The Scientific Evidence of the Buddhist Teaching's Separation Body
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Time and Eternity in Buddhism
TIME AND ETERNITY IN BUDDHISM by Shoson Miyamoto This essay consists of three main parts: linguistic, historical and (1) textual. I. To introduce the theory of time in Buddhism, let us refer to the Sanskrit and Pali words signifying "time". There are four of these: sa- maya, kala, ksana (khana) and adhvan (addhan). Samaya means a coming together, meeting, contract, agreement, opportunity, appointed time or proper time. Kala means time in general, being employed in the term kala- doctrine or kala-vada, which holds that time ripens or matures all things. In its special meaning kala signifies appointed or suitable time. It may also mean meal-time or the time of death, since both of these are most critical and serious times in our lives. Death is expressed as kala-vata in Pali, that is "one has passed his late hour." Ksana also means a moment, (1) The textual part is taken from the author's Doctoral Dissertation: Middle Way thought and Its Historical Development. which was submitted to the Imperial University of Tokyo in 1941 and published in 1944 (Kyoto: Hozokan). Material used here is from pp. 162-192. Originally this fromed the second part of "Philosophical Studies of the Middle," which was delivered at the Annual Meeting of the Philosophical Society, Imperial University of Tokyo, in 1939 and published in the Journal of Philosophical Studies (Nos. 631, 632, 633). Since at that time there was no other essay published on the time concept in Buddhism, these earlier studies represented a new and original contribution by the author. Up to now, in fact, such texts as "The Time of the Sage," "The Pith and Essence" have survived untouched. -
Without Buddha I Could Not Be a Christian
Prelims.qxp 10/30/2012 2:07 PM Page iii Without Buddha I Could not be a Christian PAUL F. KNITTER Prelims.qxp 10/30/2012 2:07 PM Page iv A Oneworld book Published by Oneworld Publications 2009 Reprinted 2009, 2010 (twice) This paperback edition published in 2013 Copyright © Paul F. Knitter 2009 The right of Paul F. Knitter to be identified as the Author of this work has been asserted by him in accordance with the Copyright, Designs and Patents Act 1988 All rights reserved Copyright under Berne Convention A CIP record for this title is available from the British Library ISBN 978–1–78074–248–9 (ebook) ISBN 978–1–85168–963–7 Typeset by Jayvee, Trivandrum, India Cover design by Design Deluxe Printed and bound at CPI Mackays, Croydon, UK Prelims.qxp 10/30/2012 2:07 PM Page vii CONTENTS Preface: Am I Still a Christian? ix 1 Nirvana and God the Transcendent Other 1 2 Nirvana and God the Personal Other 24 3 Nirvana and God the Mysterious Other 53 4 Nirvana and Heaven 74 5 Jesus the Christ and Gautama the Buddha 92 6 Prayer and Meditation 131 7 Making Peace and Being Peace 167 Conclusion: Promiscuity or Hybridity? 213 A New Conclusion: Jesus and Buddha Both Come First! 218 Glossary 228 Sources and Resources 232 Index 244 ch1-2.qxp 9/17/2012 12:45 PM Page 1 1 NIRVANA AND GOD THE TRANSCENDENT OTHER It’s a universal experience, I suspect, that growing up is not only a wonderful and exciting and rewarding experience; it is also, and often even more so, a painful and bewildering and frustrating ordeal. -
Introduction to Nagarjuna's Middle View of Buddhism
Introduction to Nagarjuna’s Middle View of Buddhism by Thomas Tam, Ph.D., M.P.H June 6, 2003 Asian American / Asian Research Institute The City University of New York Nagarjuna is generally recognized as the founding father of Mahajuna Buddhism. Based on his work "Mulamadhyamika Karika," the discussion will focus on the original contribution of the Buddha, and Nagarjuna's elaboration of the middle way, and the relationship between Pratityasmautpada (inter- relatedness of everything) and Sunyata (emptiness). To provide a backdrop for my discussion tonight, I will show clips from two very popular movies—indeed, they are blockbusters that captured the hearts and minds of America in the past few years. The first is from Matrix, where Keanu Reeves, a