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Notes and Topics: Synopsis of Taranatha's History
SYNOPSIS OF TARANATHA'S HISTORY Synopsis of chapters I - XIII was published in Vol. V, NO.3. Diacritical marks are not used; a standard transcription is followed. MRT CHAPTER XIV Events of the time of Brahmana Rahula King Chandrapala was the ruler of Aparantaka. He gave offerings to the Chaityas and the Sangha. A friend of the king, Indradhruva wrote the Aindra-vyakarana. During the reign of Chandrapala, Acharya Brahmana Rahulabhadra came to Nalanda. He took ordination from Venerable Krishna and stu died the Sravakapitaka. Some state that he was ordained by Rahula prabha and that Krishna was his teacher. He learnt the Sutras and the Tantras of Mahayana and preached the Madhyamika doctrines. There were at that time eight Madhyamika teachers, viz., Bhadantas Rahula garbha, Ghanasa and others. The Tantras were divided into three sections, Kriya (rites and rituals), Charya (practices) and Yoga (medi tation). The Tantric texts were Guhyasamaja, Buddhasamayayoga and Mayajala. Bhadanta Srilabha of Kashmir was a Hinayaist and propagated the Sautrantika doctrines. At this time appeared in Saketa Bhikshu Maha virya and in Varanasi Vaibhashika Mahabhadanta Buddhadeva. There were four other Bhandanta Dharmatrata, Ghoshaka, Vasumitra and Bu dhadeva. This Dharmatrata should not be confused with the author of Udanavarga, Dharmatrata; similarly this Vasumitra with two other Vasumitras, one being thr author of the Sastra-prakarana and the other of the Samayabhedoparachanachakra. [Translated into English by J. Masuda in Asia Major 1] In the eastern countries Odivisa and Bengal appeared Mantrayana along with many Vidyadharas. One of them was Sri Saraha or Mahabrahmana Rahula Brahmachari. At that time were composed the Mahayana Sutras except the Satasahasrika Prajnaparamita. -
The Development of Prajna in Buddhism from Early Buddhism to the Prajnaparamita System: with Special Reference to the Sarvastivada Tradition
University of Calgary PRISM: University of Calgary's Digital Repository Graduate Studies Legacy Theses 2001 The development of Prajna in Buddhism from early Buddhism to the Prajnaparamita system: with special reference to the Sarvastivada tradition Qing, Fa Qing, F. (2001). The development of Prajna in Buddhism from early Buddhism to the Prajnaparamita system: with special reference to the Sarvastivada tradition (Unpublished doctoral thesis). University of Calgary, Calgary, AB. doi:10.11575/PRISM/15801 http://hdl.handle.net/1880/40730 doctoral thesis University of Calgary graduate students retain copyright ownership and moral rights for their thesis. You may use this material in any way that is permitted by the Copyright Act or through licensing that has been assigned to the document. For uses that are not allowable under copyright legislation or licensing, you are required to seek permission. Downloaded from PRISM: https://prism.ucalgary.ca UNIVERSITY OF CALGARY The Dcvelopmcn~of PrajfiO in Buddhism From Early Buddhism lo the Praj~iBpU'ranmirOSystem: With Special Reference to the Sarv&tivada Tradition Fa Qing A DISSERTATION SUBMIWED TO THE FACULTY OF GRADUATE STUDIES IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY DEPARTMENT OF RELIGIOUS STUDIES CALGARY. ALBERTA MARCI-I. 2001 0 Fa Qing 2001 1,+ 1 14~~a",lllbraly Bibliolheque nationale du Canada Ac uisitions and Acquisitions el ~ibqio~raphiiSetvices services bibliogmphiques The author has granted anon- L'auteur a accorde une licence non exclusive licence allowing the exclusive pernettant a la National Library of Canada to Eiblioth&quenationale du Canada de reproduce, loao, distribute or sell reproduire, priter, distribuer ou copies of this thesis in microform, vendre des copies de cette these sous paper or electronic formats. -
The Evolvement of Buddhism in Southern Dynasty and Its Influence on Literati’S Mentality
International Conference of Electrical, Automation and Mechanical Engineering (EAME 2015) The Evolvement of Buddhism in Southern Dynasty and Its Influence on Literati’s Mentality X.H. Li School of literature and Journalism Shandong University Jinan China Abstract—In order to study the influence of Buddhism, most of A. Sukhavati: Maitreya and MiTuo the temples and document in china were investigated. The results Hui Yuan and Daolin Zhi also have faith in Sukhavati. indicated that Buddhism developed rapidly in Southern dynasty. Sukhavati is the world where Buddha live. Since there are Along with the translation of Buddhist scriptures, there were lots many Buddha, there are also kinds of Sukhavati. In Southern of theories about Buddhism at that time. The most popular Dynasty the