DOCSLIB.ORG

Vietnamese—English Việt—Anh Volume II

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

1005 THIEÄN PHUÙC PHAÄT HOÏC TÖØ ÑIEÅN BUDDHIST DICTIONARY VIEÄT-ANH VIETNAMESE-ENGLISH VOLUME TWO (I-NH) TOÅ ÑÌNH MINH ÑAÊNG QUANG 3010 W. HARVARD STREET SANTA ANA, CA 92704 USA TEL & FAX: (714) 437-9511 1006 1007 vuõ truï roài seõ gioáng nhö caùi gì trong töông lai? Taïi sao loaøi ngöôøi soáng vaø caùi gì xaõy ra sau khi chuùng ta cheát? Vaân vaân vaø vaân I vaân. Neáu ngöôøi aáy hoûi ñeå vaán nan Phaät thì Ngaøi chæ im laëng. Ví baèng Ngaøi thaáy raèng ngöôøi aáy hoûi ñeå hoïc thì Ngaøi seõ traû lôøi nhö Ích Kyû: Selfishness—Self-cherishing— theá naày: “Giaû söû baïn bò truùng moät muõi teân Selfish motive. taåm thuoác ñoäc, coù moät y só ñeán ñeå nhoå Ích Lôïi: Useful—Serviceable. muõi teân aáy ra khoûi thaân theå cuûa baïn vaø trò veát thöông cho laønh, tröôùc tieân baïn coù hoûi Ích Quoác Lôïi Daân: Useful to the country oâng ta nhöõng vaán ñeà nhö muõi teân ñöôïc and the people laøm baèng thöù gì, thuoác ñoäc ñöôïc cheá baèng Im Baët: Completely silent. thöù gì, ai baén muõi teân ñoù, vaø neáu y só Im Æm: Very silent. khoâng trò veát thöông, caùi gì seõ phaûi xaõy ra, Im Laëng: vaân vaân vaø vaân vaân; vaø töø choái chöõa trò tröø • Giöõ im laëng: Vacamyama (skt)—To keep phi y só traû lôøi taát caû nhöõng vaán ñeà ñoù ñeå still, calm, or silent. thoûa maõn baïn? Baïn seõ cheát tröôùc khi nhaän • Khoâng noùi: Restraining speech or voice— ñöôïc nhöõng giaûi ñaùp.” Trong thí duï naày, Without speaking. Phaät khuyeán caùo caùc ngöôøi hoûi neáu laø ñeä • Söï im laëng: Vacamtva (skt)—Silence. töû cuûa Ngaøi thì ñöøng neân phí maát thôøi gian Im Laëng Cao Quí: Noble Silence. veà nhöõng vaán ñeà quaù saâu xa ngoaøi taàm • Chæ noùi khi caàn thieát. Ñöùc Phaät khoâng traû laõnh hoäi cuûa moät ngöôøi thöôøng, coù theå sau lôøi nhöõng caâu hoûi veà töï toàn, khoâng töï toàn, thôøi gian daøi tu taäp theo nhaø Phaät thì töï theá giôùi vónh cöûu, vaân vaân. Theo Ñöùc nhieân seõ thaáu hieåu: One day a certain man Phaät, ngöôøi giöõ im laëng laø ngöôøi khoân said to the Buddha that he would join the ngoan vì traùnh ñöôïc hao hôi toån töôùng band of his disciples if the Buddha would cuõng nhö nhöõng lôøi noùi tieâu cöïc voâ boå— give clear answer to the questions: Would Speak only when necessary—Buddha the Buddha ever die, and, if so, what Sakyamuni refrained from giving a would become of him after death? What definitive answer to many metaphysical was the first cause of the universe, and questions of his time (questions of self- what was the universe going to be like in exists, not self-exists, if the world is the future? Why do men live and what eternal, or unending or no, etc)— becomes of them after death? If the According to the Buddha, a silent person is person asks because he wants to cause very often a wise person because he or troubles for the Buddha, the Buddha will she avoids wasting energy or negative remain silent. If the person asks because verbiage. he wants to study, the Buddha’s