El texto cumbre del canon budista y una obra de referencia milenaria en el ámbito de los angeles ética universal.
«Así como los angeles lluvia atraviesa una casa con techo deteriorado, así también las pasiones atravesarán una mente desprotegida.»
El Dhammapada, considerado como el texto cumbre del canon budista, consta de 423 versos en lengua pali, clasificados en veintiséis capítulos. Con una antigüedad de cerca de dos mil trescientos años, ocupa un lugar eminente en los angeles vida de los practicantes del budismo y también en el ámbito de los angeles ética common, puesto que recomienda los angeles vida pacífica y no violenta, y afirma que l. a. enemistad no puede ser vencida con l. a. aversión, sino con los angeles bondad.
La versión de Juan Mascaró, canónica desde hace décadas y vertida aquí del inglés al castellano por Carlos Manzano, se complementa con su valiosa introducción, que nos acerca al que es considerado el texto fundacional del budismo. El magnífico texto castellano se presenta en esta edición enfrentado al unique pali, para gusto de expertos y profanos.
Rabindranath Tagore dijo...
«Si en l. a. Bhagavad Gita se ha dotado al pensamiento indio de una nítida envoltura religiosa, en los textos del Dhammapada lo que trasluce es el retrato conceptual y estructural de l. a. India.»
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119 After this meeting, the Buddhist Federation sent instructions to temples about what they should do to support the educational initiatives of the Ministry of Education. Those initiatives would be announced over the next few years in conjunction with other governmental measures to increase thought control: the Public Order Preservation Law of 1925; the roundup of more than sixteen hundred leftist intellectuals and communists on March 15, 1928;120 the disbanding of the Communist Party, the Labor Farmer Party (Rōdō Nōmin Tō), and the All-Japan Proletarian Youth Alliance (Zen-Nihon Musan Seinen Dōmei) the following month; the concurrent expansion of the Special Higher Police (Tokkō)121 into a nationwide apparatus; the June 1928 addition of the death penalty and life imprisonment to the range of punishments sanctioned by the Public Order Preservation Law; the establishment of a “thought section” in the Department of Military Police (Kenpeitai) in July 1928; and another roundup of leftists in April 1929.
191 Zen figures also signed on to the jingoistic rhetoric of the time, with influential scholars and masters voicing clear support for Japanese imperialism and military action. In 1937, two Sōtō Zen writers, Hayashiya Tomojirō and Shimakage Chikai, published The Buddhist View of War (Bukkyō no sensō-kan), in which they wrote, “In order to establish eternal peace in East Asia, arousing the great benevolence and compassion of Buddhism, we are sometimes accepting and sometimes forceful. We now have no choice but to exercise the benevolent forcefulness of ‘killing one so that many may live’ (issatsu tashō)”;192 they added, “Japanese Buddhists .
141 Although Buddhist sects from the beginning of the Taishō period increased their institutional security by supporting government thought-guidance programs and measures against new religions, they too faced pressures: Marxist rejections of religion, criticism by Buddhist reformers, and government censorship and restrictions. In the late 1920s Japanese Marxists started publishing a barrage of essays on the dangers of religion. Facing this onslaught, in the spring of 1930 the Buddhist USEFUL BUDDHISM, 1868–1945 newspaper Chūgai Nippō ran a series of articles by Buddhist apologists, including Kimura Taiken, Takashima Beihō, and Itō Shōshin, as well as articles by critics, such as Takatsu Seidō and Hattori Shiō,142 with Miki Kiyoshi contributing to the debate.