How to Grow a Lotus Blossom: Reflections Contents

Total Page:16

File Type:pdf, Size:1020Kb

How to Grow a Lotus Blossom: Reflections Contents MASTER TABLE OF CONTENTS Dedication Foreword BOOK I How to Grow a Lotus Blossom: Reflections Contents BOOK II How to Grow a Lotus Blossom: Reflections in a Disciple’s Life Contents BOOK III Related Writings Contents BOOK IV Poems - - - - - - - Sources Serene Reflection Dharma Association How to Grow a Lotus Blossom: REFLECTIONS Essays about, and inspired by, How to Grow a Lotus Blossom, a book by Rev. Master Jiyu-Kennett Second Edition by Rev. Koshin Schomberg Copyright © 2018 Rev. Koshin Schomberg The reader is free to copy, share, and print all or any part of these Reflections, provided the source is mentioned and the text is not altered. Originally published as a web publication at: www.howtogrowalotusblossom.org First Edition: 2016 (as eBook.) Second enlarged Edition: 2018 (as eBook and as printed edition.) The printed edition, and Kindle eBook, are available from amazon.com; the pdf eBook from www.howtogrowalotusblossom.org. Cover and interior illustrations by Rev. Koshin Schomberg This book is dedicated to Rev. Master Jiyu-Kennett and to all who follow in her footsteps. Foreword The gift of the Light of the Lord is everywhere; The palace of the Buddha Nature is within ourselves. The deep, true heart longs to go quickly So that their happy meeting may occur soon. This book consists of two sets of short essays. The essays of the first set (Book I) are all about, or inspired by, teachings that appear in How to Grow a Lotus Blossom, Or How a Zen Buddhist Prepares for Death, a book written by my teacher, Rev. Master Jiyu-Kennett. My intention is to show that every part of this book contains teachings that have practical, helpful applications in ordinary daily life. Even the most seemingly esoteric spiritual experiences described in the pages of How to Grow a Lotus Blossom in fact only exemplify the wonderfully simple teachings of Buddhism—and Soto Zen in particular—at a very deep level. Deep Teaching shows how to do deep training; deep training results in spiritual experience that confirms the truth for oneself of the Teaching. While like all writers I hope for sympathetic readers, I also hope that every reader of these essays will recognize that there is always more to every aspect of training and enlightenment than I or anyone else can either understand or explain. Nowhere in these essays am I saying, “Here is the explanation, and there is no more to it than this.” Rather, I am saying, “I think I have something to say about this subject that may be helpful.—And I am very aware that there is far more to it than I know or can explain.” My main effort in doing the writing was to follow what I believed (and still believe) to be a sound spiritual instinct. I did not know where the narrative would go when I started writing. Again and again, I came to an impasse, only to find that the seeming impasse was in reality a new point of departure. And so the process of writing became a mirror of the spiritual life as I have experienced it. As in the rest of life, the key in writing these essays was always to look up, ask the Eternal for help, and trust. In parallel with the essays that constitute my reflections on the teachings embodied in How to Grow a Lotus Blossom, I wrote a second series of essays (Book II) in which I attempted to show the way in which the teachings embodied in How to Grow a Lotus Blossom have been reflected (a different meaning of “reflection”) in the life of one of my master’s disciples—myself. I do not suppose many people would have given me permission to write about them in such an intimate way, so I chose to write about my own life and training with a strong—and limited—focus on the way in which some of the events in my life reflect and confirm the teachings of my master. I named this narrative “How to Grow a Lotus Blossom: Reflections in a Disciple’s Life.” I wrote the two parallel narratives over a period of fifteen months. I made an internet website http://www.howtogrowalotusblossom.org for publishing the essays, and as soon as each successive chapter was written, it was published. Each set of essays forms its own “Book” within this book, and each is preceded by a Table of Contents and Introduction. I strongly recommend reading the Introduction to each Book, and then reading the chapters in the sequence in which they are listed. This is the sequence in which they were written. Later chapters build upon the foundation laid down in the earlier chapters. After concluding the two parallel narratives, I continued writing some short