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Original Vows of Ksitigarbha Bodhisattva Sutra
Original Vows of Ksitigarbha Bodhisattva Sutra Original Vows of Ksitigarbha Bodhisattva Sutra Translated in English by Jeanne Tsai Fo Guang Shan International Translation Center © 2014, 2015 Fo Guang Shan International Translation Center Translated by Jeanne Tsai Book designed by Xiaoyang Zhang Published by the Fo Guang Shan International Translation Center 3456 Glenmark Drive Hacienda Heights, CA 91745 U.S.A. Tel: (626) 330-8361 / (626) 330-8362 Fax: (626) 330-8363 www.fgsitc.org Protected by copyright under the terms of the International Copyright Union; all rights reserved. Except for fair use in book reviews, no part of this book may be reproduced for any reason by any means, including any method of photographic reproduction, without permission of the publisher. Printed in Taiwan. 18 17 16 15 2 3 4 5 Contents Introduction by Venerable Master Hsing Yun. ix Incense Praise. .1 Sutra Opening Verse. .3 Original Vows of Ksitigarbha Bodhisattva Sutra 1. Spiritual Penetration in Trayastrimsa Heaven. .5 2. The Assembly of the Emanations. 51 3. Observing the Karmic Conditions of Living Beings. .65 4. The Karmic Consequences of Living Beings of Jambudvipa. 87 5. The Names of the Hells. .131 6. The Praise of the Tathagata. 149 7. Benefiting the Living and the Deceased. 187 8. The Praise of King Yama and His Retinue. 207 9. Reciting the Names of Buddhas. 243 10. Comparing the Conditions and Virtues of Giving. .261 11. The Dharma Protection of the Earth Spirit . 283 12. The Benefits from Seeing and Hearing. 295 13. Entrusting Humans and Devas. 343 Praise . .367 Praise of Ksitigarbha Bodhisattva . -
Page 20 Backup Bulletin Format on Going
gkfnL] nfsjftf] { tyf ;:s+ lt[ ;dfh Nepali Folklore Society Nepali Folklore Society Vol.1 December 2005 The NFS Newsletter In the first week of July 2005, the research Exploring the Gandharva group surveyed the necessary reference materials related to the Gandharvas and got the background Folklore and Folklife: At a information about this community. Besides, the project office conducted an orientation programme for the field Glance researchers before their departure to the field area. In Introduction the orientation, they were provided with the necessary technical skills for handling the equipments (like digital Under the Folklore and Folklife Study Project, we camera, video camera and the sound recording device). have completed the first 7 months of the first year. During They were also given the necessary guidelines regarding this period, intensive research works have been conducted the data collection methods and procedures. on two folk groups of Nepal: Gandharvas and Gopalis. In this connection, a brief report is presented here regarding the Field Work progress we have made as well as the achievements gained The field researchers worked for data collection in from the project in the attempt of exploring the folklore and and around Batulechaur village from the 2nd week of July folklife of the Gandharva community. The progress in the to the 1st week of October 2005 (3 months altogether). study of Gopalis will be disseminated in the next issue of The research team comprises 4 members: Prof. C.M. Newsletter. Bandhu (Team Coordinator, linguist), Mr. Kusumakar The topics that follow will highlight the progress and Neupane (folklorist), Ms. -
Bhagawan Sri Sathya Sai Baba
Om Sri Sai Ram BHAGAVAT GITA VAHINI By Bhagawan Sri Sathya Sai Baba Greetings Bhagawan Sri Sathya Sai Baba is the Sanathana Sarathi, the timeless charioteer, who communicated the Geetha Sastra to Adithya and helped Manu and king Ikshwaku to know it; He was the charioteer of Arjuna during the great battle between good and evil fought out at Kurukshetra. When the rider, Arjuna, was overcome with grief at the prospect of the fight, Krishna instructed him in the science of recognising one's oneness with all, and removed the grief and the fear. He is the charioteer even now, for every one of us; let me greet you as a fellow-sufferer and a fellow-disciple. We have but to recognise Him and accept Him in that role, holding the reins of discrimination and flourishing the whip of detachment, to direct the horses of the senses along the path of Sathya, asphalted by Dharma and illumined by Prema towards the goal of Shanthi. Arjuna accepted Him in that role; let us do likewise. When worldly attachment hinders the path of duty, when ambition blinds the eyes of sympathy, when hate shuts out the call of love, let us listen to the Geetha. He teaches us from the chariot whereon He is installed. Then He showers His grace, His vision and His power, and we are made heroes fit to fight and win. This precious book is not a commentary or summary of the Geetha that was taught on the field of Kurukshetra. We need not learn any new language or read any old text to imbibe the lesson that the Lord is eager to teach us now, for victory in the battle we are now waging. -
