༄༅། ། ་མཐའ། the Limits of Life
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Jichihan and the Restoration and Innovation of Buddhist Practice
Japanese Journal of Religious Studies 1999 26/1-2 Jichihan and the Restoration and Innovation of Buddhist Practice Marc Buijnsters The various developments in doctrinal thought and practice during the Insei and Kamakura periods remain one of the most intensively researched fields in the study of Japanese Buddhism. Two of these developments con cern the attempts to restore the observance of traditional Buddhist ethics, and the problem of how Pure La n d tenets could be inserted into the esoteric teaching. A pivotal role in both developments has been attributed to the late-Heian monk Jichihan, who was lauded by the renowned Kegon scholar- monk Gydnen as “the restorer of the traditional precepts ” and patriarch of Japanese Pure La n d Buddhism.,’ At first glance, available sources such as Jichihan’s biograpmes hardly seem to justify these praises. Several newly discovered texts and a more extensive use of various historical sources, however, should make it possible to provide us with a much more accurate and complete picture of Jichihan’s contribution to the restoration and innovation of Buddhist practice. Keywords: Jichihan — esoteric Pure Land thousfht — Buddhist reform — Buddhist precepts As was n o t unusual in the late Heian period, the retired Regent- Chancellor Fujiwara no Tadazane 藤 原 忠 実 (1078-1162) renounced the world at the age of sixty-three and received his first Buddnist ordi nation, thus entering religious life. At tms ceremony the priest Jichi han officiated as Teacher of the Precepts (kaishi 戒自帀;Kofukuji ryaku 興福寺略年代記,Hoen 6/10/2). Fujiwara no Yorinaga 藤原頼長 (1120-11^)0), Tadazane^ son who was to be remembered as “Ih e Wicked Minister of the Left” for his role in the Hogen Insurrection (115bハ occasionally mentions in his diary that he had the same Jichi han perform esoteric rituals in order to recover from a chronic ill ness, achieve longevity,and extinguish his sins (Taiki 台gd Koji 1/8/6, 2/2/22; Ten,y6 1/6/10). -
9789004400139 Webready Con
Vedic Cosmology and Ethics Gonda Indological Studies Published Under the Auspices of the J. Gonda Foundation Royal Netherlands Academy of Arts and Sciences Edited by Peter C. Bisschop (Leiden) Editorial Board Hans T. Bakker (Groningen) Dominic D.S. Goodall (Paris/Pondicherry) Hans Harder (Heidelberg) Stephanie Jamison (Los Angeles) Ellen M. Raven (Leiden) Jonathan A. Silk (Leiden) volume 19 The titles published in this series are listed at brill.com/gis Vedic Cosmology and Ethics Selected Studies By Henk Bodewitz Edited by Dory Heilijgers Jan Houben Karel van Kooij LEIDEN | BOSTON This is an open access title distributed under the terms of the CC-BY-NC 4.0 License, which permits any non-commercial use, distribution, and reproduction in any medium, provided the original author(s) and source are credited. Library of Congress Cataloging-in-Publication Data Names: Bodewitz, H. W., author. | Heilijgers-Seelen, Dorothea Maria, 1949- editor. Title: Vedic cosmology and ethics : selected studies / by Henk Bodewitz ; edited by Dory Heilijgers, Jan Houben, Karel van Kooij. Description: Boston : Brill, 2019. | Series: Gonda indological studies, ISSN 1382-3442 ; 19 | Includes bibliographical references and index. Identifiers: LCCN 2019013194 (print) | LCCN 2019021868 (ebook) | ISBN 9789004400139 (ebook) | ISBN 9789004398641 (hardback : alk. paper) Subjects: LCSH: Hindu cosmology. | Hinduism–Doctrines. | Hindu ethics. Classification: LCC B132.C67 (ebook) | LCC B132.C67 B63 2019 (print) | DDC 294.5/2–dc23 LC record available at https://lccn.loc.gov/2019013194 Typeface for the Latin, Greek, and Cyrillic scripts: “Brill”. See and download: brill.com/brill‑typeface. ISSN 1382-3442 ISBN 978-90-04-39864-1 (hardback) ISBN 978-90-04-40013-9 (e-book) Copyright 2019 by Henk Bodewitz. -
Proposal to Encode Symbols of Jainism in Unicode
