B U Ddhis T S Tu Dies To
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Chenrezig Practice
1 Chenrezig Practice Collected Notes Bodhi Path Natural Bridge, VA February 2013 These notes are meant for private use only. They cannot be reproduced, distributed or posted on electronic support without prior explicit authorization. Version 1.00 ©Tsony 2013/02 2 About Chenrezig © Dilgo Khyentse Rinpoche in Heart Treasure of the Enlightened One. ISBN-10: 0877734933 ISBN-13: 978-0877734932 In the Tibetan Buddhist pantheon of enlightened beings, Chenrezig is renowned as the embodiment of the compassion of all the Buddhas, the Bodhisattva of Compassion. Avalokiteshvara is the earthly manifestation of the self born, eternal Buddha, Amitabha. He guards this world in the interval between the historical Sakyamuni Buddha, and the next Buddha of the Future Maitreya. Chenrezig made a a vow that he would not rest until he had liberated all the beings in all the realms of suffering. After working diligently at this task for a very long time, he looked out and realized the immense number of miserable beings yet to be saved. Seeing this, he became despondent and his head split into thousands of pieces. Amitabha Buddha put the pieces back together as a body with very many arms and many heads, so that Chenrezig could work with myriad beings all at the same time. Sometimes Chenrezig is visualized with eleven heads, and a thousand arms fanned out around him. Chenrezig may be the most popular of all Buddhist deities, except for Buddha himself -- he is beloved throughout the Buddhist world. He is known by different names in different lands: as Avalokiteshvara in the ancient Sanskrit language of India, as Kuan-yin in China, as Kannon in Japan. -
On the Penetration of Dharmakya and Dharmadesana -Based on the Different Ideas of Dharani and Tathagatagarbha
On the Penetration of Dharmakya and Dharmadesana -based on the different ideas of dharani and tathagatagarbha- Kakusho U jike We can recognize many developements of the Buddhakaya theory in the evo- lution of Mahayana thought systems which are related to various doctrines such as the Vi jnanavada, etc. In my opinion, the Buddhakaya theory stressed how the Bodhisattvas or any living being can meet the eternal Buddha and enjoy the benefits of instruction on enlightenment from him. In the Mahayana, the concept of truth also developed parallel with the Bud- dhakaya theory and the most important theme for the Mahayanist is how to understand the nature of the Buddha who became one with the truth (dharma- kaya). That is to say, the problem of how to realize the truth is the same pro- blem of how to meet the eternal Buddha with the joy of uniting oneself with the realm of the Buddha's enlightenment (dharmadhatu). In this situation one's faculties are always tested in the effort to encounter and understand the real teaching of the Buddha, because the truth revealed by the Buddha is quite high and deep, going beyond the intellect of ordinary people The Buddha's teaching is understood only by eminent Bodhisattvas who possess the super power of hearing the subtle voice of the Buddha. One of the excellent means of the Bodhisattvas for hearing, memorizing, and preaching etc., the teachings of the Buddha is considered to be the dharani. Dharani seemed to appear at first in the Prajnaparamita-sutras or in other Sutras having close relation to theme). -
The Buddhist Conception of Reality
View metadata, citation and similar papers at core.ac.uk brought to you by CORE The Buddhist Conception of Reality Daisetz T. Suzuki There is one question every earnest-minded man will ask as soon as he grows old, or rather, young enough to reason about things, and that is: “Why are we here?” or “What is the significance of life here?” The question may not always take this form; it will vary according to the surroundings and circum stances in which the questioner may happen to find himself. Once up to the horizon of consciousness, this question is quite a stubborn one and will not stop disturbing one’s peace of mind. It will insist on getting a satisfactory answer one way or another. This inquiry after the significance or value of life is no idle one, and no verbal quibble will gratify the inquirer for he is ready to give his life for it. We fre quently hear in Japan of young men committing suicide, despairing at their inability to solve the question. While this is a hasty and in a way cowardly deed, they are so upset that they do not know what they are doing; they are altogether beside themselves. This questioning about the significance of life is tantamount to seeking after ultimate reality. Ultimate reality may sound to some people too philosophical and they may regard it as of no concern to them. They may regard it outside their domain of interest, and the subject I am going to speak about tonight is liable to be put aside as belonging to the professional business of a class of peo ple known as philosophers. -