answer • Moät hoâm coù ngöôøi noùi vôùi Phaät y seõ nhaäp was to the following effect: “Suppose you boïn caùc ñeä töû cuûa Ngaøi neáu Ngaøi ñöa ra were shot by a poison arrow and a ñöôïc nhöõng giaûi ñaùp saùng toû veà caùc vaán physician came to draw the arrow from ñeà nhö Phaät soáng maõi hay khoâng, neáu theá your body and to dress the wound, would thì caùi gì seõ xaõy ra sau khi Ngaøi cheát? you first ask him questions as to what the Nguyeân nhaân ñaàu tieân cuûa vuõ truï laø gì vaø arrow was made of, what the composition 1008 of the poison was., and who shot the or the answers to which were arrow, and, if the physician did not dress inexpressible, Cadrakirti enumerates them the wound, what was going to happen, and in his commentary on the Madhyamaka such blissful questions, and refuse the Sastra that the Buddha announced treatment until the physician answered all fourteen things to be inexpressible: the questions to your satisfaction? You a) Theá giôùi phaûi chaêng laø—Whether the would be dead before you obtained the world is… answers.” In this parable the Buddha 1) Vónh haèng: Eternal. advised the questioner to become his 2) Khoâng vónh haèng: Not eternal. disciple without wasting his time on 3) Hoaêc vöøa vónh haèng vöøa khoâng vónh problems which were too profound to be haèng: Both eternal and not eternal. understood by an ordinary man, probably a 4) Hoaëc chaúng phaûi vónh haèng maø cuõng long cultivation as a disciple of the chaúng phaûi khoâng vónh haèng: Neither Buddha he might come to understand. eternal nor not eternal. • Theo Trieát Hoïc Trung Quaùn, söï im laëng bí b) Phaûi chaêng theá giôùi laø—Whether the aån cuûa Ñöùc Phaät ñoái vôùi nhöõng caâu hoûi coù world is… tính caùch sieâu hình caên baûn nhaát ñaõ thuùc 5) Höõu bieân: Finite. ñaåy Boà Taùt Long Thoï nghieân cöùu tìm hieåu 6) Voâ bieân: Infinite. lyù do taïi sao Ñöùc Phaät laïi giöõ im laëng. Coù 7) Hoaëc vöøa höõu bieân vöøa voâ bieân: Both phaûi Ñöùc Phaät chuû tröông “Baát khaû tri” finite and infinite. nhö moät soá ngöôøi Taây phöông nghieân cöùu 8) Hoaëc chaúng phaûi höõu bieân maø cuõng chaúng Phaät Giaùo ñaõ nghó? Neáu khoâng thì vì lyù do phaûi voâ bieân: Neither finite nor infinite. gì maø Ngaøi giöõ thaùi ñoä im laëng? Qua moät c) Phaûi chaêng sau khi Nhö Lai nhaäp dieät— cuoäc nghieân cöùu ñoái vôùi söï im laëng naày, Whether the Tathagata… Long Thoï ñaõ ñaët ra bieän chöùng phaùp. Coù 9) Ngaøi vaãn toàn taïi: Exists after death. moät soá caâu hoûi tröù danh maø Ñöùc Phaät cho 10) Ngaøi khoâng coøn toàn taïi: Does not exist laø “Voâ kyù,” töùc laø nhöõng giaûi ñaùp maø Ngaøi after death. cho raèng khoâng theå dieãn ñaït. Trong nhöõng 11) Hoaëc Ngaøi vöøa toàn taïi vöøa khoâng toàn taïi: chuù giaûi cuûa Nguyeät Xöùng veà Trung Luaän, Either exists or does not exist after death. Ngaøi ñaõ töøng noùi veà chuyeän Ñöùc Theá Toân 12) Hoaëc Ngaøi chaúng toàn taïi maø cuõng chaúng ñaõ tuyeân boá veà möôøi boán söï vieäc khoâng khoâng toàn taïi: Neither exists nor does not theå thuyeát minh ñöôïc nhö sau—According