essays on related subjects and published them as “Related Writings” on the same website. These essays are included here as Book III. At certain key points in my training, I have written a poem that helped me through a difficult period, or that expressed gratitude for the help that I had received. A few of these poems are included here as Book IV. When I quote from How to Grow a Lotus Blossom, I always quote from the second edition. Plate numbers given are from the second edition. Generally, I provide Plate numbers for the first edition in parentheses when they differ from the numbers in the second edition, though I may not always remember to do this. The second edition contains many more Plates than the first edition. When I use the word “he” as a general term, I mean “she” as well as “he”. I would like to thank all those who caught and reported typos as the essays were first being published on the internet, especially Geoff Nisbet and Ian Davros. I would also like to thank Rev. Master Mokushin Hart, Rev. Master Basil Singer, Rev. Master Hector van der Marel, Rev. Master Olaf Miller, and Rev. Master Clement Siddoway for their helpful advice and observations. Rev. Master Bennet Laraway gave sound editorial advice and comments on content and also re-formatted the text for publication as an e- book, and then arranged for that publication. Then he, with the assistance of Rev. Master Hector van der Marel, prepared the paper edition of the book. Finally, I would like to express my special gratitude to Rev. Master Alexis Barringer, who died in the second month of the writing of these essays, but who enthusiastically and sympathetically read the first chapters. Indeed, there never was a more sympathetic and generous-hearted friend. I hope that all who read these Reflections will find something helpful in them. Rev. Koshin Schomberg North Cascades Buddhist Priory January, 2019 Book I HOW TO GROW A LOTUS BLOSSOM: REFLECTIONS Hold the back erect and still, but keep the body relaxed. In this way the wise purify their hearts, Withdrawing into the secret refuge Of their own inner Treasurehouse . TABLE OF CONTENTS OF BOOK I HOW TO GROW A LOTUS BLOSSOM: REFLECTIONS Introduction Chapter 1 Some Keys to Understanding How to Grow a Lotus Blossom Chapter 2 The Five Kenshos Chapter 3 Training and Enlightenment Chapter 4 Original Enlightenment Chapter 5 True Conviction Chapter 6 Need and Help Chapter 7 The Residual Buddha Nature Chapter 8 The Repository of Spiritual Need Chapter 9 The Refinery Chapter 10 Refining the Ore Chapter 11 Unsui Chapter 12 Asking Chapter 13 Offering Chapter 14 Waiting Chapter 15 Listening Chapter 16 Following Chapter 17 If it is Good Chapter 18 The Spirit of the Precepts Chapter 19 The Letter of the Precepts Chapter 20 One Calls, One Replies Chapter 21 The Inner Refuge Chapter 22 The Divine Medicine Chapter 23 Seeking the Key to Life Together Chapter 24 Kensho and Death Chapter 25 From Death to Rebirth Chapter 26 Help for Fear Chapter 27 Purification of the Heart Chapter 28 The Pearl Chapter 29 Opening the Gates Chapter 30 A Great Awakening Chapter 31 A Paradigm of Conversion Chapter 32 Letting Go and Receiving Back Chapter 33 The Buddha Land Chapter 34 Leaf and Wind Chapter 35 Harmonizing Heaven and Earth Chapter 36 The Army of Mara Chapter 37 The Kaleidoscopic Mind Chapter 38 Suffering and Suffering’s Cause Chapter 39 The Cessation of Suffering and the Eightfold Path Chapter 40 Joy and Woe Chapter 41 Historical Roots of the Five Ranks Chapter 42 The First Rank: The Host Invites the Guest Chapter 43 The Second Rank: The Guest Turns Toward the Host Chapter 44 The Third Rank: The Host in Rightful Position Chapter 45 The Fourth Rank: The Guest in Rightful Position Chapter 46 Host and Guest in Undifferentiated Oneness Chapter 47 The Five Ranks: Help and Need Chapter 48 The Five Ranks: Conclusion Chapter 49 Onwards and Upwards Introduction The Purpose of this Book In the spring of 1976, Rev. Master Jiyu-Kennett, a Zen Master in the Serene Reflection (Soto Zen) tradition of Buddhism, was drawn into an extended and very deep meditation retreat. How to Grow a Lotus Blossom or How a Zen Buddhist Prepares for Death was published in 1977. The book is a record of the events and experiences of that retreat. I am a monastic disciple of Rev. Master Jiyu-Kennett. (I still think of her and refer to her as “Rev. Master” and will do so most of the time in these essays.) I was a young monk in 1976, and my master’s retreat was a great catalyst in my own spiritual life. Indeed, I can never adequately express my gratitude for the help that her example and teaching gave me during that momentous year.
