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Buddhist Monastic Traditions of Southern Asia
BUDDHIST MONASTIC TRADITIONS OF SOUTHERN ASIA dBET Alpha PDF Version © 2017 All Rights Reserved BDK English Tripitaka 93-1 BUDDHIST MONASTIC TRADITIONS OF SOUTHERN ASIA A RECORD OF THE INNER LAW SENT HOME FROM THE SOUTH SEAS by Sramana Yijing Translated from the Chinese (Taishô Volume 54, Number 2125) by Li Rongxi Numata Center for Buddhist Translation and Research 2000 © 2000 by Bukkyo Dendo Kyokai and Numata Center for Buddhist Translation and Research All rights reserved. No part of this book may be reproduced, stored in a retrieval system, or transcribed in any form or by any means —electronic, mechanical, photocopying, recording, or otherwise— without the prior written permission of the publisher. First Printing, 2000 ISBN: 1-886439-09-5 Library of Congress Catalog Card Number: 98-67122 Published by Numata Center for Buddhist Translation and Research 2620 Warring Street Berkeley, California 94704 Printed in the United States of America A Message on the Publication of the English Tripit aka The Buddhist canon is said to contain eighty-four thousand different teachings. I believe that this is because the Buddha’s basic approach was to prescribe a different treatment for every spiritual ailment, much as a doctor prescribes a different medicine for every medical ailment. Thus his teachings were always appropriate for the par ticular suffering individual and for the time at which the teaching was given, and over the ages not one of his prescriptions has failed to relieve the suffering to which it was addressed. Ever since the Buddha’s Great Demise over twenty-five hundred years ago, his message of wisdom and compassion has spread through out the world. -
A Buddhist Sütra's Transformation Into a Daoist Text
A BUDDHIST SÜTRA'S TRANSFORMATION INTO A DAOIST TEXT Stephan Peter Bumbacher, Universities of Tübingen and Zürich for Robert H. Gassmann, at his 60th birthday Abstract Daoism and Chinese Buddhism interacted in complex ways over the last two millenia. However, the precise nature of this two-way exchange still awaits a systematic investigation. Since the early 1980s, the Buddhist impact on lingbao-Daoism has become evident. Recently, it was suggested that the developing Daoist monasticism of fifth century Southern China may also have been influ¬ enced by the then already existing Buddhist one. Of special interest are Daoist texts that predate the lingbao-corpus and show some form of Buddhist influence as they might have had an impact on the latter. As a possible point of departure, an analysis of Yang Xi's adaptation of the Buddhist Forty-two sections of Buddhist sutras is offered. It shows that already a generation earlier than Ge Chaofu's lingbao scriptures Daoists not only had first hand knowledge of Buddhism but even made verbatim use of their scriptures to their own ends. As a by-product of this analysis, it is even possible to emend the received version of the Forty-two sections of Buddhist sutras where it apparently is defective. 1. Introduction The first four centuries of the common era witnessed not only the arrival of some forms of Buddhism in China, this was also the formative period of several traditions of Daoism, the indigenous Chinese Hochreligion.1 Both were essen¬ tially different: whereas the Buddhists sought to get out of samsära by entering nirväna or final extinction, the Daoists aimed at becoming immortals - either earthly immortals who would live on on earth for centuries, now and then chang¬ ing their whereabouts and altering their social identities, or heavenly immortals who would ascend heaven in broad daylight in order to integrate themselves into the heavenly hierarchy. -
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 University of Chicago Practices of Scriptural Economy: Compiling and Copying a Seventh-Century Chinese Buddhist Anthology A
