“That the Powers of the Buddha Are Common to Disciples...”
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Reviewarticle Origins of the Mahāyāna
Indo-Iranian Journal 63 (2020) 371–394 brill.com/iij Review Article ∵ Origins of the Mahāyāna Jonathan A. Silk Leiden University, Leiden, The Netherlands [email protected] Abstract A new volume, Setting Out on the Great Way: Essays on Early Mahāyāna Buddhism (2018), collects essays on questions related to the origins of the Mahāyāna Buddhist movement. This review article considers the contributions, and offers a few observa- tions on the state of the field. Keywords Mahāyāna origins – Abhidharma – sūtras – Buddhism Paul Harrison, ed., Setting Out on the GreatWay: Essays on Early Mahāyāna Bud- dhism. Sheffield: Equinox, 2018. 310pp., 35 plates. isbn-13 (Hardback) 978178179 0960; (Paperback) 9781781798539; (eBook) 9781781796856. Hardback £75.00 / $100.00; Paperback £26.99 / $34.00; eBook £26.99 / $34.00. Some time ago, the subject of the origins of Mahāyāna Buddhism was, at least among a small group of scholars, a hot topic. In recent years, however, the heat seems to have diminished significantly. Nevertheless, as the editor of the volume here under consideration, Paul Harrison, says in his introductory essay, “Early Mahāyāna: Laying out the Field,” there may be more to say on © jonathan a. silk, 2020 | doi:10.1163/15728536-06302005 This is an open access article distributed under the terms of the cc by-ncDownloaded4.0 license. from Brill.com09/28/2021 11:25:32PM via free access 372 review article the question, especially now that we are in possession of a number of new sources, and of course old ideas can be fruitfully reconsidered as well. Based on papers presented at a 2012 conference, eight scholars here offer contri- butions on topics related to the emergence of the Mahāyāna movement(s). -
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in Buddhism from early Buddhism to the Prajnaparamita system: with special reference to the Sarvastivada tradition (Unpublished doctoral thesis).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. -
Ontology of Consciousness
Ontology of Consciousness Percipient Action edited by Helmut Wautischer A Bradford Book The MIT Press Cambridge, Massachusetts London, England ( 2008 Massachusetts Institute of Technology All rights reserved. No part of this book may be reproduced in any form by any electronic or me- chanical means (including photocopying, recording, or information storage and retrieval) without permission in writing from the publisher. MIT Press books may be purchased at special quantity discounts for business or sales promotional use. For information, please e-mail [email protected] or write to Special Sales Depart- ment, The MIT Press, 55 Hayward Street, Cambridge, MA 02142. This book was set in Stone Serif and Stone Sans on 3B2 by Asco Typesetters, Hong Kong, and was printed and bound in the United States of America. Library of Congress Cataloging-in-Publication Data Ontology of consciousness : percipient action / edited by Helmut Wautischer. p. cm. ‘‘A Bradford book.’’ Includes bibliographical references and index. ISBN 978-0-262-23259-3 (hardcover : alk. paper)—ISBN 978-0-262-73184-3 (pbk. : alk. paper) 1. Consciousness. 2. Philosophical anthropology. 3. Culture—Philosophy. 4. Neuropsychology— Philosophy. 5. Mind and body. I. Wautischer, Helmut. B105.C477O58 2008 126—dc22 2006033823 10987654321 Index Abaluya culture (Kenya), 519 as limitation of Turing machines, 362 Abba Macarius of Egypt, 166 as opportunity, 365, 371 Abhidharma in dualism, person as extension of matter, as guides to Buddhist thought and practice, 167, 454 10–13, 58 in focus of attention, 336 basic content, 58 in measurement of intervals, 315 in Asanga’s ‘‘Compendium of Abhidharma’’ in regrouping of elements, 335, 344 (Abhidharma-samuccaya), 67 in technical causality, 169, 177 in Maudgalyayana’s ‘‘On the Origin of shamanic separation from body, 145 Designations’’ Prajnapti–sastra,73 Action, 252–268. -
Chronology of the Pali Canon Bimala Churn Law, Ph.D., M.A., B.L