Recommended publications
  • Finnigan Karma Moral Responsibility Buddhist Ethics
    Forthcoming in Vargas & Doris (eds.) Oxford Handbook of Moral Psychology 1 Karma, Moral Responsibility, and Buddhist Ethics Bronwyn Finnigan ANU The Buddha taught that there is no self. He also accepted a version of the doctrine of karmic rebirth, according to which good and bad actions accrue merit and demerit respectively and where this determines the nature of the agent’s next life and explains some of the beneficial or harmful occurrences in that life. But how is karmic rebirth possible if there are no selves? If there are no selves, it would seem there are no agents that could be held morally responsible for ‘their’ actions. If actions are those happenings in the world performed by agents, it would seem there are no actions. And if there are no agents and no actions, then morality and the notion of karmic retribution would seem to lose application. Historical opponents argued that the Buddha's teaching of no self was tantamount to moral nihilism. The Buddha, and later Buddhist philosophers, firmly reject this charge. The relevant philosophical issues span a vast intellectual terrain and inspired centuries of philosophical reflection and debate. This article will contextualise and survey some of the historical and contemporary debates relevant to moral psychology and Buddhist ethics. They include whether the Buddha's teaching of no-self is consistent with the possibility of moral responsibility; the role of retributivism in Buddhist thought; the possibility of a Buddhist account of free will; the scope and viability of recent attempts to naturalise karma to character virtues and vices, and whether and how right action is to be understood within a Buddhist framework.
    [Show full text]
  • The Story of the Buddha and the Roots of Buddhism
    The Story of The Buddha and the Roots of Buddhism Born in Nepal in the 6th (500’s) century B.C., Buddha was a spiritual leader and teacher whose life serves as the foundation of the Buddhist religion. A man named Siddhartha Gautama and he had achieved full awareness -- would one day become known as Buddha. thereby becoming Buddha. Buddha means "enlightened one" or "the awakened.” Siddhartha lived in Nepal during Early Years of His Life the 6th to 4th century B.C. While scholars The Buddha, or "enlightened one," was agree that he did in fact live, the events of his born Siddhartha (which means "he who life are still debated. According to the most achieves his aim") Gautama to a large clan widely known story of his life, after called the Shakyas in Lumbini in modern day experimenting with different teachings for Nepal in the 500’s B.C. His father was king years, and finding none of them acceptable, who ruled the tribe, known to be economically Gautama spent a fateful night in deep poor and on the outskirts geographically. His meditation. During his meditation, all of the mother died seven days after giving birth to answers he had been seeking became clear him, but a holy man prophesized great things explained that the ascetic had renounced the for the young Siddhartha: He would either be world to seek release from the human fear of a great king or military leader or he would be death and suffering. Siddhartha was a great spiritual leader. overcome by these sights, and the next day, To keep his son from witnessing the at age 29, he left his kingdom, wife and son miseries and suffering of the world, to lead an ascetic life, and determine a way Siddhartha's father raised him in extreme to relieve the universal suffering that he now luxury in a palace built just for the boy and understood to be one of the defining traits of sheltered him from knowledge of religion and humanity.
    [Show full text]
  • And Daemonic Buddhism in India and Tibet
    Florida State University Libraries Electronic Theses, Treatises and Dissertations The Graduate School 2012 The Raven and the Serpent: "The Great All- Pervading R#hula" Daemonic Buddhism in India and Tibet Cameron Bailey Follow this and additional works at the FSU Digital Library. For more information, please contact [email protected] THE FLORIDA STATE UNIVERSITY COLLEGE OF ARTS AND SCIENCES THE RAVEN AND THE SERPENT: “THE GREAT ALL-PERVADING RHULA” AND DMONIC BUDDHISM IN INDIA AND TIBET By CAMERON BAILEY A Thesis submitted to the Department of Religion in partial fulfillment of the requirements for the degree of Master of Religion Degree Awarded: Spring Semester, 2012 Cameron Bailey defended this thesis on April 2, 2012. The members of the supervisory committee were: Bryan Cuevas Professor Directing Thesis Jimmy Yu Committee Member Kathleen Erndl Committee Member The Graduate School has verified and approved the above-named committee members, and certifies that the thesis has been approved in accordance with university requirements. ii For my parents iii ACKNOWLEDGEMENTS I would like to thank, first and foremost, my adviser Dr. Bryan Cuevas who has guided me through the process of writing this thesis, and introduced me to most of the sources used in it. My growth as a scholar is almost entirely due to his influence. I would also like to thank Dr. Jimmy Yu, Dr. Kathleen Erndl, and Dr. Joseph Hellweg. If there is anything worthwhile in this work, it is undoubtedly due to their instruction. I also wish to thank my former undergraduate advisor at Indiana University, Dr. Richard Nance, who inspired me to become a scholar of Buddhism.
