The Sutra on Upäsaka Precepts
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Kriya-Yoga" in the Youpi-Sutra
ON THE "KRIYA-YOGA" IN THE YOUPI-SUTRA By Shingen TAKAGI The Yogasutra (YS.) defines that yoga is suppression of the activity of mind in its beginning. The Yogabhasya (YBh.) by Vyasa, the oldest (1) commentary on this sutra says "yoga is concentration (samadhi)". Now- here in the sutra itself yoga is not used as a synonym of samadhi. On the other hand, Nyayasutra (NS.) 4, 2, 38 says of "the practice of a spe- cial kind of concentration" in connection with realizing the cognition of truth, and also NS. 4, 2, 42 says that the practice of yoga should be done in a quiet places such as forest, a natural cave, or river side. According NS. 4, 2, 46, the atman can be purified through abstention (yama), obser- vance (niyama), through yoga and the means of internal exercise. It can be surmised that the author of NS. also used the two terms samadhi and yoga as synonyms, since it speaks of a special kind of concentration on one hand, and practice of yoga on the other. In the Nyayabhasya (NBh. ed. NS. 4, 2, 46), the author says that the method of interior exercise should be understood by the Yogasastra, enumerating austerity (tapas), regulation of breath (pranayama), withdrawal of the senses (pratyahara), contem- plation (dhyana) and fixed-attention (dharana). He gives the practice of yoga (yogacara) as another method. It seems, through NS. 4, 2, 46 as mentioned above, that Vatsyayana regarded yama, niyama, tapas, prana- yama, pratyahara, dhyana, dharana and yogacara as the eight aids to the yoga. -
An Understanding of Maya: the Philosophies of Sankara, Ramanuja and Madhva
An understanding of Maya: The philosophies of Sankara, Ramanuja and Madhva Department of Religion studies Theology University of Pretoria By: John Whitehead 12083802 Supervisor: Dr M Sukdaven 2019 Declaration Declaration of Plagiarism 1. I understand what plagiarism means and I am aware of the university’s policy in this regard. 2. I declare that this Dissertation is my own work. 3. I did not make use of another student’s previous work and I submit this as my own words. 4. I did not allow anyone to copy this work with the intention of presenting it as their own work. I, John Derrick Whitehead hereby declare that the following Dissertation is my own work and that I duly recognized and listed all sources for this study. Date: 3 December 2019 Student number: u12083802 __________________________ 2 Foreword I started my MTh and was unsure of a topic to cover. I knew that Hinduism was the religion I was interested in. Dr. Sukdaven suggested that I embark on the study of the concept of Maya. Although this concept provided a challenge for me and my faith, I wish to thank Dr. Sukdaven for giving me the opportunity to cover such a deep philosophical concept in Hinduism. This concept Maya is deeper than one expects and has broaden and enlightened my mind. Even though this was a difficult theme to cover it did however, give me a clearer understanding of how the world is seen in Hinduism. 3 List of Abbreviations AD Anno Domini BC Before Christ BCE Before Common Era BS Brahmasutra Upanishad BSB Brahmasutra Upanishad with commentary of Sankara BU Brhadaranyaka Upanishad with commentary of Sankara CE Common Era EW Emperical World GB Gitabhasya of Shankara GK Gaudapada Karikas Rg Rig Veda SBH Sribhasya of Ramanuja Svet. -
A Buddhist Sütra's Transformation Into a Daoist Text
A BUDDHIST SÜTRA'S TRANSFORMATION INTO A DAOIST TEXT Stephan Peter Bumbacher, Universities of Tübingen and Zürich for Robert H. Gassmann, at his 60th birthday Abstract Daoism and Chinese Buddhism interacted in complex ways over the last two millenia. However, the precise nature of this two-way exchange still awaits a systematic investigation. Since the early 1980s, the Buddhist impact on lingbao-Daoism has become evident. Recently, it was suggested that the developing Daoist monasticism of fifth century Southern China may also have been influ¬ enced by the then already existing Buddhist one. Of special interest are Daoist texts that predate the lingbao-corpus and show some form of Buddhist influence as they might have had an impact on the latter. As a possible point of departure, an analysis of Yang Xi's adaptation of the Buddhist Forty-two sections of Buddhist sutras is offered. It shows that already a generation earlier than Ge Chaofu's lingbao scriptures Daoists not only had first hand knowledge of Buddhism but even made verbatim use of their scriptures to their own ends. As a by-product of this analysis, it is even possible to emend the received version of the Forty-two sections of Buddhist sutras where it apparently is defective. 