Religion and Dialogue”
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Pursuing the European Dream: the Second Olympic Ring the European Union, Co-Founder of the Four-Sea Alliance by Raymond Van Ermen – 18Th September 2005
Pursuing the European Dream: the Second Olympic Ring The European Union, co-founder of the Four-Sea Alliance by Raymond Van Ermen – 18th September 2005. 2004 and 2005 marked a milestone in the history of Europe. We should mention in particular the reunification of Europe with the shift from a 15-nation Union to a 25-nation Union, the referenda on the European Constitution, and the changes in Georgia, the Ukraine and Lebanon, which have altered the democratic scene and the political deal. If Europe wants to remain true to its reputation of helping countries come out of dictatorship, not endangering democracy within its borders and taking expectations into account both within and outside the Union, it must embark on a new approach and “ gear up”. All the more so since three of its current policies should be seriously questioned: • The enlargement process has become chaotic. Although originally, it was a factor of stability, it is now transforming into a source of instability. Paradoxically, it is simultaneously too fast and not fast enough. It is therefore “neither immoral nor illegitimate” to say that the time has come for Europe and its partners to move to another system to ensure internal democracy, peace, stability and prosperity for all. • The Euro-Mediterranean Partnership is a failure (1) in the field of fundamental rights. These results, which are the fruit of the timid policy of the Union, are unacceptable for civil society. It is not enough to envisage new ‘conditions’ for governance, citizens must be given the right to bring an action before an ad hoc Court of Justice. -
The Teachings on Momentariness Found in Xuanzang's
불교학연구 (Korea Journal of Buddhist Studies) 제66호(2021.3) pp. 1∼49 10.21482/jbs.66..20213.1 Why Change Is the Only Constant: The Teachings on Momentariness Found in Xuanzang’s Translation of the Abhidharma Treatises of Saṅghabhadra* Ernest Billings (Billy) Brewster Lecturer, Iona College [email protected] I. Introduction III. Untangling the Knots in the Theory of II. Saṅghabhadra on the Constancy of the Continuum of Nine Factors Change IV. Conclusion Summary Within the Abhidharma literature, the doctrinal discussions on momentariness composed by the fifth-century C.E. Indic theorist, Saṅghabhadra, and rendered into Chinese by the pilgrim and scholar-monk, Xuanzang (602?–667 C.E.), stand as rigorous and detailed defenses of the Buddhist tenet of momentariness. This paper examines several passages on the doctrine of momentariness that are extant only within Xuanzang’s Chinese translations of two treatises by Saṅghabhadra, the Treatise Conforming to the Correct Logic of Abhidharma (Sanskrit, hereafter Skt. *Abhidharmanyāyānusāraśāstra; Chinese, hereafter Chi. Apidamo shun zhengli lun 阿毘達磨順正理論) and the Treatise Clarifying the Treasury of Abhidharma Tenets (Skt. * I would like to express my gratitude to Dr. Jakub Zamorski for numerous comments, suggestions, and corrections on the translations. I thank Dr. John Makeham for commenting on my paper as a panel respondent at the meeting of the European Association for Chinese Philosophy meeting in Ghent in 2019. The three anonymous reviewers also provided invaluable feedback, which I have tried to incorporate wherever possible. Why Change Is the Only Constant: The Teachings on Momentariness Found in Xuanzang’s Translation … 1 *Abhidharmasamayapradīpikāśāstra; Chi. Apidamo zang xianzong lun 阿毘達磨顯宗論). -
An Exploration of the Early One-True Dharmadhatu Thoughts---From
