Two concepts of poverty in Tibet's Pali.

Introduction

There are two concepts of poverty in Tibet's Pali. Firstly, the concept of poverty in relation to the same issue, squeeze and the second is the concept of gằn poverty associated with simplicity. Two ways out of this poor form where a clear perspective, the different, the owner of the source of material wealth. And both a poor understanding of the implications of religion, politics and society. Poor that it interferes with an individual's full participation in community life, the resulting loss of human, leading to a restriction, if not destroyed, the ability to grow spiritually.

Poverty is the poverty and distraught. Poverty is accepted for the purpose of religion is to be able to develop the spiritual life, then this is a "morals". Poor opinions is the simple virtues, mentioned here as "poor spiritual purposes". As such, poverty must be understood as a personal matter (newspaper), [1] a social problem (related to community life), and a religious problem (related to Nirvana).

This article is divided into two parts. Part one focuses on business analysis London Transfer hống Lions Seong (Cakkavatti-Sīhanāda Sutta, the Field of III), one of the most extensive discussions about poverty as the distraught and miserable in the Nikāya. Poverty was mentioned in this article is a socio-political issues, which affect the mental development of all members of society. The second part of this paper focuses on the concept of poverty as a virtue, a concept related to the family, who "don't have the property" (akiñcana). This section mainly goes to the economic analysis, Run the express character (Aggañña, Nikaya III).

The theory of the anthropologist Victor Turner plays an important role in the second part of this article. These perspectives help us surpass the simple conception of poverty as "intentionally" or "unintentionally" to go to a more diverse perception of it as representing what it wants to say that people and communities. According to Turner, abandoned homes and property, the basics of exporting countries represents the abandonment of the human relationships that are based on the distinction and the rank. The value of the renunciation of the "unfair", the human values we conceded before the segregation, and promote equal relationships and love. Those who carry the values of the community, the clergy, and the sustainability of the group who joined the same and the values of their choice in the socio-political structure, not only giving a critique of escapist structure, which also grants the life-force through the fusion of creativity is born by the spirit of the commune. Therefore, according to the analysis by Turner, and poverty that it makes the poor the same squeeze that symbolizes all that separates we humans; While poverty as a virtue is simply symbolizes all that we link to and reminds us of the mutual connection.

Part one: poverty is the same squeeze

Lion Capital London, United Hống Church Moved (Cakkavatti-Sīhanāda)

The most significant discussion of poverty as a distraught together (dāliddiya) and the effects of it for humans and society appear in the London Lion Seong hống Transfer [2]. This split into two parts: the story says about the life of renunciation, regarding how a person can get to the island for yourself; and the additional stories, related to the profound socio-political issues, about the death of a monarch. General academic opinion regarding the structure of the economy is that it has been put together from two unrelated trading with each other [3]. Ignore the history of the post, because the purpose of the analysis, I consider it the most able and intended. that is, although I do not argue that it is a combination of the two, then I admit that it's not been a match arbitrary, and that (the) who established the specific story frame selected from which valuable for this additional story.

Additional stories

The story involves the transmission of redundant and reorganized the Kingdom founded by King Daḷhanemi. The King and seven Kings, has restored the borders and bring prosperous country through the enforcement of the obligation to be know as "the sacred duty of a London Transfer". Move LUN (cakkavatti) is an ideal ruler, who ruled just and ethical. The sacred duty of a rotational move United include: all activities are lawful (dhamma), provide and protect all of life-including animals, ensure not to the misconduct occurs, provide the people with no assets (adhana), comprehend the Dhamma, and don't do anything that might lead to the abandonment of the practice of Dhamma. The eighth King, whose trading post highlight by way of recording that he ruled "in private" (samatena pasāsati), do not follow the above pattern and the Kingdom declined. When the courtiers and the other nobles to him the duty to do, he's been in all but one exception is not allocated assets for the same squeeze. And as a result of this, the rampant poverty ((vepulaṃagamāsi).When the robbers burst occurred, the King initially allocated for the bandits and they use the properties that take care of himself, his parents, his wife, set up businesses and give the countries through which they can help the birth of Christianity. However, the results to lead to rampant robbery situation publicly. The King noticed that if he discovers every asset to the bandits, he will create more opportunities for illegal criminals caught.