Proquest Dissertations
Daoxuan's vision of Jetavana: Imagining a utopian monastery in early Tang Item Type text; Dissertation-Reproduction (electronic) Authors Tan, Ai-Choo Zhi-Hui Publisher The University of Arizona. Rights Copyright © is held by the author. Digital access to this material is made possible by the University Libraries, University of Arizona. Further transmission, reproduction or presentation (such as public display or performance) of protected items is prohibited except with permission of the author. Download date 25/09/2021 09:09:41 Link to Item http://hdl.handle.net/10150/280212 INFORMATION TO USERS This manuscript has been reproduced from the microfilm master. UMI films the text directly from the original or copy submitted. Thus, some thesis and dissertation copies are In typewriter face, while others may be from any type of connputer printer. The quality of this reproduction is dependent upon the quality of the copy submitted. Broken or indistinct print, colored or poor quality illustrations and photographs, print bleedthrough, substandard margins, and improper alignment can adversely affect reproduction. In the unlikely event that the author did not send UMI a complete manuscript and there are missing pages, these will be noted. Also, if unauthorized copyright material had to be removed, a note will indicate the deletion. Oversize materials (e.g., maps, drawings, charts) are reproduced by sectioning the original, beginning at the upper left-hand comer and continuing from left to right in equal sections with small overiaps. ProQuest Information and Learning 300 North Zeeb Road, Ann Arbor, Ml 48106-1346 USA 800-521-0600 DAOXUAN'S VISION OF JETAVANA: IMAGINING A UTOPIAN MONASTERY IN EARLY TANG by Zhihui Tan Copyright © Zhihui Tan 2002 A Dissertation Submitted to the Faculty of the DEPARTMENT OF EAST ASIAN STUDIES In Partial Fulfillment of the Requirements For the Degree of DOCTOR OF PHILOSOPHY In the Graduate College THE UNIVERSITY OF ARIZONA 2002 UMI Number: 3073263 Copyright 2002 by Tan, Zhihui Ai-Choo All rights reserved. -
Beyond Mind II: Further Steps to a Metatranspersonal Philosophy and Psychology Elías Capriles University of the Andes
International Journal of Transpersonal Studies Volume 25 | Issue 1 Article 3 1-1-2006 Beyond Mind II: Further Steps to a Metatranspersonal Philosophy and Psychology Elías Capriles University of the Andes Follow this and additional works at: https://digitalcommons.ciis.edu/ijts-transpersonalstudies Part of the Philosophy Commons, Psychology Commons, and the Religion Commons Recommended Citation Capriles, E. (2006). Capriles, E. (2006). Beyond mind II: Further steps to a metatranspersonal philosophy and psychology. International Journal of Transpersonal Studies, 25(1), 1–44.. International Journal of Transpersonal Studies, 25 (1). http://dx.doi.org/ 10.24972/ijts.2006.25.1.1 This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 4.0 License. This Article is brought to you for free and open access by the Journals and Newsletters at Digital Commons @ CIIS. It has been accepted for inclusion in International Journal of Transpersonal Studies by an authorized administrator of Digital Commons @ CIIS. For more information, please contact [email protected]. Beyond Mind II: Further Steps to a Metatranspersonal Philosophy and Psychology Elías Capriles University of The Andes Mérida, Venezuela Some of Wilber’s “holoarchies” are gradations of being, which he views as truth itself; however, being is delusion, and its gradations are gradations of delusion. Wilber’s supposedly universal ontogenetic holoarchy contradicts all Buddhist Paths, whereas his view of phylogeny contradicts Buddhist Tantra and Dzogchen, which claim delusion/being increase throughout the aeon to finally achieve reductio ad absur- dum. Wilber presents spiritual healing as ascent; Grof and Washburn represent it as descent—yet they are all equally off the mark. -
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. -
Training in Wisdom 6 Yogacara, the ‘Mind Only’ School: Buddha Nature, 5 Dharmas, 8 Kinds of Consciousness, 3 Svabhavas