exist after death. to the Madhyamaka Philosophy, the d) Phaûi chaêng linh hoàn vaø theå xaùc—Whether mysterious silence of the Buddha on most the soul is. fundamental questions of Metaphysics led 13) Ñoàng nhaát: Identical with the body. him to probe into the reason of that 14) Khoâng ñoàng nhaát: Different with the silence. Was the Buddha agnostic as some body. of the European writers on Buddhism Im Phaêng Phaéc: Dead silence—Unbroken believe him to be? If not, what was the silence. reason of his silence? Through a searching Im Thin Thít: To keep silent. inquiry into this silence was the dialectic Inh OÛi: Noisy—Loud. born. There are well-known questions Inh Tai: Deafening. which the Buddha declared to be avyakrta 1009 Ít Khi: Seldom—Rarely. Traàn Quang Töï Temple, a famous ancient Ít Nhaát: At least. temple, located in Duõng Nhueä hamlet, Duy Nhaát village, Vuõ Thö district, Thaùi Bình Ít Noùi: Telling little. province. It was built in 1608 by the bank of the Red River, so it has gradually been eroded. In 1930, Duke Nguyeãn Quyeân donated his own land for rebuilding the temple. The great bell of the temple cast during the Leâ dynasty. Keo Kieät: Stingy—Misery. Keâ: 1) Con gaø: Kukkuta (skt)—A cock—A fowl—Chicken—Hen. K 2) Keâ cöùu: To investigate. 3) Keâ ñaàu kænh leã: To prostrate oneself. Keû AÊn Maøy: Beggar. Keâ Caåu Giôùi: Ngoaïi ñaïo vuøng Baéc AÁn, coù Keû Caàu Nguyeän: Those who pray by loaïi trí thuû keâ giôùi, caåu giôùi, keâ thì suoát ngaøy dedicating of merit or by merit transference, or ñöùng moät chaân, caåu thì aên phaân nhô baån— sharing one’s own merits and virtues with Heterodox sects in northern India follow cock others. or dog discipline, e.g. standing on a leg all day, Keû Cöôùp: Robber . or eating ordure, like certain ascetics. Keû Ñaøo Thoaùt: An escapist. Keâ Daãn Boä: Gokulikas, Kukkulikas, Kukkutikas, or Kaukkutikas (skt)—Moät trong Keû Löøa Ñaûo: Swindler. 20 boä cuûa Tieåu Thöøa, coøn goïi laø Khoâi Sôn Truï Keû Thuø: Adversary—Enemy. Boä, Quaät Cöï Boä, Cao Caâu Leâ Ca Boä, moät Keû Troäm: Burglar—Thief trong 20 boä cuûa Tieåu Thöøa, thaønh laäp khoaûng Keû Vaïch: To get someone into trouble 200 naêm sau ngaøy Phaät nhaäp dieät vaø bieán maát Keû Xaáu Xa: Demon—Devil—Mara. ngay sau ñoù—One of the twenty Hinayana Keû Yeáu Heøn: The weak. branches, a branch of the Mahasanghikas Keõ Toùc Chaân Tô: In detail. which established around 200 years after the Keùm: Less. Buddha’s nirvana and early disappeared. Keâ Ñoäc: Thaân Ñoäc—India—Hindu. Keùm Quan Troïng: Of less importance. Keâ Khai: To enumerate—To make a list. Keùn AÊn: To be fastidious about one’s food. Keâ Khöông Na: Kikana (skt)—Theo Eitel Keùn Choïn: To choose—To select. trong Trung Anh Phaät Hoïc Töø Ñieån, Keâ Keo: Teân khaùc cuûa chuøa laø Traàn Quang Töï, Khöông Na laø moät daân toäc ôû A Phuù Haõn, truù toïa laïc taïi thoân Duõng Nhueä, xaõ Duy Nhaát, nguï khoaûng giöõa mieàn ñoâng Kandhar vaø mieàn huyeän Vuõ Thö, tænh Thaùi Bình.
Recommended publications
  • Article N°70 De Sagesse Ancienne Kut-Humi

