How 086 Works. the Arya Mfila-Sarvastivada School Exxsted

7 . S o - s o r - t h a r - p a ; o r , a C o d e o f B u d d h i s t M o n a s t i c L a w s : B e i n g t h e T i b e t a n v e r s i o n o f P r é t i m o k s a o f t h e M fi l a - s a r v fi s t i v a d a S c h o o l . E d i t e d a n d t r a n s l a t e d b y M A H A M A H O P S D H Y A Y A S A T I S C H A N D R A V I D Y A B H U S A N A , M . A . , P H . D . , M . R . A . S . , F . A . S . B . P R E F A C E B Y T H E E D I T O R A N D T R A N S L A T O R . T h e w o r k , t h e T i b e t a n t e x t a n d a n E n g l i s h t r a n s l a t i o n o f w h i c h a r e e m b o d i e d i n t h i s v o l u m e , i s n a m e d S o - s o r - t h a r - p a 1 n T i b e t a n , c o r r e s p o n d i n g . t o P o - l o - t i - m o - c a i n C h i n e s e , P r a t i - W o k s a i n S a n s k r i t a n d P a t i m o k k h a i n P a l i , w h i c h s i g n i fi e s l i t e r a l l y “ d i s b u r d e n m e n t o f e a c h i n d i v i d u a l ’ s ' s i n s , ” b u t i n - c l u d e s i n f a c t a c o m p l e t e c o d e o f m o n a s t i c l a w s . T h e T i b e t a n t e x t , w h i c h f o r m s a . p a r t o f v o l u m e c a o f t h e K a n g y u r , h a s 1 1 0 $ , s o f a r a s I k n o w , b e e n p r i n t e d o r t r a n s l a t e d a n y w h e r e . A S h o r t s u m m a r y o f t h e S o — s o r - t h a r - p a i s c o n t a i n e d i n t h e M a h a - V y u t p a t t i fl a C O P y o f w h i c h w i t h a n E n g l i s h t r a n s l a t i o n w a s p r e p a r e d b y A l e x a n d e r C s o m a d e K o r o s . A r e f e r e n c e t o i t i s 8 1 8 0 f o u n d i n t h e “ a n a l y s i s o f t h e D u l v a ” p u b l i s h e d b y t h e s i t ' l l fi ' s c h o l a r i n t h e A s i a t i c R e s e a r c h e s , V o l . X X . T h e T i b e t a n t e x t i t s e l f w a s h o w e v e r n o t a n o r i g i n a l w o r k b u t w a s a m e r e i n i n h a l a t i o n o f a S a n s k r i t w o r k c a l l e d P r a t i m o k s a w h i c h i s n o w 1 0 8 $ . F r o m t h e c o l o p h o n i t a p p e a r s t h a t t h e t r a n s l a t i o n w a s P f e p a r e d b y a B u d d h i s t m o n k o f K a t m i r a , n a m e d J i u a M i t r a , W i t h t h e c o - o p e r a t i o n o f t h e S t a t e - i n t e r p r e t e r o f T i b e t n a m e d g u b k t g y a l - m t s h a n , a n a t i v e o f t h e t o w n o f C o g - g m . A s J i n a I " ? Y “ a g r e a t m a s t e r o f t h e V i n a y a o f t h e A r y a M u l a - s a r - g a s t i v a d a B e l l 0 0 1 , i t i s p r e s u m e d f r o m t h e c o l o p h o n t h a t t h e ” 2 1 : 0 ? 0 k s a t r a n s l a t e d b y h i m i n t o T i b e t a n b e l o n g e d t o t h a t o f “ i t c a n n o t _ b e d e fi n i t e l y a s c e r t a i n e d w h e n t h e P r a t i m o k s a c o m . y a M u l a - s a r v a s t i v a d a s c h o o l w a s fi r s t c o m p o s e d . T h e l a t e r I ’ O S I t l o n o f t h i s P r a t i m o k s a m u s t h a v e b e e n u n d o u b t e d l y s u t t a t h a p t h a t o f t h e D h a m m a p a d a a n d t h e M a h a p a r i n i b b a n a m m 5 1 8 i t c o n t a i n s a t t h e b e g i n n i n g a n d t h e e n d V e r s e s q u o t e d h o w 0 8 6 w o r k s . T h e A r y a M fi l a - s a r v a s t i v a d a s c h o o l e x x s t e d J v e r 9 ' 3 e a r l y a s t h e t i m e o f K i n g K a n i s k a a b o u t 7 8 A - D - 0 ! : I n ? M l t l ‘ a w a s a n a t i v e o f K a é m l r a a n d a u t h o r o f a w o r k g u y ? " c a l l e d N y a y a b i n d u - p i n d a r t h a .