Training in Wisdom 6 Yogacara, the ‘Mind Only’ School: Buddha Nature, 5 Dharmas, 8 kinds of Consciousness, 3 Svabhavas The Mind Only school evolved as a response to the possible nihilistic interpretation of the Madhyamaka school. The view “everything is mind” is conducive to the deep practice of meditational yogas. The “Tathagatagarbha”, the ‘Buddha Nature’ was derived from the experience of the Dharmakaya. Tathagata, the ‘Thus Come one’ is a name for a Buddha ( as is Sugata, the ‘Well gone One’ ). Garbha means ‘embryo’ and ‘womb’, the container and the contained, the seed of awakening . This potential to attain Buddhahood is said to be inherent in every sentient being but very often occluded by kleshas, ( ‘negative emotions’) and by cognitive obscurations, by wrong thinking. These defilements are adventitious, and can be removed by practicing Buddhist yogas and trainings in wisdom. Then the ‘Sun of the Dharma’ breaks through the clouds of obscurations, and shines out to all sentient beings, for great benefit to self and others. The 3 svabhavas, 3 kinds of essential nature, are unique to the mind only theory. They divide what is usually called ‘conventional truth’ into two: “Parakalpita” and “Paratantra”. Parakalpita refers to those phenomena of thinking or perception that have no basis in fact, like the water shimmering in a mirage. Usual examples are the horns of a rabbit and the fur of a turtle. Paratantra refers to those phenomena that come about due to cause and effect. They have a conventional actuality, but ultimately have no separate reality: they are empty. Everything is interconnected. -
Sahasra Buddha
SAHASRA BUDDHA Nirmal C. Sinha The only image pennitted in Theravada temples is that of the historical Buddha, Gautama Sakya Muni. In Mahayana temple$-in the Himalayas, Tibet and Mongolia-besides the historical Buddha designated simply Buddha (T. Sangay) or Sakya Muni cr. Sakya-Thubpa), there would be many images ranging from Three to Thousand according to size and resources of temple or monastery concerned, SahasraBuddha(T. Sangay Tongda) was no doubt the ideal count by 9th century A.D. when Mahayana pantheon was sculptured and painted in Samye (Central Tibet) and Tun Huang (northern outpost of ancient Tibetan empire). Sanskrit-Tibetan Lexicon Mahavyutpatti (Circa 820 A.D.) testifies to the usage ofSahasraBuddhaas then current. In BhadraJcalpa Sutra, now aVi!lilable only in Tibetan translation, the number recorded is 1000. The figures are those of Buddhas and Bodhisattvas, historical ar. J legendary, besides the Goddesses. Figures of patrons and protectors of Dharma would be. permissible in paintings and iconography as such persons no doubt had taken the Refuge in Dharma (T.Cho) and believers would admire them if not adore them as Bodhisattvas cr. Changchub Sempa). Since Dharmaraja cr. Chogyal) was Bodhisattva par-excellence and Asoka Maurya was the first and greatest Dharmaraja, Mahayana ')(lntheon had a place of high honour for Asoka. FollOWing the Indian tradition the first and greatest Chogyal of Tibet, Song-tsen Gampo was apotheosised. Mahayana was preached by Nagarjuna a contemporary of the Kushanas in North India and the Sotavahanas in South India. This preaching by Nagarjuna was described by Mahayana believers as Second Turning of the Wheel of Law and Nagarjuna was in Mahayana tradition the Second Buddha. -
Notes and Topics: Three Divine Bodies: Tri-Kaya
TIlREE DIVINE BODIES: TRI-KAYA -Prof. P.G.yogi. The universal essence manifests itself in three aspects or modes as symbolized by the three Divine Bodies (Sanskrit-Trikaya). The first aspect, the Dharmakaya or the Essential (or True) Body is the primordial, unmodified, formless, eternally self existing and essentially of Bodhi or divine beingness. The second aspect is the Sambhogakaya or the Reflected Body wherein dweU the Buddhas of meditation (Skt. Dhyana-Buddhas) and other enlightened beings of super human form The third aspect is the Nirmanakaya or the Body of Incarnation or the human form in which state Buddha was born on earth. In the chinese interpretation of the Tri-kaya, the Dharmakaya is the immutable Buddha essence and noumenal source of the cosmic whole. The Sambhogakaya is the phe nomenal appearances and the first reflex of the Dharmakaya on the heavenly planes. In the Nirmanakaya, the Buddha essence is associated with activity on the Earth plane and it incarnates among men as suggested by the Gnostic poem in the Gospel of St.John which refers to the cOming of the word and the mind through human body. See herein book II, p. 217). In its totality, the universal essence is the one mind, manjfested through the myriads of minds in all the states of Sangsaric existence. It is called 'the essence of the Buddha', 'the great symbol', 'the sole seed' 'the potentiality of truth', and 'the all-foundation' as the text states that it is the source of all the bliss of Nirvana and all the sorrow of Sangsara. -
Without Buddha I Could Not Be a Christian