L2/15-097 2015-03-19 Proposal to Encode Symbols of Jainism in Unicode Anshuman Pandey Department of Linguistics University of Californa, Berkeley Berkeley, California, U.S.A. [email protected] March 19, 2015 1 Introduction This is a proposal to encode four symbols in Unicode that are associated with Jainism. The characters are proposed for inclusion in the block ‘Miscellaneous Symbols and Pictographs’ (U+1F300). Basic details of the characters are as follows (the actual code points will be assigned if the proposal is approved): glyph code point character name U+1F9xx JAIN SVASTIKA U+1F9xx JAIN HAND U+1F9xx JAIN EMBLEM U+1F9xx JAIN EMBLEM WITH OM 1 Proposal to Encode Symbols of Jainism in Unicode Anshuman Pandey The symbol that appears in the is the Jain depiction of the Hindu symbol ॐ ‘om’ and is an important symbol in the iconography of Jainism. The symbol was proposed for encoding in the ‘Devanagari Extended’ block in 2013 as the character +A8FD (see Pandey 2013). It was accepted for inclusion in the standard and will be published in Unicode 8.0. 2 Background In the proposal “Emoji Additions” (L2/14-174), authored by Mark Davis and Peter Edberg, five ‘religious symbols and structures’ among symbols of other categories were proposed for inclusion as part of the Emoji collection in Unicode. Shervin Afshar and Roozbeh Pournader proposed related symbols in “Emoji and Symbol Additions – Religious Symbols and Structures” (L2/14-235). These characters were approved for inclusion in the standard by the UTC in January 2015. Davis and Edberg made a brief reference to Jain symbols, but did not identify any as candidates for encoding. -
161: the Ten Pillars of Buddhism Transcription Taken from the Windhorse Publications Book of the Same Title FOREWORD As the Open
161: The Ten Pillars of Buddhism Transcription taken from the Windhorse Publications book of the same title FOREWORD As the opening passage of this book makes clear, the paper reproduced here was first delivered to a gathering of members of the Western Buddhist Order, in London, in April 1984. The occasion marked the celebration of the Order's sixteenth anniversary, and the theme of the paper was one of fundamental importance to all those present: the Ten Precepts. These Precepts are the ten ethical principles that Order members `receive' at the time of their ordination, and which they undertake subsequently to observe as a spiritually potent aspect of their everyday lives. The theme was therefore a very basic and seemingly down-to-earth one, but here, as he is wont to do, Sangharakshita demonstrated that no theme is so `basic' that it can be taken for granted. As a communication from the Enlightened mind, the various formulations and expressions of the Buddha's teaching can be turned to again and again; their freshness and relevance can never be exhausted. As he spoke, it was clear that Sangharakshita was addressing a far larger audience than that which was present at the time. The relevance of his material extended of course to those Order members, present and future, who could not be there on that occasion. But it reached out further than that, to the entire, wider `Buddhist world', and still further, to all those who, whether Buddhist or not, seek guidance and insights in their quest for ethical standards by which to live. -
Two Pure Land Sutras
The Smaller Pureland Sutra Thus did I hear Seven fine nets, seven rows of trees All of jewels made, sparkling and fine; Once the Buddha at Shravasti dwelt That's why they call it Perfect Bliss In the Jeta Anathapindika garden Together with a multitude of friars There are lakes of seven gems with One thousand two hundred and fifty Water of eightfold merit filled Who were arhats every one And beds of golden sand, As was recognised by all. To which descend on all four sides Gold, silver, beryl and crystal stairs. Amongst them... Shariputra the elder, Great Maudgalyayana, Pavilions and terraces rise above Maha-kashyapa, Gold, silver, beryl and crystal Maha-katyayana, Maha-kausthila, White coral, red pearl and agate gleaming; Revata, Shuddi-panthaka, And in the lakes lotus flowers Nanda, Ananda, Rahula, Large as chariot wheels Gavampati, Pindola Bhara-dvaja, Give forth their splendour Kalodayin, Maha-kapphina, Vakkula, Aniruddha, The blue ones radiate light so blue, and many other disciples The yellow yellow, each similarly great. Red red, white white and All most exquisite and finely fragrant. And, in addition, many bodhisattva mahasattvas... Oh Shariputra, the Land of Bliss Manjushri, prince of the Dharma, Like that is arrayed Ajita, Ganda-hastin, Nityo-dyukta, With many good qualities Together with all such as these And fine adornments. Even unto Shakra the king of devas With a vast assembly of celestials There is heavenly music Beyond reckoning. Spontaneously played And all the ground is strewn with gold. At that time Blossoms fall six times a day Buddha said to Shariputra From mandarava, “Millions of miles to the West from here, The divinest of flowers There lies a land called Perfect Bliss Where a Buddha, Amitayus by name In the morning light, Is even now the Dharma displaying. -
