [[Mama Ayur Punya Jyana Pushtim Kuriye Svaha]], making [[offerings]] and [[b [[bowing]] at your feet I make [[request]]s. Please bestow on me the [[two attainments]] of [[Maha]] [[Punya]] and [[Maha]] [[Prajna Paramita]]. And [[Om Ah Hum]] thanks to other [[modern day masters]]. ​ We consider them to be in accord with [[Tripitaka Master]] [[Hsuan Hua]]’s "​[[Seven Guidelines for Recognizing Genuine Teachers]]"​
 +
 +[[Nalanda Online University]]'​s teachings are based especially on the following [[Buddhist Scriptures]]:​ [[Lama]] [[Tsong Khapa]]'​s [[Lam Rim]], the Dharma Flower [[Lotus Sutra]], the [[Avatamsaka Sutra]], the [[Shurangama Sutra]], the [[Ksitigarbha Sutra]], the [[Bhaisajya Guru Sutra]], the [[Dharani Sutra]], the [[Vajra Sutra]], the [[Prajna Paramita]] Hridayam [[Heart Sutra]], the [[Vimalakirti Sutra]], the [[Sanghata Sutra]], the [[Sutra of Golden Light]], the [[Srimala Devi Sutra]], the [[Sutra in 42 Sections]], the [[Mahaparinirvana Sutra]], the [[Hui Neng Sutra]], [[Vasubandhu]]'​s [[Shastra on the Door to Understanding the Hundred Dharmas]], Maitreya'​s [[Ornament for Clear Realizations]] ([[Abhisamayalamkara]]),​ [[Chandrakirti]]'​s [[Supplement to Nagarjuna’s Treatise on the Middle Way]] ([[Madhyamakavatara]]),​ [[Vasubandhu]]'​s [[Treasury of Manifest Knowledge]] ([[Abhidharmakosha]]) and the [[Tantra]]s and [[Mantra]]s of the [[Vajrayana]] the [[42 Hands and Eyes]], [[Guhyasamaja]],​ the [[Kalachakra]],​ the [[Vajrayogini]],​ the [[Heruka]], the [[Chakrasamvara]],​ the [[Chod]], the [[Hayagriva]],​ the [[Hevajra]],​ the [[Yamantaka]],​ the [[Kalarupa]],​ the [[Manjushri Nama Samgiti]], the [[Vajrakilaya]],​ the [[Vajrapani]],​ the [[Vajra Claws Dakini]], the [[Mahakala]],​ the [[Tara]], the [[White Umbrella Goddess]] ([[She Dan Do Bo Da La]]), [[Kirti Losang Trinle]]'​s [[Grounds and Paths of Secret Mantra]], and [[Aku Sherab Gyatso]]'​s [[The Two Stages of the Guhyasamaja Tantra]] and their commentaries ([[shastra]]s) by the above Arya [[Tripitakacharya]] [[Dharma Master]]s. Making [[offerings]] and [[bowing]] at your feet I make [[request]]s. Please bestow on me the [[two attainments]] of [[Maha]] [[Punya]] and [[Maha]] [[Prajna Paramita]].
 +
 +
 +Secondary [[Fair Use]] Compilation Source: The [[Seeker’s Glossary of Buddhism]], 2nd ed., San Francisco, California: Sutra Translation Committee of the United States and Canada, 1998: http://​www.budaedu.org.tw
 +
 +Secondary [[Fair Use]] Compilation Source: Muller, Charles, editor, [[Digital Dictionary of Buddhism]] [DDB], Toyo Gakuen University, Japan, 2007:  Username is "​guest",​ with no password.
 +http://​buddhism-dict.net/​ddb - Based in large part on the [[Dictionary of Chinese Buddhist Terms]] with Sanskrit and English Equivalents (by [[Soothill]] and Hodous) Delhi, India: [[Motilal Banarsidass]],​ 1997.
 +
 +Secondary [[Fair Use]] Compilation Source: Ehrhard, Diener, Fischer, et al, The [[Shambhala Dictionary of Buddhism and Zen]], Boston, Massachusetts:​ [[Shambhala Publications]],​ 1991.  296 pages. ​ ISBN 978-0-87773-520-5 ​ http://​www.Shambhala.com,​
 +http://​www.amazon.com/​gp/​product/​0877735204/​ref=ase_medicinebuddh-20,​
 +http://​www.shambhala.com/​html/​catalog/​items/​isbn/​978-0-87773-520-5.cfm
 +Secondary [[Fair Use]] Compilation Source: [[Vaidya]] [[Vasant Lad]], [[Textbook of Ayurveda]], [[Ayurvedic Press]], 2002; 
 +[[Vasant Lad]], [[BAMS]], [[MAsc]], [[Ayurvedic Institute Gurukula Notes]], [[Ayurvedic Institute]],​ 1994-2006; ​
 +
 +----
 +NOTE: Numerous corrections and enhancements have been made under [[Shastra tradition]] and "​[[Fair Use]]" by an [[Anonymous]] [[Buddhist Monk]] [[Redactor]] (Compiler) of this Online [[Buddhist Encyclopedia]] Compilation) ​
 +
 +----
 +----
 +====== Course Codes ======
 +[[Course Codes]] for the [[Buddhist Ayurveda]] [[Ayurvedic Distance Learning]] Program are as follows:
 +[[AYR108]] | [[HRB108]] | [[CLN301]] | [[HUM108]] | [[HIS108]] | [[YOG108]] | [[NUT108]] | [[AYR190]] | [[AYR220]] | [[AYR230]] | [[AYR240]] | [[AYR241]] | [[AYR250]] | [[AYR260]] | [[SKT108]] | [[SKT210]] |[[SKT220]] | [[SUT310]]
 +
 +----
 +====== Technical Notes ======
 +See the [[Technical Notes]] please.
