APÊNDICE C:
Cinco Livros de Cada Escola

Eis aqui minha sugestão para os primeiros três livros que você deveria ler sobre cada escola. Tentei escolher entre os mais facilmente disponíveis na língua portuguesa, e aqueles que falam mais especificamente sobre a perspectiva particular daquela escola. Certamente estarei cometendo injustiças e omissões. Há muitos autores dessas escolas com livros excelentes, mas cujo tópico é mais genérico e, portanto, aplicáveis ao Buddhismo em geral.

Theravada

Buddhadasa, Ajahn. A Causa do Sofrimento na Perspectiva Buddhista. Ed. Nalanda.
Buddhadasa, Ajahn. 48 Respostas Sobre o Buddhismo. Ed. Nalanda.
Goldstein, Joseph & Kornfield, Jack. Buscando a Essência da Sabedoria. Ed. Roca.
Goldstein, Joseph. A Experiência do Insight.
Bodhi, Bhikkhu. Pensando o Buddhismo. Ed. Nalanda.

Terra Pura

Kubose, Gyomay. O Centro dentro de Nós. Edições Nalanda.
Kubose, Gyomay. Budismo Essencial. Ed. Axis Mundi/Budagaya.
Shinran. Shoshingê. Ed. Centro Internacional de Hongwanji.
Budismo da Terra Pura: Um Guia. Ed. Comissão de Tradução Honpa Hongwanji.

Zen

Suzuki, Shunryu. Mente Zen, Mente de Principiante. Ed.Palas Athena.
Sasaki, Ricardo. Céu Azul Verde Mar: Noções sobre o Buddhismo Coreano. Ed. Nalanda.
Sahn, Seung. A Bússola do Zen. Ed. Bodigaya
Deshimaru, Taisen. O Anel do Caminho: Palavras do Mestre Zen. Ed. Pensamento.
Katagiri, Dainen. Retornando ao Silêncio. Ed. Pensamento.

Tantra

Evans-Wentz, W.Y. Milarepa – História de um Yogi Tibetano. Ed. Pensamento.
Rinpoche, Kalu. Ensinamentos Fundamentais do Budismo Tibetano. Ed. ShiSil.
Lama, Dalai. O Mundo do Budismo Tibetano. Ed. Nova Fronteira.

APÊNDICE D:
Cinco Livros de Cada Escola (Outras Opiniões)

Pedi que alguns amigos, todos eles professores ou estudiosos dessas escolas, fizessem uma nova sugestão de cinco livros que aconselhariam para alguém que estivesse iniciando. Apurada a votação, eis os resultados:

Theravada

Chah, Ajahn. Uma Tranquila Lagoa na Floresta. Ed. Pensamento
Cohen, Nissim (tr.) O Dhammapada. Ed. Palas Athena.
Buddhadasa, Ajahn. 48 Respostas Sobre o Buddhismo. Ed. Nalanda.
Dhammananda, K. Sri. No Que os Buddhistas Acreditam. Ed. Nalanda.

Terra Pura

Kubose, Gyomay. O Centro dentro de Nós. Edições Nalanda.
Kubose, Gyomay. Budismo Essencial. Ed. Axis Mundi/Budagaya.
Itsuki, Hiroyuki. Tariki.
Maida, Shuichi. Quem é Mau? O Mau e Sua Salvação na Ótica do Budista Shin.
Tannisho. Edição da Oficina de Traduções Kumarajiva, Templo Higashi Honganji.

Zen

Suzuki, Shunryu. Mente Zen, Mente de Principiante. Ed.Palas Athena.
Nhat Hanh, Thich. Os Cinco Treinamentos para a Mente Alerta.
Aoyama Roshi. Para uma pessoa bonita.
Genshô. O Pico da Montanha é onde estão os meus pés.
Low, Albert. A vaca de ferro do zen.

Tantra

Rinpoche, Kyabgon Traleg. A Essência do Budismo.
Tulku, Tarthang. Caminho da Iluminação.
Rinpoche, Dzongsar. O que Faz Você Ser Budista.
Rinpoche, Chagdud Tulku. Portões da Prática Budista.
Mipham, Sakyong. Fazer da Mente uma Aliada.

"But the worst enemy you can meet will always be yourself; you lie in wait for yourself in caverns and forests. Lonely one, you are going the way to yourself! And your way goes past yourself, and past your seven devils! You will be a heretic to yourself and witch and soothsayer and fool and doubter and unholy one and villain. You must be ready to burn yourself in your own flame: how could you become new, if you had not first become ashes?” - Friedrich Nietzsche

"For monks:

There are, bhikkhus, these five drawbacks of reciting the Dhamma with a sustained melodic intonation.

Which five?

Oneself gets attached to that intonation

Others get attached to that intonation

Householders get angry: 'Those ascetics who are followers of the Sakyans' son sing in the same way that we do!'

There is a break in concentration for those striving [to produce] musicality

And the upcoming generations imitate what they see.

For Lay people:

7th of the 8 precepts

Nacca-gita-vadita-visukkadassana mala-gandha-vilepana-dharana-mandana-vibhusanathana veramani sikkhapadam samadiyami - I undertake the precept to refrain from dancing, singing, music, going to see entertainments, wearing garlands, using perfumes, and beautifying the body with cosmetics."