1. Introduction The first four centuries of the common era witnessed not only the arrival of some forms of Buddhism in China, this was also the formative period of several traditions of Daoism, the indigenous Chinese Hochreligion.1 Both were essen¬ tially different: whereas the Buddhists sought to get out of samsära by entering nirväna or final extinction, the Daoists aimed at becoming immortals - either earthly immortals who would live on on earth for centuries, now and then chang¬ ing their whereabouts and altering their social identities, or heavenly immortals who would ascend heaven in broad daylight in order to integrate themselves into the heavenly hierarchy. -
Fragments from the Ājīvikas* Piotr Balcerowicz
DRAFT, to be published in: Hiroshi Marui; Ernst Prets (eds.): Transmission and Tradition. Proceedings of the Matsumoto Conference on the Meaning and the Role of ‘Fragments’ in Indian Philosophy. Austrian Academy of Sciences Press, Vienna 201? (forthcoming) Fragments from the Âjîvikas* Piotr Balcerowicz 1. The doctrine of Âjîvikas, an ancient Indian religion and philosophical system which predates—albeit by perhaps a slight margin—the emergence of Jainism and Buddhism, is hardly known. In the period between the fourth and second centuries BCE, it was perhaps one of the most influential non-Brahmanical religions in India, second to Buddhism,1 and despite some attempts taken by a number of scholars— such as Hermann JACOBI (1880), Bunyiu NANJIO (1884), Ernst LEUMANN (1884), D.R. BHANDARKAR (1912), K.B. PATHAK (1912), Jarl CHARPENTIER (1913), B.M. BARUA (1920), A.F. Rudolf HOERNLE (1926), A. BANERJI SASTRI (1926), B.M. BARUA (1926–1927), N. AIYASVAMI SASTRI (1941), Arthur Llewellyn BASHAM (1951), Arthur Llewellyn BASHAM (1971), Haripada CHAKRABORTI (1973), S.N. GHOSAL (1979) and (1980), Pranabananda JASH (1982a) and (1982b), Gustav ROTH (1993), Johannes BRONKHORST (2000), (2003) and (2007)—we still have an * Work on this paper has been generously supported by the National Science Centre of Poland (Research Project: History of Classical Indian Philosophy: non-Brahmanic Schools, National Science Centre, 2011/01/B/HS1/04014). 1 Its followers are mentioned three times in two Aœokan edicts, i.e. in two inscriptions from Barâbâr Hill in Bihar (BLOCH (1950: 159): 1. lâjinâ piyadassinâ duvâ-ðasa-vassâbhisittenâ iyaô niggoha- kubhâ dinnâ âjîvikehi.—‘This Banyan Cave was donated to the Âjîvikas by [the king Aœoka] Favourably Disposed, who was consecrated twelve years [ago].’; 2. -
Buddhist Ethics in Japan and Tibet: a Comparative Study of the Adoption of Bodhisattva and Pratimoksa Precepts
University of San Diego Digital USD Theology and Religious Studies: Faculty Scholarship Department of Theology and Religious Studies 1994 Buddhist Ethics in Japan and Tibet: A Comparative Study of the Adoption of Bodhisattva and Pratimoksa Precepts Karma Lekshe Tsomo PhD University of San Diego, [email protected] Follow this and additional works at: https://digital.sandiego.edu/thrs-faculty Part of the Buddhist Studies Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Digital USD Citation Tsomo, Karma Lekshe PhD, "Buddhist Ethics in Japan and Tibet: A Comparative Study of the Adoption of Bodhisattva and Pratimoksa Precepts" (1994). Theology and Religious Studies: Faculty Scholarship. 18. https://digital.sandiego.edu/thrs-faculty/18 This Conference Proceeding is brought to you for free and open access by the Department of Theology and Religious Studies at Digital USD. It has been accepted for inclusion in Theology and Religious Studies: Faculty Scholarship by an authorized administrator of Digital USD. For more information, please contact [email protected]. Buddhist Behavioral Codes and the Modern World An Internationa] Symposium Edited by Charles Weihsun Fu and Sandra A. Wawrytko Buddhist Behavioral Codes and the Modern World Recent Titles in Contributions to the Study of Religion Buddhist Behavioral Cross, Crescent, and Sword: The Justification and Limitation of War in Western and Islamic Tradition Codes and the James Turner Johnson and John Kelsay, editors The Star of Return: Judaism after the Holocaust -