2019 9th International Conference on Education and Social Science (ICESS 2019) An Exploration of the Early One-True Dharmadhatu Thoughts----From Mind Only Chittamatra, Tantra to Huayen Theory Xiangjun Su Institute of Taoism and Religious Culture, Sichuan University, Chengdu, Sichuan Province, China 206877705@qq. com Keywords: One-true dharmadhatu; Mind only chittamatra; Tantra, Huayen theory; Harmony without obstacles Abstract: The concept of one-true Dharmadhatu originates from India Buddhism, and it appears both in Vijnapti-matrata and Tantra classics, approximately having the same meaning. Li tongxuan was the first one who introduced the concept of One-true Dharmadhatu into Huayen theory. Conformed with the thinking mode of Matter-mind-being Nonduality by Li Tongxuan, taking Fundamental Wisdom as its basis, One-true Dharmadhatu has such harmonious teaching characteristics as wisdom and earth being one, nature and things binging not different, and harmony without obstacles. Later, Chengguan, in his Wutai Mountain Period, explained One-true Dharmadhatu as Dharmadhatu Pure Wisdom, and combined it with Fazang’s Five Dharmadhatu thought, thus made it more philosophical. Introduction In China’s Huayen thoughts, One-true Dharmadhatu is an important concept. Since was introduced into Huayen theory by Li Tongxuan, One-true Dharmadhatu has appeared often in Chenguan’s works and the Huayen works of the following dynasties. Japanese scholar Xiaodaodaishan, Tanwan region researcher Hong Meizhen have discussed the concept of One-true Dharmadhatu in their works. [1]China Main Land scholar Liu Yuanyuan has discussed Li Tongxuan’s thoughts on One-true Dharmadhatu and its influences on Chengguan deeply, but it is not comprehensive, and also not involves in the thoughts of Chengguan. -
General Assembly Distr
UNITED NATIONS A General Assembly Distr. GENERAL A/CONF.189/PC.1/7 13 April 2000 ENGLISH Original: FRENCH WORLD CONFERENCE AGAINST RACISM, RACIAL DISCRIMINATION, XENOPHOBIA AND RELATED INTOLERANCE Preparatory Committee First session Geneva, 1-5 May 2000 Item 7 of the provisional agenda REPORTS, STUDIES AND OTHER DOCUMENTATION FOR THE PREPARATORY COMMITTEE AND THE WORLD CONFERENCE Note by the Secretary-General The Secretary-General has the honour to transmit to the Preparatory Committee the study entitled “Racial discrimination and religious discrimination: identification and measures”, prepared by Mr. Abdelfattah Amor, Special Rapporteur of the Commission on Human Rights on religious intolerance, in accordance with Commission resolution 1999/78. GE.00-12706 (E) A/CONF.189/PC.1/7 page 2 Annex Racial discrimination and religious discrimination: identification and measures Study prepared by Mr. Abdelfattah Amor, Special Rapporteur on religious intolerance CONTENTS Paragraphs Page Introduction ........................................................................................... 1 - 7 4 I. LEGAL ASPECTS OF AGGRAVATED DISCRIMINATION...................................................................... 8 - 72 5 A. Context.................................................................................... 9 - 19 5 B. Universal protection against aggravated discrimination......... 20 - 64 7 1. General instruments......................................................... 21 - 38 7 2. Specific instruments ....................................................... -
Nineveh 2020-2
CULTURAL EDUCATIONAL SOCIAL Established 1964 Ancient Assyrian New Year Wish in Cuneiform “I write for your well-being on the occasion of the New Year –– May you be happy, May you remain in good health May the god who looks after you provide you with good things” Publication of the Assyrian Foundation of America Volume 45, Number 2, 2020 From the President Contents Dear Nineveh Magazine Readers and AFA members, 4 Gilgamesh Performance 23 Their Story Will Soon Drown: A Christian Professionals and Assyrian Children Family of Middle East Survivors For those of you who don’t know me, I am the new- Nuri Kino ly elected president of the Assyrian Foundation of America 7 Nineveh Magazine The Assyrian Foundation (AFA). Before I provide you with more information regard- 24 Dr. Emmanuel Ramsin ing my background, I would like to thank our previous In Memoriam president Jackie Yelda for the many years of hard work and 8 AKITU 1670 achievements that she provided to the AFA. I think I can Elizabeth Mickaily-Huber, Ph.D. speak for all of us when I say that we are sad to see her go. 25 Nineveh Donations Nevertheless, I look forward to taking on the torch and to June 2019 through November 2019 serving the AFA, as I have done previously in a variety of 10 ‘Extremely rare’ Assyrian functions. carvings discovered in Iraq 26 Ferdinand Badal Andrew Lawler In Memoriam I was born in Baghdad, Iraq at the Kamp Alghei- lani, also known as the Armenian Camp. I grew up in 12 For Iraq’s Christians, 30 AFA Fourth Quarter Member Meeting Habanniya and later lived in Baghdad. -