    Article N°70 De Sagesse Ancienne Kut-Humi

    Article n°70 de Sagesse Ancienne Kut-Humi David Goulois extrait du site : www.sagesseancienne.com (Tous droits réservés : voir conditions en page d’accueil) Parmi les nombreuses attaques dont HPB a fait l'objet, l'une d'elles consistait à affirmer qu'elle avait inventé l'existence des Maîtres de Sagesse. Or, ces derniers existent bel et bien. Antérieurement, nous avons déjà démontré que le concept de Maîtres existe depuis toujours dans les traditions spirituelles. Non seulement ce concept ne s'oppose pas à ces traditions spirituelles, mais les Maîtres ont entièrement fondé ces dernières. Ainsi, lorsque les esprits matérialistes nient l'existence des Maîtres de Sagesse, des Mahatmas, des Bodhisattvas, des Xian Ren, des Dieux mythiques, des Saints, des Yogis réalisés spirituellement (ou tout autre nom que les religions et philosophies ont bien voulu leur donner), cela prouve au moins trois choses : ces esprits sceptiques ne comprennent pas l'essence des traditions spirituelles, ils ignorent la réalité ésotérique de la vie, et ils démontrent qu'ils ne sont pas en contact avec les Maîtres de Sagesse. La Sagesse Ancienne, la Doctrine Secrète, la Philosophie Eternelle, la Tradition Primordiale, tous ces vocables et bien d'autres encore évoquent l'idée d'une sagesse universelle, commune à tous les peuples et à toutes les époques. Les Maîtres sont à l'origine de la Sagesse Ancienne et en ont toujours assuré la cohésion et la pérennité. Aucun véritable ésotérisme n'est envisageable dès lors qu'on nie l'existence de ces Hommes et de ces Femmes parfaits, car la philosophie ésotérique et l'ascèse qui en découle n'ont fondamentalement qu'un seul but : la réalisation du Soi, avec pour conséquence l'accès à l'immortalité.
  • Buddhist Growth in China

    Buddhist Growth in China

    Piya Tan SD 40b.1 How Buddhism Became Chinese How Buddhism Became Chinese 1 A reflection on the (Ahita) Thera Sutta (A 5.88) by Piya Tan ©2008 (2nd rev), 2009 (3rd rev) Even famous teachers can have wrong views and mislead others. (A 5.88) The (Ahitāya) Thera Sutta (A 5.88) is a vital warning that grounding in right view is imperative especially when we are presenting or representing the Buddha Dharma. The more people respect us, or listen to us, or turn to us for spiritual help, and the more we have the means of mass-propagating our Buddhist views, the more carefully we have to ascertain rightness and moral consequences of our efforts. The point is that status, learning, seniority, fame, wealth, and resources, advantageous as they may be in Buddhist work, are not sufficient standards for truth. While it is true that whatever we express are merely our own opinions, we must have the moral re- sponsibility at least to ensure that such opinions or facts reflect the true Dharma. Much as we have the freedom to publicize the teachings of a particular teacher or group, we must accept the fact that this may not be the only view of the true Dharma. The final test of what we propagate must be Dharma-based. The true teachings always stand above the teacher.1 After the Buddha‘s time, especially as Buddhism grows beyond India, such standards are not always possible, for various reasons. At first, Buddhism appears to change the culture, but in due course it is the culture that changes Buddhism, often turning it into a system vastly different, even contrary to the Dhar- ma of the Buddha.
  • The Parinirvana Cycle and the Theory of Multivalence: a Study Of

    The Parinirvana Cycle and the Theory of Multivalence: a Study Of

    THE PARINIRVĀṆA CYCLE AND THE THEORY OF MULTIVALENCE: A STUDY OF GANDHĀRAN BUDDHIST NARRATIVE RELIEFS A THESIS SUBMITTED TO THE GRADUATE DIVISION OF THE UNIVERSITY OF HAWAI’I AT MĀNOA IN PARTIAL FULFILLMENT OF THE REQUIREMENT FOR THE DEGREE OF MASTER OF ARTS IN ART HISTORY MAY 2017 By Emily Hebert Thesis Committee: Paul Lavy, Chairperson Kate Lingley Jesse Knutson TABLE OF CONTENTS LIST OF FIGURES ....................................................................................................................... ii INTRODUCTION ......................................................................................................................... 1 CHAPTER 1. BUDDHISM IN GREATER GANDHĀRA ........................................................... 9 Geography of Buddhism in Greater Gandhāra ....................................................................... 10 Buddhist Textual Traditions in Greater Gandhāra .................................................................. 12 Historical Periods of Buddhism in Greater Gandhāra ........................................................... 19 CHAPTER 2. GANDHĀRAN STŪPAS AND NARRATIVE ART ............................................. 28 Gandhāran Stūpas and Narrative Art: Architectural Context ................................................. 35 CHAPTER 3. THE PARINIRVĀṆA CYLCE OF NARRATIVE RELIEFS ................................ 39 CHAPTER 4 .THE THEORY OF MULTIVALENCE AND THE PARINIRVĀṆA CYCLE ...... 44 CHAPTER 5. NARRATIVE RELIEF PANELS FROM THE PARINIRVĀṆA CYCLE ............ 58 Episode
  • FINE CHINESE ART Thursday 17 May 2018 115 (Detail)