The Bodhisattva Precepts
【CONTENTS】 Foreword 03 Introduction 06 The Source of Compassion 10 Who Is a Bodhisattva? 13 How to Overcome Difficulties 15 On Vinaya Practice 20 The Five Precepts 23 The Ten Good Deeds 25 The Three Sets of Pure Precepts 31 On Violation of the Precepts 35 The Four Immeasurable Minds ‥‥ 37 The Four Methods of Inducement 41 Participation in the World ︱ The Bodhisattva Precepts Foreword his book consists of talks on the bodhisattva T precepts by Master Sheng Yen given at the Chan Meditation Center in New York from December 6 through 8, 1997. We sincerely hope that this commentary on the bodhisattva precepts will provide the reader with a clear understanding of their meaning, as well as the inspiration to integrate these teachings into their lives. We wish to acknowledge several individuals for their help in producing this booklet: Guo-gu /translation Simeon Gallu/organization and editorial assistance The International Affairs Office Dharma Drum Mountain January, 2005 Introduction ︱ Introduction here is a saying in Mahayana Buddhism: "Those T who have precepts to break are bodhisattvas; those who have no precepts to break are outer-path followers." Many Buddhists know that receiving the bodhisattva precepts generates great merit, yet they believe this without a real understanding of the profound meaning of the precepts, or of what keeping these precepts entails. They receive the precepts as a matter of course, knowing only that receiving them is a good thing to do. To try to remedy this situation, we are conducting the transmission of the bodhisattva precepts over the course of three days so that prior to the formal transmission ceremony, I can explain to all participants the meaning and significance of these precepts within the Mahayana tradition. -
THE AJIVIKAS a Short History of Their Religion Ami Philosophy
THE AJIVIKAS A Short History of their Religion ami Philosophy PART I HISTORICAL SUMMARY Introductio n The History of the Ajivikas can broadly he divided into three periods in conformity with the three main ntasres of development through which their doctrines had passed. The general facts about these periods are summed up below with a view to indicate the precise nature of the problems that confront us in the study of each. The periods and problems are as follows: — 1. PRE-MAKKIIAM PERIOD. Problems.- -The rise of a religious order of wander- ins? mendicants called the Ajlvika from a Vanaprastha or Vaikhanasa order of the hermits, hostile alike in attitude towards the religion of the Brahmans and the Vaikhanasas, bearing yet some indelible marks of the parent asrama ; a higher synthesis in the new Bhiksu order of the three or four ilsrama* of the Brahmans. 2. MAKKHAM PERIOD. Problems.— Elevation of Ajlvika religion into a philosophy of life at the hands of Makkhali 2 THE AJIVIKAS Gosala; his indebtedness to his predecessors, relations with the contemporary Sophists, and originality of conception. 3. POST-MAKKHALI PERIOD. Problems—The further development of Ajivika religion, the process of Aryan colonisation in India, the spread of Aryan culture, the final extinction of the sect resulting from gradual transformation or absorption of the Ajivika into the Digambara Jaina, the Shivaitc and others; other causes of the decline of the faith; the influence of Ajivika religion and philosophy on Jainism, Buddhism and Hinduism; determination of the general character of a history of Indian religion. 1. PKE-MAKKHALI PERIOD. -
The Lotus Sutra: Opening the Way for the Enlightenment of All People