So because poverty is present where the social progress the social decay and decadence people began to spread rapidly after a string of action-event-reactionary, who's worse than the first. As such, because the said property to the distraught, poverty became widespread, because poverty has become so rampant robbery, because the rampant armed robbery became widespread, because of rampant weapons to kill people, because of the rampant murder should lie pervadedbecause lying spills should be shortened lifespan and beautiful appearance degenerate [5].

This passage is repeated many times in the Bible and each time has added a new Sin: adultery, incest, joyful, curious, does not respect the Chief God, and do not have faith dear. The recur many times this passage after every stage of degeneration in order to emphasize that the process of degeneration is a direct result of the King are not allocated assets for the same squeeze. Noting that past life Karma not present here [6]. Poverty in this article does not arise because of past life karma. What is causing poverty is caused by the evil bad behavior in the present. And we see Karma does much of the people lose their life and beauty. Everyone in the Kingdom, the rich and the poor, are the newspaper because of the evil engenders by the capacity of the industry, or at least, the influence of the industry. The interpretation according to which means that political structure (the Crown) have created the context in which enterprises operate, and poverty causes a moderate downturn for the individual and society which he or she lives.

The cycle of violence to its climax at a time in which people treat each other like animals (aññamaññam miga-saññaṃpañilabhissanti), i.e., they treat each other like animals and by each other. However, there are a few people who see the truth that they are human, and they don't want to kill and don't want to be killed. They fled into the forest, and when they appear, there was the restoration of the Kingdom. They presented completely in contrast to the others, who during the "period of sword blades" does what no other animals, during the worst of the human species. This small group of people to find that right throughout the carpet crying still have the can retain his humanity, and that at its best, the human species will no longer be violent, reason, co-operative and ethical action. In the end, United to become prosperous and United Church and rotational Transfer Saṃkha appeared. The London Transfer of St. United appeared to be the result of a mass there. The duty of the London Transfer of St. United is protectionism and maintain ethical community and ethical background development it to other places.

Main story

The main story, not able to analyze detailed discussion here, consists of two parts. The first part, also aims to introduce the story of the Kingdom of King Daḷhanemi, in relation to the Buddha's preaching to the Bhikkhu-hamstring muscles, about how they need to "own his own island, his own refuge, the refuge is not one anyone else, getting the Chief Justice as the island, taking the French public schools as refugeno refuge a anything else! "[7] the Buddha gives two points: firstly, a Bhikkhu-hamstring muscles should to mindfulness, the shelf life, the mind, abandoning the advantages related to their lives. The legal reflection should then, mindful of it, abandoning the advantages in life. Second, the Bhikkhu-hamstring muscles should be trading where the limit is allowed, where the range that they had made. If they practice, the devil will have no chances to penetrate disruptive. Because thanks to live by the French charity, joy is growing. The second part of the main story involves the discussion method, start by resetting the opening passage of the advice should be trading where the limit is allowed, according to what their ancestors did. If they do this they will increase network life, beauty, happiness, wealth and power. The Buddha then asks brought life, beauty, happiness and strength mean for a Bhikkhu-hamstring muscles, and answered the question by discussing the importance of four as well (iddhis), keeping the dues, with the margin freed (pāṭimokkha), practice (meditation fourjhānas), four immeasurable (brahmavihāras), and extinguish the contraband or (āsavas). The Buddha concludes with the say that there is no more powerful power insupportable of United, but live by the French charity, the blessed Germany will grow.

Trading post structure

Any interpretation of the Bible as a combined biblical moral Move United the impetus that it appeared between the main story and the story are added [9]. The process to build up a story in a story is a story-telling method is absolutely common. It allows the collective was established to combine two or more of the story into one unified story. However, it is also a process of repetition. The stories are added no longer stood separate. It became part of a larger story, and how to understand it, depending on the nature of the main story. It was stated, explained, "in the light" of the main story. In the case of rotational Switching Seong, the influence of the main story for the additional story was undermined goes social-political thrust of the story. It was only as an example of what happens when man does not live by the side of his ancestors. The focus shifted from the structure that within these individuals play function, the structure that they play an important role in facilitating or blocking certain types of conduct, to the ethics of the individual.

