As Mentioned in the Verse of the Foundation of All Good Qualities

Total Page:16

File Type:pdf, Size:1020Kb

As Mentioned in the Verse of the Foundation of All Good Qualities Amitabha Buddhist Centre Special Insight From Medium-Length Exposition of the Stages of the Path Transcript of the teachings by Khen Rinpoche Geshe Chonyi on Special Insight at Amitabha Buddhist Centre Root text: Medium-Length Exposition of the Stages of the Path to Enlightenment by Lama Tsongkhapa. Course book: Tsong-kha-pa’s Final Exposition of Wisdom, by Jeffrey Hopkins; Snow Lion Publications, 2008. For overall structure and to facilitate easy cross reference, the main headings from the course book are included in these transcripts; they are indented and in italics. Lesson 4 27 April 2019 Root text, p.27—37. General exposition of the prerequisites for special insight. Benefits of contemplating the view. Need to study all tenet systems. Summary. Q & A. Let us turn immediately to our text. We are looking at this book called Tsongkhapa’s Final Exposition of Wisdom, page 27. We begin with some outlines. 1. THE SOURCE TRADITION (P. 27) The explanation of how to train … … … through meditative cultivation. Prerequisites for special insight This section has two parts: … the view in particular. General exposition of the prerequisites for special insight Kamalashīla’s second [of three works on the] Stages of Meditation … … … the special insight realizing the mode [of being of phenomena]. (P27) The essential meaning of this passage is that it is very important for us to realize the view of emptiness. If we are able to realize the view of emptiness, then we will be able to free ourselves from cyclic existence, i.e., we will be able to attain liberation. If we fail to do that, then we will be stuck in samsara and we will not be able to liberate ourselves from cyclic existence. So, we need to realize emptiness. In order to realize emptiness, we need to rely on someone who is skilled in the view of Lesson 4 Page 1 of 14 Amitabha Buddhist Centre Special Insight From Medium-Length Exposition of the Stages of the Path emptiness as taught by the Buddha. By depending on the spiritual guide who is able to unmistakenly know the essential points of the scriptures, we then have to generate this view realizing emptiness through the wisdoms of hearing and thinking or contemplation. In that way, we will be able to settle upon this view in an unmistaken way. It is an indispensable prerequisite for us to rely on a teacher unmistakenly and to engage properly in hearing and contemplation. So, we have to know how to engage in hearing and contemplation. BENEFITS OF CONTEMPLATING THE VIEW I don’t remember if I have mentioned this before. It is said in the Buddha’s sutras that if one were to make many offerings of the seven kinds of precious jewels to the buddhas equal to the atoms of the world systems, such a person will accumulate a lot of merit. It is said that compared to such an offering, if one were to engage in hearing scriptures that teach emptiness and learn about the view of emptiness, one will create far more merit. Then compared to the merit of hearing about the view of emptiness, the merit of contemplating the view of emptiness and generating an ascertaining consciousness regarding what one has heard, the latter merit is said to be even greater. If one then engages in familiarizing oneself with and meditating on the meaning of emptiness that has been contemplated, one will create even greater merit than just contemplating the view of emptiness. So, we should bear in mind what is said in the sutras and make the effort to engage in hearing, contemplating and meditating on the texts that teach emptiness. If we are able to do that, we will be able to accumulate an infinite collection of merit. In Aryadeva’s Four Hundred Stanzas, he talks about how even generating a doubt with respect to emptiness can shake the very foundation of samsara. So, one can think about emptiness and as a result, generate doubt. We know that doubt is of three types: 1. doubt tending towards fact 2. equal doubt 3. doubt not tending towards fact According to what is stated in this stanza of Aryadeva’s text, if one generates a doubt tending towards fact, thinking, “Hmm, is emptiness like that? Maybe it is like that.” Such a thought is very, very powerful. It has the ability to shatter samsara. So, just generating a doubt tending towards fact, thinking, “Well, perhaps emptiness is like that,” is so powerful. Therefore, we should make an effort to contemplate on emptiness. In the same text by Aryadeva, he said that those with little merit will not even generate a doubt with respect to emptiness. What