_NOTES

[1] E. Buswell, Jr., Editor, Encyclopedia of Buddhism, Vol.1, United Stated of America, p. 248

[2] Patricia Sherwood, Journal of Buddhist Ethics 8(2001, 61-74), Edith Cowan University.

[3] Kraft, Kenneth L., “Prospects of a Socially Engaged Buddhism” in Inner Peace, World Peace: Essays on Buddhism and Non-violence, ed., Kenneth L. Kraft Albany, State University of New York Press,1992, pp. 11-30; Queen, Christopher, and Sallie King (eds.). Engaged Buddhism: Buddhist Liberation Movements in Asia, Albany: State University of New York Press, 1996 p.34, note 6.

[4] Sangha: The Buddhist community, especially those who have been ordained as monks and nuns but originally referring to the ‘fourfold sangha’ of monks, nuns, laymen and laywomen.

[5] Susan. M. (Ed), Not Turning Away: The Practice of Engaged Buddhism, United States of America, 2004, p. 155

[6] Majjihima-nikaya, I (Pali Text Society edition), p. 30-31.

[7] Majjihima-nikayatthakatha, Papancasudani, I (Pali text society), p. 290

[8] Digha-nikaya. No. 26

[9] Anguttara-nikaya, ed. Devamitta Thera (comlombo,1929) and Pali text Society, p.786.¹⁰ Digha-nikaya,III, ed. Nanavasa Thera (Colombo, 1929),p.115.

[10] Jataka I, 260,399;II, 400,274;v, 119,378.

[11] W. Rahula, What the Buddha Taught: Revised and Expanded Edition with Texts From Suttas and Dhammapada. 1974. p. 107-109

[12] Thich. Nhat. Hanh, “Interbeing”: Fourteen Guidelines for Engaged Buddhism, Parallax Press, Berkeley, California, 1993

[13] Sherwood Patricia, (Ed), The Buddha is in the Street, Cowan University Bunbury, Malaysia, 2003, p.97-109.

[14] Sherwood Patricia. (Ed), The Buddha is in the Street, Cowan University Bunbury, Malaysia, 2003, p.37.

[15] Sherwood Patricia, (Ed), The Buddha is in the Street, Cowan University Bunbury, Malaysia, 2003, p.111-125.

[16] Queen, Christopher, (Ed), Engaged Buddhism in the West, Boston, Wisdom Publication, 2000.

[17] Sherwood Patricia, (Ed), The Buddha is in the Street, Cowan University Bunbury, Malaysia, 2003, p. 163.

[18] www.buddhanet.net/hospice

[19] S. Radhakrishnan, The Dhammapada, Pilgrims Publishing, 2007, Verses 116.

[20] Sherwood Patricia, (Ed), The Buddha is in the Street, Cowan University Bunbury, Malaysia, 2003.

[21] Bhikkhu Bodhi, ed., Abhidhammattha Sangaha: The Comprehensive Manual of Abhidhamma. 2000. 86

[22] Piyadassi. The Spectrum of Buddhsim, Karenaratne, Colombo. 1991

[23] Karma is the law that every cause has an effect, i.e., our actions have results. This simple law explains a number of things: inequality in the world, why some are born handicapped and some gifted, why some live only a short life. Karma underlines the importance of all individuals being responsible for their past and present actions. How can we test the karmic effect of our actions? The answer is summed up by looking at (1) the intention behind the action, (2) effects of the action on oneself, and (3) the effects on others.

[24] Dhammapada Sutra

[25] http://www.quangminh.org.au/index.comparision-of-zen-buddhism-and-pure-land-buddhism

[26] Heine. S &Prebish C. Buddhism in the Modern World. Adaptation of an Ancience Tradion. Oxford University express. 2003. P.125-126

[27] Pure Land Buddhism. Dialoges with Ancient Masters by Patriach Chih I and Master Ju. Translated by Master Thich Thien Tam. New York, third Edition: 1992

[28] Queen, Christopher. (Ed). Engaged Buddhism in the West. Boston. Wisdom Publication. 2000

[29] Le. M. That & Thich. N. Tu. Engaged Buddhism and Development. Workshop 3. Vietnam Buddhist University. 2008. p. 37.

[30] Animal Rights and Our Human Relationship to the Biosphere. San Francisco State University. March 29-April 1, 1990.

[31] Christopher. K. Chapple. Nonviolence to Animals, Earth, and Self in Asian Traditions. New York. 1993, pp 22.

[32] The general information about the Australia and Australian people given in the above passages has been synthesized from the Wikipedia, the free Encyclopedia.