The Pure Land Thought of Chan Master Jixing Chewu (1741-1810)
Journal of the International Association of Buddhist Studies Volume 23 • Number 1 • 2000 n JIKIDO TAKASAKI In memoriam Prof. Hajime Nakamura 1 DANIEL BOUCHER On Hu and Fan Again: the Transmission of "Barbarian" Manuscripts to China 7 ANN HEIRMAN What Happened to the Nun Maitreyl? 29 CHARLES B. JONES Mentally Constructing What Already Exists: The Pure Land Thought of Chan Master Jixing Chewu (1741-1810) 43 JAN NATTIER The Realm of Aksobhya: A Missing Piece in the History of Pure Land Buddhism 71 REIKO OHNUMA The Story of RupavatI: A Female Past Birth of the Buddha 103 BHIKKHU PASADIKA A Hermeneutical Problem in SN 42, 12 (SN IV, 333) and AN X, 91 (AN V, 178) 147 OSKAR VON HINUBER Report on the Xllth Conference of the IABS 155 Accounts of the Xllth IABS Conference 161 CHARLES B, JONES Mentally Constructing What Already Exists: The Pure Land Thought of Chan Master Jixing Chewu fflmWfig (1741-1810) L INTRODUCTION One aspect of Chinese Pure Land history that has begun receiving atten tion during the past twenty years is the existence of a widely-recognized series of "patriarchs" (zu whose number stands at thirteen (although one list I have seen contains fourteen names).1 These are figures whom Pure Land devotees acknowledge as shapers, defenders, and revivers of the tradition. Twelfth in this series is the mid-Qing dynasty figure of Jixing Chewu |£|IfS(ti§, a Chan monk in the Linji line who, in mid-life, abandoned the practice of Chan and devoted himself exclusively to the Pure Land path. After this change of direction, he put his energy into building up his home temple, the Zifu Temple |f^§# on Hongluo Mountain HiiULl in Hebei, into a center for Pure Land practice, and his talks and essays focused on issues related to Pure Land practice, philoso phy, and apologetics. -
Cultural Diversity and International Law. in the Field of Human Rights and Identities JOSEPH YACOUB
Revue internationale International Webjournal www.sens-public.org 'Cultural diversity, Multilingualism and Ethnic minorities in Sweden' * Cultural diversity and international law IN THE FIELD OF HUMAN RIGHTS AND IDENTITIES JOSEPH YACOUB Abstract: This communication was submitted to the International Conference “Cultural Diversity, Multilingualism and Ethnic Minorities in Sweden” (Ambassade de France en Suède, Institut français, Stockholm, Sweden, 2-3 september 2009).The topic deals with “Cultural diversity and international Law”. The author tries to make clear the evolution of international law in matter of cultural diversity. In other words, the question is: How has the international law come to integrate cultural rights and diversity within its corpus? Contact : [email protected] Cultural diversity, Multilingualism and Ethnic minorities in Sweden * Kulturell mångfald, Flerspråkighet och Etniska minoriteter i Sverige * Diversité culturelle, Multilinguisme et Minorités ethniques en Suède International Conference 2-3 September 2009 – Stockholm, Sweden Presentation and contents CHRISTOPHE PREMAT The language situation in Sweden: the relationship between the main language and the national minority languages RIINA HEIKKILÄ Språklig mångfald och enhetssträvan – om svensk språkpolitik i tidsperspektiv JEAN-FRANÇOIS BATTAIL Cultural diversity and international law. In the field of human rights and identities JOSEPH YACOUB National minorities/ New minorities. What similarities and differences in contemporary Europe? YVES PLASSERAUD Identity -
2018 Human Rights Report
