Note on a Chinese Text Demonstrating the Earliness of Tantra, by John C
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Buddha Speaks Mahayana Sublime Treasure King Sutra (Also Known As:) Avalokitesvara-Guna-Karanda-Vyuha Sutra Karanda-Vyuha Sutra
Buddha speaks Mahayana Sublime Treasure King Sutra (Also known as:) Avalokitesvara-guna-karanda-vyuha Sutra Karanda-vyuha Sutra (Tripitaka No. 1050) Translated during the Song Dynasty by Kustana Tripitaka Master TinSeekJoy Chapter 1 Thus I have heard: At one time, the Bhagavan was in the Garden of the Benefactor of Orphans and the Solitary, in Jeta Grove, (Jetavana Anathapindada-arama) in Sravasti state, accompanied by 250 great Bhiksu(monk)s, and 80 koti Bodhisattva-Mahasattvas, whose names are: Vajra-pani(Diamond-Hand) Bodhisattva-Mahasattva, Wisdom-Insight Bodhisattva-Mahasattva, Vajra-sena(Diamond-Army) Bodhisattva-Mahasattva, Secret- Store Bodhisattva-Mahasattva, Akasa-garbha(Space-Store) Bodhisattva-Mahasattva, Sun- Store Bodhisattva-Mahasattva, Immovable Bodhisattva-Mahasattva, Ratna- pani(Treasure-Hand) Bodhisattva-Mahasattva, Samanta-bhadra(Universal-Goodness) Bodhisattva-Mahasattva, Achievement of Reality and Eternity Bodhisattva-Mahasattva, Eliminate-Obstructions(Sarva-nivaraNaviskambhin) Bodhisattva-Mahasattva, Great Diligence and Bravery Bodhisattva-Mahasattva, Bhaisajya-raja(Medicine-King) Bodhisattva-Mahasattva, Avalokitesvara(Contemplator of the Worlds' Sounds) Bodhisattva-Mahasattva, Vajra-dhara(Vajra-Holding) Bodhisattva-Mahasattva, Ocean- Wisdom Bodhisattva-Mahasattva, Dharma-Upholding Bodhisattva-Mahasattva, and so on. At that time, there were also many gods of the 32 heavens, leaded by Mahesvara(Great unrestricted God) and Narayana, came to join the congregation. They are: Sakra Devanam Indra the god of heavens, Great -
The Buddhist Way of Life Yasodhara Dhamma School
The Buddhist Way of Life Buddhist Ethics for Children Published by Yasodhara Dhamma School Sri Lanka Buddhist Monastery, SLBM Inc. Brisbane QLD 4078, Australia Authored by Ven. Nadimale Sudhamma Author - Ven. Nadimale Sudhamma Educationalist – Australia (B.Teach, Graduate Cert. of Applied Linguistics, MEd - Australia) Deputy Principal, Yasodhara Dhamma School Former Primary School Teacher with the Education QLD Blog Site: http://dhamma_stream.blogspot.com.au Printed by – Nethwin Printers “Dalada Sewane Api” Padanama, Gatambe Junction, Kandy Sri Lanka Ph; 081 - 2386908 Publisher – Yasodhara Dhamma School, Sri Lanka Buddhist Monastery Inc. 114, Considine Street, Ellen Grove, Brisbane, QLD 4078. Web: http://www.srilankaramaqld.org 2019 All Rights Reserved Preface The Buddhist way of life was authored by Venerable Nadimale Sudhamma as an introductory textbook for beginners who study Buddhism in Yasodhara Dhamma School. This book aims to inculcate basic Buddhist teaching in young minds and develop their interest in practicing Buddhism in daily life. The lack of Buddhist textbooks written in English language aiming beginners is a hindrance for propagating Buddhism in Australian society and, this book caters to fill the gap. Venerable Sudhamma was a devoted supporter to Sri Lanka Buddhist Monastery even before her ordination as a Buddhist nun. She was the founder of Yasodhara Sinhala School and a key figure behind developing Yasodhara Dhamma School. Now they are leading institutes in propagating Sinhalese Buddhist values among Sri Lankan community in Queensland- Australia. Sadaham Gangula is another Buddhist publication organized with the authorship of Venerable Sudhamma, a collection of Dhamma Talks delivered at the SLBM. While dedicated to achieving her own spiritual goals, Venerable Sudhamma has dedicatedly supported to the progress of Sri Lanka Buddhist monastery in Brisbane and Subodharamaya in Peradeniya-Sri Lanka. -
Buddhism and Responses to Disability, Mental Disorders and Deafness in Asia