Prelims.qxp 10/30/2012 2:07 PM Page iii Without Buddha I Could not be a Christian PAUL F. KNITTER Prelims.qxp 10/30/2012 2:07 PM Page iv A Oneworld book Published by Oneworld Publications 2009 Reprinted 2009, 2010 (twice) This paperback edition published in 2013 Copyright © Paul F. Knitter 2009 The right of Paul F. Knitter to be identified as the Author of this work has been asserted by him in accordance with the Copyright, Designs and Patents Act 1988 All rights reserved Copyright under Berne Convention A CIP record for this title is available from the British Library ISBN 978–1–78074–248–9 (ebook) ISBN 978–1–85168–963–7 Typeset by Jayvee, Trivandrum, India Cover design by Design Deluxe Printed and bound at CPI Mackays, Croydon, UK Prelims.qxp 10/30/2012 2:07 PM Page vii CONTENTS Preface: Am I Still a Christian? ix 1 Nirvana and God the Transcendent Other 1 2 Nirvana and God the Personal Other 24 3 Nirvana and God the Mysterious Other 53 4 Nirvana and Heaven 74 5 Jesus the Christ and Gautama the Buddha 92 6 Prayer and Meditation 131 7 Making Peace and Being Peace 167 Conclusion: Promiscuity or Hybridity? 213 A New Conclusion: Jesus and Buddha Both Come First! 218 Glossary 228 Sources and Resources 232 Index 244 ch1-2.qxp 9/17/2012 12:45 PM Page 1 1 NIRVANA AND GOD THE TRANSCENDENT OTHER It’s a universal experience, I suspect, that growing up is not only a wonderful and exciting and rewarding experience; it is also, and often even more so, a painful and bewildering and frustrating ordeal. -
Understanding Tibetan Religions Through Artistic Conventions
[TYPE THE COMPANY NAME] Field of Accumulation: A Trove of Questions Understanding Tibetan Religions Through Artistic Conventions Elizabeth Harris 3/22/2017 “I know all the details of karma, but I do not really believe in it. I have heard a lot of Dharma, but have never put it into practice. Bless me and evil-doers like me That our minds may mingle with the Dharma.” -Words of My Perfect Teacher Introduction The Tibetan plateau is home to a unique blended culture of the religions, Buddhism and Bön. Bön, otherwise known as The Nameless Religion, was the reigning religious practice of this area until the introduction of Buddhism in the seventh century A.D., which came to eventually dominate the entire plateau. The Buddhist take-over was not immediate by any means, and was further complicated by the acceptance of Bön beliefs and traditions into Buddhism. To this day there is still debate between whether or not Bön is still its own religion, or just a ‘newer’ sect of Tibetan Buddhism. “The Nyingma Lineage Refuge Field” dated 1800-1899, is a Buddhist scroll painting (thangka) depicting the distinct composition of a Field of Accumulation, also known as a Refuge Field. (Figure 1) This work represents the teachings of the Nyingma sect of Tibetan Buddhism and the lineage of the Heart-essence of the Vast Expanse; as described in the written guide by Patrul Rinpoche, Words of My Perfect Teacher. “Shenlha Odkar Tsog Shing” is a Bön scroll painting with a similar Refuge Field composition and is dated 1900- 1959. (Figure 2) The teachings represented here are described in a book by Shardza Tashi Gyaltsen’s Heart Drops of Dharmakaya; a guide to the Dzogchen practice of the Bön. -
1 My Literature My Teachings Have Become Available in Your World As
My Literature My teachings have become available in your world as my treasure writings have been discovered and translated. Here are a few English works. Autobiographies: Mother of Knowledge,1983 Lady of the Lotus-Born, 1999 The Life and Visions of Yeshe Tsogyal: The Autobiography of the Great Wisdom Queen, 2017 My Treasure Writings: The Life and Liberation of Padmasambhava, 1978 The Lotus-Born: The Life Story of Padmasambhava, 1999 Treasures from Juniper Ridge: The Profound Instructions of Padmasambhava to the Dakini Yeshe Tsogyal, 2008 Dakini Teachings: Padmasambhava’s Advice to Yeshe Tsogyal, 1999 From the Depths of the Heart: Advice from Padmasambhava, 2004 Secondary Literature on the Enlightened Feminine and my Emanations: Women of Wisdom, Tsultrim Allione, 2000 Dakini's Warm Breath: The Feminine Principle in Tibetan Buddhism, Judith Simmer- Brown, 2001 Machik's Complete Explanation: Clarifying the Meaning of Chod, Sarah Harding, 2003 Women in Tibet, Janet Gyatso, 2005 Meeting the Great Bliss Queen: Buddhists, Feminists, and the Art of the Self, Anne Carolyn Klein, 1995 When a Woman Becomes a Religious Dynasty: The Samding Dorje Phagmo of Tibet, Hildegard Diemberger, 2014 Love and Liberation: Autobiographical Writings of the Tibetan Buddhist Visionary Sera Khandro, Sarah Jacoby, 2015 1 Love Letters from Golok: A Tantric Couple in Modern Tibet, Holly Gayley, 2017 Inseparable cross Lifetimes: The Lives and Love Letters of the Tibetan Visionaries Namtrul Rinpoche and Khandro Tare Lhamo, Holly Gayley, 2019 A Few Meditation Liturgies: Yumkha Dechen Gyalmo, Queen of Great Bliss from the Longchen Nyingthik, Heart- Essence of the Infinite Expanse, Jigme Lingpa Khandro Thukthik, Dakini Heart Essence, Collected Works of Dudjom, volume MA, pgs.