The relationship of the main story over and post the additional story was interpreted in the light of the relationship. There are two issues: one is contemplating, and two are needed to keep the scope of and according to the way of life of their ancestors. Test your set up two parallel sectors. There are two ranges and two ancestors. The first range to be discussed is the scope of the mundane world with alternating Seong is the head. The second range is of the Bhikkhu-hamstring muscles, Bhikkhu Buddha-ni pretentious is the head. The scope of the mundane world is dependent on the extent of the increase massively. Even the United Church to abandon moral mundane Prime witness to Nirvana. By presenting additional story as an example illustrating the lack of contemplating, not knowing the true scope, and results are not in the lifestyles of their ancestors, Moved London United Church reaffirmed the implementation of spiritual life, encouraging the essential needs and fervent in practicing and urgent significance related to the publication. It also shows a socio-political life is the major obstacle for the Prime witness Nirvana.

Socio-political structures, poverty and educational Philosophy

Although the main story reminds the listener/reader that the socio-political life is a major obstacle to achieving Nirvana, then the present secular life and renunciation as two areas of the obligation and the modalities appropriate to each field raised the socio-political life over the magnitude of interest spirit of philosophy of religion.

A key difference between mundane and potentially life-spiritual philosophy of religion is in the place where the political leadership. We can understand the views of political leadership by the level of poverty in the poor economy, which here is viewed as very naughty children and distraught. Poverty and its consequences manifest in three levels. The first level is highlighted through the main story subject is human. The same suspicions squeeze heist, lie and commit the crime of murder. The result of this behavior is not just short-lived network life and beauty inferior but also lead to many evil acts perpetrated bad over the serious nature. The end result is to create a useful but hard to call that person in any sense when aware of the creature full of fun. In Buddhist psychology, consciousness must always be aware of something. The six types are associated with the five senses and the mind (Italy). Available whenever you realize other people are just animals then itself took delightful. The end result of the poor, so as to remove it out of the realm of humans, the only sector in which we can get foot Nirvana.

A second level at which poverty and the results of which embodies the social problems and the system. According to sociologists, the needy of a few individuals can cause the poor ethics of all. The links between society and the system of the King. The King is a symbol of community or social values. Final solution against poverty, by the death penalty, is representing the values of the community. Poor, in fact, have split the community. The poverty they prevent them from enforcing the minimum responsibility of every Member of the community. They cannot take care of themselves, their families or businesses. More importantly, they cannot increase the donation, and as such they could not create joy in the present or the future. Because of the "cultural dimension" thing should a full human existence, [10] and spiritual progress depending on the donation to the monks, the community of people who can reach Nirvana. In addition, the stop is long, because the King is not adequate attention to the issue of poverty should form a group of people that they are being disenfranchised. They do not get the help. They were the King's rejection represents their community of rejection. Poverty has become systematic. This is an important point. Trading post not to imagine a society in which poverty never occurred. In the United Kingdom was restored, the hungry (anasanam), a side effect of poor, still. But the poor don't get into that system. An important duty of the London Transfer of St. United is to tackle poverty when it appears so it does not become available to the system.

Expression of poverty and its result is the magnitude of the political leadership. This is the magnitude of the relation between personal power and rule in the tradition of the Holy wheel Switch United. The eighth King, who ruled his own discretion, is described which is not a bad person as evil because of limited leadership knowledge! In terms of individuals who are ethical. When the heads of the community submissions to the sacred duty, he has to perform all the obligations, except that no distribution of assets for the poor. When the robber threatened for the first time, and then a different name, his solution was distribution of assets. Socially, he is a legitimate ruler, the son of one of Khattiya. All of this still necessary but not enough to form a London Transfer, brother Seong or prevent the formation of systematic poverty. The main story shows us the King's failure is the failure of an individual who did not follow the path of their ancestors. While this is true, then the failure of the social-political issues, rather than personal problems, is not satisfactory.

The King addressed the specific poverty situations in individual charity deeds. That is, the provision of his property to the poor as a gift from individuals to other individuals, instead of doing a charity community, things that people expect him to do. Deeply misguided practice place of the King and the decadence of human morality and suggests that poverty is the link between the socio-political and moral. Implies further that the socio-political structure and potential of religion always interact with each other, and poverty is a major threat to both. A strong Government is resorting to law and order. Poverty makes the rules and the order is no longer in effect. The socio-political structure, piles of a significant role in encouraging or preventing ethical conduct of man. Poverty has made people behave ethically deficient and erosion of social bonds. The King created the material prosperity alone is not enough. He must ensure there is no poverty.