this means is that even to wonder about the meaning of emptiness requires a considerable amount of merit. So, if someone has no merit, this person will not even wonder about emptiness nor generate a doubt with respect to emptiness. From our side, we need to be interested in knowing about emptiness. We need to have some curiosity and we need to have some wish to learn about emptiness. On that basis, Lesson 4 Page 2 of 14 Amitabha Buddhist Centre Special Insight From Medium-Length Exposition of the Stages of the Path then we can engage in hearing explanations and reading books that explain emptiness. If we are able to do that, this is a sign that we are persons of good fortune because being able to have such interest in itself is a result of our merit. So, knowing this, we should generate joy and feel happy to be able to listen to such explanations, to contemplate and so on. This is important. If we are not able to generate this kind of joyful attitude, then hearing the explanations on emptiness can become a kind of hardship. This should not be the case. Regardless of what kind of activity we embark on, we should understand the benefits of that activity. If we understand the benefits, then we will feel enthusiastic about engaging in that activity. In our case, we should remember that just hearing these explanations of emptiness will bring a lot of merit. So, by engaging in learning and contemplation, we will be able to accumulate boundless merit as explained in the sutras I have mentioned earlier. If a person were to make offerings filling all the world systems equal to the number of particles in all these world systems, this person will accumulate infinite merit. Compared to that, the merit of engaging in hearing explanations of emptiness is far greater. This is based on the Buddha’s words. So remembering that, we should generate great enthusiasm in learning about emptiness. If you have no idea what benefits there are in engaging in studying emptiness, then you will not feel enthusiastic about doing this kind of activity. Therefore, it is important for you to bear in mind the benefits as explained by the Buddha and to have confidence and faith in his statements. In that way, you will be able to generate enthusiasm and enjoy this activity of learning about emptiness. It all depends on your attitude. If you are able to generate this motivation wanting to learn about emptiness, wanting to engage in hearing, contemplation and so forth, then starting from that motivation, every step you take enables you to create an enormous amount of merit. So, by understanding these benefits, you should understand that it is very meritorious to engage in such an activity and you should feel very fortunate to be able to do so. With that understanding, you will be able to engage in the learning of emptiness very joyously. With that, let us carry on reading the text. There are these outlines that are sometimes added to the text. These outlines are composed by Trijang Rinpoche. The need to follow any of the great trail-blazers as appropriate1 Furthermore, such a view … … … an unmistaken commentary [of Buddha’s] thought. (p.27—28) In relation to the presentation of the view, there are many scriptures. The Buddha taught interpretable meaning scriptures and also definitive meaning scriptures. Between these 1 The outlines by Trijang Rinpoche are set in bold and are in Calibri font to differentiate them from the outlines that appear in the course book itself. Lesson 4 Page 3 of 14 Amitabha Buddhist Centre Special Insight From Medium-Length Exposition of the Stages of the Path two types of scriptures, we need to mainly rely on the definitive meaning scriptures. In other words, not everything that the Buddha taught is literally acceptable. So, we may need to rely on those that are literally acceptable. We have mentioned in a previous class that there are various openers of the chariot tracks or trailblazers. For example, Asanga is the opener of the chariot tracks of the Mind Only School (Cittamatra) and Nagarjuna is the opener of the chariot tracks of the Middle Way School (Madhyamaka). Here, it is stated that we need to rely on a treatise by one of the great valid openers of the chariot tracks or chariot-way who commentated on the Buddha’s thought. In this context, we will be relying on Nagarjuna’s treatise in order to settle on the view, to hear about the teachings on emptiness and to contemplate their meaning. The need to seek the view relying on Nagarjuna's system On whom should you rely? … … … in dependence on his texts. (p. 28) It is not the case that the Buddha did not teach emptiness in his sutras so that you have to rely on somebody else.