THE UNIVERSITY OF CHICAGO PRACTICES OF SCRIPTURAL ECONOMY: COMPILING AND COPYING A SEVENTH-CENTURY CHINESE BUDDHIST ANTHOLOGY A DISSERTATION SUBMITTED TO THE FACULTY OF THE DIVINITY SCHOOL IN CANDIDACY FOR THE DEGREE OF DOCTOR OF PHILOSOPHY BY ALEXANDER ONG HSU CHICAGO, ILLINOIS AUGUST 2018 © Copyright by Alexander Ong Hsu, 2018. All rights reserved. Dissertation Abstract: Practices of Scriptural Economy: Compiling and Copying a Seventh-Century Chinese Buddhist Anthology By Alexander Ong Hsu This dissertation reads a seventh-century Chinese Buddhist anthology to examine how medieval Chinese Buddhists practiced reducing and reorganizing their voluminous scriptural tra- dition into more useful formats. The anthology, A Grove of Pearls from the Garden of Dharma (Fayuan zhulin ), was compiled by a scholar-monk named Daoshi (?–683) from hundreds of Buddhist scriptures and other religious writings, listing thousands of quotations un- der a system of one-hundred category-chapters. This dissertation shows how A Grove of Pearls was designed by and for scriptural economy: it facilitated and was facilitated by traditions of categorizing, excerpting, and collecting units of scripture. Anthologies like A Grove of Pearls selectively copied the forms and contents of earlier Buddhist anthologies, catalogs, and other compilations; and, in turn, later Buddhists would selectively copy from it in order to spread the Buddhist dharma. I read anthologies not merely to describe their contents but to show what their compilers and copyists thought they were doing when they made and used them. A Grove of Pearls from the Garden of Dharma has often been read as an example of a Buddhist leishu , or “Chinese encyclopedia.” But the work’s precursors from the sixth cen- tury do not all fit neatly into this genre because they do not all use lei or categories consist- ently, nor do they all have encyclopedic breadth like A Grove of Pearls. -
Wh 55. the Five Precepts: Collected Essays
The Five Precepts Collected Essays by Dr. Paul Dahlke, Bhikkhu Sīlācāra, L.R. Oates, and G. Constant Lounsbery Buddhist Publication Society Kandy • Sri Lanka The Wheel Publication No. 55 First Edition 1963. Second Impression 1975. ISSN 0068–3345 2 BPS Online Edition © (2008) Digital Transcription Source: BPS Transcription Project For free distribution. This work may be republished, reformatted, reprinted and redistributed in any medium. However, any such republication and redistribution is to be made available to the public on a free and unrestricted basis, and translations and other derivative works are to be clearly marked as such. 3 The Five Precepts Pañca Sīla 1. Pāṇātipātā veramaṇī, sikkhāpadaṃ samādiyāmi. 2. Adinnādānā veramaṇī, sikkhāpadaṃ samādiyāmi. 3. Kāmesu micchācārā veramaṇī, sikkhāpadaṃ samādiyāmi. 4. Musāvādā veramaṇī, sikkhā-padaṃ samādiyāmi. 5. Surāmeraya majja pamādaṭṭhānā, sikkhāpadaṃ samādiyāmi . 1. I undertake to observe the precept to abstain from killing living beings. 2. I undertake to observe the precept to abstain from taking what is not given. 3. I undertake to observe the precept to abstain from sexual misconduct. 4. I undertake to observe the precept to abstain from false speech. 5. I undertake to observe the precept to abstain 4 from intoxicating drinks and drugs causing heedlessness. 5 The Precepts in Buddhism Dr. Paul Dahlke here are five precepts in Buddhism which are T binding on all who call themselves Buddhists. They are: Not to take the life of any living being. Not to take what is not given. Abstaining from sexual misconduct. Abstaining from wrong speech. Abstaining from intoxicants. These precepts are not commandments in the Christian sense. -
The Practice of Fasting After Midday in Contemporary Chinese Nunneries
The Practice of Fasting after Midday in Contemporary Chinese Nunneries Tzu-Lung Chiu University of Ghent According to monastic disciplinary texts, Buddhist monastic members are prohibited from eating solid food after midday. This rule has given rise to much debate, past and present, particularly between Mahāyāna and Theravāda Buddhist communities. This article explores Chinese Buddhist nuns’ attitudes toward the rule about not eating after noon, and its enforcement in contemporary monastic institutions in Taiwan and Mainland China. It goes on to investigate the external factors that may have influenced the way the rule is observed, and brings to light a diversity of opinions on the applicability of the rule as it has been shaped by socio- cultural contexts, including nuns’ adaptation to the locals’ ethos in today’s Taiwan and Mainland China. Introduction Food plays a pivotal role in the life of every human being, as the medium for the body’s basic needs and health, and is closely intertwined with most other aspects of living. As aptly put by Roel Sterckx (2005:1), the bio-cultural relationship of humans to eating and food “is now firmly implanted as a valuable tool to explore aspects of a society’s social, political and religious make up.” In the . 5(11): 57–89. ©5 Tzu-Lung Chiu THE Practice of FastinG AFTER MiddaY IN ContemporarY Chinese NUNNERIES realm of food and religion, food control and diet prohibitions exist in different forms in many world faiths. According to Émile Durkheim (1915:306), “[i]n general, all acts characteristic of the ordinary life are forbidden while those of the religious life are taking place. -