    [Show full text]
  • Arts of Asia Lecture Series Spring 2015 Masterpieces and Iconic Artworks of the Asian Art Museum Sponsored by the Society for Asian Art
    Arts of Asia Lecture Series Spring 2015 Masterpieces and Iconic Artworks of the Asian Art Museum Sponsored by The Society for Asian Art “The Buddha Triumphing Over Mara: Form and Meaning in Buddhist Art” Susan L. Huntington The Ohio State University 2.13.15 Goal of Lecture To explore a single masterpiece in the Asian Art Museum Collection from numerous perspectives, incluDing the historical anD religious purpose of the work, its importance as a representative of the Pala School of InDian sculpture, anD the materials anD techniques involved in its creation. Vocabulary and Terms Pala Dynasty (8th-12th century, eastern India and Bangladesh) Sakyamuni Buddha (historical Buddha of our era) Mara (“Death,” the enemy of the BuDDha) Mara Vijaya (Buddha’s victory over Mara) Bodh Gaya (Site in eastern India where Mara Vijaya occurred) Bodhi tree (Location at Bodh Gaya where Mara Vijaya occurred) Buddhism (the moral, ethical system that is the BuDDha’s legacy) Samsara (the world of illusion in which we dwell) Karma (our actions, gooD or baD, as Determinants of our progress) Nirvana (the ultimate goal of BuDDhism; to escape samsara) Four Noble Truths (the principles underpinning Buddhist teachings) Eightfold Path (the methoD by which we can escape samsara anD attain nirvana) Suggested Reading Casey, Jane Anne. Medieval Sculpture from Eastern India: Selections From the Nalin Collection. (New Jersey: Nalini International, 1985). See especially the appenDices regarDing the materials out of which the Pala-period works are maDe. Huntington, Susan L., with contributions by John C. Huntington. Art of Ancient India: Buddhist, Hindu, Jain. (Tokyo: Weatherhill, 1985; reprint, New Delhi: Motilal BanarsiDass, 2014).
    [Show full text]
  • Department of South Asian Languages and Civilizations 1
    Department of South Asian Languages and Civilizations 1 Department of South Asian Languages and Civilizations Chair • Whitney Cox Professors • Muzaffar Alam - Director of Graduate Studies • Dipesh Chakrabarty • Ulrike Stark • Gary Tubb Associate Professors • Whitney Cox • Thibaut d’Hubert • Sascha Ebeling • Rochona Majumdar Assistant Professors • Andrew Ollett • Tyler Williams - Director of Undergraduate Studies Visiting Professors • E. Annamalai Associated Faculty • Daniel A. Arnold (Divinity School) • Christian K. Wedemeyer (Divinity School) Instructional Professors • Mandira Bhaduri • Jason Grunebaum • Sujata Mahajan • Timsal Masud • Karma T. Ngodup Emeritus Faculty • Wendy Doniger • Ronald B. Inden • Colin P. Masica • C. M. Naim • Clinton B.Seely • Norman H. Zide The Department The Department of South Asian Languages and Civilizations is a multidisciplinary department comprised of faculty with expertise in the languages, literatures, histories, philosophies, and religions of South Asia. The examination of South Asian texts, broadly defined, is the guiding principle of our Ph.D. degree, and the dissertation itself. This involves acquaintance with a wide range of South Asian texts and their historical contexts, and theoretical reflection on the conditions of understanding and interpreting these texts. These goals are met through departmental seminars and advanced language courses, which lead up to the dissertation project. The Department admits applications only for the Ph.D. degree, although graduate students in the doctoral program may receive an M.A. degree in the course of their work toward the Ph.D. Students admitted to the doctoral program are awarded a six-year fellowship package that includes full tuition, academic year stipends, stipends for some summers, and medical insurance. Experience in teaching positions is a required part of the 2 Department of South Asian Languages and Civilizations program, and students are given opportunities to teach at several levels in both language courses and other courses.