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Mahayana Buddhism: the Doctrinal Foundations, Second Edition
9780203428474_4_001.qxd 16/6/08 11:55 AM Page 1 1 Introduction Buddhism: doctrinal diversity and (relative) moral unity There is a Tibetan saying that just as every valley has its own language so every teacher has his own doctrine. This is an exaggeration on both counts, but it does indicate the diversity to be found within Buddhism and the important role of a teacher in mediating a received tradition and adapting it to the needs, the personal transformation, of the pupil. This divers- ity prevents, or strongly hinders, generalization about Buddhism as a whole. Nevertheless it is a diversity which Mahayana Buddhists have rather gloried in, seen not as a scandal but as something to be proud of, indicating a richness and multifaceted ability to aid the spiritual quest of all sentient, and not just human, beings. It is important to emphasize this lack of unanimity at the outset. We are dealing with a religion with some 2,500 years of doctrinal development in an environment where scho- lastic precision and subtlety was at a premium. There are no Buddhist popes, no creeds, and, although there were councils in the early years, no attempts to impose uniformity of doctrine over the entire monastic, let alone lay, establishment. Buddhism spread widely across Central, South, South-East, and East Asia. It played an important role in aiding the cultural and spiritual development of nomads and tribesmen, but it also encountered peoples already very culturally and spiritually developed, most notably those of China, where it interacted with the indigenous civilization, modifying its doctrine and behaviour in the process.
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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
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The Kayas / Bodies of a Buddha
The Kayas / Bodies of a Buddha The original meaning of the Sanskrit word Kaya (Tibetan: sku/ku) is 'that which is accumulated'. In English Kaya is translated as 'body'. However, the Kayas of Buddhas do not literally refer only to the form aggregates of Buddhas but also to Buddhas themselves, to their various attributes, and so forth. There are different ways to categorize Kayas: 1. The category into five Kayas 2. The category into four Kayas 3. The category into three Kayas 4. The category into two Kayas 1. The category into five Kayas The category into five Kayas refers to: I. The Dharmakaya / Truth Body (chos sku / choe ku) II. The Svabhavakaya / Nature Body (ngo bo nyid sku / ngo wo nyi ku) III. The Jnanakaya / Wisdom Truth Body (ye shes chos sku / ye she choe ku) IV. The Sambhogakaya / Enjoyment Body (longs sku / long ku) V. The Nimanakaya / Emanation Body (sprul sku / truel ku) Here the basis of the category is Kaya, which means that Kaya is categorized or classified into the five Kayas. I. The Dharmakaya / Truth Body Kaya and Dharmakaya are synonymous. Whatever is a Kaya is necessarily a Dharmakaya and vice versa. The definition of a Dharmakaya is: a final Kaya that is attained in dependence on meditating on its attaining agents, the three exalted knowers. The three exalted knowers are: a) Knower of basis (the Arya paths in the continua of Hearers and Solitary Realizers) b) Knower of paths (the Arya paths in the continua of Buddhas and of Bodhisattvas who have reached the Mahayana path of seeing or the Mahayana path of meditation) c) Exalted knower of aspects (the Arya paths, that is, omniscient mental consciousnesses, in the continua of Buddhas) II.
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Ye-Shes-Sde; Tibetan Scholar and Saint Dr
Ye-Shes-sDe; Tibetan Scholar and Saint Dr. Sherab Rhaldi It was being held for a long time that a large number of Buddhist texts have been translated .by the Tibetan scholars. While the presupposition turned out gradually to be true, what, in fact was not equally certain was the number oftexts translated, the areas where emphasis was laid and the scholars who were involved in the act of translation. The researches so far undertaken both by the Tibetan, Asi?n and western scholar~ appear to be inadequate in terms of the qualityl of information which they have obtained and the way they have sorted out their information. One of the Indian scholars who claims to have done some ground work in his book on Tibetan Literature is Rahul Sallkrityayana2• Rahul intended to formulate a list of scholars SlaI1ing with the 7th century A.D. and closed it in the 17th century. The list might be useful as pioneering work; neve11heless Rahur s over enthusiasm about the Indian scholars had blighted the facts of history on a number of occasions. This is rev,ealed by a subsequent work, which was more detailed and somewhat exhaustively evidenced by the Tibetan sources. Guide to the Nyingma Edition ofthe sDe-dge-bKa' -' gyurlbsTan-'gyur edited and produced by TarthaI1g Tulku3 evidently is more infom1ative and therefore more reliable have contradicted some infOlTI1ation provided by Rahul on logical grounds. However, before we come to a position to utter any opinion it will be doing well to mention that ofthe Tibetan scholars whose name occurred with the translation is tlle name ofYe-Shes-sDe.