Kindness and Compassion Practice in Buddhist and Secular Contexts
Confluence: Adoption and Adaptation of Loving- Kindness and Compassion Practice in Buddhist and Secular Contexts Dawn P. Neal Graduate Student Graduate Theological Union 法鼓佛學學報第 16 期 頁 95-121(民國 104 年),新北市:法鼓文理學院 Dharma Drum Journal of Buddhist Studies, no. 16, pp. 95-121 (2015) New Taipei City: Dharma Drum Institute of Liberal Arts ISSN: 1996-8000 Abstract Contemporary Buddhists are adapting loving-kindness and compassion praxis. Using three vignettes, the author explores how the distinct practices of loving-kindness and compassion are being appropriated and altered both in Buddhist religious traditions, and in secular environments. This discussion examines the adaptation process from two perspectives. First, this article explores how three teachers, North American, Taiwanese, and Tibetan-North American respectively, adapt loving-kindness and compassion practices, and what purposes these adaptations serve in their contexts. Second, the author highlights some textual sources the teachers use when adapting or secularizing loving-kindness and compassion practices. Primary focus is on the Mettā Sutta and the Visuddhimagga, perhaps the most influential Theravāda compendium in contemporary Buddhism. The phrases and categories of loving-kindness praxis in the Visuddhimagga now appear nearly verbatim in teachings of secular compassion practice. This cross-fertilization occurs directly between Buddhist traditions as well. In the American example of Sojun Mel Weitsman, a foundational influence on modern Sōtō Zen Buddhism as developed at the Berkeley and San Francisco Zen centers, Weitsman presents his adaptation of the Mettā Sutta in response to his community’s request for greater address given to love and compassion. In Taiwan, Ven. Bhikṣuṇī Zinai of the eclectically influenced Luminary International Buddhist Society incorporates adaptation of both the Visuddhimagga and Mettā Sutta in a secular Compassionate Prenatal Education program, which addresses the needs of expectant mothers using loving-kindness practice. -
“Festival of Lights” Festival: Deepāvali
DEEPĀVALI “FESTIVAL OF LIGHTS” FESTIVAL: DEEPĀVALI • From “Hindu Festivals and Celebrations” by Smt. Anasuya Sastry and other sources • “Deepa” means light or lamp and “avali” means row • Literally Deepavali means “row of lights” • The festival celebrates the triumph of good over evil • The festival is celebrated over 5 days FESTIVAL: DEEPĀVALI • The 1st day of Deepāvali is called Dhana trayodaśi (13th day of the dark half of the month Aaṣwija) • Homes are cleaned with special care and decorated • Rangoli and other decorations make the home festive • People share greetings and help each other joyfully FESTIVAL: DEEPĀVALI • The 2nd day of Deepāvali is called Naraka chaturdaśi (14th day of the dark half of the month Aaṣwija) • Narakāsura terrorized the people of his kingdom, kidnapped and imprisoned women, and stole the diamond earrings of Aditi • Naraka chaturdaśi marks the day when Lord Kṛṣna slayed Narakāsura with his Sudaṛṣana Cakra in the asura’s Capital city of Prāgjyotisapura (in present day Assam) • After slaying Narakāsura, Lord Kṛṣna applied oil etc. and bathed; it is said that Ganga granted a special boon that she would be present in all waters on the morning of Naraka chaturdaśi • In Bengal, devotees do special prayers and pujas to Kāli FESTIVAL: DEEPĀVALI • The 3rd day of Deepāvali is called Amavasya (new moon day) • On this day people take a bath in rivers and give oblations and pay homage to their departed ancestors • This is an important day for the business communities of Gujarat and Rajasthan • This is a special day for -
The Selfless Mind: Personality, Consciousness and Nirvāṇa In