most prevalent is maitreya pure land and MiTuo Buddhist theories were Prajna, Sukhavati and Nirvana. All those theories have important influence on Nan dynasty’s literati, pure land. especially on their mentality. They were quite different from The advocacy of maitreya pure land is Daolin Zhi while literati of former dynasties: their attitude toward death, work Hui Yuan is the supporter of MiTuo pure land. Hui Yuan’s and nature are more broad-minded. All those factors are MiTuo pure land wins for its simple practice and beautiful displayed in their poems. story. According to < Amitabha Sutra>, Sukhavati is a perfect world with wonderful flowers and music, decorated by all Keyword-the evolvement of buddhism; southern dynasty; kinds of jewelry. And it is so easy for every one to enter this literati’s mentality paradise only by chanting Amitabha’s name for seven days[2] . -
The Mahayana Doctrine and Art. Comments on the Story of Amitabha
MISCEIvIvANEOUS. MAHAYANA DOCTRINE AND ART. COMMENTS ON THE STORY "AMITABHA."^ (concluded.) The story Amitabha characterises that phase in the development of Buddhism which may be called " the rise of the Mahayana," or " the origin of Buddhist the- ology." The age in which this process took place is the beginning of the Christian era, and the main events of our story are based upon historical traditions. The General Plan of the Ajant.v Caves. The philosophy of the Mahayana which finds expression in the philosophy of Acvaghosha may be regarded as orthodox Buddhist metaphysics. King Kanishka is a historical personality. His war against Magadha is mentioned in the Records of the Western IVorld, written by the Chinese pilgrim Hsiien Tsang. The con- ditions of peace imposed upon the king of Magadha are related in our story ex- actly as they are mentioned by this Chinese author. 1 See The Open Court for July, August, September. 622 THE OPEN COURT. The monastic life described in the first, second, and fifth chapters of the story Amitdbha is a faithful portrayal of the historical conditions of the age. The ad- mission and ordination of monks (in Pali called Pabbajja and Upasampada) and the confession ceremony (in Pfili called Uposatha) are based upon accounts of the MahSvagga, the former in the first, the latter in the second, Khandaka (cf. Sacred Books of the East, Vol. XIII.). A Mother Leading Her Child to Buddha. (Ajanta caves.) Kevaddha's humorous story of Brahma (as told in The Open Cozirt, No. 554. pp. 423-427) is an abbreviated account of an ancient Pali text. -
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 Prajna Paramita Heart Sutra (2Nd Edition)
TheThe PrajnaPrajna ParamitaParamita HeartHeart SutraSutra Translated by Tripitaka Master Hsuan Tsang Commentary by Grand Master T'an Hsu English Translation by Ven. Master Lok To Second Edition 2000 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. The Prajna Paramita Heart Sutra Translated from Sanskrit into Chinese By Tripitaka Master Hsuan Tsang Commentary By Grand Master T’an Hsu Translated Into English By Venerable Dharma Master Lok To Edited by K’un Li, Shih and Dr. Frank G. French Sutra Translation Committee of the United States and Canada New York – San Francisco – Toronto 2000 First published 1995 Second Edition 2000 Sutra Translation Committee of the United States and Canada Dharma Master Lok To, Director 2611 Davidson Ave. Bronx, New York 10468 (USA) Tel. (718) 584-0621 2 Other Works by the Committee: 1. The Buddhist Liturgy 2. The Sutra of Bodhisattva Ksitigarbha’s Fundamental Vows 3. The Dharma of Mind Transmission 4. The Practice of Bodhisattva Dharma 5. An Exhortation to Be Alert to the Dharma 6. A Composition Urging the Generation of the Bodhi Mind 7. Practice and Attain Sudden Enlightenment 8. Pure Land Buddhism: Dialogues with Ancient Masters 9. Pure-Land Zen, Zen Pure-Land 10. Pure Land of the Patriarchs 11. Horizontal Escape: Pure Land Buddhism in Theory & Practice. 12. Mind Transmission Seals 13. The Prajna Paramita Heart Sutra 14. Pure Land, Pure Mind 15. Bouddhisme, Sagesse et Foi 16. Entering the Tao of Sudden Enlightenment 17. The Direct Approach to Buddhadharma 18. -
Sutras and Readings