computer programmer, who was introduced to the real world when he became aware of his existence in a totally simulated construction. (Show Matrix) The second is from MIB, or Men in Black, where aliens roamed around in New York, some from out of space. The scene you’ll see involves an extraterrestrial emperor who was murdered. The interesting thing is what lies behind the emperor. It is a graphic illustration of the existence of atman, or the self, that which directs how we behave in this world. (Show MIB) We can talk more about Tommy Lee Jones or the adventures of Trinity, Neo and Morpheus, but maybe we should get back to why we are here tonight, before we get too distracted. First of all, I want to emphasize that this is not a lecture on Nagarjuna’s Mulamadhymakakarika. -
The Relation of Akasa to Pratityasamutpada in Nagarjuna's
The relation of akasa to pratityasamutpada in Nagarjuna’s writings Garth Mason To Juliet, my wife, whose love, acceptance and graceful realism made this thesis possible. To Sinead and Kieran who teach me everyday I would like to thank Professor Deirdre Byrne for her intellectual support and editing the thesis The relation of akasa to pratityasamutpada in Nagarjuna’s writings By Garth Mason Submitted in accordance with the requirements for the degree of DOCTOR OF LITERATURE AND PHILOSOPHY In the subject of RELIGIOUS STUDIES at the UNIVERSITY OF SOUTH AFRICA PROMOTER: PROF. M. CLASQUIN AUGUST 2012 i Summary of thesis: While much of Nāgārjuna’s writings are aimed at deconstructing fixed views and views that hold to some form of substantialist thought (where certain qualities are held to be inherent in phenomena), he does not make many assertive propositions regarding his philosophical position. He focuses most of his writing to applying the prasaṅga method of argumentation to prove the importance of recognizing that all phenomena are śūnya by deconstructing views of phenomena based on substance. Nāgārjuna does, however, assert that all phenomena are empty and that phenomena are meaningful because śūnyatā makes logical sense.1 Based on his deconstruction of prevailing views of substance, he maintains that holding to any view of substance is absurd, that phenomena can only make sense if viewed from the standpoint of śūnyatā. This thesis grapples with the problem that Nāgārjuna does not provide adequate supporting arguments to prove that phenomena are meaningful due to their śūnyatā. It is clear that if saṃvṛti is indiscernible due to its emptiness, saṃvṛtisatya cannot be corroborated on its own terms due to its insubstantiality. -
The Four Levels of Pratītyasamutpāda According to the Fa-Hua Hsüan I
THE JOURNAL OF THE INTERNATIONAL ASSOCIATION OF BUDDHIST STUDIES CO-EDITORS-IN-CHIEF Gregory Schopen Roger Jackson Indiana University Fairfield University Bloomington, Indiana, USA Fairfield, Connecticut, USA EDITORS Peter N. Gregory Ernst Steinkellner University of Illinois University of Vienna Urbana-Champaign, Illinois, USA Wien, Austria Alexander W. Macdonald Jikido Takasaki University de Pans X University of Tokyo Nanterre, France Tokyo,Japan Steven Collins Robert Thurman Indiana University Amherst College Bloomington, Indiana, USA Amherst, Massachusetts, USA Volume 11 1988 Number 1 CONTENTS I. ARTICLES 1. The Four Levels of Pratitya- Samutpada According to the Fa-hua hsiian i, by Carl Bielefeldt 7 2. On the Possibility of a Nonexistent Object of Consciousness: Sarvastivadin and Darstantika Theories, by Collett Cox 3 j 3. Magical Upaya in the Vimalakirtinirdes'a-sutra, by Edward Hamlin g g 4. Buddhist Sanskrit in the Kalacakra Tantra, by John Newman j 23 5. Two New Fragments of Buddhist Sanskrit Manuscripts from Central Asia, by Richard Saloman and Collett Cox 1^1 6. Some Reflections on R.S.Y. Chi's Buddhist Formal Logic, by TomJ.F. Tillemans j 55 II. BOOK REVIEWS 1. Divine Revelation in Pali Buddhism, by Peter Mansfield (Charles Hallisey) 173 2. Studies in the Buddhist Art of South Asia, ed. A. K. Narain (Robert L. Brown) ] 75 3. Traditions of Meditation in Chinese Buddhism, ed. Peter N. Gregory (Henrik H. Sorensen) 179 LIST OF CONTRIBUTORS 185 The Four Levels of Pratitya-samutpada According to the Fa-hua hsiian i by Carl Bielefeldt -