The Lotus Sutra: Opening the Way for the Enlightenment of All People he Great Teacher T’ien-t’ai of China disciples known as voice-hearers and cause- analyzed the content and meaning of awakened ones), women and evil persons from all the Buddhist sutras, concluding the possibility of ever becoming Buddhas. And Tthat the Lotus Sutra constitutes the highest even for those considered capable of attaining essence of Buddhist teachings. Buddhahood, the pre-Lotus Sutra teachings He classified the Lotus Sutra as conveying presume that the process of doing so requires the teachings that Shakyamuni Buddha countless lifetimes of austere practice. There expounded toward the end of his life, which is no recognition that an ordinary person can the Buddha intended to be passed on to the attain Buddhahood in this single lifetime. The future for the enlightenment of all people. Lotus Sutra, on the other hand, makes clear T’ien-t’ai also pointed out that teachings the that all people without exception possess a Buddha expounded prior to the Lotus Sutra Buddha nature and indicates that they can should be regarded as “expedient means” attain enlightenment in this life, as they are, and set aside. In the Immeasurable Meanings in their present form. Sutra, considered an introduction to the Lotus Sutra, Shakyamuni says: “Preaching the Law in various different ways, I made use of the Outline and Structure of power of expedient means. But in these more the Lotus Sutra than forty years, I have not yet revealed the truth” (The Lotus Sutra and Its Opening and n analyzing the contents of the Lotus Sutra, Closing Sutras, p. -
The Mission Accomplished
TheThe MissionMission AccomplishedAccomplished Ven. Pategama Gnanarama Ph.D. 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 Mission Accomplished A historical analysis of the Mahaparinibbana Sutta of the Digha Nikaya of the Pali Canon. by Ven. Pategama Gnanarama Ph. D. The Mission Accomplished is undoubtedly an eye opening contribution to Bud- dhist analytical Pali studies. In this analytical and critical work Ven. Dr. Pate- gama Gnanarama enlightens us in many areas of subjects hitherto unexplored by scholars. His views on the beginnings of the Bhikkhuni Order are interesting and refreshing. They might even be provocative to traditional readers, yet be challenging to the feminists to adopt a most positive attitude to the problem. Prof. Chandima Wijebandara University of Sri Jayawardhanapura Sri Lanka. A masterly treatment of a cluster of Buddhist themes in print Senarat Wijayasundara Buddhist and Pali College Singapore Published by Ti-Sarana Buddhist Association 90, Duku Road. Singapore 429254 Tel: 345 6741 First published in Singapore, 1997 Published by Ti-Sarana Buddhist Association ISBN: 981–00–9087–0 © Pategama Gnanarama 1997 All rights reserved. No part of this book may be reproduced in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval systems or technologies now known or later developed, without per- mission in writing from the publisher. Cover: Mahaparinibbana; an ancient stone carving from Gandhara — Loriyan Tangai. Photograph reproduced by Mr K. C. Wong. Contents Introductory . 8 Chapter 1: The Mahaparinibbana Sutta & its Different Versions . -
Wh 55. the Five Precepts: Collected Essays
The Five Precepts Collected Essays by Dr. Paul Dahlke, Bhikkhu Sīlācāra, L.R. Oates, and G. Constant Lounsbery Buddhist Publication Society Kandy • Sri Lanka The Wheel Publication No. 55 First Edition 1963. Second Impression 1975. ISSN 0068–3345 2 BPS Online Edition © (2008) Digital Transcription Source: BPS Transcription Project For free distribution. This work may be republished, reformatted, reprinted and redistributed in any medium. However, any such republication and redistribution is to be made available to the public on a free and unrestricted basis, and translations and other derivative works are to be clearly marked as such. 3 The Five Precepts Pañca Sīla 1. Pāṇātipātā veramaṇī, sikkhāpadaṃ samādiyāmi. 2. Adinnādānā veramaṇī, sikkhāpadaṃ samādiyāmi. 3. Kāmesu micchācārā veramaṇī, sikkhāpadaṃ samādiyāmi. 4. Musāvādā veramaṇī, sikkhā-padaṃ samādiyāmi. 5. Surāmeraya majja pamādaṭṭhānā, sikkhāpadaṃ samādiyāmi . 1. I undertake to observe the precept to abstain from killing living beings. 2. I undertake to observe the precept to abstain from taking what is not given. 