Recommended publications
  • Thinking in Buddhism: Nagarjuna's Middle
    Thinking in Buddhism: Nagarjuna’s Middle Way 1994 Jonah Winters About this Book Any research into a school of thought whose texts are in a foreign language encounters certain difficulties in deciding which words to translate and which ones to leave in the original. It is all the more of an issue when the texts in question are from a language ancient and quite unlike our own. Most of the texts on which this thesis are based were written in two languages: the earliest texts of Buddhism were written in a simplified form of Sanskrit called Pali, and most Indian texts of Madhyamika were written in either classical or “hybrid” Sanskrit. Terms in these two languages are often different but recognizable, e.g. “dhamma” in Pali and “dharma” in Sanskrit. For the sake of coherency, all such terms are given in their Sanskrit form, even when that may entail changing a term when presenting a quote from Pali. Since this thesis is not intended to be a specialized research document for a select audience, terms have been translated whenever possible,even when the subtletiesof the Sanskrit term are lost in translation.In a research paper as limited as this, those subtleties are often almost irrelevant.For example, it is sufficient to translate “dharma” as either “Law” or “elements” without delving into its multiplicity of meanings in Sanskrit. Only four terms have been left consistently untranslated. “Karma” and “nirvana” are now to be found in any English dictionary, and so their translation or italicization is unnecessary. Similarly, “Buddha,” while literally a Sanskrit term meaning “awakened,” is left untranslated and unitalicized due to its titular nature and its familiarity.
    [Show full text]
  • Notes and Topics: Synopsis of Taranatha's History
    SYNOPSIS OF TARANATHA'S HISTORY Synopsis of chapters I - XIII was published in Vol. V, NO.3. Diacritical marks are not used; a standard transcription is followed. MRT CHAPTER XIV Events of the time of Brahmana Rahula King Chandrapala was the ruler of Aparantaka. He gave offerings to the Chaityas and the Sangha. A friend of the king, Indradhruva wrote the Aindra-vyakarana. During the reign of Chandrapala, Acharya Brahmana Rahulabhadra came to Nalanda. He took ordination from Venerable Krishna and stu­ died the Sravakapitaka. Some state that he was ordained by Rahula­ prabha and that Krishna was his teacher. He learnt the Sutras and the Tantras of Mahayana and preached the Madhyamika doctrines. There were at that time eight Madhyamika teachers, viz., Bhadantas Rahula­ garbha, Ghanasa and others. The Tantras were divided into three sections, Kriya (rites and rituals), Charya (practices) and Yoga (medi­ tation). The Tantric texts were Guhyasamaja, Buddhasamayayoga and Mayajala. Bhadanta Srilabha of Kashmir was a Hinayaist and propagated the Sautrantika doctrines. At this time appeared in Saketa Bhikshu Maha­ virya and in Varanasi Vaibhashika Mahabhadanta Buddhadeva. There were four other Bhandanta Dharmatrata, Ghoshaka, Vasumitra and Bu­ dhadeva. This Dharmatrata should not be confused with the author of Udanavarga, Dharmatrata; similarly this Vasumitra with two other Vasumitras, one being thr author of the Sastra-prakarana and the other of the Samayabhedoparachanachakra. [Translated into English by J. Masuda in Asia Major 1] In the eastern countries Odivisa and Bengal appeared Mantrayana along with many Vidyadharas. One of them was Sri Saraha or Mahabrahmana Rahula Brahmachari. At that time were composed the Mahayana Sutras except the Satasahasrika Prajnaparamita.
    [Show full text]
  • Thought and Practice in Mahayana Buddhism in India (1St Century B.C. to 6Th Century A.D.)
    International Journal of Humanities and Social Sciences. ISSN 2250-3226 Volume 7, Number 2 (2017), pp. 149-152 © Research India Publications http://www.ripublication.com Thought and Practice in Mahayana Buddhism in India (1st Century B.C. to 6th Century A.D.) Vaishali Bhagwatkar Barkatullah Vishwavidyalaya, Bhopal (M.P.) India Abstract Buddhism is a world religion, which arose in and around the ancient Kingdom of Magadha (now in Bihar, India), and is based on the teachings of Siddhartha Gautama who was deemed a "Buddha" ("Awakened One"). Buddhism spread outside of Magadha starting in the Buddha's lifetime. With the reign of the Buddhist Mauryan Emperor Ashoka, the Buddhist community split into two branches: the Mahasaṃghika and the Sthaviravada, each of which spread throughout India and split into numerous sub-sects. In modern times, two major branches of Buddhism exist: the Theravada in Sri Lanka and Southeast Asia, and the Mahayana throughout the Himalayas and East Asia. INTRODUCTION Buddhism remains the primary or a major religion in the Himalayan areas such as Sikkim, Ladakh, Arunachal Pradesh, the Darjeeling hills in West Bengal, and the Lahaul and Spiti areas of upper Himachal Pradesh. Remains have also been found in Andhra Pradesh, the origin of Mahayana Buddhism. Buddhism has been reemerging in India since the past century, due to its adoption by many Indian intellectuals, the migration of Buddhist Tibetan exiles, and the mass conversion of hundreds of thousands of Hindu Dalits. According to the 2001 census, Buddhists make up 0.8% of India's population, or 7.95 million individuals. Buddha was born in Lumbini, in Nepal, to a Kapilvastu King of the Shakya Kingdom named Suddhodana.