[33] At the end of this paper a bibliography, retrieved from the internet, has been appended for futher references.³ Sherwood Patricia, (Ed), The Buddha is in the Street, Cowan University Bunbury, Malaysia, 2003, p.1

[34] Sherwood Patricia, (Ed), The Buddha is in the Street, Cowan University Bunbury, Malaysia, 2003, p.1

[35] Paul Croucher. A History of Buddhism in Australia 1848-1988. NSW University Express. 1989. P.2-6

[36] Www. Buddhanet.net

[37] Paul Croucher. A History of Buddhism in Australia 1848-1988. NSW University Express. 1989. P.2

[38] Paul Croucher. A History of Buddhism in Australia 1848-1988. NSW University Express. 1989. P.2-6

[39] Charles, S, Prebish &Martin Baumann, eds. Westward Dharma Buddhism Beyond Asia, California, 2002.

[40] http://www.buddhanet.net.au.

[41] J. F. Revel & M. Ricard, The Monk and the Philosopher: A Father and son discuss the meaning of life, America, 1999.

[42] http://www.buddhanet.net.au/cultural.

[43] http://www.buddhanet.net.au/festival

[44] Revel, Jean, F., & Ricard, M. The Monk and the Philosopher. A Father and son discuss the meaning of life. America. 1999: 304-305

[45] http://www.buddhanet.net.au/culture

[46] M. T. LE & T. N. TU, Engaged Buddhism and Development, Workshop 3, Vietnam, 2008.

[47] Patricia Sherwood, Journal of Buddhist Ethics 8 (2001, 63), Edith Cowan University.

[48] Patricia Sherwood, Journal of Buddhist Ethics 8 (2001, 61-74), Edith Cowan University.

[49] Patricia Sherwood, Journal of Buddhist Ethics 8 (2001, 63-64), Edith Cowan University.

[50] Nirvana (Skt; Pali nibbana; Jpn neban): Enlightenment, the ultimate goal of Buddhist practice, the Sanskrit word nirvana means “blown out” and is variously translates as extinction, emancipation, cessation, quiescence, or non-rebirth. Nirvana was originally regarded as the state in which all illusions and desires as well as the cycle of birth and death are extinguished. There are two types of Nirvana. The first is that of the arhat who has eliminated all illusions and will no longer be reborn in the six paths, but who is still bound to the world of suffering in that he possesses a boby. This is called the nirvana of remainder or incomplete nirvana. The second is that which the arhat achieves at death, when both body and mind-the sources of suffering-are extinguished. This is called the nirvana of no remainder or complete nirvana.

[51] Brandon, David, "Zen and the art of helping," Routledge & Kegan Paul, 1976.p.59

[52] Patricia Sherwood. The Buddha is in the Street. Engaged Buddhism in Australia. Cowan University, Sunbury, 2003. P. 89,90

[53] Patricia Sherwood. The Buddha is in the Street. Engaged Buddhism in Australia. Cowan University, Sunbury, 2003. P. 90

[54] Patricia Sherwood. The Buddha is in the Street. Engaged Buddhism in Australia. Cowan University, Sunbury, 2003. P. 91

[55] Patricia Sherwood. The Buddha is in the Street. Engaged Buddhism in Australia. Cowan University, Sunbury, 2003. P. 92-93

[56] Rahula, Walpola, "What the Buddha Taught," 2nd ed., Gordon Fraser, 1967.p.84

[57] The Mahavagga includes several sutta-like texts, including an account of the period immediately following the Buddha's Awakening, his first sermons to the group of five monks, and stories of how some of his great disciples joined the Sangha and themselves attained Awakening. Also included are the rules for ordination, and various procedures that monks are to perform during formal gatherings of the community.

[58] Uposhadha in Sanskrit and Uposatha in Pali. A semimonthly meeting of selfexamination and puplic confession held in Buddhist monasteries. At the uposhadha, monks recited the precepts for the Buddhist Order, and those had violated them confessed their offenses. The uposhadha was held at the time of the new and full moons.

[59] Schumacher, E.F., "Small is beautiful: a study of economics as if people mattered,"Blond & Briggs, 1973.p. 52

[60] Dalai Lama, H.H.XIV, "Universal responsibility and the good heart," Dharamsala (Library of Tibetan works), 1976, pp. 5, 28

[61] Dalai Lama, H.H.XIV, " Universal responsibility and the good heart, " Dharamsala (Library of Tibetan works), 1976.pp. 10, 14, 29).

[62] Vasubandhu, Dasabhumika-sutra, cited in the introduction of Inner Peace, World Peace: Essays on Buddhism and Nonviolence, ed. Kenneth Kraft, State University of New York Press, 1992, p 5

[63] Bhikkhu Nanamoli and Bhikkhu Bodhi, trans., Tha Middle Lenght Discourses of the Buddha: A New translation of the Majjihima Nikaya, Boston: Wisdom Publications, 1995, p. 448-449.

[64] Myles Horton, with Judith Kohl and Herbert Kohl, The Long Haul: An Autobiography (Ney York: Teacher College Press,1998), 227-28.

[65] Howard Thurman, cited in Gil Baiie, Violence Unveiled: Humanity at the Crossroads, New York: Crossroand, 1997, xv.

[66] Patricia Sherwood, Journal of Buddhist Ethics 8 (2001, 63-64), Edith Cowan University.