Chronology of the Pali Canon Bimala Churn Law, Ph.D., M.A., B.L. Annals of the Bhandarkar Oriental Researchnstitute, Poona, pp.171-201 Rhys Davids in his Buddhist India (p. 188) has given a chronological table of Buddhist literature from the time of the Buddha to the time of Asoka which is as follows:-- 1. The simple statements of Buddhist doctrine now found, in identical words, in paragraphs or verses recurring in all the books. 2. Episodes found, in identical words, in two or more of the existing books. 3. The Silas, the Parayana, the Octades, the Patimokkha. 4. The Digha, Majjhima, Anguttara, and Samyutta Nikayas. 5. The Sutta-Nipata, the Thera-and Theri-Gathas, the Udanas, and the Khuddaka Patha. 6. The Sutta Vibhanga, and Khandhkas. 7. The Jatakas and the Dhammapadas. 8. The Niddesa, the Itivuttakas and the Patisambbhida. 9. The Peta and Vimana-Vatthus, the Apadana, the Cariya-Pitaka, and the Buddha-Vamsa. 10. The Abhidhamma books; the last of which is the Katha-Vatthu, and the earliest probably the Puggala-Pannatti. This chronological table of early Buddhist; literature is too catechetical, too cut and dried, and too general to be accepted in spite of its suggestiveness as a sure guide to determination of the chronology of the Pali canonical texts. The Octades and the Patimokkha are mentioned by Rhys Davids as literary compilations representing the third stage in the order of chronology. The Pali title corresponding to his Octades is Atthakavagga, the Book of Eights. The Book of Eights, as we have it in the Mahaniddesa or in the fourth book of the Suttanipata, is composed of sixteen poetical discourses, only four of which, namely, (1.) Guhatthaka, (2) Dutthatthaka. -
The Depth Psychology of the Yogacara
Aspects of Buddhist Psychology Lecture 42: The Depth Psychology of the Yogacara Reverend Sir, and Friends Our course of lectures week by week is proceeding. We have dealt already with the analytical psychology of the Abhidharma; we have dealt also with the psychology of spiritual development. The first lecture, we may say, was concerned mainly with some of the more important themes and technicalities of early Buddhist psychology. We shall, incidentally, be referring back to some of that material more than once in the course of the coming lectures. The second lecture in the course, on the psychology of spiritual development, was concerned much more directly than the first lecture was with the spiritual life. You may remember that we traced the ascent of humanity up the stages of the spiral from the round of existence, from Samsara, even to Nirvana. Today we come to our third lecture, our third subject, which is the Depth Psychology of the Yogacara. This evening we are concerned to some extent with psychological themes and technicalities, as we were in the first lecture, but we're also concerned, as we were in the second lecture, with the spiritual life itself. We are concerned with the first as subordinate to the second, as we shall see in due course. So we may say, broadly speaking, that this evening's lecture follows a sort of middle way, or middle course, between the type of subject matter we had in the first lecture and the type of subject matter we had in the second. Now a question which immediately arises, and which must have occurred to most of you when the title of the lecture was announced, "What is the Yogacara?" I'm sorry that in the course of the lectures we keep on having to have all these Sanskrit and Pali names and titles and so on, but until they become as it were naturalised in English, there's no other way. -
Inventing Chinese Buddhas: Identity, Authority, and Liberation in Song-Dynasty Chan Buddhism
Inventing Chinese Buddhas: Identity, Authority, and Liberation in Song-Dynasty Chan Buddhism Kevin Buckelew Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Graduate School of Arts and Sciences COLUMBIA UNIVERSITY 2018 © 2018 Kevin Buckelew All rights reserved Abstract Inventing Chinese Buddhas: Identity, Authority, and Liberation in Song-Dynasty Chan Buddhism Kevin Buckelew This dissertation explores how Chan Buddhists made the unprecedented claim to a level of religious authority on par with the historical Buddha Śākyamuni and, in the process, invented what it means to be a buddha in China. This claim helped propel the Chan tradition to dominance of elite monastic Buddhism during the Song dynasty (960–1279), licensed an outpouring of Chan literature treated as equivalent to scripture, and changed the way Chinese Buddhists understood their own capacity for religious authority in relation to the historical Buddha and the Indian homeland of Buddhism. But the claim itself was fraught with complication. After all, according to canonical Buddhist scriptures, the Buddha was easily recognizable by the “marks of the great man” that adorned his body, while the same could not be said for Chan masters in the Song. What, then, distinguished Chan masters from everyone else? What authorized their elite status and granted them the authority of buddhas? According to what normative ideals did Chan aspirants pursue liberation, and by what standards did Chan masters evaluate their students to determine who was worthy of admission into an elite Chan lineage? How, in short, could one recognize a buddha in Song-dynasty China? The Chan tradition never answered this question once and for all; instead, the question broadly animated Chan rituals, institutional norms, literary practices, and visual cultures. -