    [Show full text]
  • The Defeat of Mara
    THE DEFEAT OF MARA The story of the Buddha, whose name means "the Enlightened One," is part history and part myth. The real Gautama Siddhartha was born in the 6th century B. C., a prince in the Shakya Kingdom of Northern India (now Nepal). Because he became a very great teacher of religious wisdom, his life story was reinterpreted in symbolic terms emphasizing his extraordinary nature. Before he was born, his mother dreamed of a radiant white elephant descending from heaven and entering her right side. Because of this dream, the positions of the stars at the time of his birth, and the unusual marks on his body, the holy men at the palace foretold that this child would grow up to be a great leader of men. He would be either a powerful and influential king or a wise religious teacher. His father, a king himself and member of the warrior caste, wanted his son, of course, to be a king. Therefore, from the time he was old enough to learn, Siddhartha's father The Buddha being born painlessly from his gave him everything he needed to become a great king. He was given mother’s side. lessons in history and government and was trained in all the arts of warfare. When the proper time came, the king arranged a marriage for Siddhartha with the most beautiful and gentle princess in the land. The prince enjoyed his life in the palace, loved his wife, and for many years never questioned his father's rule, which forbade him to go outside the city walls.
    [Show full text]
  • Satan and Mara: Christian and Buddhist Symbols of Evil*
    MDdern Ceylon Studies. volume 4: 1 '" .2. January '" July. 1973 Satan and Mara: Christian and Buddhist Symbols of Evil* JAMES W. BOYD Tho nature and meaning of what the early Christians and Buddhists experienced and defined as "evil" constitutes an important aspect of their religious experience. As counter to what they experienced as ultimately good and true, the experience of evil offers an alternate perspective from which to view and better to understand the meaning of the Christian "salvation in Christ" or the Buddhist "realizatcn of the Dharma" as taught by the Buddha. Recent studies in the symbolism of cvil.i and more specifically, an analysis of the symbols of Saran and Mara,? have not only demons- trated the intrinsic merit of such considerations but have also revealed the need for further scholarship in this arca.2 This study of the early Christian and Buddhist symbols of evil, Satan and Mara, is based on an examination of selected literature that falls within the formative period of each tradition (ca. 100 B.C.-ca. 350A.D.). In this early period the canonical litera- ture of Christians and Therav.idn Buddhists as well as important sutras of Mahayana Buddhists were written. Given the great diversity and amount ofliterature that falls wirhin this period, a selection of texts was made based on the following criteria: (1) the text must have material relevant to the topic, (2) the texts selected should be representariveof'earllcr and la ter literature and should i cf'ect different types of writings, and (3)the texts should provide a suitable basis of comparison with the other religious rradition.! Analysis of the texts proceeded as follows.
    [Show full text]
  • Reiko Ohnuma Animal Doubles of the Buddha
    H U M a N I M A L I A 7:2 Reiko Ohnuma Animal Doubles of the Buddh a The life-story of the Buddha, as related in traditional Buddha-biographies from India, has served as a masterful founding narrative for the religion as a whole, and an inexhaustible mine of images and concepts that have had deep reverberations throughout the Buddhist tradition. The basic story is well-known: The Buddha — who should properly be referred to as a bodhisattva (or “awakening-being”) until the moment when he attains awakening and becomes a buddha — is born into the world as a human prince named Prince Siddhārtha. He spends his youth in wealth, luxury, and ignorance, surrounded by hedonistic pleasures, and marries a beautiful princess named Yaśodharā, with whom he has a son. It is only at the age of twenty-nine that Prince Siddhārtha, through a series of dramatic events, comes to realize that all sentient beings are inevitably afflicted by old age, disease, death, and the perpetual suffering of samsara, the endless cycle of death-and-rebirth that characterizes the Buddhist universe. In response to this profound realization, he renounces his worldly life as a pampered prince and “goes forth from home into homelessness” (as the common Buddhist phrase describes it) to become a wandering ascetic. Six years later, while meditating under a fig tree (later known as the Bodhi Tree or Tree of Awakening), he succeeds in discovering a path to the elimination of all suffering — the ultimate Buddhist goal of nirvana — and thereby becomes the Buddha (the “Awakened One”).