Social critics in London Transferred Seong

Your London Transfer Seongattention, partly because it contain two types of social critique, which both found support throughout the Nikaya. Social critics of the story are added can be called a social criticism from "inside". The story was added, and other stories were the same so-such as Kūṭadanta, Sigālovāda, Mahāsudassana and the school from the Aggañña or the predecessor Kurudhamma andGasṇḍatindu in the U.s., all generally accepted social order there are nested, the head with the head. We can see how respectively between the simple concept of social justice-people should have adequate physical resources to take care of yourself and your loved ones and to be able to perform spiritual life – and the view that these values should be incorporated into the political system. The King's responsibility to ensure that every person must have sufficient assets. However, despite the strong economic socio-political spirit as London United Mass Transfer and Kūṭadanta, then we need to have a robust and strong orientation toward a more radical social critique, a critique that it give up the social hierarchy. A more thorough review is identical to people, and can be called a social criticism from "outside".

Part II (A): poverty is a simple virtues

Renunciation

While the part is not separated from society in any pure sense yet-live near cities or villages and essential needs are all thanks to the donation of a upasaka-are they back in the "outside" normal social structure [11]. They have no assets, how to dress for their community and the abandonment of the property. The source of the material holds an important role in the export-related business. The exporting country does not have the facilities, family, status and power because they are not allowed to keep taking this stuff. Clearly, the definition of poverty as "lean" or "lack of material wealth" is not appropriate here. Those who join not deprivation, but because they realize that there is ownership of material wealth was positive support for the development of spirituality. Should the definition of poverty as "non-owned" is probably more appropriate, a way to understand the shifting from Pali akiñcana (don't own the property), which is used throughout the Nikaya almost to refer to the country [12].

Renunciation and "unfair"

Victor Turner, an anthropologist whose major works were published in the mid-16th century to the mid-17th century, was moved from "formal research where an African tribal context to a symbolic analysis is the process by which compares the cultures and the secular transformation relations" [13]. He is especially remembered for his development of the concept of "unfair" and because of his thoughts about the relation between "structure" and "structure". The town is of a human relationship with the other relationships that they appear where the circumstances, where the structure described by the segregation and hierarchy is not present, or is very small [14]. Communal experience is a spontaneous relationship, direct and specific between those they can at best be admitted together in General, and where their human nature [15]. The structure and, like Turner, presenting two contrasting social patterns, and while the structure with secular and communal practice, often abstract nature, arise the idea of a new philosophy or religion and the Arts [16]. Both the structure and the town are all parts of society, which over time, moving like a pendulum between two extremes. In truth, the town instituted to provide a relay inside the structure, if when the structure was threatened. The town's institutions appear, Turner has been invoked, with the increased specialization of the culture and the complexity of the Labor Division [18]. While the theory of science-society has evolved significantly since the time of Turner, the concept of test methods and functions between the antagonistic duality such as the structure and the structure was given a valuable means to help us better understand export issues and the role it plays in society.

The family, as seen in the in the Pali, the emphasis on the values that He identified with the town, and the structure of a number of talks about his appearance reflects the struggle between the structure and the commune. The King and his brahmin Mothers not being presented as representing the value of the structure – family, possessions, status and power associated with them. The value of the Kings and the Brahmin Mothers not been expressed as being opposed to the views of the people, and the country has been outlined as are the more eminent. The radical criticism to be found in the Bible as Theṭṭhapāla,Sonaka Jātaka (predecessor of 529, false Sage Sonaka) and JātakaKuddāla (the predecessor of the 70 story false Sage, the plough), through which shows are abandoning the current social structure. The Bible speaks of renunciation approved n single life and poverty (akiñcana). The other article, such as the Bandhanāgāra Jātaka (the forerunner 201, prison bondage), JātakaKumbhakāra (the predecessor of 408, potters), and famous Vessantara Jātaka (birth Money great story, 547 Vessantara), see family life is the object of craving gives rise to binding. This brings the spirit of the commune because it is seeking through voluntary poverty [19]. Jātaka Sonaka showed the "failure" of the poor for the sake of spirituality, and Jātaka Kuddāla warning about the dangers of owning oil is just the owner of a tractor. Lifetime celibacy and poverty so as embodied the segregation of men and women, rich and poor, the source of conflict and violence.