Comparative Study Between the Kaivalya of Yoga and the Nirvāna of Bauddha Dr
Anudhyan: An International Journal of Social Sciences (AIJSS) Comparative Study between the Kaivalya of Yoga and the Nirvāna of Bauddha Dr. Sukanta Das ABSTRACT It is known to all that the Buddhist Philosophy is different from the other systems of Indian Philosophy. Like the other systems they have also admitted that suffering or bondage is the main problem to men which comes from ignorance. Our aim should be free from this bondage through removing ignorance which is possible by practising eight-fold means. We know that the Samkhya - Yoga is most ancient systems and almost all the systems have followed the yogic methods for attaining liberation. This paper is attempted to show how we find yogic systems in the Buddhist Philosophy for the attainment of absolute goal (liberation). Keywords: Kaivalya, Nirvana, samadhi, astangayoga, astangika marga liberation. Introduction: attainment of right knowledge. Hence, Śrī Krsna We know that the Indian Philosophy leads us to says in the ‘Gītā’ rightly in the following: the way of liberation. All the Philosophers of India “Na hi jñānena sadrs am pavitramiha had realized the reality or truth. Hence, the term vidyate, ‘Philosophy’ has been defined in Indian Tat svayam yogasamsiddhah kālenātmani Philosophy as ‘the realization of truth’. All of them vindati”.1 have admitted‘’moksa as the absolute goal of I every human being except the Cārvākas. Though It is known to all that all the systems except the their aim (‘’moksa ) is same yet means are different. Cārvāka have mentioned that ignorance is the root Many Philosophers of India have realized the cause cause of bondage and when it becomes removed, of sorrow of men from long days and through the liberation is attained. -
Embodiment, Phenomenology and Listener Receptivity of Nirvana’S in Utero
‘WE FEED OFF EACH OTHER’: EMBODIMENT, PHENOMENOLOGY AND LISTENER RECEPTIVITY OF NIRVANA’S IN UTERO Christopher Martin A Thesis Submitted to the Graduate College of Bowling Green State University in partial fulfillment of the requirements for the degree of MASTER OF ARTS May 2006 Committee: Jeremy Wallach Becca Cragin Angela Nelson ii ABSTRACT Jeremy Wallach, Advisor Despite the fact that listening to recorded music is a predominant form of human interaction with music in general, music scholarship often continues to classify listening as a passive form of reception in comparison to the “activity” of actual music performance. This thesis presents the idea that music listening is actually an embodied and agentive form of reception that varies according to different listeners, their listening strategies, and other surrounding contexts. In order to provide detailed analysis of this assertion, Nirvana’s 1993 album In Utero is the primary recording that this thesis examines, arguing that the album contains specific embodied properties that ultimately allow for embodied forms of listening and responses within the musical experience. Phenomenological reasoning and scholarship from popular music studies, history, cultural studies, and other humanities fields contribute to the central argument. iii ACKNOWLEDGEMENTS I owe an oversized thank you to the following friends and family for their support: Pat and Priscilla Martin, Veronica Martin, Linda Coleson, and my colleagues in the Popular Culture department. Aaron Weinacht and Patrick Blythe earn special thanks for their continuing willingness to participate in arguments and theories that, as always, range from prescient to ridiculous. Kandace Virgin also deserves my thanks and love for patiently tolerating my stubbornness and need to constantly work ahead, as well as my other idiosyncrasies. -
Metaphor and Literalism in Buddhism