    [Show full text]
  • Four Noble Truths Compared.Pages
    Four Noble Truths Thursday, December 3, 2015 The four simple truths the Buddha taught, and which form the core teachings of Buddhism across all denominations, groups, and sanghas, have been variously interpreted and explained over the millennia. For such simple statements, the range of these interpretations is surprising. Here I’ve gathered several examples to demonstrate this diversity. Which one is correct? You must use the Buddha’s own criteria to discern what is most true for you, based on your observations and experiences of living. Further, you should use these as starting points for your own inquiry. Here the Buddha is not attempting to make some description of reality, or some metaphysical or philosophical theory. He offers, rather, a very immediate, intimate, and practical approach for living, both for individuals and societies. David Brazier says that these truths are called “noble” not to exalt them, not because they are some holy doctrine, but because it is noble to face them directly. For each of us, they are a path of discovery and acceptance. The four noble truths are the first teachings given by the Buddha following his enlightenment, and he preceded them with this introduction: “Monks, these two extremes that should not be followed by one who has gone forth into homelessness. What two? The pursuit of sensual happiness in sensual pleasures, which is low, vulgar, the way of worldlings, ignoble, unbeneficial; and the pursuit of self-mortification, which is painful, ignoble and unbeneficial. Without veering toward either of these extremes, the Tathagata has awakened to the middle way, which gives rise to vision, which gives rise to knowledge, and leads to peace, to direct knowledge, to enlightenment, to Nibbana.
    [Show full text]
  • Thich Nhat Hanh
    THIGH NHAT HANH edited by Peter Levitt Editor's Preface vii The Heart of the Prajnaparamita Sutra 1 Interbeing 3 Empty of What? 7 The Way of Understanding 11 Long Live Emptiness 15 Happy Continuation 19 Roses and Garbage 31 The Moon is Always the Moon 39 Buddha is Made of Non-Buddha Elements 41 Freedom 47 Svaha! 49 The Prajnaparamita Heart Sutra is regarded as the essence of Buddhist teaching. It is chanted or recited daily in communities throughout the world. Thich Nhat Hanh's commentaries, contained in this book, are part of the continuous stream of oral transmission basic to Buddhism since the time of Shakyamuni Buddha, 2,500 years ago. The literature of the Prajnaparamita (Heart, or Essence, of Perfect Understanding) dates to the beginning of the "Christian era" and has been studied and expounded for 2,000 years, beginning in India, and then in China, Vietnam, Korea, Tibet, Japan, and other Mahayana Buddhist countries. For nearly a century, these teachings have been available in English, and for more than 30 years they have been taught in the West in the context of meditation practice by Zen and Tibetan teachers. For the most part, these teachings have been difficult for Westerners to understand. In the Spring of 1987, Thich Nhat Hanh, a Vietnamese Zen master, poet, and activist for peace, offered a series of retreats and lectures in California, the Pacific Northwest, Colorado, New England, and New York. He encouraged his American listeners to join him in an experiment to discover the true face of "American Buddhism," one that is not "foreign," but springs from the depths of our understanding.
    [Show full text]
  • Chapter Five the Method to Get Enlightenment in the A^Tasahasrika- Prajnaparamita -Sutra
    CHAPTER FIVE THE METHOD TO GET ENLIGHTENMENT IN THE A^TASAHASRIKA- PRAJNAPARAMITA -SUTRA Contrast to enlightenment path of an ar/?a/^ which is depicted in Pah Hterature, the methods to get to enUghtenment in Buddhist Sanskrit Hterature generally and in Astsahasrika Prajnaparamita particularly is enlightenment path of a bodhisattva. A bodhi'sattva must practise the six or ten para/Ti/Va (perfections). This important word paramita has also been translated as " transcendental virtue" , "perfect virtue", "highest perfection", "complete attainment" etc. In Pali, the forms paramf and paramita occur in the Sutta-nipata, the Jataka, the Nettipakarana and other treatises; and T. W. Rhys Davids and W. Stede translate it as "completeness, perfection, and highest state" .'^"^ Paramita is really derived from parama as the Bodhisattva- bliumi clearly explains that the paramita are so called, because they are acquired during a long period of time (paramena kalena samudagatah), and are supremely pure in their nature (paramaya svabhava-vicuddhya visuddliya). They also transcend the virtues or qualities of the scravakasand the pratyeka- buddlias, and lead to the highest result (paramam ca pliaiam anuprayacclianti)f^^ It is not necessary to accept all the details that are given 408 y^ jy^yg Davids and W. Stede, Pali- English Dictionary (Delhi: Motilal Banarsidass Publishers, 2007) '"" Har Dayal, The Bodhisattva Doctrine in Buddhist Sanskrit Literature (Delhi: Motilal Banarsidass Publishers, 2004), 166 197 in the Bodhisattva-bhumi. But the derivation of the term from parama is, thus, placed beyond the possibiUty of doubt. It simply means, "highest condition, highest point, best state, perfection". F. W. Thomas, T. W.
    [Show full text]
  • 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.
    [Show full text]