Part II (B): poor as simple virtues

Boot sector to create character (Aggañña)

Your character Begins to createsummaries and highlights the major themes to be found where the Bible talks about exporting country: those values as the basis for the social order is not enough for the rescue, and the demand for swapping the values. The main story is refuted the views of Her Brahmin, presentation and critique of the value of the structure; and the story is added, a legend about marine species who follow the Buddhist point of view, illustrates the struggle between the structure and the structural response values. Legend of the origin of the human species also presents a perspective on human beings.

Your character Begins to createa great [20]. Here I will not breakdown of it which just outline the factors that themselves are taken to an explanation by Turner. The story of two young Brahmin lineage, Vāseṭṭha and Bhāradvāja, have chosen to take the family not living Buddha. when doing this, they have committed to the Charter Convention of the Brahmin religion, most properties of Brahmin caste. In the evening, the Buddha conversing with them about the events of the family and their friends were in response to the "renunciation" (pabbajjā) . Buddha's question shows that he knows the criticism that they've suffered, but according to Vāseṭṭha, "is sufficient, and absolutely not sorry lyrics".

Overall experience-the main story and the story are added-is intended to affirm the secular values and tenets of the Brahmin youth. The story is added, the story about the human tide, are telling two young as part of the Buddha on the cocky attitude of the Brahmin. The story of marine boot is presented as the ancient legends for the Brahmin, who had forgotten it.

According to the legend on the run, the ancestors of the human race as "the owner", understanding consciousness (manomaya), live by loving (pīti-bhakkha), light (sayampabha), through the air (antalikkha-cara), and lived in Lac (subhaṭṭhāyina). In short, they did not differ from each other. Then the ground appear a possession who may join this fitness and active ownership, and tasting after tasting the ground love ownership, this also mimics the follow as a result. When they eat, they began to divide, and the people are beautiful than has proved to be a poor people despise. This process continues with each distinct phase that it brings the negative moral outcome. The segregation of men and women have made in education, and the living together to distinguish males and females is due to the nature of their despicable actions "despicable, ô trộc ..." [21]. The family unit set up as part of a "meltdown" from a State run hydro pure capital. The social settings are also similar. The issue led to hoarding and set properties, origins led to theft, rebuke, telling lies and punishment. Cyclical downturn was stopped only thanks to the setting Crown.

From the property and family issues are central to the myth of authentic boots. The property and the family are presented within the story as evidence of a "meltdown", a perishing humans from a State of ideal. Here's what Turner has proved a useful way to understand this disclaimer, as part of a study of the structure, the core of a choice about what they want to say is people and people within the community.

A concept of the community

Human thought is presented in the post of personal nature. Those who joined in the Run the way characters are portrayed as experiencing daily life in exclusive residential meditation, just off the Asian am in the morning and afternoon to khất. However, this description does not conflict with the community. Community perspectives appear from the present who joined as the ideal man? The general opinion of the community is found widely over the Nikaya, over the attitude of the renunciation with respect to each other and between the renunciation with respect to secular ones. The London Switch Seong, the owner who survived the carnage that greeted one another with great joy and true interest, they have to think and understand ourselves. At the same time, they review the relationship between the work and its devastating results for society. The possession of this love is moral. They give bad deeds are evil, and their employment begins to recover, a dynamic social, ethical and prosperous. In conclusion, the community adopted in the community is interested and have ethics, and give a positive model for the society in which it exists.

In the other article, the Community model in relation to the case of renunciation and the A-la-Han is the model of a "voluntary". Members of the community not because of the close relatives, bound like that with the General devoted to the rescue through a process of cultivation. Work was completed by let go of things owned (properties/family) and the State of the consciousness (of joined, golf, si) that they harm the lives of individuals and communities. Acceptance of the community, was stressed repeatedly in the Run to create character, helping members of the community are capable of interacting openly with everyone, and promote the relationships described by compassion (karuṇā, anukampā). Steven Collins noted that, "The monks to demonstrate basic human nature itself where the virtues of independence, and his social existence where the brotherhood" [22]. Many different trading post was talking about the importance of brotherhood and the power of this mirror, and increasing age are described as being directed to the community, specifically through the preaching and the pet receives its actual khất [23]. This community is ideal as the concept of Turner.