METAPHOR AND LITERALISM IN BUDDHISM The notion of nirvana originally used the image of extinguishing a fire. Although the attainment of nirvana, ultimate liberation, is the focus of the Buddha’s teaching, its interpretation has been a constant problem to Buddhist exegetes, and has changed in different historical and doctrinal contexts. The concept is so central that changes in its understanding have necessarily involved much larger shifts in doctrine. This book studies the doctrinal development of the Pali nirvana and sub- sequent tradition and compares it with the Chinese Agama and its traditional interpretation. It clarifies early doctrinal developments of nirvana and traces the word and related terms back to their original metaphorical contexts. Thereby, it elucidates diverse interpretations and doctrinal and philosophical developments in the abhidharma exegeses and treatises of Southern and Northern Buddhist schools. Finally, the book examines which school, if any, kept the original meaning and reference of nirvana. Soonil Hwang is Assistant Professor in the Department of Indian Philosophy at Dongguk University, Seoul. His research interests are focused upon early Indian Buddhism, Buddhist Philosophy and Sectarian Buddhism. ROUTLEDGE CRITICAL STUDIES IN BUDDHISM General Editors: Charles S. Prebish and Damien Keown Routledge Critical Studies in Buddhism is a comprehensive study of the Buddhist tradition. The series explores this complex and extensive tradition from a variety of perspectives, using a range of different methodologies. The series is diverse in its focus, including historical studies, textual translations and commentaries, sociological investigations, bibliographic studies, and considera- tions of religious practice as an expression of Buddhism’s integral religiosity. It also presents materials on modern intellectual historical studies, including the role of Buddhist thought and scholarship in a contemporary, critical context and in the light of current social issues. -
Proquest Dissertations
A study of Master Yinshun's hermeneutics: An interpretation of the tathagatagarbha doctrine Item Type text; Dissertation-Reproduction (electronic) Authors Hurley, Scott Christopher Publisher The University of Arizona. Rights Copyright © is held by the author. Digital access to this material is made possible by the University Libraries, University of Arizona. Further transmission, reproduction or presentation (such as public display or performance) of protected items is prohibited except with permission of the author. Download date 24/09/2021 19:57:12 Link to Item http://hdl.handle.net/10150/279857 INFORMATIOH TO USERS This manuscript has been reproduced from the microfilm master. UMI films the text directly from the original or copy submitted. Thus, some thesis and dissertation copies are in typewriter face, while others may be from any type of computer printer. The quality of this reproduction is dependent upon the quality of the copy submitted. Broken or indistinct print, colored or poor quality illustrations and photographs, print bleedthrough, substandard margins, and improper alignment can adversely affect reproduction. in the unlikely event that the author did not send UMI a complete manuscript and there are missing pages, these will be noted. Also, if unauthorized copyright material had to be removed, a note will indicate the deletion. Oversize materials (e.g., maps, drawings, charts) are reproduced by sectioning the original, beginning at the upper left-hand comer and continuing from left to right in equal sections with small overiaps. Photographs included in the original manuscript have been reproduced xerographically in ttiis copy. Higher quality 6' x 9" black and white photographic prints are available for any photographs or illustrations appearing in this copy for an additional charge. -
Samadhi and Zen – Zen Master Seung Sahn's Teaching in Europe