Buddhism and Responses to Disability, Mental Disorders and Deafness in Asia. A bibliography of historical and modern texts with introduction and partial annotation, and some echoes in Western countries. [This annotated bibliography of 220 items suggests the range and major themes of how Buddhism and people influenced by Buddhism have responded to disability in Asia through two millennia, with cultural background. Titles of the materials may be skimmed through in an hour, or the titles and annotations read in a day. The works listed might take half a year to find and read.] M. Miles (compiler and annotator) West Midlands, UK. November 2013 Available at: http://www.independentliving.org/miles2014a and http://cirrie.buffalo.edu/bibliography/buddhism/index.php Some terms used in this bibliography Buddhist terms and people. Buddhism, Bouddhisme, Buddhismus, suffering, compassion, caring response, loving kindness, dharma, dukkha, evil, heaven, hell, ignorance, impermanence, kamma, karma, karuna, metta, noble truths, eightfold path, rebirth, reincarnation, soul, spirit, spirituality, transcendent, self, attachment, clinging, delusion, grasping, buddha, bodhisatta, nirvana; bhikkhu, bhikksu, bhikkhuni, samgha, sangha, monastery, refuge, sutra, sutta, bonze, friar, biwa hoshi, priest, monk, nun, alms, begging; healing, therapy, mindfulness, meditation, Gautama, Gotama, Maitreya, Shakyamuni, Siddhartha, Tathagata, Amida, Amita, Amitabha, Atisha, Avalokiteshvara, Guanyin, Kannon, Kuan-yin, Kukai, Samantabhadra, Santideva, Asoka, Bhaddiya, Khujjuttara, -
The Kayas / Bodies of a Buddha
The Kayas / Bodies of a Buddha The original meaning of the Sanskrit word Kaya (Tibetan: sku/ku) is 'that which is accumulated'. In English Kaya is translated as 'body'. However, the Kayas of Buddhas do not literally refer only to the form aggregates of Buddhas but also to Buddhas themselves, to their various attributes, and so forth. There are different ways to categorize Kayas: 1. The category into five Kayas 2. The category into four Kayas 3. The category into three Kayas 4. The category into two Kayas 1. The category into five Kayas The category into five Kayas refers to: I. The Dharmakaya / Truth Body (chos sku / choe ku) II. The Svabhavakaya / Nature Body (ngo bo nyid sku / ngo wo nyi ku) III. The Jnanakaya / Wisdom Truth Body (ye shes chos sku / ye she choe ku) IV. The Sambhogakaya / Enjoyment Body (longs sku / long ku) V. The Nimanakaya / Emanation Body (sprul sku / truel ku) Here the basis of the category is Kaya, which means that Kaya is categorized or classified into the five Kayas. I. The Dharmakaya / Truth Body Kaya and Dharmakaya are synonymous. Whatever is a Kaya is necessarily a Dharmakaya and vice versa. The definition of a Dharmakaya is: a final Kaya that is attained in dependence on meditating on its attaining agents, the three exalted knowers. The three exalted knowers are: a) Knower of basis (the Arya paths in the continua of Hearers and Solitary Realizers) b) Knower of paths (the Arya paths in the continua of Buddhas and of Bodhisattvas who have reached the Mahayana path of seeing or the Mahayana path of meditation) c) Exalted knower of aspects (the Arya paths, that is, omniscient mental consciousnesses, in the continua of Buddhas) II. -
The Mirror of Seon (4)*
The Mirror of Seon (4)* Young-eui Park (Translator)1 Abstract “There is One-thing that is pure and sublime from its birthless birth, and as it has neither beginning nor end, there is no way to be named or described.” This is the opening line of ‘The Mirror of Seon’ by the Most Venerable Seosan. He then asks himself, “What is it that is the One-thing called?” and answers his own question quoting a passage from an ancient sage: “There was a circle even before the arrival of Buddha, which not even Sakyamuni could describe. How then was it possible for Mahakasyapa to transmit it?” This is the theme and the essence of the work: finding our true nature and original face, which is without form and indescribable. Key words: Great-circle, Silence, Dharma-body, Simultaneous cultivation of meditation and doctrine, Great exertion. Young-eui Park is a Professor Emeritus, Chungnam National Univ. ([email protected]) *This is the English translation of Seonga Gwigam (禪家龜鑑) by Venerable Cheongheo Hyujeong (淸虛 休靜). This is the 4th part of it (H. 7, 640b‒43a). International Journal of Buddhist Thought & Culturer February 2012, vol. 18, pp. 171‒87. ⓒ 2012 International Association for Buddhist Thought & Culture The day of submission: 2011.12.15 / Completion of review: 2012.1.4 / Final decision for acceptance: 2012.1.28 172 Young-eui Park (Translator): The Mirror of Seon (4) 1. 2. 3. 4. 5. 6. 7. 8. 51. Prayer Chanting Should Be Devotional “Prayer chanting should be humble and devotional. Devotion comes from true nature, And humility is to subjugate ignorance.” You might transcend the world If your body, tongue, and concept are bright and clean. -
