Contemplation: Practice, Doctrine and Wisdom in the Teaching of Zhiyi (538-597)
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Pure Mind, Pure Land a Brief Study of Modern Chinese Pure Land Thought and Movements
Pure Mind, Pure Land A Brief Study of Modern Chinese Pure Land Thought and Movements Wei, Tao Master of Arts Faculty ofReligious Studies McGill University Montreal, Quebec, Canada July 26, 2007 In Partial Fulfillment ofthe Requirements for the Degree Master of Arts in the Faculty ofReligious Studies of Mc Gill University ©Tao Wei Copyright 2007 All rights reserved. Library and Bibliothèque et 1+1 Archives Canada Archives Canada Published Heritage Direction du Bran ch Patrimoine de l'édition 395 Wellington Street 395, rue Wellington Ottawa ON K1A ON4 Ottawa ON K1A ON4 Canada Canada Your file Votre référence ISBN: 978-0-494-51412-2 Our file Notre référence ISBN: 978-0-494-51412-2 NOTICE: AVIS: The author has granted a non L'auteur a accordé une licence non exclusive exclusive license allowing Library permettant à la Bibliothèque et Archives and Archives Canada to reproduce, Canada de reproduire, publier, archiver, publish, archive, preserve, conserve, sauvegarder, conserver, transmettre au public communicate to the public by par télécommunication ou par l'Internet, prêter, telecommunication or on the Internet, distribuer et vendre des thèses partout dans loan, distribute and sell theses le monde, à des fins commerciales ou autres, worldwide, for commercial or non sur support microforme, papier, électronique commercial purposes, in microform, et/ou autres formats. paper, electronic and/or any other formats. The author retains copyright L'auteur conserve la propriété du droit d'auteur ownership and moral rights in et des droits moraux qui protège cette thèse. this thesis. Neither the thesis Ni la thèse ni des extraits substantiels de nor substantial extracts from it celle-ci ne doivent être imprimés ou autrement may be printed or otherwise reproduits sans son autorisation. -
Dharaıi and SPELLS in MEDIEVAL SINITIC BUDDHISM It Has Become Common for Scholars to Interpret the Ubiquitous Presence of Dhara
DHARAıI AND SPELLS IN MEDIEVAL SINITIC BUDDHISM RICHARD D. MCBRIDE, II It has become common for scholars to interpret the ubiquitous presence of dhara∞i (tuoluoni ) and spells (zhou ) in medieval Sinitic Bud- dhism1 as evidence of proto-Tantrism in China2. For this reason, infor- mation associated with monk-theurgists and thaumaturges has been organ- ized in a teleological manner that presupposes the characteristics of a mature Tantric system and projects them backward over time onto an earlier period. Recently, however, scholars such as Robert H. Sharf have begun to point out the limitations of this approach to understanding the nature of Chinese Buddhism and religion3. This essay will address two inter-related questions: (1) How did eminent monks in medieval China conceptualize dhara∞i and spells? And (2) did they conceive of them as belonging exclusively to some defined tradition (proto-Tantric, Tantric, or something else)? In this essay I will present a more nuanced view of the mainstream Sinitic Buddhist understanding of dhara∞i and spells by providing back- ground on the role of spell techniques and spell masters in Buddhism and medieval Chinese religion and by focusing on the way three select The author of this article wishes to express gratitude to Gregory Schopen, Robert Buswell, George Keyworth, James Benn, Chen Jinhua, and the anonymous reviewer for their comments and suggestions on how to improve the article. 1 In this essay I deploy word “dhara∞i” following traditional Buddhist convention in both the singular and plural senses. I also use the word “medieval” rather loosely to refer to the period extending from the Northern and Southern Dynasties period through the end of the Tang, roughly 317-907 C.E. -
Reply to Ziporyn Yasuo Deguchi Kyoto University