Zen Open Circle Sutras and Readings Zen Open Circle sutras derive from those of the Diamond Sangha in Honolulu. The English translations are those of Robert Aitken Roshi. The versions found here are from his book Encouraging Words. The translation of Taking Part in the Gathering is by John Tarrant Roshi and Joan Sutherland. Texts in (brackets) are unrecited translations or instructions. Zen Open Circle thanks the members of Adelaide Zen Group and Melbourne Zen Group for their help in preparation of this sutra book The sutras are sacred words. Please treat your sutra book with mindfulness and care. PURIFICATION (3 times) All the evil karma ever created by me since of old; On account of my beginningless greed, hatred, and ignorance; Born of my actions, speech and thought; I now confess openly and fully. VANDANA Namo Tassa Bhagavato Arahato Sammasambuddhassa I venerate the Sacred One, the Great Sage, the Truly Enlightened One. TI-SARANA Buddham saranam gacchami Dhammam saranam gacchami Sangham saranam gacchami I take refuge in the Buddha; I take refuge in the Dharma; I take refuge in the Sangha. 1 MAKA HANNYA HARAMITA SHIN GYO (Heart Sutra in Sino-Japanese) KAN JI ZAI BO SA GYO JIN HAN-NYA HA RA MI TA JI SHO KEN GO ON KAI KU DO IS-SAI KU YAKU SHA RI SHI SHIKI FU I KU KU FU I SHIKI SHIKI SOKU ZE KU KU SOKU ZE SHIKI JU SO GYO SHIKI YAKU BU NYO ZE SHA RI SHI ZE SHO HO KU SO FU SHO FU METSU FU KU FU JO FU ZO FU GEN ZE KO KU CHU MU SHIKI MU JU SO GYO SHIKI MU GEN-NI BI ZES-SHIN I MU SHIKI SHO KO MI SOKU HO MU GEN KAI NAI SHI MU I SHIKI KAI MU -
Diamond Sutra) 『菩薩於法,應無所住,行於布施
Buddhism 101: Introduction To Buddhism Lecture 9 – Carrying Out the Six Prajna Paramitas Sponsored By Pure Land Center & Buddhist LiBrary 1120 E. Ogden Avenue, Suite 108 Naperville, IL 60563 http://www.amitabhalibrary.org Tel: (630) 428-9941; Fax: (630) 428-9961 Presenter: Bert T. Tan / Consultant: Venerable Wu Ling Slide 1 Buddhism 101: Introduction To Buddhism Lecture 9 – Carrying Out the Six Prajna Paramitas q A quick review Ø Topic One : The Basics èBuddhism is an education, not a religion or a philosophy n It teaches us how to recover our wisdom and regain our Buddha nature n It teaches us how to solve our proBlems through wisdom – an art of living èThe Law of Causality governs everything in the universe èAll sentient Beings possess the same Buddha nature n Our Buddha nature is temporarily lost due to delusion n Our lost Buddha nature can be recovered only via cultivation èKarma refers to an action and its retriBution under the Law of Causality n Good and bad karmas do not offset each other – prevailing ones occur first n Karmas, good or Bad, accumulate over time and do not disappear n When many Bad karmic retriButions come together, they form disasters èCultivation means to stop planting Bad seeds and nurturing Bad conditions, and to, instead, plant good seeds and nurture good conditions Last updated Nov. 2016 Presenter: Bert T. Tan / Consultant: Venerable Wu Ling Slide 2 Buddhism 101: Introduction To Buddhism Lecture 9 – Carrying Out the Six Prajna Paramitas q A quick review Ø Topic Two : The Three Refuges and the Four Reliance -
The Heart of Prajnaparamita
The Heart of the Prajna Paramita Sutra http://www.io.com/~snewton/zen/heartsut.html Portland Zen Community Primary Zen Texts The Wider Zen Sangha Books to Read Random Thoughts Search these Texts Zen Buddhist Texts Home The free seeing Bodhisattva of compassion, while in profound contemplation of Prajna Paramita, beheld five skandhas as empty in their being and thus crossed over all sufferings. O-oh Sariputra, what is seen does not differ from what is empty, nor does what is empty differ from what is seen; what is seen is empty, what is empty is seen. It is the same for sense perception, imagination, mental function and judgement. O-oh Sariputra, all the empty forms of these dharmas neither come to be nor pass away and are not created or annihilated, not impure or pure, and cannot be increased or decreased. Since in emptiness nothing can be seen, there is no perception, imagination, mental function or judgement. There is no eye, ear, nose, tongue, body or consciousness. Nor are there sights, sounds, odors, tastes, objects or dharmas. There is no visual world, world of consciousness or other world. There is no ignorance or extinction of ignorance and so forth down to no aging and death and also no extinction of aging and death. There is neither suffering, causation, annihilation nor path. There is no knowing or unknowing. Since nothing can be known, Bodhisattvas rely upon Prajna Paramita and so their minds are unhindered. Because there is no hindrance, no fear exists and they are far from inverted and illusory thought and thereby attain nirvana. -
7 Questions for 7 Teachers