The 8 precepts are usually practiced on Poya days and when you stay in a meditation center

"Alternative Meditation Practices

The breath is commonly taught as a universal meditation subject, suitable for everyone. But for some people the breath is not a good object to work with. I knew a man who had a choking incident as a child, and paying attention to his breathing brought up feelings of anxiety. Another person with asthma found that she became tense whenever she focused on the breath. If you are one for whom the breath does not work well, there is nothing wrong; this will not hinder your ability to meditate. It’s just a matter of finding the right practice in these early stages to substitute for breath meditation.

Here are some techniques you can try if you think mindfulness of breathing is not a good practice for you. These common alternatives are not the only methods that can substitute for mindful breathing, but the full range of possibilities is beyond our scope here.

Mindfulness of Sound

In the instructions for mindfulness of breathing we let all other experiences stay in the background of our awareness, not forcing or pushing them away but bringing a gentle sense of allowing them to be in the background while giving some preference or predominance to awareness of our breathing. In the same way, with this practice we allow other experiences to stay in the background and we give preference or predominance to the experience of sound. You may feel a natural draw or pull to awareness of hearing, and this practice can be very calming and settling. Those for whom mindfulness of sound works well commonly report it as an easily accessible and even compelling meditation object. You may be drawn to awareness of the sounds themselves or you may be more naturally aware of the act or the process of listening or hearing.

Mindfulness of sound entails working with either inner or outer sound. Even though it may be very quiet where you are meditating, you may feel drawn to rest your awareness in listening to however many or few sounds may be present at any time. Other people hear an inner sound, a clear perception of ringing or some other sound, experienced not through the ears but in the mind. You can see if you have such an experience and if you are drawn to rest in awareness of inner or outer sound.

If you are working with mental noting, you can mentally repeat hearing or sound if that helps keep you stay connected and centered with the auditory experience. If you practice mindfulness of sound, just substitute hearing every time I use the terms breath or breathing."

http://richardshankman.org/meditation/

"The mind is the source of all experience, and by changing the direction of the mind, we can change the quality of everything we experience."

~ Mingyur Rinpoche

"O Buda ensinou que tudo quanto surge desaparece de acordo com as causas e as condições. Se, numa determinada situação, prevalecerem as causas e as condições para que aconteça o pior, então o pior acontecerá; se prevalecem as causas e as condições para que aconteça o melhor resultado possível, então surgirá o melhor desfecho.

Os budistas defendem que, se uma chávena de chá tiver um sabor salgado, mesmo que seja o mais desagradável possível, não é uma evidência de um universo essencialmente maligno. É simplesmente o resultado de alguém que se enganou no recipiente, pegando no do sal, em vez do açúcar."

~ Ajahn Jayasãro

Worlds on worlds are rolling ever
From creation to decay,
Like the bubbles on a river
Sparkling, bursting, borne away.

—Percy Bysshe Shelley

"The Buddha asked a Shramana, "How long is the human life span?" He replied, "A few days." The Buddha said, "You have not yet understood the Way."
He asked another Shramana, "How long is the human life span?" The reply was, "The space of a meal." The Buddha said, "You have not yet understood the Way."
He asked another Shramana, "How long is the human life span?" He replied, "The length of a single breath." The Buddha said, "Excellent. You have understood the Way."

Mahasiddhas: The Punk Buddhists

Tantric Buddhism can be traced back to groups of wandering yogis called Mahasiddhas (great adepts). According to Reynolds (2007), the mahasiddhas date to the medieval period in the Northern Indian Subcontinent (3–13 cen. CE), and used methods that were radically different than those used in Buddhist monasteries including living in forests and caves and practiced meditation in charnel grounds similar to those practiced by Shaiva Kapalika ascetics. These yogic circles came together in tantric feasts (ganachakra) often in sacred sites (pitha) and places (ksetra) which included dancing, singing, sex rites and the ingestion of taboo substances like alcohol, urine, meat, etc. At least two of the Mahasiddhas given in the Buddhist literature are actually names for Shaiva Nath saints (Gorakshanath and Matsyendranath) who practiced Hatha Yoga.

According to Schumann, a movement called Sahaja-Siddhi developed in the 8th century in Bengal. It was dominated by long-haired, wandering Mahasiddhas who openly challenged and ridiculed the Buddhist establishment. The Mahasiddhas pursued siddhis, magical powers such as flight and extrasensory perception as well as liberation and enlightenment.

“Believe nothing, no matter where you read it, or who said it, no matter if I have said it, unless it agrees with your own reason and your own common sense.”
― Siddhartha Guatama

“The more stupid one is, the closer one is to reality. The more stupid one is, the clearer one is. Stupidity is brief and artless, while intelligence squirms and hides itself. Intelligence is unprincipled, but stupidity is honest and straightforward.”
― Fyodor Dostoyevsky,

“It takes the whole of life to learn how to live, and--what will perhaps make you wonder more--it takes the whole of life to learn how to die.”

― Seneca