Masthead Logo Smith ScholarWorks Philosophy: Faculty Publications Philosophy 7-2013 2+1=1: Reply to Ziporyn Yasuo Deguchi Kyoto University Jay L. Garfield Smith College, [email protected] Graham Priest University of Melbourne Follow this and additional works at: https://scholarworks.smith.edu/phi_facpubs Part of the Philosophy Commons Recommended Citation Deguchi, Yasuo; Garfield, Jay L.; and Priest, Graham, "2+1=1: Reply to Ziporyn" (2013). Philosophy: Faculty Publications, Smith College, Northampton, MA. https://scholarworks.smith.edu/phi_facpubs/15 This Article has been accepted for inclusion in Philosophy: Faculty Publications by an authorized administrator of Smith ScholarWorks. For more information, please contact [email protected] TWO PLUS ONE EQUALS ONE: A RESPONSE TO BROOK ZIPORYN Author(s): Yasuo Deguchi, Jay L. Garfield and Graham Priest Source: Philosophy East and West, Vol. 63, No. 3, SPECIAL ISSUE: BUDDHISM AND CONTRADICTION (JULY 2013), pp. 353-358 Published by: University of Hawai'i Press Stable URL: https://www.jstor.org/stable/43285833 Accessed: 02-08-2018 18:11 UTC JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at https://about.jstor.org/terms University of Hawai'i Press is collaborating with JSTOR to digitize, preserve and extend access to Philosophy East and West This content downloaded from 131.229.64.25 on Thu, 02 Aug 2018 18:11:15 UTC All use subject to https://about.jstor.org/terms TWO PLUS ONE EQUALS ONE: A RESPONSE TO BROOK ZIPORYN Yasuo Deguchi Jay L. -
Pure Mind, Pure Land a Brief Study of Modern Chinese Pure Land Thought and Movements
Pure Mind, Pure Land A Brief Study of Modern Chinese Pure Land Thought and Movements Wei, Tao Master of Arts Faculty ofReligious Studies McGill University Montreal, Quebec, Canada July 26, 2007 In Partial Fulfillment ofthe Requirements for the Degree Master of Arts in the Faculty ofReligious Studies of Mc Gill University ©Tao Wei Copyright 2007 All rights reserved. Library and Bibliothèque et 1+1 Archives Canada Archives Canada Published Heritage Direction du Bran ch Patrimoine de l'édition 395 Wellington Street 395, rue Wellington Ottawa ON K1A ON4 Ottawa ON K1A ON4 Canada Canada Your file Votre référence ISBN: 978-0-494-51412-2 Our file Notre référence ISBN: 978-0-494-51412-2 NOTICE: AVIS: The author has granted a non L'auteur a accordé une licence non exclusive exclusive license allowing Library permettant à la Bibliothèque et Archives and Archives Canada to reproduce, Canada de reproduire, publier, archiver, publish, archive, preserve, conserve, sauvegarder, conserver, transmettre au public communicate to the public by par télécommunication ou par l'Internet, prêter, telecommunication or on the Internet, distribuer et vendre des thèses partout dans loan, distribute and sell theses le monde, à des fins commerciales ou autres, worldwide, for commercial or non sur support microforme, papier, électronique commercial purposes, in microform, et/ou autres formats. paper, electronic and/or any other formats. The author retains copyright L'auteur conserve la propriété du droit d'auteur ownership and moral rights in et des droits moraux qui protège cette thèse. this thesis. Neither the thesis Ni la thèse ni des extraits substantiels de nor substantial extracts from it celle-ci ne doivent être imprimés ou autrement may be printed or otherwise reproduits sans son autorisation. -
死jin Honzon Sho : the Buddha Whom He Looked up to and Who Was Observed in His Mind
The Japanese AssooiationAssociation of Indian工ndian and Buddhist Studies ノ∂urna ’(ゾlndian and Buddhist Studies〜b1.61,No .3, March 2013 (203) − How Nichiren Understood the Buddha in His、Ka死jin honzon sho : The Buddha Whom He Looked Up To and Who Was Observed in His Mind WATANABE H6y6 「 1.The foundation of Buddhism is samdahi (三 昧 ).It is the process whereby we deepen our peace of mind and unite a scattered mind . Zen 禅 (Skt. dhyana)and yoga 瑜 伽 are practices to pacify the mind by concentrating on one object to attain a stage of total clarity and fbcus. This is the BudChism of On the other hand Mah 蕊 Buddhism developed as practice. , yfina − Buddhism of faith. H6nen 法然 (ll33 1212)read the Commentary ofAmitdyurdhy δna “ and was statement concentrate Sutra (観 無 量 壽経 疏 )by Shandao 善導 inspiredby its , ” to chant the name of AmitEbha Buddha. H6nen insisted on exclusive faith and devotion directed to Amitabha Buddha and spread Pure Land Buddhism (浄 土 宗). r the contrary Nichiren 日 − insisted on to 五kyamuni Buddha On , 蓮 (1222 1282) devotion S who is the Eternal Buddha described in the Lotus Sutra. He devoted himself to upholding the daim・ Namu my6h6 renge ky6 . To uphold the dai〃1・ ku was 題 目 , 南 無妙 法蓮 華 経 ’ ‘ ’ to advocate a type of BudChism of faith. He revealed his own understanding of kanjin 観 一 心 (spiritUa 且contemplation )for the age of 〃mappo 末 法 (the Latter Age of Degeneration), 一 after the Buddha, in his Nyorai metsugo gogohyakusai shi kanjin honzon sho 如 来 滅 後 ’ − 1) “ ” ‘ − 五 五 百 歳 始 観 心 本 尊 抄 (the Kanjin・honzon・sho ) The first time in -