    [Show full text]
  • Discovering Buddhism at Home
    Discovering Buddhism at home Awakening the limitless potential of your mind, achieving all peace and happiness Special Integration Experiences Required Reading Contents The Eight Places of Buddhist Pilgrimage, by Jeremy Russell 3 (Also available on Lama Yeshe Wisdom Archive Website – www.lamayeshe.com) Further required reading includes the following texts: The Tantric Path of Purification, by Lama Thubten Yeshe Everlasting Rain of Nectar, by Geshe Jampa Gyatso © FPMT, Inc., 2001. All rights reserved. 1 2 The Eight Places of Buddhist Pilgrimage by Jeremy Russell Jeremy Russell was born in England and received his degree in English Literature from London University. He studied Buddhist philosophy at the Library of Tibetan Works and Archives, Dharamsala, for four years. Jeremy currently lives in Dharamsala, India, editing Cho-Yang, the Journal of Tibetan Culture, and translating other material from Tibetan. Lord Buddha said: Monks, after my passing away, if all the sons and daughters of good family and the faithful, so long as they live, go to the four holy places, they should go and remember: here at Lumbini the enlightened one was born; here at Bodhgaya he attained enlightenment; here at Sarnath he turned twelve wheels of Dharma; and here at Kushinagar he entered parinirvana. Monks, after my passing away there will be activities such as circumambulation of these places and prostration to them. Thus it should be told, for they who have faith in my deeds and awareness of their own will travel to higher states. After my passing away, the new monks who come and ask of the doctrine should be told of these four places and advised that a pilgrimage to them will help purify their previously accumulated negative karmas, even the five heinous actions.
    [Show full text]
  • Unit 4 Philosophy of Buddhism
    Philosophy of Buddhism UNIT 4 PHILOSOPHY OF BUDDHISM Contents 4.0 Objectives 4.1 Introduction 4.2 The Four Noble Truths 4.3 The Eightfold Path in Buddhism 4.4 The Doctrine of Dependent Origination (Pratitya-samutpada) 4.5 The Doctrine of Momentoriness (Kshanika-vada) 4.6 The Doctrine of Karma 4.7 The Doctrine of Non-soul (anatta) 4.8 Philosophical Schools of Buddhism 4.9 Let Us Sum Up 4.10 Key Words 4.11 Further Readings and References 4.0 OBJECTIVES This unit, the philosophy of Buddhism, introduces the main philosophical notions of Buddhism. It gives a brief and comprehensive view about the central teachings of Lord Buddha and the rich philosophical implications applied on it by his followers. This study may help the students to develop a genuine taste for Buddhism and its philosophy, which would enable them to carry out more researches and study on it. Since Buddhist philosophy gives practical suggestions for a virtuous life, this study will help one to improve the quality of his or her life and the attitude towards his or her life. 4.1 INTRODUCTION Buddhist philosophy and doctrines, based on the teachings of Gautama Buddha, give meaningful insights about reality and human existence. Buddha was primarily an ethical teacher rather than a philosopher. His central concern was to show man the way out of suffering and not one of constructing a philosophical theory. Therefore, Buddha’s teaching lays great emphasis on the practical matters of conduct which lead to liberation. For Buddha, the root cause of suffering is ignorance and in order to eliminate suffering we need to know the nature of existence.