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 Ten Great Vows of Samantabhadra Bodhisattva
The Ten Great Vows of Samantabhadra Bodhisattva (from the Bhadracarīpraṇidhāna) 1. I vow to pay homage to all the buddhas (禮敬諸佛) 2. I vow to praise the tathāgatas (稱讚如來) 3. I vow to make unlimited offerings (廣修供養) 4. I vow to repent and reform all karmic hindrances (懺悔業障) 5. I vow to rejoice in others’ merit and virtue (隨喜功德) 6. I vow to request that the buddhas turn the Dharma Wheel (請轉法輪) 7. I vow to request that the buddhas continue living in the world (請佛住世) 8. I vow to follow always the Buddha's teaching (常隨佛學) 9. I vow to comply always with the needs of all sentient beings (恆順眾生) 10. I vow to transfer all merit and virtue universally (普皆迴向) 3. I vow to make unlimited offerings (廣修供養) “Moreover, Good Man, to extensively cultivate making offerings is explained like this: In every mote of dust in all the Buddhalands throughout the ten directions and the three periods of time, exhausting the Dharma Realm and the realm of empty space, there are Buddhas as many as the fine motes of dust in all worlds. Each Buddha is circumambulated by various kinds of sea-like assemblies of Bodhisattvas. With the power of Universal Worthy’s practice and vows, I am able to deeply believe in and understand them. I can know and see them all. To each I make offerings of superb and wonderful gifts. That is to say, clouds of flowers, clouds of garlands, clouds of heavenly music, clouds of divine canopies, clouds of heavenly clothing, all varieties of heavenly incense, fragrant balms, burning incense, powdered incense, and clouds of gifts such as these; each cloud is as large as Sumeru, the king of mountains. -
The Significance of Aspiration of Samantabhadra Prayer (King of Prayers) Edited from a Dharma Lecture by Lama Choedak Rinpoche
The Significance of Aspiration of Samantabhadra Prayer (King of Prayers) Edited from a Dharma Lecture by Lama Choedak Rinpoche Sakya Monastery, Seattle, WA July 3, 2012 Lama Choedak honored and rejoiced in the activities of the founding masters of the Sakya tradition. In particular he honored His Holiness Dagchen Rinpoche’s and the late Dezhung Tulku Rinpoche's vision and the prayers of the sangha bringing forth this beautiful monastery in the United States; and he also mentioned that in Seattle the University of Washington was an important center for Tibetan Studies for many years. Then he began his talk with an invocation to Manjushri, Bodhisattva of Wisdom. The following is an edited version of Lama Choedak’s extensive overview on Samantabhadra’s King of Prayers. The subject matter we have at hand is a very famous prayer, King of Prayers, and we will study it going verse by verse for you to get a gist of the significance of this prayer in order to increase your enthusiasm to do it regularly in the monastery as well as whenever you do your daily prayers. Foremost among the one hundred thousand sutric prayers, this prayer is King. Just like a king is leader of subjects, this prayer is regarded as chief among prayers. Samantabhadra is one of the eight bodhisattvas and Samantabhadra is associated with making offerings and dedicating all the offerings he made to multiply its benefit for sentient beings. So every time we conclude any prayer and teaching session, two or three verses from the King of Prayers often is amongst the dedication prayers. -
Different Ideas of Bodhisattva Characteristics
DIFFERENT IDEAS OF BODHISATTVA CHARACTERISTICS Tran Thi Binh ABSTRACT This article attempts to make a fuller understanding of characteristics of bodhisattvahood that exist in both Theravāda and Mahāyāna Buddhism. Different points of view concerning a Bodhisattva’s characteristics in the Sutta Nikāya and the commentary of both schools present two different interpretations of characteristics between both schools. Theravāda Canonical texts hold an idea of a bodhisattva as a wise being who is concerned with awakening or obtaining the confi rmation from the Buddha’s mouth that he is an unenlightened bodhisattva. In contrast, Mahāyāna tradition explains the bodhisattva as a being with perfect knowledge and will be a future Buddha. He walks along the path of enlightenment by way of attaining Buddhahood through practicing the pāramitās (perfections), but he chooses to postpone his enlightenment and stay in this world to save all sentient beings. This represents the different ideas of a bodhisattva’s characteristics between both schools. In fact, doctrine is the same since it is based on the Buddha’s teaching but differences were created by the Theravāda and Mahāyāna schools. The way of a Bodhisattva attaining Buddhahood is to perfectly fulfi ll the pāramitās (perfections). Keywords: Bodhisattva, characteristics, pāramitās, Theravāda, Mahāyāna 86 The Journal of The International Buddhist Studies College INTRODUCTION The Bodhisattva1 doctrine is the grounded doctrine of Mahāyāna Buddhism. A bodhisattva practices the pāramitās2 (perfections) as the way to attain Buddhahood by cultivating goodness to others without selfi shness. The Bodhisattva idea is an ethical system that is the highest moral discipline and intellect in Buddhism which give the greatest happiness to all beings. -