The Shingon Ajikan, Meditation on the Syllable ‘A’: an Analysis of Components and Development
The Shingon Ajikan, Meditation on the Syllable ‘A’: An analysis of components and development. Ronald S. Green This paper examines what has been described as the most basic and essential element of Kūkai’s (774-835) religio-philosophical system (Yamasaki 1988:190), meditation on the Sanskrit syllable ‘A’. According to Shingon Buddhist tradition, Kūkai introduced the meditation on the syllable ‘A’ (hereafter referred to as the Ajikan) into Japan in the early 9th century, at the time he transmitted the Shingon Dharma to that country from China. Materials clearly showing the origin and development of the Ajikan before Kūkai’s time have either not been discovered or have not been analyzed in relationship to the Ajikan. Indeed, some researchers have argued that the use of ‘A’ as a device for meditation arose as either a Chinese or a Japanese mistranslation of the Mahavairocana-sūtra.1 The present paper is an attempt to contribute to research on the development of the Ajikan by pointing to related references in writings typically associated with earlier traditions. First, by examining Kūkai’s own writings as well as those most important for Shingon, it will be shown that the Ajikan is part of the Tantric system believed to set Shingon apart from other traditions of Buddhism. Materials examined below suggest Kūkai believed that by means of the Ajikan meditation one could become a Buddha within this very lifetime. However, it will be noted that while Kūkai mentions the related Meditation on the Six Elements (rokudai enyū) of the Mahāvairocana-sūtra, which includes the syllable ‘A’, he makes no mention per se of the 1 T.18, 848. -
Doctrinal Treatises Selected Works Doctrinal Treatises 諸敎學諸敎學 Doctrinaldoctrinal Treatisestreatises Selectedselected Worksworks Richard D
6 COLLECTED WORKS OF KOREAN BUDDHISM 6 SELECTED WORKS DOCTRINAL TREATISES SELECTED WORKS DOCTRINAL TREATISES 諸敎學諸敎學 DOCTRINALDOCTRINAL TREATISESTREATISES SELECTEDSELECTED WORKSWORKS RICHARD D. MCBRIDE II RICHARD D. CHARLES MULLER A. RICHARD D. MCBRIDE II RICHARD D. CHARLES MULLER A. COLLECTED WORKS OF KOREAN BUDDHISM VOLUME 6 諸敎學 DOCTRINAL TREATISES SELECTED WORKS Collected Works of Korean Buddhism, Vol. 6 Doctrinal Treatises: Selected Works Edited by A. Charles Muller Translated by A. Charles Muller, Richard D. McBride II Published by the Jogye Order of Korean Buddhism Distributed by the Compilation Committee of Korean Buddhist Thought 45 Gyeonji-dong, Jongno-gu, Seoul, 110-170, Korea / T. 82-2-725-0364 / F. 82-2-725-0365 First printed on June 25, 2012 Designed by ahn graphics ltd. Printed by Chun-il Munhwasa, Paju, Korea © 2012 by the Compilation Committee of Korean Buddhist Thought, Jogye Order of Korean Buddhism This project has been supported by the Ministry of Culture, Sports and Tourism, Republic of Korea. ISBN: 978-89-94117-09-6 ISBN: 978-89-94117-17-1 (Set) Printed in Korea COLLECTED WORKS OF KOREAN BUDDHISM VOLUME 6 諸敎學 DOCTRINAL TREATISES SELECTED WORKS INTRODUCED AND EDITED BY A. CHARLES MULLER TRANSLATED AND ANNOTATED BY A. CHARLES MULLER & RICHARD D. MCBRIDE II i Preface to The Collected Works of Korean Buddhism At the start of the twenty-first century, humanity looked with hope on the dawning of a new millennium. A decade later, however, the global village still faces the continued reality of suffering, whether it is the slaughter of innocents in politically volatile regions, the ongoing economic crisis that currently roils the world financial system, or repeated natural disasters. -
The Revival of Tiantai Buddhism in the Late Ming: on the Thought of Youxi Chuandeng 幽溪傳燈 (1554-1628)