    [Show full text]
  • Four NOBLE TRUTHS
    THE FouR NOBLE TRUTHS THE FOUR NOBLE TRUTHS Fundamentals of the Buddhist Teachings His Holiness the XIV Dalai Lama translated by Geshe Th upten finpa edited by Dominique Side Thorsons An imprint of HarperCollinsPublishers 77-85 Fulham Palace Road, Hammersmith, London W6 8JB Published by Thorsons 1997 21 20 19 18 17 16 ©His Holiness the XIV Dalai Lama 1997 His Holiness the XIV Dalai Lama asserts the moral right to be identified as the author of this work A catalogue record for this book is available from the British Library ISBN 0 7225 3550 3 Printed and bound in Great Britain by Martins the Printers Limited, Berwick upon Tweed All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any fonn or by any means. electronic, mechanical, photocopying, recording or otherwise, without the prior pennission of the publishers. CONTENTS Preface by Kesang Y Takla vii In troduction I Introducing the Four Noble Truths 34 2 The Truth of Suffering 42 3 The Truth of the Origin of Suffering 72 4 The Truth of Cessation 95 5 The Truth of the Path 115 Appendix: Compassion, the Basis for Human Happiness 130 Glossary 15 1 Recommended Reading !58 Notes 160 PREFACE In July 1996, His Holiness the Dalai Lama gave a series of lectures on Buddhist thought and practice at the Barbican Centre in London. These talks were facilitated by the Network of Buddhist Organisations in U.K. - a national association of Buddhist Centres. The central theme of His Holiness the Dalai Lama's lectures at the Barbican Centre, which form the core of this book, is the Buddhist teaching on the principle of the Four Noble Truths, which is the foundation of all Buddha's teachings.
    [Show full text]
  • Chapter II * Place of Hevajra Tantraj in Tantric Literature
    Chapter II * Place of Hevajra Tantraj in Tantric Literature 4 1. Buddhist Tantric Literature Lama Anagarik Govinda wrote: “the word ‘Tantrd is related to the concept of weaving and its derivatives (thread, web, fabric, etc.), hinting at the interwovenness of things and actions, the interdependence of all that exists, the continuity in the interaction of cause and effect, as well as in spiritual and'traditional development, which like a thread weaves its way through the fabric of history and of individual lives. The scriptures which in Buddhism go under the name of Tantra (Tib.: rgyud) are invariably of a mystic nature, i.e., trying to establish the inner relationship of things: the parallelism of microcosm and macrocosm, mind and universe, ritual and reality, the world of matter and the world of the spirit.”99 Scholars like N.N. Bhattacharyya and also Pranabananda Jash, regard Tantra as a religious system or science (Sastra) dealing with the means (sadhana) of attaining success (siddhi) in secular or religious efforts.100 N.N. Bhattacharyya mentions that “Tantra came to mean the essentials of any religious system and, subsequently, special doctrines and rituals found only in certain forms of various religious systems. This change in the meaning, significance, and character of the word ‘Tantra' is quite striking and is likely to reveal many hitherto unnoticed elements that have characterised the social fabric of India through the ages.”101 It is must be noted that the Tantrika tradition is not the work of a day, it has a long history behind it. Creation, maintenance and dissolution, 99 Lama Anagarika Govinda, Foundations of Tibetan Myticism (Maine: Samuel Weiser, Inc., 1969), p.93.
    [Show full text]
  • Born a Peasant, Died a King
    The History of Buddhism in India The Gradual Unfolding of the Buddha’s Profound Intention An Advanced Buddhist Studies/Rime Shedra NYC Course Eleven of the Tuesdays from January 23rd to April 10th, 2018 From 7-9:15 pm (Omitting February 20th) Shambhala Meditation Center of New York Syllabus I. Class One: Myth, Legends and Facts—Tradition and Western Scholarship A. Buddhist History for Buddhist Practitioners, Rita Gross, six pages, SB pp. 1-6 B. Chapter One: The Emergence of Buddhism in India, The Beautiful Necklace That Illuminates the Mind: A Brief Exposition of an Impartial History of the Buddhadharma, Jamgon Kongtrul, Trs. Yehuda Levinson, pp. 1-2, SB pp. 7-8 C. Perfect Conduct-Ascertaining the Three Vows, Ngari Panchen, Pema Wangyi Gyalpo, Commentary by Dudjom Rinpoche, Trs. Gyurme Samdrub and Sangye Khandro, SB pp. 9-21 1. Chapter Two: An Explanation of the Pratimoksa-Vinaya, excerpt on pp. 14-17 2. Chapter Three: The Bodhisattva Vows, excerpt on pp. 63-65 3. Chapter Four: Secret Mantra, excerpt on pp. 100-104 II. Class Two: The Life of the Buddha—Scholar’s View A. Origins, Buddhism in India, Luis O. Gomez, Buddhism in Asian History, pp. 51- 59, SB pp. 22-27 B. The Life of the Buddha, A History of Indian Buddhism From Sakyamuni to Early Mahayana, Hirakawa Akira, pp. 20-37, SB pp. 75-83 III. Class Three: The Life of the Buddha—Traditional View A. The Coming of Buddha, Teacher of the Doctrine, The Nyingma School of Tibetan Buddhism: Its Fundamentals and History, Dudjom Rinpoche, Trs.