3. I undertake to observe the precept to abstain from sexual misconduct. 4. I undertake to observe the precept to abstain from false speech. 5. I undertake to observe the precept to abstain 4 from intoxicating drinks and drugs causing heedlessness. 5 The Precepts in Buddhism Dr. Paul Dahlke here are five precepts in Buddhism which are T binding on all who call themselves Buddhists. They are: Not to take the life of any living being. Not to take what is not given. Abstaining from sexual misconduct. Abstaining from wrong speech. Abstaining from intoxicants. These precepts are not commandments in the Christian sense. -
Soto Zen: an Introduction to Zazen
SOT¯ O¯ ZEN An Introduction to Zazen SOT¯ O¯ ZEN: An Introduction to Zazen Edited by: S¯ot¯o Zen Buddhism International Center Published by: SOTOSHU SHUMUCHO 2-5-2, Shiba, Minato-ku, Tokyo 105-8544, Japan Tel: +81-3-3454-5411 Fax: +81-3-3454-5423 URL: http://global.sotozen-net.or.jp/ First printing: 2002 NinthFifteenth printing: printing: 20122017 © 2002 by SOTOSHU SHUMUCHO. All rights reserved. Printed in Japan Contents Part I. Practice of Zazen....................................................7 1. A Path of Just Sitting: Zazen as the Practice of the Bodhisattva Way 9 2. How to Do Zazen 25 3. Manners in the Zend¯o 36 Part II. An Introduction to S¯ot¯o Zen .............................47 1. History and Teachings of S¯ot¯o Zen 49 2. Texts on Zazen 69 Fukan Zazengi 69 Sh¯ob¯ogenz¯o Bend¯owa 72 Sh¯ob¯ogenz¯o Zuimonki 81 Zazen Y¯ojinki 87 J¯uniji-h¯ogo 93 Appendixes.......................................................................99 Takkesa ge (Robe Verse) 101 Kaiky¯o ge (Sutra-Opening Verse) 101 Shigu seigan mon (Four Vows) 101 Hannya shingy¯o (Heart Sutra) 101 Fuek¯o (Universal Transference of Merit) 102 Part I Practice of Zazen A Path of Just Sitting: Zazen as the 1 Practice of the Bodhisattva Way Shohaku Okumura A Personal Reflection on Zazen Practice in Modern Times Problems we are facing The 20th century was scarred by two World Wars, a Cold War between powerful nations, and countless regional conflicts of great violence. Millions were killed, and millions more displaced from their homes. All the developed nations were involved in these wars and conflicts. -
Trustworthiness Education in Ancient Chinese Beliefs
Journal of Frontiers in Educational Research DOI: 10.23977/jfer.2021.010333 Clausius Scientific Press, Canada Volume 1, Number 3, 2021 Trustworthiness Education in Ancient Chinese Beliefs Cao Xiaohu School of Public Administration, Nanjing Normal University, 210023, China Keywords: Ancient beliefs, Trustworthiness education, Sincerity, Honesty Abstract: In ancient China, education was people-oriented, and relatively speaking, it did not rely on mysticism. However, ancient Chinese education also advocated “Shen Dao She Jiao (to educate by the method of mysticism)”, and trustworthiness education is one of the typical representatives. 1. Introduction Mysticism has a certain role in the ancient moral education. Compared with other forms of civilization, ancient Chinese religious beliefs, especially mysticism, are not developed. Ancient Chinese education is people-oriented and does not rely heavily on mysticism. However, ancient Chinese education also borrowed mysticism or “God”-related ideas, and trustworthiness education education is one of the typical representatives, which includes sincerity and honesty. Sincerity was first associated with piety and belief in Gods. In “The Book of Histrical Documents”, there are the concepts of sincere and honesty. Among them, Sincere mainly refers to devout to Gods: “The spirits (Gods-author's note) do not always accept the sacrificese that are offered to them; they accept only the sacrificese of the sincere.”[1]. Later, sincerity gradually faded away from mystery and became a daily moral principle, but the requirement for sincerity is still directly or indirectly related to “mysticism”. The traditional ideological systems advocating “Shen Dao She Jiao (to educate by the method of mysticism)” mainly include the following types: “BOOK OF CHANGES”, Mohist, Dong Zhongshu thought, Taoism and Buddhism.