The Revival of Tiantai Buddhism in the Late Ming: On the Thought of Youxi Chuandeng 幽溪傳燈 (1554-1628) Yungfen Ma Submitted in partial fulfillment of the Requirements for the degree of Doctor of Philosophy in the Graduate School of Arts and Sciences COLUMBIA UNIVERSITY 2011 © 2011 Yungfen Ma All Rights Reserved ABSTRACT The Revival of Tiantai Buddhism in the Late Ming: On the Thought of Youxi Chuandeng 幽溪傳燈 (1554-1628) Yungfen Ma This dissertation is a study of Youxi Chuandeng’s (1554-1628) transformation of “Buddha-nature includes good and evil,” also known as “inherent evil,” a unique idea representing Tiantai’s nature-inclusion philosophy in Chinese Buddhism. Focused on his major treatise On Nature Including Good and Evil, this research demonstrates how Chuandeng, in his efforts to regenerate Tiantai, incorporated the important intellectual themes of the late Ming, especially those found in the Śūraṃgama Sūtra. In his treatise, Chuandeng systematically presented his ideas on doctrinal classification, the principle of nature-inclusion, and the practice of the Dharma-gate of inherent evil. Redefining Tiantai doctrinal classification, he legitimized the idea of inherent evil to be the highest Buddhist teaching and proved the superiority of Buddhism over Confucianism. Drawing upon the notions of pure mind and the seven elements found in the Śūraṃgama Sūtra, he reinterpreted nature-inclusion and the Dharma-gate of inherent evil emphasizing inherent evil as pure rather than defiled. Conversely, he reinterpreted the Śūraṃgama Sūtra by nature-inclusion. Chuandeng incorporated Confucianism and the Śūraṃgama Sūtra as a response to the dominating thought of his day, this being the particular manner in which previous Tiantai thinkers upheld, defended and spread Tiantai. -
PACIFIC WORLD Journal of the Institute of Buddhist Studies
PACIFIC WORLD Journal of the Institute of Buddhist Studies Third Series Number 7 Fall 2005 SPECIAL SECTION: MEDITATION IN AMERICAN SHIN BUDDHISM TITLE iii Pacific World is an annual journal in English devoted to the dissemination of historical, textual, critical, and interpretive articles on Buddhism generally and Shinshu Buddhism particularly to both academic and lay readerships. The journal is distributed free of charge. Articles for consideration by the Pacific World are welcomed and are to be submitted in English and addressed to the Editor, Pacific World, 2140 Durant Ave., Berkeley, CA 94704-1589, USA. Acknowledgment: This annual publication is made possible by the donation of Buddha Dharma Kyokai (Society), Inc. of Berkeley, California. Guidelines for authors: Manuscripts (approximately twenty standard pages) should be typed double-spaced with 1-inch margins. Notes are to be endnotes with full bibliographic information in the note first mentioning a work, i.e., no separate bibliography. See The Chicago Manual of Style (15th edition), University of Chicago Press, §16.3 ff. Authors are responsible for the accuracy of all quotations and for supplying complete references. Clear, clean typescript is required for electronic page scanning. Please include electronic version on disk in both formatted and plain text, if possible. Manuscripts should be submitted by February 1st. Foreign words should be italicized and marked with proper diacriticals, except for the following: arhat, bodhisattva, buddha/Buddha, dharma/Dharma, Hinayana, kalpa, karma, Mahayana, nembutsu, nirvana, samsara, sangha, shinjin, sutra, yoga. Romanized Chinese follows Pinyin system (except in special cases); romanized Japanese, the modified Hepburn system. Japanese/Chinese names are given surname first, omitting honorifics. -
Foundations of Ethics and Practice in Chinese Pure Land Buddhism
Journal of Buddhist Ethics ISSN 1076-9005 Foundations of Ethics and Practice in Chinese Pure Land Buddhism Charles B. Jones Department of the Religion and Religions Education The Catholic University of America Copyright Notice Digital copies of this work may be made and distributed provided no change is made and no alteration is made to the content. Reproduc- tion in any other format, with the exception of a single copy for private study, requires the written permission of the author. All enquiries to: [email protected] Charles B. Jones Foundations of Ethics and Practice in Chinese Pure Land Buddhism I. Defining the Problem This paper grew out of a longstanding dissatisfaction that I have had with Pure Land (jing- tu, 淨土) studies, and that is the dominance of a particular historical narrative which takes Kamakura-period Japanese Pure Land Buddhism as either the norm or the telos (or both) of all Pure Land Buddhism. Hindsight seems to make it easy to believe that, somehow or another, a kind of logic intrinsic to belief in Amitābha and his Pure Land led inexorably to the doctrines and practices of the Jōdoshū (淨土宗), the Jōdo Shinshū (淨土真宗), and the Jishū (時宗). The systems elaborated by Hōnen (法然), Shinran (親鸞), and Ippen (一遍), which negated the efficacy of human action and vested Amitābha’s “other-power” with exclusive salvific potency, became, as it were, the Omega Point of Pure Land Buddhism’s development, and all forms of Pure Land teaching prior to these figures are to be seen in their relationship to this Omega Point. -