2018 Human Rights Report Struggling to Breathe: the Systematic Repression of Assyrians ABOUT ASSYRIANS An estimated 3.5 million people globally comprise a distinct, indigenous ethnic group. Tracing their heritage to ancient Assyria, Assyrians speak an ancient language called Assyrian (sometimes referred to as Syriac, Aramaic, or Neo-Aramaic). The contiguous territory that forms the traditional Assyrian homeland includes parts of southern and south-eastern Turkey, north-western Iran, northern Iraq, and north-eastern Syria. This land has been known as Assyria for at least four thousand years. The Assyrian population in Iraq, estimated at approximately 200,000, constitutes the largest remaining concentration of the ethnic group in the Middle East. The majority of these reside in their ancestral homelands in the Nineveh Plain and within the so- called Kurdish Region of Iraq. Assyrians are predominantly Christian. Some ethnic Assyrians self-identify as Chaldeans or Syriacs, depending on church denomination. Assyrians have founded five Eastern Churches at different points during their long history: the Ancient Church of the East, the Assyrian Church of the East, the Chaldean Catholic Church, the Syriac Catholic Church, and the Syriac Orthodox Church. Many of these churches, as well as their various denominations, have a Patriarch at their head; this role functions, to various degrees, in a similar way to the role of the Pope in Roman Catholicism. There are at least seven different Patriarchs who represent religious Assyrian communities – however, these individuals frequently experience oppression from governmental institutions in their native countries, and consequentially often face pressure that prevents them from disclosing accurate information on the subject of human rights. -
The Metaphor of the Painter in the Avataṃsaka-Sūtra and Its Chinese Interpretations
The Metaphor of the Painter in the Avataṃsaka-sūtra and Its Chinese Interpretations Imre Hamar Metafora maliara v Avataṃsaka-sūtre a jej čínske interpretácie Resumé Štúdia porovnáva čínske a tibetské verzie tzv. Básne o len vedomí v Avataṃsaka- sūtre, ktorá popisuje ľudskú myseľ ako maliara, ktorý maľuje všetky veci. Báseň sa stala dôležitým textom v huayanovom buddhizme, ktorý má ukázať, že Avataṃsaka-sūtra za- hŕňa učenie školy Yogācāra. Autor skúma, či báseň v skutočnosti učí Yogācāru, alebo či takýto výklad ponúkajú len čínske preklady, ktoré sa líšia od tibetských verzií, pričom do úvahy berie aj čínske exegetické tradície. Abstract This article compares the Chinese and Tibetan versions of the so-called Mind- Only Poem in the Avataṃsaka-sūtra, describing the mind as a painter who paints all the objects. The verse became an important text in Huayan Buddhism to show that Avataṃsaka-sūtra includes Yogācāra teachings. The article is exploring whether the poem in fact teaches Yogācāra, or whether Chinese translations differing from Tibetan versions suggest this interpretation, taking into consideration Chinese exegetical traditions. Keywords China, Religion, Buddhism, Avataṃsaka-sūtra (Chinese Huayanjing ; 3rd c. CE) · Yogācāra · Huayan The famous mind-painter metaphor in the Avataṃsaka-sūtra can be found in the chapter entitled Hymns Recited in the Palace of Yama. At the beginning of the chapter, through the magical powers of Buddha, the bodhisattvas of the ten great directions appear before him accompanied by an infinite number of 176 SOS 13 · 2 (2014) bodhisattvas; then, receiving inspiration, they start to recite hymns one by one, extolling Buddha. The ninth among the declaimers is the boddhisattva called Forest of Awakening, who, like the others, recites ten stanzas. -
Brill's Encyclopedia of Buddhism
Brill’s Encyclopedia of Buddhism Volume II: Lives Editor-in-chief Jonathan A. Silk Editors Richard Bowring Vincent Eltschinger Michael Radich Editorial Advisory Board Lucia Dolce Berthe Jansen John Jorgensen Christian Lammerts Francesco Sferra LEIDEN | BOSTON For use by the Author only | © 2019 Koninklijke Brill NV Contents Prelims Contributors ............................................................................................................................................................. xi Editors and Editorial Board .................................................................................................................................. xxxiii Primary Sources Abbreviations........................................................................................................................... xxxv Books Series and Journals Abbreviations ......................................................................................................... xxxvii General Abbreviations .......................................................................................................................................... xlii Introduction ............................................................................................................................................................. xliv Section One: Śākyamuni: South Asia .......................................................................................................................................... 3 Barlaam and Josaphat ........................................................................................................................................... -