    FINE CHINESE ART Thursday 17 May 2018 115 (Detail)

    FINE CHINESE ART Thursday 17 May 2018 115 (detail) INTERNATIONAL CHINESE CERAMICS AND WORKS OF ART TEAM Asaph Hyman Colin Sheaf Dessa Goddard ASIA AND AUSTRALIA Xibo Wang Gigi Yu Edward Wilkinson* Yvett Klein Hong Kong Hong Kong Hong Kong Sydney EUROPE Benedetta Mottino Sing Yan Choy Edward Luper Rachel Hyman Rosangela Assennato Ben Law Smith Ian Glennie Asha Edwards Aude Louis Carves London, London, London, London, London, London, Edinburgh Edinburgh Paris New Bond Street New Bond Street New Bond Street Knightsbridge Knightsbridge Knightsbridge USA Bruce MacLaren Ming Hua Harold Yeo Mark Rasmussen* Doris Jin Huang* New York New York New York New York New York Henry Kleinhenz Daniel Herskee Ling Shang San Francisco San Francisco San Francisco ASIA REPRESENTATIVES Jessica Zhang Summer Fang Bernadette Rankine Beijing Taipei Singapore * Indian, Himalayan & Southeast Asian Art FINE CHINESE ART Part 1: Thursday 17 May 2018 at 10.30am (Lots 1 - 141 and 150) Part 2: Thursday 17 May 2018 at 2pm (Lots 151 - 315) 101 New Bond Street, London VIEWING GLOBAL HEAD, CUSTOMER SERVICES PHYSICAL CONDITION OF Saturday 12 May CHINESE CERAMICS Monday to Friday 8.30am - 6pm LOTS IN THIS AUCTION 11am - 5pm AND WORKS OF ART +44 (0) 20 7447 7447 Sunday 13 May Asaph Hyman PLEASE NOTE THAT THERE IS 11am - 5pm Please see page 4 for bidder NO REFERENCE IN THIS Monday 14 May ENQUIRIES information including after-sale CATALOGUE TO THE PHYSICAL 9am - 4.30pm CONDITION OF ANY LOT. Colin Sheaf collection and shipment Tuesday 15 May INTENDING BIDDERS MUST +44 (0) 20 7468 8237 9am - 4.30pm 拍賣品之狀況 SATISFY THEMSELVES AS TO [email protected] Wednesday 16 May 請注意: 本目錄並無說明任何拍賣 THE CONDITION OF ANY LOT 9am - 4.30pm 品之狀況。按照本目錄後部份所載 AS SPECIFIED IN CLAUSE 15 Asaph Hyman 之「競投人通告第 條 」, 準 買 家 OF THE NOTICE TO BIDDERS +44 (0) 20 7468 5888 15 SALE NUMBER 必須拍賣前親自確定拍賣品之狀 CONTAINED AT THE END OF [email protected] 24525 況。 THIS CATALOGUE.
  • Justin Mcdaniel on Buddhist Dynamics in Premodern

    Justin Mcdaniel on Buddhist Dynamics in Premodern

    D. Christian Lammerts, ed. Buddhist Dynamics in Premodern and Early Modern Southeast Asia. Singapore: Institute of Southeast Asian Studies, 2015. 452 pp. $59.85, paper, ISBN 978-981-4519-06-9. Reviewed by Justin T. McDaniel (University of Pennsylvania) Published on H-Buddhism (July, 2016) Commissioned by Thomas Borchert (University of Vermont) Christian Lammerts’s new edited volume, Bud‐ the number of qualified teachers and teaching po‐ dhist Dynamics in Premodern and Early Modern sitions for these languages has not grown in rela‐ Southeast Asia, is something that should not exist. tion to the discovery of materials through digs, However, thank goodness it does. The study of landmine removal, and leadership from institu‐ epigraphy, archaeology, and classical languages in tions like the Center for Khmer Studies, the Digital Southeast Asia has been dying for several decades. Library of Lao Manuscripts and the Digital Library The collected volume is also an endangered of Northern Thai Manuscripts, the Thailand Re‐ species. At a board of directors meeting of the As‐ search Fund, the British Library, the Henry Luce sociation of Asian Studies in 2013, archaeology and Foundation, the Empowering Network for Interna‐ epigraphy were deemed disciplines that needed to tional Thai Studies, and the École français be saved and so we decided to boost their presence d’Extrême-Orient (EFEO), among others. The in‐ in the field by creating a special panel. The number creasing rise in anthropological, political science, of publications in these disciplines has dropped and economic studies of modern Southeast Asia dramatically in the last ten years. Many of the has been a great boon to the field, but Lammerts’s most prominent archaeologists in Southeast Asia book offers some renewed balance and a healthy are nearing retirement.
  • Pursuit - the Journal of Undergraduate Research at the University of Tennessee