The structure and in the way character Boots: a view from the Turner

Abandoned property and families represents the abandonment to the divisions and social hierarchies, are fixed and immutable aspects of human life. Abandoned property represents the tendency to view people as the object of greed or golf, and instead see them as full of valuable rights. The description of the common origin of humanity to bring to us an ideal through which we can come back together, or maybe excitement to reconstruct his life. Those who choose to take the life of the family is not a waiver of property and family, see them as the source of illegal behaviour and parameters. They view social division between man to man is the source of, and si. With the abandonment of property and marriage, and thanks to meditation, they hope to reconstruct the lives of the human ideal.

High quality of life, spirituality, who has confirmed the value of unstructured, the emphasis on social justice. Although the social order of the renunciation is obvious, the struggle between the value of the structure and the structure in the way character Initiates are presented as part of the associated structures. Both the Brahmin group and Sa-Mon (samaṇa)appeared as part of the social structure. The structure itself is not abandoned. While it was viewed as the degenerate people, the elected King, ending the recession and as the basis for religious groups through the establishment of sustainable social order. The relationship is, the communes and the values derived from it, such as compassion and equality can be understood or are contained within the structure. What is being proposed, which is not a full replacement system which is the set of selected values. The sustainability of the renunciation within the social order ensuring that the critical values for the base structure of the commune appears to always present and place value to society as a whole.

Increased age: ideal and reality

View from the Turner, the oldest group of Buddhist monks as an effort to institutionalize a permanent field to offer a similar path brought to the town and criticize the structure from which the town derives. Close function in this form, but old growth is not compromising the core values of the single life, and poverty; It must maintain the purity of it. The threat to the purity of the old growth is due to the individual, who is either unable or unwilling to follow strictly your spiritual path, or do not live up to the standards of the community clergy. This problem is solved according to the rituals through the community may Increase: Shou (upasaṃpadā), father slapped (pāṭimokkha), and receives the following medical universe States settle (pavārāna) [24].

The property poses a special problem. True, an increase in old age, "the commune", depending on the presence of similar social structure. No assets to support from social structure, increasing old age could not exist without harming his purity through the labor. Such as the predecessor Kuddāla has pointed out, although the owner of the simple tools for survival also posed dangers. The property is required, but it makes life obstacles austerities. The high alms allowing elderly property identification without damaging its purity.

Alms for the renunciation to the glass is seen as generating blessings (puñña kamma), the role of the morals of morality (sīla). And so as he dispenses with the purity of the recipients, should increase the age is the best receiver. Increase old age actually is entitled to use the donation because the old growth policy has been ideal so through the international life, father-and so y. slapped, increasing old age ideally acts as a filter between the old religious and constitutional matter in fact receive them.

Where the receives map old donation, become "blessed filling", where residents can now obtain the approval of Germany as alms. Alms the best means through which old Growth represented obligations to care for the spiritual benefit of others. Increased age to understand the value of the donation, and expressed in the sermon and helpfulness.

In terms of symbolism, the old Growth maintained his attitude is an abandoned property in aspects of life through four alms food, and not too focused on the alms of the secular people. The possession of the four necessities which Increased old age his attitude demonstrated in relation to assets: real homemade food, clothing was sewn from map put in place under a tree, the urine of cattle up the yeast do drugs [25]. This symbolizes the need to sustain life. This is poverty defined as simple properties. While the four necessities of sketching the donation for members of old growth is food, clothing, shelter and medicine, then the definition of this type of scattering implies that the monks and nuns are advised not to have focused on the quality or the actual number of almsand, except for those who are sick, they are not allowed to have individual needs. And, as is the case for any source material, monks and nuns owned but did not require for its own expenditure. Property is by cātuddisa bhikkhu-Saṅgha(four ascending age, i.e. increase the elder as a unified bloc or constituent communities) and is completely compatible with the monks and nuns. At death, all properties are returned to Raise an old ideal.

Looking through the lens of Turner, with the exchange of food alms are the rite turns that the worth of the commune moved into the structure. In the place where the exchange of goods by this ritual, in the exchange of structured values (assets and family) to receive the value of renunciation (France/create joy). This ideal form presentation of socio-political life, clearly in the Bible as the Holy Lion King London Transfer hống (Cakkavatti-Sīhanāda), Save-the-herd (Kūṭadanta), and their Monty Teacher examination-ca-la-free (Sigālovāda).Old growth as people produce the communes also pressing social structure by giving individuals the opportunity to directly go to the communes through the accession to the communities of monks and nuns. Finally, the foresight of the elderly Rises, the single life and the simplicity of it, presents a continuous critique of the social order that it is able to initiate or support social change. In terms of the ideal, according to Turner, the resolve or given the value hierarchy, egalitarian, and compassion into the structure will provide the balance needed to avert the worst abuse rigid such despotism, and rejuvenates the structure through a revival of the principles of classification.