Samadhi and Zen – Zen Master Seung Sahn’s Teaching in Europe BY MU SANG SUNIM Zen Master Seung Sahn is like a wandering mechanic — everywhere he goes he finds some engine, so to speak, which needs its valves adjusted, its screws tightened, old oil removed and fresh oil put in. On our recent teaching trip to western Europe he found that many people were confused about the relation between "samadhi" and Zen practice. So he taught over and over that while samadhi — "one-mind," "not moving mind" may appear "on the way," it is not the goal of Zen. The aim of our practice is truth or "clear mind," and the correct functioning of truth moment to moment. Zen Master Seung Sahn at the Oslo Fjord, Norway. Behind him is a traditional grass-roofed house. "It is possible," Zen Master Seung Sahn taught, "for people with a lot of thinking to use samadhi to cut off their thinking, cut off their desire, and get a lot of energy. The universe and you become one point. But enlightenment does not depend on energy. In enlightenment there is no concern with energy. "Enlightenment and non-enlightenment are the same point. A long time ago, a Zen Master said, 'Before I got enlightenment, when I saw the sky, blue; after I got enlightenment, when I see the sky, also blue.' That's enlightenment — the same point — the sky is blue. Getting enlightenment or not getting enlightenment doesn't matter. "Samadhi has no cause, no effect, no karma, no enlightenment, no I, nothing at all — only energy. -
Nirvana Day Is a Time of Reflection
Nirvana Day Is A Time Of Reflection The month of February holds a significant event for all Buddhists who follow the teachings of Buddhism’s founder, Shakyamuni Buddha. February 8th, or in some countries February 15th, is called Nirvana Day or Nehan-E in Japanese, the day of the historical Buddha’s passing away. It is said that on Shakyamuni Buddha’s death, he had achieved complete enlightenment, or Parinirvana, at the moment 1727 Pali Highway his physical body died. Having attained final enlightenment, the Buddha achieved Honolulu, Hawaii 96813 freedom from physical existence and its sufferings. The Buddha taught that nirvana is a state of transcendental bliss that one can attain in this life or at death. Nirvana, explained the Buddha, is moving to a another plane of existence by extinguishing the flames of desire, anger, hatred and igno- rance leading to final enlightenment, or an awareness of the true nature of reality. GOJI As such, the Buddha taught that Nirvana is beyond ordinary human comprehension Vol. 73, No. 1 and can never be described by words. It has to be experienced to be fully under- stood. Nirvana Day is a time of reflection on the meaning of Shakyamuni Buddha’s passing into final enlightenment. It is a time to think of our own lives and how we may attain peace and tranquility through understanding the causes and conditions that bring about suffering. It is a time to embrace the teachings of Shakyamuni Bud- dha that serve as the guide to our ultimate spiritual goal of Buddhahood. FEBRUARY 2018 NEWSLETTER Many of us know that Shakyamuni Buddha was born a prince. -
What Do They Teach? How Are They Similar and Different? - More of a Way of Life Than a Religion
& What do they teach? How are they similar and different? - More of a way of life than a religion. - One’s life goal must be to reach Nirvana. - (a state of perfect happiness and bliss) - To reach Nirvana, one must follow the Four Noble Truths. - 1.) Life is suffering - 2.) Suffering is caused from desire - 3.) Ending desire will end suffering - 4.) Follow the 8-Fold Path There are four goals in life: - Karma: You will be rewarded (or punished) in the next life based on decisions made in this one. - Dharma: Living up to the duties and obligations in your life. - Artha: A positive attitude to adapt to environment to be successful and prosperous. - Moksha: Reach an enlightened state of happiness due to proper living and self-restraint. R E I - A soul that has not reached Nirvana will N continue to be reborn. C A - Where one’s soul will be reborn is based R N on the actions in that soul’s past life. For A example, if one makes bad choices that T soul may go from a human to an animal. I This is called one’s karma. O N: - Like Buddhism, Hinduism teaches that reincarnation takes place until a soul reaches moksha. - Souls are reborn based on karma: if one lives a good life, he or she will be rewarded for it. If not, one will be moved down a level. - Buddhism was founded by F Siddhartha Gautama, a prince O whose father ruled over the Sakya U people in modern-day Nepal. N D - He was ordered to live a life of seclusion, until he E R: ventured out to see how much suffering was in the world.