Gandharva: Origin and Performing Arts
Gandharva: Origin and Performing Arts Bharat Raj Dhakal School of Development and Social Engineering Faculty of Humanities and Social Engineering, Pokhara University Email: [email protected] Abstract: The prime objective of this research article is to explore the different forms of arts performed by the ‘Gandharvas’ along with their historicity of social and sacred religious origin towards which the mainstream Nepali society is indifferent. In the social context of Nepal, they are regarded as the musician caste. They are also treated as the so-called lower caste people, the ‘dalits’ and are also denied the prestigious position in the society as well as in the pages of history. Although neglected in the society as well as in the history, they have got a pious origin as mentioned in the Hindu religious scriptures and beliefs. Their performing arts and musical instruments through their performing arts. But the paradox is that they have not got the true alsorecognition have the in religious Nepali society significance. even thoughThey have they made share a thegreat sacred contribution lineage forlike nation other groups. Although they have sacred place in religion, their position is downtrodden in society. Gandharva, Origin, Performing arts, Recognition IntroductionKeywords: the people of lower varna group having The Gandharvas are the foremost occupations which what they consider as representatives of traditional Nepali folk music who travel different places the time of the rites of passage and different to entertain people and to spread the defilingritually purifyingfeatures perform occasions music of the and people dance ofat information of some events to them. They are the musical entertainers like minstrels There is a great contradiction that the or troubadours. -
The Capabilities and Potential Effectiveness of India's Prithvi Missile Z
Science& Global Security, 1998,Volume 7, pp. 333-360 @ 1998 OPA (OverseasPublishers Association) N.V. Reprints available directly from the publisher Published by license under Photocopyingpermitted by license only the Gordon and Breach Publishersimprint. Printed in India Bringing Prithvi Down to Earth: The Capabilities and Potential Effectiveness of India's Prithvi Missile z. MianO, A.H. Nayyarb and M. V. Ramanac - Prelude: The following paper was written prior to Pakistan's test of the Ghauri missile in April 1998 and also India and Pakistan's May 1998 nuclear weapon tests. In recent years, the development, testing and ambiguous deployment status of India's short range Prithvi missile has caused great concern in Pakistan, and accelerated the missile race in South Asia. This paper summarizes the open literature descriptions of Prithvi and assessesthe military effectiveness of Prithvi if it is used with conventional warheads in attacks on Pakistani airfields, command centers, and radar installations. It is shown that the current accuracy of Prithvi is such that a very large number of missiles would be needed to damage or destroy such targets. Given India's large air force, the small number of Prithvi missiles that have been ordered by India's armed forces, and the much larger number of missiles required to pose a significant additional military threat to Pakistan, the justification for Prithvi is obviously open to question. It is suggested that the induction of Prithvi with its present limited capabilities may be largely a result of institutional pressure from India's Defense Research and Develop- ment Organization, which is responsible for the missile program, rather than demand from the armed forces. -
The Bodhisattva Ideal in Selected Buddhist