7 Questions for 7 Teachers On the adaptation of Buddhism to the West and beyond. Seven Buddhist teachers from around the world were asked seven questions on the challenges that Buddhism faces, with its origins in different Asian countries, in being more accessible to the West and beyond. Read their responses. Dzongsar Khyentse Rinpoche, Jack Kornfield, Roshi Joan Halifax, Ringu Tulku Rinpoche, Rob Nairn, Stephen Batchelor, Jetsunma Tenzin Palmo Introductory note This book started because I was beginning to question the effectiveness of the Buddhism I was practising. I had been following the advice of my teachers dutifully and trying to find my way, and actually not a lot was happening. I was reluctantly coming to the conclusion that Buddhism as I encountered it might not be serving me well. While my exposure was mainly through Tibetan Buddhism, a few hours on the internet revealed that questions around the appropriateness of traditional eastern approaches has been an issue for Westerners in all Buddhist traditions, and debates around this topic have been ongoing for at least the past two decades – most proactively in North America. Yet it seemed that in many places little had changed. While I still had deep respect for the fundamental beauty and validity of Buddhism, it just didn’t seem formulated in a way that could help me – a person with a family, job, car, and mortgage – very effectively. And it seemed that this experience was fairly widespread. My exposure to other practitioners strengthened my concerns because any sort of substantial settling of the mind mostly just wasn’t happening. -
“Zen Has No Morals!” - the Latent Potential for Corruption and Abuse in Zen Buddhism, As Exemplified by Two Recent Cases
“Zen Has No Morals!” - The Latent Potential for Corruption and Abuse in Zen Buddhism, as Exemplified by Two Recent Cases by Christopher Hamacher Paper presented on 7 July 2012 at the International Cultic Studies Association's annual conference in Montreal, Canada. Christopher Hamacher graduated in law from the Université de Montréal in 1994. He has practiced Zen Buddhism in Japan, America and Europe since 1999 and run his own Zen meditation group since 2006. He currently works as a legal translator in Munich, Germany. Christopher would like to thank Stuart Lachs, Kobutsu Malone and Katherine Masis for their help in writing this paper. 1 “Accusations, slander, attributions of guilt, alleged misconduct, even threats and persecution will not disturb [the Zen Master] in his practice. Defending himself would mean participating again in a dualistic game that he has moved beyond.” - Dr. Klaus Zernickow1 “It is unfair to conclude that my silence implies that I must be what the letters say I am. Indeed, in Japan, to protest too much against an accusation is considered a sign of guilt.” - Eido T. Shimano2 1. INTRODUCTION Zen Buddhism was long considered by many practitioners to be immune from the scandals that occasionally affect other religious sects. Zen’s iconoclastic approach, based solely on the individual’s own meditation experience, was seen as a healthy counterpoint to the more theistic and moralistic world-views, whose leading proponents often privately flouted the very moral codes that they preached. The unspoken assumption in Zen has always been that the meditation alone naturally freed the accomplished practitioner from life's moral quandaries, without the need for rigid rules of conduct imposed from above. -
[This Document Can Be Acquired from a Sub-Directory Coombspapers Via Anonymous FTP And/Or COOMBSQUEST Gopher on the Node COOMBS.ANU.EDU.AU]
[This document can be acquired from a sub-directory coombspapers via anonymous FTP and/or COOMBSQUEST gopher on the node COOMBS.ANU.EDU.AU] The document's ftp filename and the full directory path are given in the coombspapers top level INDEX file] [This version: 23 November 1993] ----------------------------------------------------------------------- CHENG-TAO-KO [Zhengdaoge] (C.); (J. Shodoka (J.); Song of Enlightenment, Song of Immediate Satori, Song of Realization, Song of the Realization of the Way, Odes on Enlightenment is a Zen Buddhist didactical poem in 64 verses basic tenets of the Ch'an (Zen). Its authorship is traditionally attributed to Yung-chia Hsuan-chueh [Yongjia Xuanjue] - one of the most gifted teachers of the Ch'an (Zen) school during the T'ang Dynasty China. Yung-chia Hsuan-chueh [also known under the names of Yung-chia Hsuan-chio, Great Master Chen-chio, Yoka Genkaku (J.), Yoka Daishi (J.)] was a scholar and a monk who lived in the years 665-713. He was a Dharma heir of the 6th Zen Patriarch, Hui-neng (J. Eno) and Dharma brother to such personalities as Ch'ing-yuan Hsing-ssu (J. Seigen Gyoshi), Nan-yueh Huai-jang (J. Nangaku Ejo), Nan-yang Hui-chung (J. Nan'yo Echu) and Ho-tse Shen-hui (J. Kataku Jinne). The Cheng-tao-ko poem was published 1924-1934 in Japan as a part of the Taisho Shinshu Daizokyo (Buddhist Canon Published in The Taisho Era) [ No. 2014, Vol. 48]. It was also translated from the Chinese into English and given extensive commentaries by the Ch'an Master Sheng-Yen in his 1990 book The Sword of Wisdom: Lectures on 'The Song of Enlightenment'.