The Nianfo in ºbaku Zen: a Look at the Teachings of the Three Founding Masters
James BASKIND * The Nianfo in ºbaku Zen: A Look at the Teachings of the Three Founding Masters To the Edo-period Japanese Zen monks, one of the most striking aspects of the ºbaku school was the practice of reciting the Buddha’s name (nianfo 念仏) within their teaching and training practices. For an accurate assessment of the ºbaku school’s true stance on the practice of the nianfo, however, it is necessary to investigate the writings and teachings of the school’s founding masters, the very figures who established and codified what came to be seen as standard practice: Yinyuan Longqi 隠元隆琦 (J. Ingen RyØki, 1592-1673), Muan Xingtao 木庵性瑫 (J. Mokuan ShØtØ, 1611-1684), and Jifei Ruyi 即非如一 (J. Sokuhi Nyoitsu, 1616-1671). It was the Japanese reaction to this practice that led to the accusation that the ºbaku monks were practicing an adulterated form of Zen that was contaminated by Pure Land elements. It remains, however, that much of the misunderstanding regarding nianfo practice can be assigned to the Japanese unfamiliarity with the doctrinal underpinnings of the Ming Buddhist models that the ºbaku monks brought to Japan. (Mohr 1994: 348, 364) This paper will attempt to clarify the nianfo teachings of these three foundational ºbaku masters. Chan and Pure Land Practices in China One thing that should be kept in mind when considering the Zen style of the ºbaku monks is that they were steeped in the Buddhist culture of the Ming period, replete with conspicuous Pure Land aspects. (Hirakubo 1962: 197) What appeared to the Japanese Zen community of the mid-seventeenth century as the incongruous marriage of Pure Land devotional elements within more traditional forms of Chan practice had already undergone a long courtship in China that had resulted in what seemed to the Chinese monks as a natural and legitimate union. -
Gushan: the Formation of a Chan Lineage During the Seventeenth Century and Its Spread to Taiwan
Gushan: the Formation of a Chan Lineage During the Seventeenth Century and Its Spread to Taiwan Hsuan-Li Wang Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Graduate School of Arts and Sciences COLUMBIA UNIVERSITY 2014 © 2014 Hsuan-Li Wang All rights reserved ABSTRACT Gushan: the Formation of a Chan Lineage During the Seventeenth Century and Its Spread to Taiwan Hsuan-Li Wang Taking Gushan 鼓山 Monastery in Fujian Province as a reference point, this dissertation investigates the formation of the Gushan Chan lineage in Fujian area and its later diffusion process to Taiwan. From the perspective of religion diffusion studies, this dissertation investigates the three stages of this process: 1. the displacement of Caodong 曹洞 Chan center to Fujian in the seventeenth century; 2. Chinese migration bringing Buddhism to Taiwan in the Qing dynasty (1644-1911) and 3. the expansion diffusion activities of the institutions and masters affiliated with this lineage in Taiwan during the Japanese rule (1895-1945), and the new developments of humanistic Buddhism (renjian fojiao 人間佛教) after 1949. In this spreading process of the Gushan Chan lineage, Taiwanese Buddhism has emerged as the bridge between Chinese and Japanese Buddhism because of its unique historical experiences. It is in the expansion diffusion activities of the Gushan Chan lineage in Taiwan that Taiwanese Buddhism has gradually attained autonomy during the Japanese rule, leading to post-war new developments in contemporary humanistic Buddhism. Table of Contents List of Chart, Maps and Tables iii Acknowledgements iv Chapter 1 Introduction 1 1. Research Motives and Goals 2 2.