    [Show full text]
  • Candrakīrti on Dignāga on Svalakṣaṇas
    JIABS Journal of the International Association of Buddhist Studies Volume 26 Number 1 2003 In Memoriam Professor Akira HIRAKAWA by Kotabo FUJIJA............................................................................... 3 Paul M. HARRISON Relying on the Dharma and not the Person: Reflection on authority and Transmission in Buddhism and Buddhist Studies ..................... 9 Colette CAILLAT Gleanings from a Comparative Reading of Early Canonical Buddhist and Jaina Texts ................................................................................. 25 Robert H. SHARF Thinking through Shingon Ritual ..................................................... 51 Giulio AGOSTINI On the Nikaya Affiliation of the Srighanacarasangraha and the Sphu†artha Srighanacarasangraha†ika............................................. 97 Mario D'AMATO Can all Beings Potentially Attain Awakening? Gotra-theory in the Mahayanasutralaµkara ................................... 115 Dan ARNOLD Candrakirti on Dignaga on SvalakÒa∞as ......................................... 139 Carmen MEINERT Structural Analysis of the bSam gtan mig sgron. A Comparison of the Fourfold Correct Practice in the Aryavikalpapravesanamadhara∞i and the Contents of the four Main Chapters of the bSam gtan mig sgron 175 Notes on the Contributors................................................................. 197 CANDRAKIRTI ON DIGNAGA ON SVALAK∑AıAS DAN ARNOLD I. Introduction Since the publication of Th. Stcherbatsky’s Buddhist Logic in 1932, many scholars have followed the great Russian
    [Show full text]
  • Buddha and His Dhamma by B R Ambedkar
    Buddha and his Dhamma Written by Dr. B R Ambedkar Homage to the Blessed One, the Exalted One, and the Fully-Enlightened One! CREATED AND UPLOADED BY: SIDDHARTHA CHABUKSWAR Email: [email protected] http://www.ambedkar.webs.com ―~::BE HAPPY::~‖ No Copyrights, it‘s made to share with everyone. So feel free to share this book with others. Ebook of Buddha and His Dhamma by Dr. Ambedkar [Be Happy- Siddhartha Chabukswar] AUTHOR OF THE BOOK: Dr. Bhimrao Ramji Ambedkar (M.A, PH.D, LL.D., D.LITT., D. Sc, BARRISTER-AT-LAW) Born: 14th April 1891 Dhammadeeksha: 14th October 1956 (Asok Viajayadashmi ) Mahaparinirvana: 6th December 1956 NOTE: This book is been created by Siddhartha Chabukswar which is meant for free sharing for Dhamma Online and doesn‘t include copyright. So feel free to share with others and speard Dhamma. 2 Ebook of Buddha and His Dhamma by Dr. Ambedkar [Be Happy- Siddhartha Chabukswar] PREFACE: In response to the request by Buddhist here in India and elsewhere in the Buddhist countries of the world and also by some philosophers and religious leaders in other countries, we are now bringing out a second edition of "The Buddha and His Dhamma". We had first published Dr. Ambedkar's "The Buddha and His Dhamma" in 1957 almost within a year of his Nirvana. As this new and consistent commentary of the Dhamma by Dr. Ambedkar became almost the Bible of the Indian Buddhists, we later published a Hindi as well as Marathi version of The Dhamma. These publications served a very useful purpose to Indian Buddhist who treat this book as the New Testament for studying The Dhamma singly or in groups in their localities and for devoting some of their time every day to reflect on it.