Trustworthiness Education in Ancient Chinese Beliefs
Journal of Frontiers in Educational Research DOI: 10.23977/jfer.2021.010333 Clausius Scientific Press, Canada Volume 1, Number 3, 2021 Trustworthiness Education in Ancient Chinese Beliefs Cao Xiaohu School of Public Administration, Nanjing Normal University, 210023, China Keywords: Ancient beliefs, Trustworthiness education, Sincerity, Honesty Abstract: In ancient China, education was people-oriented, and relatively speaking, it did not rely on mysticism. However, ancient Chinese education also advocated “Shen Dao She Jiao (to educate by the method of mysticism)”, and trustworthiness education is one of the typical representatives. 1. Introduction Mysticism has a certain role in the ancient moral education. Compared with other forms of civilization, ancient Chinese religious beliefs, especially mysticism, are not developed. Ancient Chinese education is people-oriented and does not rely heavily on mysticism. However, ancient Chinese education also borrowed mysticism or “God”-related ideas, and trustworthiness education education is one of the typical representatives, which includes sincerity and honesty. Sincerity was first associated with piety and belief in Gods. In “The Book of Histrical Documents”, there are the concepts of sincere and honesty. Among them, Sincere mainly refers to devout to Gods: “The spirits (Gods-author's note) do not always accept the sacrificese that are offered to them; they accept only the sacrificese of the sincere.”[1]. Later, sincerity gradually faded away from mystery and became a daily moral principle, but the requirement for sincerity is still directly or indirectly related to “mysticism”. The traditional ideological systems advocating “Shen Dao She Jiao (to educate by the method of mysticism)” mainly include the following types: “BOOK OF CHANGES”, Mohist, Dong Zhongshu thought, Taoism and Buddhism. -
The Daoist Tradition Also Available from Bloomsbury
The Daoist Tradition Also available from Bloomsbury Chinese Religion, Xinzhong Yao and Yanxia Zhao Confucius: A Guide for the Perplexed, Yong Huang The Daoist Tradition An Introduction LOUIS KOMJATHY Bloomsbury Academic An imprint of Bloomsbury Publishing Plc 50 Bedford Square 175 Fifth Avenue London New York WC1B 3DP NY 10010 UK USA www.bloomsbury.com First published 2013 © Louis Komjathy, 2013 All rights reserved. No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or any information storage or retrieval system, without prior permission in writing from the publishers. Louis Komjathy has asserted his right under the Copyright, Designs and Patents Act, 1988, to be identified as Author of this work. No responsibility for loss caused to any individual or organization acting on or refraining from action as a result of the material in this publication can be accepted by Bloomsbury Academic or the author. Permissions Cover: Kate Townsend Ch. 10: Chart 10: Livia Kohn Ch. 11: Chart 11: Harold Roth Ch. 13: Fig. 20: Michael Saso Ch. 15: Fig. 22: Wu’s Healing Art Ch. 16: Fig. 25: British Taoist Association British Library Cataloguing-in-Publication Data A catalogue record for this book is available from the British Library. ISBN: 9781472508942 Library of Congress Cataloging-in-Publication Data Komjathy, Louis, 1971- The Daoist tradition : an introduction / Louis Komjathy. pages cm Includes bibliographical references and index. ISBN 978-1-4411-1669-7 (hardback) -- ISBN 978-1-4411-6873-3 (pbk.) -- ISBN 978-1-4411-9645-3 (epub) 1. -
The Five Precepts
The Five Precepts Discourse on the Taking of the Three Refuges and Five Precepts Ceremony on June 25, 1995 by Venerable Master Miao Lien In Sanskrit, men and women who have taken the Five Precepts are referred to as Upasaka and Upasika respectively, which means male and female disciples. Those who have vowed to follow the Five Precepts or the Bodhisattva Precepts are disciples and protectors of the Three Treasures. In terms of the Buddhadharma, they must participate in the myriad practices of Bodhisattvas, for if a teacher needs to complete a task, his students should be of assistance. The Five Precepts are prohibitions against killing, stealing, engaging in sexual misconduct, lying, and taking intoxicants. The first