    Pursuit - the Journal of Undergraduate Research at the University of Tennessee

    Pursuit - The Journal of Undergraduate Research at The University of Tennessee Volume 3 Issue 2 Spring 2012 Article 4 March 2012 Shugendō: Pilgrimage and Ritual in a Japanese Folk Religion Andrea K. Gill [email protected] Follow this and additional works at: https://trace.tennessee.edu/pursuit Recommended Citation Gill, Andrea K. (2012) "Shugendō: Pilgrimage and Ritual in a Japanese Folk Religion," Pursuit - The Journal of Undergraduate Research at The University of Tennessee: Vol. 3 : Iss. 2 , Article 4. Available at: https://trace.tennessee.edu/pursuit/vol3/iss2/4 This Article is brought to you for free and open access by Volunteer, Open Access, Library Journals (VOL Journals), published in partnership with The University of Tennessee (UT) University Libraries. This article has been accepted for inclusion in Pursuit - The Journal of Undergraduate Research at The University of Tennessee by an authorized editor. For more information, please visit https://trace.tennessee.edu/pursuit. Pursuit: The Journal of Undergraduate Research at the University of Tennessee Copyright © The University of Tennessee Shugendō: Pilgrimage and Ritual in a Japanese Folk Religion ANDREA K. GILL Advisor: Dr. Rachelle Scott Asian Studies, University of Tennessee, Knoxville The religion of Shugendō has no shrines and it has no temples. It only has the liminality of the mountains; a space that is viewed in Japan as being ground that only gods, demons, and ghosts may set foot on. But the Yamabushi are not human, gods, or even demons. Instead they are believed to be living Buddhas, rare people that, through practice in the secluded mountains, have become privy to sacred knowledge that has awakened them to their internal Buddha nature, to borrow the words of Kukai, “in this very lifetime”.
  • Iconographical Issues in the Archeology of Wat Phra Men, Nakhon Pathom

    Iconographical Issues in the Archeology of Wat Phra Men, Nakhon Pathom

    75 Iconographical Issues in the Archeology of Wat Phra Men, Nakhon Pathom Nicolas Revire Wat Phra Men, an important temple site at Nakhon Pathom in the central plains of Thailand from around the 7th to 8th centuries CE, is re-examined for the diverse conclusions that can be drawn from iconographical study of its Buddha images. Four or five colossal images, seated in the so-called “European fashion”, are reputed to have originated here although they are today displayed in different temples and museums. The history of the discoveries and restorations at the site is reviewed. While the precise nature and original appearance of the monument remain a mystery, the iconographical significance of the images lies in different possible interpretations according to the Buddhist traditions that were practiced here. The nature of Buddhism in the Dvāravatī period was evidently very heterogeneous; esoteric forms of Mahāyāna Buddhism may have evolved at Wat Phra Men in Theravāda guise. The results of this re-examination should hold implications for other Buddhist sites in Nakhon Pathom and neighboring provinces. The importance of Nakhon Pathom in the early history of Thailand is well recognized because of the large number of archeological remains found there: ruins of stūpa or caitya foundations, stone and bronze sculptures, and clay and stucco artifacts, among other items (figure 1). How much is really known about the iconography of its art? While new archeological discoveries have been made1 and excavations are being carried out in central Thailand, art historians still need to rely on earlier studies and museum collections, not only for reference material but also in reconsidering some of what has been found and has fallen, for the most part, into oblivion.
  • The Staff As a Symbol of Spiritual Guidance for Individuation