i THE BODHISATTVA IDEAL IN SELECTED BUDDHIST SCRIPTURES (ITS THEORETICAL & PRACTICAL EVOLUTION) YUAN Cl Thesis Submitted for the Degree of Doctor of Philosophy School of Oriental and African Studies University of London 2004 ProQuest Number: 10672873 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a com plete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest ProQuest 10672873 Published by ProQuest LLC(2017). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States C ode Microform Edition © ProQuest LLC. ProQuest LLC. 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106- 1346 Abstract This thesis consists of seven chapters. It is designed to survey and analyse the teachings of the Bodhisattva ideal and its gradual development in selected Buddhist scriptures. The main issues relate to the evolution of the teachings of the Bodhisattva ideal. The Bodhisattva doctrine and practice are examined in six major stages. These stages correspond to the scholarly periodisation of Buddhist thought in India, namely (1) the Bodhisattva’s qualities and career in the early scriptures, (2) the debates concerning the Bodhisattva in the early schools, (3) the early Mahayana portrayal of the Bodhisattva and the acceptance of the six perfections, (4) the Bodhisattva doctrine in the earlier prajhaparamita-siltras\ (5) the Bodhisattva practices in the later prajnaparamita texts, and (6) the evolution of the six perfections (paramita) in a wide range of Mahayana texts. -
The Bodhisattva Doctrine in Buddhism (Ed. Leslie S. Kawamura)
THE JOURNAL OF THE INTERNATIONAL ASSOCIATION OF BUDDHIST STUDIES EDITOR-IN-CHIEF A. K. Narain University of Wisconsin, Madison, USA EDITORS L. M. Joshi Ernst Steinkellner Punjabi University University of Vienna Patiala, India Wien, Austria Alexander W. Macdonald Jikido Takasaki Universite de Paris X University of Tokyo Nanterre, France Tokyo, Japan Bardwell Smith Robert Thurman Carleton College Amherst College Northfield, Minnesota, USA Amherst, Massachusetts, L'SA ASSISTANT EDITOR Roger Jarhon && Volume6 1983 Number 1 CONTENTS I. ARTICLES Enlightenment in Dogen's Zen, by Francis H. Cook 7 The Place of the Sudden Teaching within the Hua- Yen Tradition: An Investigation of the Process of Doctrinal Change, by Peter N. Gregory 31 Morality in the Visuddhimagga, by Damien Keown 61 Contemporary Lay Buddhist Movements in Japan, with Special Reference to the Lotus Sutra, by Tsu- gunari Kubo 76 Before the Prajna Schools: The Earliest Known Chi nese Commentary on the Astasdhasrikd, by Whalen Lai 91 The Generalization of an Old Yogic Attainment in Medieval Mahayana Sutra Literature: Some Notes on Jdtismara, by Gregory Schopen 109 II. BOOK REVIEWS The Bodhisattva Doctrine in Buddhism, edited and introduced by Leslie S. Kawamura 148 Contributo alio Studio Biografico dei Primi Gter- Ston, by Ramon Pratt 151 Gedatsukai: Its Theory and Practice (A Study of a Shinto-Buddhist Syncretic School in Contempo rary Japan), by Minoru Kiyota 154 A Study of the Twenty-two Dialogues on Mahayana Buddhism, by W. Pachow 157 5. Zen and Christian: The Journey between, by John Dyk- stra Husden III. PRESIDENTIAL ADDRESS 1. Presidential Address Civen on the Occasion of the Fifth Conference of the International Association of Buddhist Studies, Hertford College, Oxford, England, August 16-21, 1982, by Walpnla Rahula IV. -
Mother Teresa and the Bodhisattva Ideal: a Buddhist View
context of these requisites calls into question the legitimacy of attempt- ing to blithely translate ideas and principles from one worldview to another. Ultimately, the contrivance may work, trumped by the at- tainments of the archetypal bodhisattva. With figures like Mother Te- resa, who are regarded as moral exemplars not only within their own Mother Teresa and the traditions but in other traditions and beyond religion as well, perhaps we can expand our understandings of compassion and of the cultural Bodhisattva Ideal and religious categories that delineate religious ideals. A Buddhist View henever I teach about the selfless ideal of the bodhisat- Karma Lekshe Tsomo tva in classes on Buddhism, students inevitably ask: University of San Diego “Is it possible that Mother Teresa was a bodhisattva?” TheW question prompted me to reflect on the Buddhist notion of the bodhisattva, the qualities associated with this ideal and whether The notion of the bodhisattva, the selfless individual who is dedi- or not someone outside the Buddhist tradition could potentially cated to alleviating the sufferings of others, is traditionally articulated fulfill the criteria traditionally required to become one. My inten- within a Mahāyāna Buddhist framework. The question posed here is tion was not to artificially equate Catholic and Buddhist religious whether and to what extent this religious ideal can be conceived of, or ideals, but to place the highly developed expressions of religious instantiated by, individuals whose religiosity is framed by a different life held by these traditions side by side and explore where the cat- set of beliefs and values, taking the Roman Catholic Sister of Charity, egories cross over and where they do not.