four—no killing, no stealing, no sexual misconduct, and no false speech—are fundamental precepts, while the fifth—no intoxicants—is a preventative precept. Now, let us discuss why we must refrain from killing, stealing, committing sexual misconduct, engaging in false speech, and taking intoxicants. What are the benefits of upholding the precepts? What are the drawbacks of not upholding them? First Precept: No Killing To avoid making others suffer, we shall not kill any sentient beings, even for the sake of saving our own lives. This topic should be understood in Buddhist terms, not using common secular arguments. Ordinary people think that self-defense is necessary to defend themselves from harm. But this is not the Buddhist way. Not only do we need to abstain from killing people, but we must also refrain from harming insects, such as ants, even to save our own lives. -
44. Correlative Cosmology, Moral Rectitude, and Buddhist Notions of Health
44. Correlative Cosmology, Moral Rectitude, and Buddhist Notions of Health Se lections from the Sūtra of Trapuṣa and Bhallika ori tavor he Sūtra of Trapuṣa and Bhallika is a fi fth- century apocryphal sūtra in two parts, T traditionally attributed to the northern Chinese monk Tanjing.1 The text is a moral treatise aimed at a lay audience. Its main goal is to explicate and justify two key Bud- dhist practices: the Five Precepts and the communal Purifi cation Ritual. Told in the form of a conversation between the Buddha and his student Trapuṣa, it provides a code of eth- ics for lay prac tition ers and emphasizes the role of the monastic community in provid- ing religious instruction and healthcare ser vices for the community. The fi rst part of the text stresses the need to uphold fi ve injunctions against killing, stealing, sexual mis- conduct, false speech, and the consumption of alcohol. The second part focuses on an imported communal ritual of purifi cation that can be traced back to Vedic religion.2 By the fi fth century, this periodic ritual, which involved religious sermons, confession of sins, and recitation of sacred scripture, was most likely the most impor tant occasion in the lives of both the monastic and the lay communities.3 The popularity of this ritual in China led to the creation of a rival Daoist version, which is still practiced today.4 Much like other apocryphal sūtras (i.e., scriptures composed in China and presented as if they were translated from India), the text displays a high level of hybridity and syn- cretism.5 To provide justifi cation for Buddhist religious praxis, it employs a combina- tion of ideas and terminology imported from India and indigenous Chinese beliefs and practices rooted in Han common religion and the imperial cult, as well as early medi- eval Daoist religion. -
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. -
1 Daoism and the Universal Declaration on Human Rights and Bioethics1 by Bede Benjamin Bidlack, Saint Anselm College, USA Third
Daoism and the Universal Declaration on Human Rights and Bioethics1 by Bede Benjamin Bidlack, Saint Anselm College, USA Third International Bioethics, Multiculturalism and Religion Workshop and Conference Hong Kong, China SAR, December 3-5, 2013 Introduction In his 1948 introduction to Human Rights: Comments and Interpretations, Jacques Maritain wrote that the philosophers of various religious traditions who contributed to the UNESCO Universal Declaration of Human Rights could agree on the idea of human rights in practice, but differed in their first principles, or truth claims, that supported their assertion that all people have rights. “‘Yes,’ they said, ‘we agree about the rights but on condition that no one asks us why’” (Maritain 1948, i). While that approach initially served, Maritain did assert that truth claims matter because the practical implementation of those rights will differ so long as the rationales behind the rights remain disparate (Maritain 1948, iii). I am grateful to the organizers of this meeting and the preceding meetings in Jerusalem (2009) and Rome (2011), where different religious positions can have a discussion and perhaps move closer to a unified rationale for human rights, in general, and human rights in bioethics in particular. Rights talk is not historically Daoist. Daoists can, however, identify theology in their tradition supportive of human rights. Global discussions of human rights is divided not only across theory and practice, as Maritain points out, but also across the place of rights with regard