    The Staff As a Symbol of Spiritual Guidance for Individuation

    상징과모래놀이치료, 제9권 제2호 Journal of Symbols & Sandplay Therapy 2018, 12, Vol. 9, No. 2, 49-68. The Staff as a Symbol of Spiritual Guidance for Individuation So, Byung Hea* <Abstract> The purpose of this study was to analyze the symbolic meaning of the staff from an analytical psychological perspective. The symbol of the staff may be seen as the world tree, as an axis connecting God and man. This is the driving force of individuation, which integrates human unconsciousness and consciousness while discovering and accepting the genuine Self. Humans realize Self through consciousness of the inner personality by constantly establishing a relationship with the inner world of unconsciousness. They desire to constantly communicate with God, and they want to live a symbolic life through transformation. As a spiritual guide, the staff is an archetype of the therapist. It also contains the meaning of the world tree praying for unity with God in the process of human personification. This study analyzed the staff that has transformed from alchemy to spirit, the staff that symbolizes the call of God in religious terms, the staff of the resurrected symbol that was reborn as the world tree, and the individuality realized through the symbolism of the staff. The symbolic meaning of the staff as a spiritual guide is an indicator of individuation that is constantly reborn by transformation and reproduction. Keywords : staff, symbolism, axis mundi, ego-self axis, individuation * Corresponding Author: Ph.D. student, Department of Child Welfare, Namseoul University & head counselor, Solparan Institute for Children ([email protected]) - 49 - Journal of Symbols & Sandplay Therapy, Vol.9 No.2.
  • Dialogue of the Buddha and Brahmin (Philosophical Aspects of Buddhist Parable)

    Dialogue of the Buddha and Brahmin (Philosophical Aspects of Buddhist Parable)

    JOURNAL OF CRITICAL REVIEWS ISSN- 2394-5125 VOL 7, ISSUE 18, 2020 DIALOGUE OF THE BUDDHA AND BRAHMIN (PHILOSOPHICAL ASPECTS OF BUDDHIST PARABLE) Mingiyan Alexeyevich Lidzhiev1 *, Nadmid Sukhbaatar 2, Dazhzevegiyn Ornokhdelger3, Evgeniy Vladimirovich Bembeev1, 4 1 Kalmyk State University, Elista, Russia 2Mongolian State University of Education, Ulaanbaatar, Mongolia 3Khovd State University, Khovd, Mongolia [email protected], [email protected], [email protected], [email protected] ABSTRACT. The article deals with philosophical aspects of ―The Parable of the Buddha andthe Brahmin‖widely known in the Buddhist world. This parable is a sample of didactic literature. The small-sized text reflects the basic moral and ethical attitudes common to all schools and directions of Buddhism. The text of the parable was translated into Oirat (Kalmyk) in the mid-to-late 17th century, after the creation of the ―Clear Script‖ writing system. Theidentified records of the translation included in Oirat manuscript collections of Russia, Mongolia and Germany show that it was very popular and widespread. ―The Parable of the Buddha andthe Brahmin‖ is a short text based on a conversation between the Buddha and thebrahmin which provides the main principlesof Buddhist teaching in a succinct form. Brevity and absence of any descriptive characteristics are essential distinctive features of the parable. The central aspect of the Buddhist view, the doctrine of karma, dominates the content of this dialogue.One can be freed from suffering only by one‘s own efforts, by overcoming ignorance. For good deeds comes reward, for evil ones comes punishment. He who commits no sinful acts accumulates no negative karma.
  • University of Groningen the Other Neng Kuiken, Cornelis

    University of Groningen the Other Neng Kuiken, Cornelis

    University of Groningen The other Neng Kuiken, Cornelis Jan IMPORTANT NOTE: You are advised to consult the publisher's version (publisher's PDF) if you wish to cite from it. Please check the document version below. Document Version Publisher's PDF, also known as Version of record Publication date: 2002 Link to publication in University of Groningen/UMCG research database Citation for published version (APA): Kuiken, C. J. (2002). The other Neng: Topography and hagiography of the Sixth Ancestor. [S.n.]. Copyright Other than for strictly personal use, it is not permitted to download or to forward/distribute the text or part of it without the consent of the author(s) and/or copyright holder(s), unless the work is under an open content license (like Creative Commons). The publication may also be distributed here under the terms of Article 25fa of the Dutch Copyright Act, indicated by the “Taverne” license. More information can be found on the University of Groningen website: https://www.rug.nl/library/open-access/self-archiving-pure/taverne- amendment. Take-down policy If you believe that this document breaches copyright please contact us providing details, and we will remove access to the work immediately and investigate your claim. Downloaded from the University of Groningen/UMCG research database (Pure): http://www.rug.nl/research/portal. For technical reasons the number of authors shown on this cover page is limited to 10 maximum. Download date: 07-10-2021 The Other Neng 曹溪異祖 Dr. Kees Kuiken 荷蘭 高艮 博士 RIJKSUNIVERSITEIT GRONINGEN The Other Neng Topography and Hagiography of the Sixth Ancestor Proefschrift ter verkrijging van het doctoraat in de Godgeleerdheid en Godsdienstwetenschap aan de Rijksuniversiteit Groningen op gezag van de Rector Magnificus, dr.
  • Donors and Esoteric Buddhism in Dunhuang During the Reign of the Guiyijun