Sahasra Buddha
SAHASRA BUDDHA Nirmal C. Sinha The only image pennitted in Theravada temples is that of the historical Buddha, Gautama Sakya Muni. In Mahayana temple$-in the Himalayas, Tibet and Mongolia-besides the historical Buddha designated simply Buddha (T. Sangay) or Sakya Muni cr. Sakya-Thubpa), there would be many images ranging from Three to Thousand according to size and resources of temple or monastery concerned, SahasraBuddha(T. Sangay Tongda) was no doubt the ideal count by 9th century A.D. when Mahayana pantheon was sculptured and painted in Samye (Central Tibet) and Tun Huang (northern outpost of ancient Tibetan empire). Sanskrit-Tibetan Lexicon Mahavyutpatti (Circa 820 A.D.) testifies to the usage ofSahasraBuddhaas then current. In BhadraJcalpa Sutra, now aVi!lilable only in Tibetan translation, the number recorded is 1000. The figures are those of Buddhas and Bodhisattvas, historical ar. J legendary, besides the Goddesses. Figures of patrons and protectors of Dharma would be. permissible in paintings and iconography as such persons no doubt had taken the Refuge in Dharma (T.Cho) and believers would admire them if not adore them as Bodhisattvas cr. Changchub Sempa). Since Dharmaraja cr. Chogyal) was Bodhisattva par-excellence and Asoka Maurya was the first and greatest Dharmaraja, Mahayana ')(lntheon had a place of high honour for Asoka. FollOWing the Indian tradition the first and greatest Chogyal of Tibet, Song-tsen Gampo was apotheosised. Mahayana was preached by Nagarjuna a contemporary of the Kushanas in North India and the Sotavahanas in South India. This preaching by Nagarjuna was described by Mahayana believers as Second Turning of the Wheel of Law and Nagarjuna was in Mahayana tradition the Second Buddha. -
Ye-Shes-Sde; Tibetan Scholar and Saint Dr
Ye-Shes-sDe; Tibetan Scholar and Saint Dr. Sherab Rhaldi It was being held for a long time that a large number of Buddhist texts have been translated .by the Tibetan scholars. While the presupposition turned out gradually to be true, what, in fact was not equally certain was the number oftexts translated, the areas where emphasis was laid and the scholars who were involved in the act of translation. The researches so far undertaken both by the Tibetan, Asi?n and western scholar~ appear to be inadequate in terms of the qualityl of information which they have obtained and the way they have sorted out their information. One of the Indian scholars who claims to have done some ground work in his book on Tibetan Literature is Rahul Sallkrityayana2• Rahul intended to formulate a list of scholars SlaI1ing with the 7th century A.D. and closed it in the 17th century. The list might be useful as pioneering work; neve11heless Rahur s over enthusiasm about the Indian scholars had blighted the facts of history on a number of occasions. This is rev,ealed by a subsequent work, which was more detailed and somewhat exhaustively evidenced by the Tibetan sources. Guide to the Nyingma Edition ofthe sDe-dge-bKa' -' gyurlbsTan-'gyur edited and produced by TarthaI1g Tulku3 evidently is more infom1ative and therefore more reliable have contradicted some infOlTI1ation provided by Rahul on logical grounds. However, before we come to a position to utter any opinion it will be doing well to mention that ofthe Tibetan scholars whose name occurred with the translation is tlle name ofYe-Shes-sDe. -
The Bhutanese Iconography of Vaisravana