Meditative Experiences of Impurity and Purity—Further Reflection On
religions Article Meditative Experiences of Impurity and Purity—Further Reflection on the a´subha¯ Meditation and the ´subha-vimoks. a K. L. Dhammajoti School of Philosophy, Renmin University of China, Beijing 100872, China; [email protected] or [email protected] or [email protected] Abstract: In this paper, I would firstly like to supplement my observations and the materials used in the earlier paper “The a´subha¯ Meditation in the Sarvastiv¯ ada”.¯ I shall remark on the authenticity of the suicide tradition, and show further how the a´subha¯ meditation continued to be recommended in all the Buddhist traditions. A major concern of my discussion will focus on the Buddhist traditional understanding of the meditative transition from the experience of the impure to that of the pure. In the context of this developmental process, I shall further attempt to demonstrate that: along this traditional understanding, Mahay¯ anistic¯ and even Tantric elements came to be interfused with the traditional—especially Abhidharma—meditative doctrines in the milieu of an increasing interest relating to buddha-visualization. Keywords: Buddhism; Sarvastiv¯ ada;¯ a´subha¯; ´subha; buddha-visualization; impurity; purity; meditation Citation: Dhammajoti, K. L. 2021. Meditative Experiences of Impurity 1. Preliminary Remarks and Purity—Further Reflection In an earlier paper dealing with the a´subha¯ meditation (A´suMedn),1 I discussed on the a´subha¯ Meditation and the the Buddhist meditation on the impure or unpleasant (a´subha) in various doctrinal and ´subha-vimoks.a. Religions 12: 86. meditative contexts preserved in the different Buddhist traditions—including the Pali¯ https://doi.org/10.3390/rel texts (also the Chinese Agama¯ texts), Northern Abhidharma tradition (and also to some 12020086 extent the Yogac¯ ara¯ tradition) and the “dhyana¯ sutra¯ s”—but with special reference to the Sarvastiv¯ ada¯ sources. -
Anti-Chan Polemics in Post Tang Tiantai 26
J ournal of the international Association of Buddhist Studies Volume 17 • Number 1 • Summer 1994 HUGH B. URBAN and PAUL J. GRIFFITHS What Else Remains in Sunyata? An Investigation of Terms for Mental Imagery in the Madhyantavibhaga-Corpus 1 BROOK ZIPORYN Anti-Chan Polemics in Post Tang Tiantai 26 DING-HWA EVELYN HSIEH Yuan-wu K'o-ch'in's (1063-1135) Teaching of Ch'an Kung-an Practice: A Transition from the Literary Study of Ch'an Kung-an to the Practical JCan-hua Ch'an 66 ALLAN A. ANDREWS Honen and Popular Pure Land Piety: Assimilation and Transformation 96 ROGER JACKSON Guenther's Saraha: A Detailed Review of Ecstatic Spontaneity 111 BROOK ZIPORYN Anti-Chan Polemics in Post-Tang Tiantai Introduction: Historical Background The period following the death of the sixth Tiantai patriarch Jingxi Zhanran (711-782) has been described as the second "dark age" of Tiantai.1 It was a prolonged state of crisis extending from the Tang into the Five Dynasties and Northern Song, an age marked internally by the deterioration of distinctive Tiantai ideas and marked externally by the loss of crucial texts and monastic institutions, especially after the perse - cution of 845 (a period that saw the increased influence of Chan). Zhanran's reconstitution and revival of Tiantai had succeeded in part on the strength of his incorporation of Huayen "nature-origination" (xingqC) thought2 into the further development and schematization of the "nature- inclusion" (xingju)3 conceptions that Zhanran saw in classical Tiantai. Zhanran seems to have regarded this incorporation as a method by which Tiantai nature-inclusion could be reinstated while sublating the Huayen strains of thought which had been gaining ground.4 After the persecution, however, with the dispersion of texts and loss of institu tional supports, the Tiantai school found itself in need of reconstitution.