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General Introduction1
GENERAL INTRODUCTION1 ROBERT KRITZER A. Sautrantika Reconsidered Although the term “Sautrantika” appears in virtually every general study of Indian Buddhism, there is little reliable information about who the Sautrantikas really were and exactly what positions they maintained. Until recently, scholars confidently referred to Sautrantika ideas without critically examining the basis on which these ideas were identified as such. As a result, there was a body of common “knowledge” about Sautrantika, most of it ultimately drawn from a handful of sources that are often not even cited. Since about 1980, however, Japan has been the center of a renewed interest in Sautrantika, and studies have questioned the assumptions that have been current for so long. The title of the panel of the Thirteenth Conference of the International Association of Buddhist Studies (Bangkok, 2002) at which the papers in this issue were originally read was “Sautran- tika Reconsidered,” and it is largely thanks to recent Japanese scholar- ship that it is now both necessary and possible to reconsider Sautrantika. The word “Sautrantika” means a follower of the sutras, and when we think of Sautrantika, we generally think of a group that came into exis- tence around the beginning of the Common Era and that, as its name sug- gests, considered sutra rather than sastra to be authoritative. Sautrantika is frequently included in a list of four major schools of Indian Buddhism familiar to all students of Buddhism (the other three being Sarvastivada, Madhyamika, and Yogacara). Here it should perhaps be emphasized that Sautrantika is not a sect. Although the terms “sect” and “school” are often used loosely or interchangeably, Bechert points out that what Frauwall- ner refers to as “Vinaya sects” are different from the doctrinal schools, or nikayas (9-10).
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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.
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The Pratītyasamutpādagātha and Its Role in the Medieval Cult of the Relics
THE JOURNAL OF THE INTERNATIONAL ASSOCIATION OF BUDDHIST STUDIES EDITOR-IN-CHIEF Roger Jackson Dept. oj Religion Carleton College Northfield, MN 55057 USA EDITORS Peter N. Gregory Ernst Steinkellner University of Illinois University of Vienna Urbana-Champaign, Illinois, USA Wien, Austria Alexander W. Macdonald Jikido Takasaki Universite de Paris X University of Tokyo Nanterre, France Tokyo, Japan Steven Collins Robert Thurman Concordia University Columbia University Montreal, Canada New York, New York, USA Volume 14 1991 Number 1 CONTENTS I. ARTICLES 1. The Pratityasamutpadagathd and Its Role in the Medieval Cult of the Relics, by Daniel Boucher 1 2. Notes on the Devotional Uses and Symbolic Functions of Sutra Texts as Depicted in Early Chinese Buddhist Miracle Tales and Hagiographies, by Robert F. Campany 28 3. A Source Analysis of the Ruijing lu ("Records of Miraculous Scriptures"), by Koichi Shinohara 73 4. Pudgalavada in Tibet? Assertions of Substantially Existent Selves in the Writings of Tsong-kha-pa and His Followers, by Joe Bransford Wilson 155 II. BOOK REVIEWS 1. The Dawn of Chinese Pure Land Buddhist Doctrine: Ching-ying Hui-yiian's Commentary on the Visualization Sutra, by Kenneth K. Tanaka (Allan A. Andrews) 181 2. Three Recent Collections: The Buddhist Heritage, ed. Tadeusz Skorupski; Chinese Buddhist Apocrypha, ed. Robert E. Buswell, Jr.; and Reflections on Tibetan Culture, ed. Lawrence Epstein and Richard Sherburne (Roger Jackson) 191 LIST OF CONTRIBUTORS 195 The Pratityasamutpddagathd and Its Role in the Medieval Cult of the Relics by Daniel Boucher I. Introduction Over the past one hundred and fifty years, thousands of clay seals, miniature stupas, and images inscribed with the famous "Buddhist creed" (the ye dharmd hetuprabhava..
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