PEI~SONALITY, CONSCIOUSNESS ANI) NII:tVANA IN EAI:tLY BUI)l)HISM PETER HARVEY THE SELFLESS MIND Personality, Consciousness and Nirv3J}.a in Early Buddhism Peter Harvey ~~ ~~~~!;"~~~~urzon LONDON AND NEW YORK First published in 1995 by Curzon Press Reprinted 2004 By RoutledgeCurzon 2 Park Square, Milton Park, Abingdon, Oxon OX14 4RN Transferred to Digital Printing 2004 RoutledgeCurzon is an imprint ofthe Taylor & Francis Group © 1995 Peter Harvey Typeset in Times by Florencetype Ltd, Stoodleigh, Devon Printed and bound in Great Britain by Biddies Ltd, King's Lynn, Norfolk AU rights reserved. No part of this book may be reprinted or reproduced or utilised in any fonn or by any electronic, mechanical, or other means, now known or hereafter invented, including photocopying and recording, or in any infonnation storage or retrieval system, without pennission in writing from the publishers. British Library Cataloguing in Publication Data A catalogue record for this book is available from the British Library Library of Congress in Publication Data A catalog record for this book has been requested ISBN 0 7007 0337 3 (hbk) ISBN 0 7007 0338 I (pbk) Ye dhammd hetuppabhavti tesaf{l hetUf{l tathiigato aha Tesaii ca yo norodho evQf{lvtidi mahiisamaf10 ti (Vin.l.40) Those basic processes which proceed from a cause, Of these the tathiigata has told the cause, And that which is their stopping - The great wandering ascetic has such a teaching ACKNOWLEDGEMENTS I would like to thank Dr Karel Werner, of Durham University (retired), for his encouragement and help in bringing this work to publication. I would also like to thank my wife Anne for her patience while I was undertaking the research on which this work is based. -
The Charles B. Wang Center and the Mattoo Center for India Studies Stony Brook University Present Diwali: the Indian Festival of Lights
The Charles B. Wang Center and The Mattoo Center for India Studies Stony Brook University present Diwali: The Indian Festival of Lights Compiled by Prof S.N. Sridhar, 2019 (from many sources) Diwali, The Indian Festival of Lights Significance • The biggest Indian festival • Diwali (or Deepavali) means “a row of lights” • Symbolizes the victory of light over darkness, good over evil, and knowledge over ignorance • Brings together stories from 3 incarnations of God – Rama, Krishna, and Va:mana, as well as the most popular goddess, Lakshmi • Celebrated over 3 to 5 days, all over India and abroad Deepavali: Row of Lights Sweets exchanged with friends 5 Days of Deepavali 1: Dhanteras: most Indian business communities begin their financial year 2: Naraka Chaturdas’i: God Krishna killed the demon Naraka and freed 16,000 women. God Rama was welcomed by citizens of Ayodhya after defeating demon Ravana. 3: Lakshmi Puja: Lakshmi, goddess of wealth, is worshipped 4: Bali Padyami: God Vamana overcame demon Bali 5: Bhai Duj: Sisters invite their brothers to their homes How it is celebrated • Homes are cleaned, painted and new utensils are bought • Welcoming Rangoli designs are drawn on pathways, including the goddess' footprints, to mark the arrival of Lakshmi. • People buy and wear new clothes, gold jewelry • Families, friends and business associates visit, greet, and treat, and gift one another • Special worship services are held: In the evening, lamps are lit and Goddess Lakshmi is welcomed into the house. Aartis (offerings of light) are made to the image or picture of Lakshmi; devotional songs are sung in praise of Lakshmi. -
Hidden Realms and Pure Abodes: Central Asian Buddhism As Frontier Religion in the Literature of India, Nepal, and Tibet
Hidden Realms and Pure Abodes: Central Asian Buddhism as Frontier Religion in the Literature of India, Nepal, and Tibet Ronald M. Davidson Fairfield University The notable romantic interest in Silk Route studies in the last hundred years has spread far beyond the walls of academe, and is especially observed in the excessive world of journalism. In Japan, NHK (Japan Broadcasting Corporation) has produced a series of films whose images are extraordinary while their content remains superficial. The American Na- tional Geographical Society has followed suit in their own way, with some curious articles written by journalists and photographers. With the 2001 conflict in Afghanistan, American undergraduates have also begun to perceive Central Asia as a place of interest and