A Brief Introduction to Buddhism and the Sakya Tradition
A brief introduction to Buddhism and the Sakya tradition © 2016 Copyright © 2016 Chödung Karmo Translation Group www.chodungkarmo.org International Buddhist Academy Tinchuli–Boudha P.O. Box 23034 Kathmandu, Nepal www.internationalbuddhistacademy.org Contents Preface 5 1. Why Buddhism? 7 2. Buddhism 101 9 2.1. The basics of Buddhism 9 2.2. The Buddha, the Awakened One 12 2.3. His teaching: the Four Noble Truths 14 3. Tibetan Buddhism: compassion and skillful means 21 4. The Sakya tradition 25 4.1. A brief history 25 4.2. The teachings of the Sakya school 28 5. Appendices 35 5.1. A brief overview of different paths to awakening 35 5.2. Two short texts on Mahayana Mind Training 39 5.3. A mini-glossary of important terms 43 5.4. Some reference books 46 5 Preface This booklet is the first of what we hope will become a small series of introductory volumes on Buddhism in thought and practice. This volume was prepared by Christian Bernert, a member of the Chödung Karmo Translation Group, and is meant for interested newcomers with little or no background knowledge about Buddhism. It provides important information on the life of Buddha Shakyamuni, the founder of our tradition, and his teachings, and introduces the reader to the world of Tibetan Buddhism and the Sakya tradition in particular. It also includes the translation of two short yet profound texts on mind training characteristic of this school. We thank everyone for their contributions towards this publication, in particular Lama Rinchen Gyaltsen, Ven. Ngawang Tenzin, and Julia Stenzel for their comments and suggestions, Steven Rhodes for the editing, Cristina Vanza for the cover design, and the Khenchen Appey Foundation for its generous support. -
七 部 ア ビ ダ ル マ (Mngon Pa Sde Bdun)
印 度 學 佛 教 學 研 究 第43巻 第2号 平 成7年3月 (217) 七 部 ア ビ ダ ル マ (mngon pa sde bdun) と い う 呼 称 の 出 典 に つ い て 白 館 戒 雲 チ ベ ッ トで は,イ ン ドの 偉 大 な る 先 駆 者 に よ る 一 群 の 著 作 に 対 し て あ る 特 定 の 呼 称 を 付 し一 括 し て 言 及 す る 習 慣 が あ る 。 た と え ば,「(ナ ー ガ ール ジ ュナ の) 六 つ の 正 理 の 集 ま り」 (rigs tshogs drug), 「五 部 の マ イ ト レ ー ヤ の 教 え 」(byams chos sde lnga), 「(アサ ソ ガ の) 五 部 の 地 」(sa sde lnga), 「(アサ ン ガ の) 二 種 の 綱 要 書 」 (sdom rnam gnyis), 「(ヴァス バ ン ドゥの) 八 部 の 論 書 」 (pra-ka-ra-na sde brgyad), 「(ダル マ キ ール テ ィの) 七 部 の 論 理 学 書 」(tshad ma sde bdun) な ど が そ の 代 表 例 で あ る1)。 本 稿 で 扱 う 「七 部 ア ビ ダ ル マ 」(mngon pa sde bdun) と い う呼 称 も,以 上 の そ れ と は,や や 性 格 を 異 に す る が,ひ と ま ず そ の 同 じ 範 疇 に 含 め る こ と も で き る で あ ろ う。 以 上 列 挙 し た これ ら の 呼 称 に つ い て,筆 者 は い ま ま で,そ れ ら は チ ベ ッ トで の 造 語 で あ ろ う と 漫 然 と 考 え て い た 。 し か し な が ら,少 な く と も 「七 部 ア ビ ダ ル マ 」 と い う呼 称 に つ い て は,イ ソ ドの あ る テ キ ス トに そ の 出 典 が 求 め ら れ る 。 本 稿 は そ れ を 報 告 し よ う とす る も の で あ る 。 「七 部 ア ビ ダ ル マ 」 と は,指 摘 す る ま で も な く,『 発 智 論 』 (Jnanaprasthana) か ら 『集 異 門 論 』(Samgitiparyaya)ま で の,い わ ゆ る 「六 足 発 智 」 を 指 し て 用 い ら れ る 呼 称 で あ り,『 大 毘 婆 沙 論 』(Bye brag tu bshad pa chen po, *Mahavibhasd) と と も に,毘 婆 沙 師 (Vaibhasika) が 拠 る と こ ろ の 根 本 的 な テ キ ス トを い う2)。 「七 部 ア ビ ダ ル マ 」 に 関 す る チ ベ ッ トで の 理 解 の 水 準 を 示 す 一 つ の 典 型 的 な 例 と し て,ゲ ル ク派 の 学 僧 ジ ェ ツ ソ ・チ ュ ー キ ゲ ー ツ ェ ン(rJe btsun Chos kyi rgyal mtshan, 1469-1544) の 現 観 荘 厳 論 注 『遊 戯 大 海 ・第 一 章 通 解 』(Rol mtho, sKabs dang po'i spyi don) に み ら れ る 以 下 の よ う な 記 述 を 紹 介 し て お こ う3)。 第 一 節 (「第一 転 法 輪 の 真意 を 注 釈 す る論 書'khor lo dang po'i dgongs 'grel gyi bstan bcos」) に は,「 第 一 転 法 輪 の -