    [Show full text]
  • Knowing All Through Knowing One: Mystical Communion Or Logical Trick in the Tattvasamgraha and Tattvasamgrahapahjikd 225
    Journal of the International Association of Buddhi st Studies Volume 23 • Number 2 • 2000 CARMEN DRAGONETTI Marginal Note on the Idealistic Conception of citta-mdtra 165 JOHNKIESCHNICK Blood Writing in Chinese Buddhism 177 KLAUS-DIETER MATHES Taranatha's Presentation of trisvabhava in the gZan ston shin po 195 SARA McCLINTOCK Knowing All through Knowing One: Mystical Communion or Logical Trick in the Tattvasamgraha and Tattvasamgrahapahjikd 225 LINDA PENKOWER In the Beginning ... Guanding $111 (561-632) and the Creation of Early Tiantai 245 PETER SKILLING Vasubandhu and the Vyakhyayukti Literature 297 The XHIth Conference of the International Association of Buddhist Studies, Bangkok 8-13 December 2002 First circular 351 SARA McCLINTOCK Knowing All through Knowing One: Mystical Communion or Logical Trick in the Tattvasamgraha and Tattvasamgmhapanjikd* It is well known that Buddhists of various stripes have had a difficult relationship with the concept of omniscience. In the earliest surviving corpus of texts, we find passages both for and against the idea that the Buddha knew all things, or dharmas, without exception. Nonetheless, over time it became commonplace for both philosophers and sutra compilers to refer to their founder not only by the well-worn epithets of Buddha, Tathagata, and Bhagavan, but also as Sarvajfia, the All- knowing or Omniscient One. This was so despite the fact that according to many Buddhist philosophers - especially the Madhyamikas of later centuries and others who followed the Prajhaparamita collection of Mahayana sutras - there ultimately was nothing to know. Starting with Nagarjuna and his peers, one observes an increasing dedication to the idea of an omniscient Buddha; yet simultaneously, one also encounters a relentless attempt to dismantle the very "individual nature" (svabhava) that would seem (at least according to many of the realist ontologies then current in India) to allow for any knowledge at all.
    [Show full text]
  • Tibetan Buddhism Registered: a Catalogue from the Imperial Court of ’Phang Thang
    Tibetan Buddhism Registered: A Catalogue from the Imperial Court of ’Phang Thang Georgios T. Halkias CONTENTS AND DIVISIONS: 1. An Official Registration of Buddhist Texts 2. Dating Inconsistencies: Historical Sources and the PT 3. Textual Archaeology 3.1. The Introduction and Colophon to the Catalogue 3.2. Translation of the Title and Colophon 3.3. Transcription of the Colophon 4. Observations on Taxonomy and Other Considerations 4.1. Sutras, Sastras & Dharani 4.2. Tibetan Authors 4.3. Tantric Texts 4.4. Other Divisions 4.5. Notes 4.6. Dating 5. Appendices TABLE 1 PT Index (Divisions and Number of Texts) TABLE 2 Tibetan Authors (PT) TABLE 3 Common Divisions and Distributions (PT/DK) TABLE 4 Hinayana Sastras/Madhyamaka Sastras/Logic (PT/DK) TABLE 5 Five Great Dharani (PT/DK) TABLE 6 Minor Works Attributed to Nagarjuna (PT/DK) 46 HALKIAS: TIBETAN BUDDHISM REGISTERED TABLE 7 Tantric Texts (PT) TABLE 8 Mahasutras (PT/DK) TABLE 9 Mahayana Sutras Translated from Chinese (PT) 1. An Official Registration of Buddhist Texts* HE first diffusion of Buddhism into Tibet (snga dar) coincides with the foundation and military expansion of the Tibetan Empire (seventh-ninth Tcentury). According to traditional accounts, the importation of Buddhism and concomitant translation of Buddhist literature into Tibetan commenced dur­ ing the time of the first dharmaraja Srong btsan sgam po (617-649/650) and continued well up until the seventeenth century.1 With the imperial patronage of Buddhist monasticism from the eighth century onwards, a number of reg­ isters of Buddhist and non-Buddhist2 translated works were compiled and kept in Tibetan monastic communities and imperial depositories.
    [Show full text]