Apply the perspective of Turner involved and the relationship between the town and the structure gives valuable insights about the relation between two types of social criticism (of course not) imply the Nikaya, criticism from the "inside" and the criticism from "outside". This is important, because understanding the true relationship that will open set the ethical framework where the endings in which the poor are out and what it means to be one.

The conclusion

The ethical system is presented in this article attempt is set where the values of structure pilot who joined. Life of renunciation be a consistent outline as the best and most useful. Increasing age is the retention of these values, and describing them in this article is consistent with what Turner called the communal values, the values affirmed the universality of all human species while still acknowledging the personal computer and the subject of their interaction. Each of the tasks, the communal values will create a community know is interested in the development of all its members, and it was described by universality, friendship, compassion, and a level of personal moral conduct. In the economic review, shows that we can not make the town worth a completely secular life while living in the social structure. Right in your Holy wheel Transfer United, although residents have the most advanced spiritual life, must also give up the socio-political life as new hope to achieve liberation.

While social critics in the capital involving the renunciation with the ideal, the social critic in the business related to the socio-political reality so. The Crown, the Run to create character -only function, it is necessary to put an end to the recession people can't avoid by taking and violence. And a point that it is often not noted: the contrast between the King and the people in the World Start the duty officer was given to the King to decide. The King had the right to enforce his authority, however, must be guided by France (dhamma), integrity, and communal values. These things require the King to treat people fairly, regardless of position, and that he had to maintain a peaceful and orderly society firmly through the appropriate means. The core of the duty which lies where the assurance that there is no poverty (under London, United hống Holy Lion Move and Rescue-la-forums-head). In the Save-la-forums-the Kings are prompted to create the property, through the creation of employment and occupation.

This article illustrates a paradox on the property. The trading post carries socio-political themes present a social order with the family values and properties of it in a positive light. The property, according to the trade paper, offering peace and co-operative, and properties used to help other people or for the common good, which also is seen as a practice. Most importantly, the property can create communities where communal values may be aware, there is Increasing age. The Bible talks about people, however, view the property as a major obstacle to the practice of spirituality.

Presenting both points of view in the same sector, as in London, United hống Holy Lion Move and Rescue-la-forums-first, I assume that the Pali was not trying to ignore or minimize the paradox. In fact, the presentation of both attitudes towards the property in the same articles, and the considerations recorded in the Vinaya under rituals is to establish and maintain the integral of old Growth for the property, is intended to emphasize the paradox. The demand for property is required to exist do not allow the Sangha offer a complete replacement of the structure. According to Turner, because the structure must take into account the views of the town and the creation of the category, so the town must come to an agreement with the structure. This adjustment process take two forms. In terms of rituals, increasing age, through Cātuddisa (bhikkhu) Saṅgha (four ascending age), under the symbol given a filter between itself and the infected cell to which the property brings with it, and the psychic turns alms giving receives the item into the medium through which the old man rises in his mission to help others in their spiritual development. Further, through the Bell receives, the Dhamma (dhamma-kamma), and views on the monarchy, old Growth effort penetrates every upasaka to the communal values, encourage their enthusiasm to merge these values into the socio-political life. Inside this framework in which we present any out of poverty.

A view from the Turner, the concept of poverty in the Nikaya-is understood as the same squeeze-denoting all that split us; It indicates the worse being kicked by the frigid liquid structure. No, this is poor because the purpose of spirituality, denoting what links us all together, remind us to the links between people, with the natural world and the universe. Like two extremes, two concepts of this poverty represents the paradox of human existence. Kinetic theory is created from the struggle represented mankind's struggle with fear in order to arrive at a better look of what it wants to say that people and communities. END=VIETNAMESE TRANSLATE ENGLISH BY THICH CHAN TANH.MHDT.WORLD VIETNAMESE BUDDHIST ORDER=VIETNAMESE BUDDHIST NUNS=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.28/10/2012.NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).