THE BHUTANESE ICONOGRAPHY 0F VAISRAVANA Thesis for the Degree of M. A. MICHIGAN STATE UNIVERSITY BONNIE HERMAN SIGREN 1969 ‘4 amomcav ' II unnsasm ; annx mum mo. LIBRARY BINDERS ' SIIIIMII. IICII‘g \ LIVV W ABSTRACT THE BHUTANES , ICONOGRAPHY 0F VAI RAVANA/ by Bonnie Sigren I/ The Lokfipala. Vaisravana. originated in India from the indi- genous popular beliefs in Yaksas. These were powerful earth deities whom the Asian peoples regularly propitiated and appeased in order to avert calamities and acquire good fortune. Vaisifivana was their ruler and the custodian of riches. When the Iryan invaders. and later- Buddhism, adopted him into their.cosmology. VaierVana became the Guardian of the North. His iconography in India continued in the form of a Yiksa. In central Asia and Tibet. VaierVana was assimilated into the figure of the warrior King from the North“ Indigenous papular religious be- liefs from Tibet and Bhutan added other iconographical elements. He was identified with the God of Wealth and with the cult of the moun-w tain gods. His subjects became the Himalayan earth deities. further enriching his iconography. Other aspects of iconographical associations developed from Buddhist doctrines and symbolism. Some conventions were derived from the general body of Buddhist symbols; others were based on the god's attributes and functions in Buddhist_cosmologyo The elements from popular traditions were recognized by'Buddhismrand assimilated into Bonnie H. Sigren the god's iconography. There is a possibility that some iconographi- cal elements are disguised symbols relating to yogic practice and, as such,fully understood only by the initiated. THE BHUTANES ICONOGRAPHY 0F VAI RAVANA by Bonnie Herman Sigren A THESIS Submitted to Michigan State University in partial fulfillment of the requirements for the degree of MASTER OF ARTS Department of Art History 1969 For the Buddha faced by foemen His disciples don their armour. -
Passages from the Commentary on Thethe Infiniteinfinite Lifelife Sutrasutra
Passages from the Commentary on TheThe InfiniteInfinite LifeLife SutraSutra HAN DD ET U 'S B B O RY eOK LIBRA E-mail: [email protected] Web site: www.buddhanet.net Buddha Dharma Education Association Inc. Table of Contents Table of Contents................................................................2 Preface: Passages from the Commentary on The Infinite Life Sutra.3 Chapter One: The Assembly of Sages Attend the Dharma Teaching.....9 Chapter Two: The Virtues of Samantabhadra Bodhisattva were followed by All......................................................12 Chapter Three: The Original Cause of the Great Teaching.....................35 Chapter Four: The Causal Ground of Monk Dharmakara......................44 Chapter Five: Ceaseless Cultivation with Vigorous Devotion and Utmost Sincerity......................................................58 Dedication.........................................................................73 The Ten Recitation Method...............................................74 Glossary.............................................................................76 Dedication of Merit...........................................................85 Verse for Transferring Merit.............................................86 Places to contact:...............................................................87 Master Chin Kung photo...................................................88 2 Preface: Passages from the Commentary on The Infinite Life Sutra The full name of this sutra is The Buddha Speaks of the Infinite -
Cha Sum Bklta4
Cha Sum The Ritual of the Three Parts translated by Carol Savvas and Lodro Tulku Foundation for the Preservation of the Mahayana Tradition FPMT Education Services FPMT Inc. 1632 SE 11th Avenue Portland, OR 97214 USA www.fpmt.org Educati on Services at FPMT Internati onal Offi ce off ers a vast range of Buddhist study programs, prayer books, and practi ce materials from © 2009 FPMT Inc. the Gelugpa lineage. Our study programs meet the needs of beginners All rights reserved. through to the most advanced students, from courses introducing Bud- dhism to the study of Tibetan and the highest philosophical texts. No part of this book may be reproduced in any form or by any means, electronic or mechanical, including photocopying, record- As the Dharma takes root in the West, we make clear translati ons of Bud- dhist texts, prayers, and teachings available through our study programs ing, or by