 +
 +====== Contact Us ======
 +** [[Ayurveda Healing Arts Institute]] of [[Medicine Buddha Healing Center]] **
 +San Francisco Bay Area: 1-510-292-6696
 +
 +====== About Medicine Buddha Healing Center ======
 +[[About Us]]: [[Clinic]] and [[Ayurveda Healing Arts Institute]] of
 +[[Medicine Buddha Healing Center]]
 +• The most comprehensive Clinical multimedia audio and video-based Buddhist [[Ayurvedic Distance Learning|Ayurvedic Distance Learning Program]] on the Planet --- from introductory 225-Hour [[Clinical Ayurveda Therapist]] ([[Clinical Ayurveda Therapist|CAT]]) to most advanced 3200-Hour [[Doctorate of Ayurveda]] (PhD).
 +** No One Turned Away Due to Lack of Funds ** ([[Dana Paramita]] - Perfecting Generosity)
 +• MP3 recordings of over 2000 Patient Consultations for Clinical Experience. Searchable database of photographs of [[tongue diagnosis]] and [[iPod]]-[[iPad]]-[[iPhone]] compatible audio files of our Ayurveda client visits. (see [[CLN301]])
 + ----
 +[[http://​www.Ayurveda-Berkeley.com | Ayurveda-Berkeley.com]] ​ |  [[http://​www.Ayurveda-California.com | www.Ayurveda-California.com]]
 +[[http://​www.Ayurveda-School.net | www.Ayurveda-School.net]] ​ |  [[http://​www.Ayurveda-TCM.com | www.Ayurveda-TCM.com]]
 +http://​ayurveda-tcm.com/​ayurvedic-chinese-medicine-distance-learning
 +[[http://​www.Nalanda-University.com | www.Nalanda-University.com]] ​ |  [[http://​www.BhaisajyaGuru.com | Error! Hyperlink reference not valid.]]
 +====== Facebook-YouTube-Twitter ======
 +http://​www.facebook.com/​Ayurvedic.Healing
 +http://​twitter.com/​medicine_buddha
 +Please "​friend us" and subscribe to our Buddhist Ayurveda Television:
 +http://​www.youtube.com/​AyurvedicMedicine
 +http://​www.archive.org/​details/​ayurveda_institute
 +----
 +[[Medicine Buddha Mantra]]: [[Om]] [[Namo]] [[Bhagavate]] [[Bhaisajya]] [[Guru]] [[Vaidurya]] [[Prabaha]] [[Rajaya]] [[Tathagataya]] [[Arhate]] [[Samyamsambodhi]] [[Tadyata]] [[Om]] [[Bhaisajye]] Bhaisajye [[Bhaisajya]] [[Samudgate]] [[Svaha]]. ​
 +[[Medicine King Bodhisattva]] [[Jeweled Ax Mantra]] 16 (Line 64 of the 
[[Great Compassion Mantra]] of [[Avalokiteshvara]]) of the [[42 Hands and Eyes Mantras]]: ​
 +[[Syi lu seng e mu chywe ye Nan Wei la ye Wei la ye Sa wa he]].
 +----
 +[[Recent Changes]] | [[Disclaimers]] | [[Donate]] | [[Help]] | [[Dedication of Merit]]
 +----
 + ​[[Ayurveda Dharma]] is available under the [[Creative Commons Attribution-ShareAlike License | Text_of_Creative_Commons_Attribution-ShareAlike_3.0_Unported_License]];​ Additional terms may apply. See [[Terms of Use]] for details. ​
 +[[Medicine Buddha Healing Center]] and its [[Ayurveda Healing Arts Institute]] and [[Karma Clinic]] is a [[Non-Profit]] 501c3 [[Religious Organization]] - [[Ayurvedic Distance Learning]] Program. ​
 +Phone: 1-510-292-6696 [[http://​www.Ayurveda-Berkeley.com | Ayurveda-Berkeley.com]]
 +
 +
  
filial_piety.txt · Last modified: 2018/02/26 18:11 (external edit)