    Donors and Esoteric Buddhism in Dunhuang During the Reign of the Guiyijun

    _full_alt_author_running_head (neem stramien B2 voor dit chapter en dubbelklik nul hierna en zet 2 auteursnamen neer op die plek met and): Mein- ert and Sørensen _full_articletitle_deel (kopregel rechts, vul hierna in): Donors and Esoteric Buddhism in Dunhuang _full_article_language: en indien anders: engelse articletitle: 0 Donors and Esoteric Buddhism in Dunhuang 91 Chapter 4 Donors and Esoteric Buddhism in Dunhuang during the Reign of the Guiyijun Henrik H. Sørensen 1 Introduction Our current understanding of Buddhism at Dunhuang (敦煌) is especially well-informed for the period when Dunhuang was under the control of the Guiyijun (851–1036?, 歸義軍, Return-to-Allegiance Army) regime, which ruled over Shazhou (沙州) and neighbouring Guazhou (瓜州) for a period covering nearly two centuries.1 The primary sources, most of which were recovered from the celebrated Mogao Cave (Chin. Mogao ku 莫高窟) 17, contain a ple- thora of information on virtually all aspects of religious and secular life at Dun- huang, and on Buddhism in particular, during the period in question. However, even though we have been graced with numerous studies on so many aspects of Buddhism in the oasis town and at the Mogao Caves, there are still many questions and issues that wait to be answered. Among these is a more detailed and precise understanding of the relationship between the local population and Buddhist beliefs, especially what kind(s) of Buddhism were practiced in Shazhou during the Guiyijun period, and how this played out on the ground. Many scholars have discussed the
  • The Other Neng

    The Other Neng

    RIJKSUNIVERSITEIT GRONINGEN The Other Neng Topography and Hagiography of the Sixth Ancestor Proefschrift ter verkrijging van het doctoraat in de Godgeleerdheid en Godsdienstwetenschap aan de Rijksuniversiteit Groningen op gezag van de Rector Magnificus, dr. D.F.J. Bosscher, in het openbaar te verdedigen op donderdag 21 februari 2002 om 16.00 uur door Cornelis Jan Kuiken geboren op 11 oktober 1954 te Leeuwarden PROMOTORES: Prof. dr. J.N. Bremmer Prof. T.H. Barrett Ph.D. BEOORDELINGSCOMMISSIE: Prof. dr. H.T. Bakker Prof. dr. B.J. ter Haar Prof. dr. R.T. Segers ISBN: 90-71809-59-5 Prelude and Refuge 'If you want fiction, you must write the truth.' John Irving * 'VT QVASI EIVS CORPORALEM PRESENCIAM DEMONSTRARENT' Bertrand du Guesclin, Chronicle of St Denis (A.D. 1389), quoted in Carlo Ginzburg, Occhiacchi di legno * 'What matters? Stones or ideas?' David Hare, Via Dolorosa This study is titled 'The Other Neng' because it is not primarily concerned with the familiar hagiography of the Sixth Ancestor in the Chan or Zen patrilineage as it has taken shape in the Chinese tradition and as it has been appreciated by Japanese, Korean and western scholars of Buddhism. This study is even less concerned with the appraisal of the doctrinary innovations ascribed by these traditions to a supposedly illiterate saint whose 'trueeffigy'isstillveneratedinan outlying monastery in China's deep south, a site appropriatelyknownas'SouthChinaAbbey'. The problem investigated here is the cult of the praesentia realis of the late eighth-century holy man Huineng ofShaozhouinthelocalcontextofthatabbeywhichhas flourished as a 'Sixth Ancestor Theme Park' on the shore of Cao's Brook, some 30 kilometerssouthofthecityofShaoguan.Inepistemologicalterms,the praesentia realis of a saint at a pilgrimage site is a fiction.