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Advances in Social Science, Education and Humanities Research, volume 233 3rd International Conference on Contemporary Education, Social Sciences and Humanities (ICCESSH 2018) On a Logical Reconstruction of the Kathavatthu Andrew Schumann University of Information Technology and Management in Rzeszow Rzeszow, Poland E-mail: [email protected] Abstract—The Kathavatthu is one of the treatises of the Formally: Abhidhamma Pitaka of the Pali Canon. This treatise contains many different syllogisms – first of all, modus ponens and (A B) (C D); (C D) modus tollens. It is quite unique, because the same huge —————————————— number of syllogisms involved into reasoning are contained only in the Milindapanha – another treatise of the (A B). Abhidhamma Pitaka. Usually, the authors of the Pali Canon do not appeal to pure syllogisms. In this paper, I show that Another example of correct syllogism as a modification syllogisms play rather a rhetoric role in the Kathavatthu. So, of modus tollens is logically formulated in the Kathāvatthu the author of the Kathavatthu had no excellent competence in as follows: ‗If D be denied of C, then B should have been logic because there are many sophisms among correct denied of A. But you affirmed B of A. Therefore, that B can syllogisms and in the Kathavatthu there is no requirement to be affirmed of A, but not D of C, is wrong,‘ or in the simpler give examples in syllogisms. But the latter requirement is one way: ‗If C is not D, then A is not B. But A is B. Therefore C of the principal ideas of the Indian logic to give examples for is D‘ [3]. -
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. -
Pain and Flourishing in Mahayana Buddhist Moral Thought
SOPHIA DOI 10.1007/s11841-017-0619-4 A Nirvana that Is Burning in Hell: Pain and Flourishing in Mahayana Buddhist Moral Thought Stephen E. Harris1 # The Author(s) 2017. This article is an open access publication Abstract This essay analyzes the provocative image of the bodhisattva, the saint of the Indian Mahayana Buddhist tradition, descending into the hell realms to work for the benefit of its denizens. Inspired in part by recent attempts to naturalize Buddhist ethics, I argue that taking this ‘mythological’ image seriously, as expressing philosophical insights, helps us better understand the shape of Mahayana value theory. In particular, it expresses a controversial philosophical thesis: the claim that no amount of physical pain can disrupt the flourishing of a fully virtuous person. I reconstruct two related elements of early Buddhist psychology that help us understand this Mahayana position: the distinction between hedonic sensation (vedanā) and virtuous or nonvirtous mental states (kuśala/akuśala-dharma); and the claim that humans are massively deluded as to what constitutes well-being. Doing so also lets me emphasize the continuity between early Buddhist and Mahayana traditions in their views on well-being and flourishing. Keywords Mahayana Buddhism . Buddhist ethics . Buddhism . Ethics . Hell Julia Annas has shown that taking seriously Stoic and Epicurean claims that the sage is happy even while being tortured on the rack helps articulate the structure of their ethics, and in particular the relationship between virtue (arête) and happiness (eudaimonia).1 In this essay, I apply this strategy to Mahayana Buddhist moral philosophy by taking seriously the image of the bodhisattva joyfully diving into the hell realms. -
Introduction to the Heart Sutra
An Introduction to the Heart Sutra Mindrolling Jetsün Khandro Rinpoche This teaching was given by Jetsün Khandro Rinpoche at the Rigpa Center in New York City, 3 September 2013. It was preceded by introductory remarks and a recitation of the Heart Sutra in Tibetan. The English translation used here is by Ari Goldfield. An Introduction to the Heart Sutra The topic of the Heart Sutra is one of the most extraordinarily complex and profound topics. So, I thought it was funny enough asking me to say something about it (laughter), but to want to finish it in one evening—that’s even funnier or should I say extraordinary (more laughter). But let’s see what we can do. There are many wonderful translations of the mahayana text that we fondly call The Heart Sutra, or Prajnaparamita Sutra, as it is also known. If you have your own copy of the text, you can refer to it as we go along. Anyone who has any understanding of this text knows that it is not particularly material for study. The Heart Sutra is in part a recitation—not so much a prayer, as a verbal reminder of the quintessence of Buddhadharma. In this sense, it could be said to be the very core of the Buddhist teachings. When newcomers ask about what Buddhadharma is or what Buddhists are trying to do, a good answer would be to hand them a copy of the Prajnaparamita text. Of course, when they read that there are no eyes, no ears, no mouth, no nose, and so on, they might find this a bit “over the top.” They might say they don’t understand this at all—which is precisely the point! That’s what Buddhism is trying to do.