any informati on storage and retrieval system or tech- and publicati ons. We work with translators around the world to provide nologies now known or developed, without permission in writi ng texts in English, Spanish, Chinese, French, German, and many others. from the publisher. Working in collaborati on with the Lama Yeshe Wisdom Archive, we pub- Set in Calibri 12.5./15, Century Gothic, and Lydian BT. lish Buddhist prayer books, sadhanas, retreat materials, and practi ce texts, many with commentary by Lama Thubten Yeshe and Lama Zopa Rinpoche. We also off er DVDs and CDs of prayers and teachings that in- Printed in the USA. spire and inform. -
Shobogenzo Zuimonki
Shobogenzo Zuimonki http://global.sotozen-net.or.jp/eng/library/Zuimonki/index.html Introduction 1.Zen Master Eihei Dogen and Koun Ejo Shobogenzo Zuimonki consists of the dharma talks of Eihei Dogen Zenji (1200–1253) who transmitted Soto Zen from China to Japan. These talks were originally recorded by Koun Ejo Zenji, Dogen’s dharma successor, and probably edited by his disciples after Ejo’s death. In this introduction, I’d like to briefly introduce Ejo Zenji since he is not as well known in the West as Dogen Zenji. Ejo was born of a noble family, the Fujiwara, in Kyoto, in 1198. In 1215, at eighteen years of age, he was ordained as a Tendai monk under Master Enno at Yokawa on Mt. Hiei. He studied the fundamental philosophy of Buddhism; the Kusha (Abhidharmakosa-bhasya) Jojitsu (Satyasidhi-sastra), and Tendai teachings etc. However, he realized that studying for fame and profit or for high position in the Buddhist order was meaningless. Arousing bodhi-mind, he wanted to leave the monastery just as many other Buddhist leaders did in that age. According to the Denkoroku (The Record of Transmitting the Light) of Keizan Jokin, who received ordination from Ejo and later became the successor of Tettsu Gikai, Ejo once visited his mother. His mother said; “I allowed you to become a monk not because I wanted you to rise to a high position and associate with the upper class. Just do not study or practice for fame and profit. I hope only that you will practice in poverty, wear black robes, hang a bamboo hat on your back, and walk on your own feet [instead of riding in palanquins].” Upon hearing this, Ejo changed his robes and never went back to Mt. -
Color Symbolism in Buddhist Art There Exists in Buddhism the Concept of a Rainbow Body
Color Symbolism in Buddhist Art There exists in Buddhism the concept of a rainbow body. The “rainbow body” is the penultimate transitional state of meditation in which matter begins to be transformed into pure light. The rainbow body signifies the awakening of the inner self to the complete reservoir of terrestrial knowledge that it is possible to access before stepping over the threshold to the state of Nirvana. The enumeration of the colors may change but the number remains five. Thus the five transcendental Buddhas, personification of the abstract aspects of Buddhahood, are each endowed with a different color in their sadhanas: 1. Vairochana - White bodied 2. Ratnasambhava - Yellow bodied 3. Akshobhya - Blue bodied 4. Amitabha - Red bodied 5. Amoghasiddhi - Green bodied It is relevant to note that each of these five Buddhas and their associated colors are said to further the transformative process whereby specific human delusions are changed to positive qualities. Specifically it is believed that by meditating on the individual colors, which contain their respective essences, the following metamorphosis can be achieved: - White transforms the delusion of ignorance into the wisdom of reality - Yellow transforms pride into wisdom of sameness - Blue transforms anger into mirror like wisdom - Red transforms the delusion of attachment into the wisdom of discernment - Green transforms jealousy into the wisdom of accomplishment Further investigation into the five colors takes us to the Mahavairochana-Sutra, which states that a mandala, the quintessential symbol of Tibetan Buddhism should be painted in five colors. It further prescribes that one should start at the interior of the mandala with white and to be followed by red, yellow, blue and black.