excitement, an assessment that will not necessarily pay dividends in the support of serious scholar- ship. While Indian and Arab academic commentators on popular Western cultural movements want to read the lurid hand of Orientalism into such responses, I believe something more interesting is actually happening. Over the course of the past decade, I have often been struck by statements in medieval Buddhist literature from India, Nepal, and Tibet, statements that depict areas of Central Asia and the Silk Route in similarly exotic tones. Whether it is a land of secret knowledge or mystery, of danger and romance, or a land of opportunity and spirituality, the willingness of Indians, Nepalese, and Tibetans to entertain and accept fabulous descrip- tions of the domains wherein silk commerce and Buddhism existed for approximately a millennium is an interesting fact. More to the point, for the Buddhist traditions found in classical and medieval India and Tibet, there has been no area comparable to Central Asia for its combination of intellec- tual, ritual, mythic, and social impact. -
The Heart of Jainism
;c\j -co THE RELIGIOUS QUEST OF INDIA EDITED BY J. N. FARQUHAR, MA. LITERARY SECRETARY, NATIONAL COUNCIL OF YOUNG MEN S CHRISTIAN ASSOCIATIONS, INDIA AND CEYLON AND H. D. GRISWOLD, MA., PH.D. SECRETARY OF THE COUNCIL OF THE AMERICAN PRESBYTERIAN MISSIONS IN INDIA si 7 UNIFORM WITH THIS VOLUME ALREADY PUBLISHED INDIAN THEISM, FROM By NICOL MACNICOL, M.A., THE VEDIC TO THE D.Litt. Pp.xvi + 292. Price MUHAMMADAN 6s. net. PERIOD. IN PREPARATION THE RELIGIOUS LITERA By J. N. FARQUHAR, M.A. TURE OF INDIA. THE RELIGION OF THE By H. D. GRISWOLD, M.A., RIGVEDA. PH.D. THE VEDANTA By A. G. HOGG, M.A., Chris tian College, Madras. HINDU ETHICS By JOHN MCKENZIE, M.A., Wilson College, Bombay. BUDDHISM By K. J. SAUNDERS, M.A., Literary Secretary, National Council of Y.M.C.A., India and Ceylon. ISLAM IN INDIA By H. A. WALTER, M.A., Literary Secretary, National Council of Y.M.C.A., India and Ceylon. JAN 9 1986 EDITORIAL PREFACE THE writers of this series of volumes on the variant forms of religious life in India are governed in their work by two impelling motives. I. They endeavour to work in the sincere and sympathetic spirit of science. They desire to understand the perplexingly involved developments of thought and life in India and dis passionately to estimate their value. They recognize the futility of any such attempt to understand and evaluate, unless it is grounded in a thorough historical study of the phenomena investigated. In recognizing this fact they do no more than share what is common ground among all modern students of religion of any repute. -
Guidences of Jainism the Navakar Mantra
GUIDENCES OF JAINISM By Bhadrabahu Vijay Translated by: Shri K. Ramappa, M.A., B.Ed. First Edition Published by: Shri Vishwa Kalyan Prakashan Trust Near Kamboi Nagar Mrhsana 384002 Gujarat THE NAVAKAR MANTRA The hymn of invocation Namo Arihantanam I bow in veneration to Arihantas (the destroyers of our inner enemies viz., Karmas). Namo Siddhanam I bow in veneration to Siddhas. (The souls that are perfect through the destruction of the Karmas.) Namo Ayariyanam I bow in veneration to Acharyas (The Head Sadhus of the four- fold Jain Sangh). Namo Uvajjhayanam I bow in veneration to Upadhyayas (The learned Sadhus who illustrate the Scriptures). Namo loye savva sahunam I bow in veneration to all Sadhus in the world. (Those who are pursuing the path of Moksha or salvation.) Eso pancha namukkaro Savva pävappanäsano Mangalänam cha savvesim Padhamam havai mangalam This five-fold salutation destroys all sins and is the most auspicious one amongst all auspicious things. This is the greatest hymn of invocation in Jainism. Every follower of Jainism repeats this hymn with devotion. This is the most efficacious hymn. Create PDF with PDF4U. If you wish to remove this line, please click here to purchase the full version WHAT IS THE JAIN DHARMA OR JAINISM? Before we understand the meaning of the Jain dharma, it is absolutely necessary that we should have a thorough knowledge of the word, dharma or religion because for thousands of years, innumerable wrong notions about dharma hace been nourished and held by people. Dharma or religion is neither a cult nor a creed; nor it is a reserved ystem of any community.