4. Maha Panya Vidayalai, Thailand
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The Nine Yanas
The Nine Yanas By Cortland Dahl In the Nyingma school, the spiritual journey is framed as a progression through nine spiritual approaches, which are typically referred to as "vehicles" or "yanas." The first three yanas include the Buddha’s more accessible teachings, those of the Sutrayana, or Sutra Vehicle. The latter six vehicles contain the teachings of Buddhist tantra and are referred to as the Vajrayana, or Vajra Vehicle. Students of the Nyingma teachings practice these various approaches as a unity. Lower vehicles are not dispensed with in favor of supposedly “higher” teachings, but rather integrated into a more refined and holistic approach to spiritual development. Thus, core teachings like renunciation and compassion are equally important in all nine vehicles, though they may be expressed in more subtle ways. In the Foundational Vehicle, for instance, renunciation involves leaving behind “worldly” activities and taking up the life of a celibate monk or nun, while in the Great Perfection, renunciation means to leave behind all dualistic perception and contrived spiritual effort. Each vehicle contains three distinct components: view, meditation, and conduct. The view refers to a set of philosophical tenets espoused by a particular approach. On a more experiential level, the view prescribes how practitioners of a given vehicle should “see” reality and its relative manifestations. Meditation consists of the practical techniques that allow practitioners to integrate Buddhist principles with their own lives, thus providing a bridge between theory and experience, while conduct spells out the ethical guidelines of each system. The following sections outline the features of each approach. Keep in mind, however, that each vehicle is a world unto itself, with its own unique philosophical views, meditations, and ethical systems. -
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. -
WHY HOLY OBJECTS ARE PRECIOUS and WISH-FULFILLING by Lama Zopa Rinpoche Very Time You Look at Holy Objects – Pictures of the Destroy the World
HOLY OBJECTS and the lotus seat on which Tara sits, but the fine detailed procession all around Kopan Hill. I remember that Lama painting of Tara’s facial features, especially her eyes, was was wearing a ceremonial crown of the five dhyani done by Lama Zopa Rinpoche. Rinpoche was truly able to buddhas. We stopped at various points to chant and make bring Tara alive when he “opened the eyes” of the statue. prayers. Lama explained to everyone that we were showing This was the last step before the actual consecration, during Tara around her new home. Then she was placed in her which Tara was invited to come and reside in the statue. house in front of the gompa. I always thought of her as Connie remembers the consecration: “Two monks watching over and protecting Kopan from there.” And she carrying Tara on their shoulders led everyone in a joyous still does to this day. ama Zopa Rinpoche and Lama Yeshe are pictured here at Borobudur LStupa, Java, Indonesia, in 1979. Peter Kedge remembers the details of this visit to one of the world’s greatest Buddhist pilgrimage sites, dating back to 800 CE. “It was blisteringly hot the day we were there, humid and absolutely the worst conditions for Lama [Lama Yeshe had a heart condition that was especially aggravated by the heat]. But he insisted on circumam - bulating the shrine several times, while prostrating. Rinpoche joined him, but I couldn’t keep up at all and went off and found some shade.” WHY HOLY OBJECTS ARE PRECIOUS AND WISH-FULFILLING By Lama Zopa Rinpoche very time you look at holy objects – pictures of the destroy the world. -
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. -
An Annotated Translation of Kūkai's Secret Key to the Heart Sūtra
高野山大学密教文化研究所紀要 第 24 号 An Annotated Translation of Kūkai’s Secret Key to the Heart Sūtra Thomas Eijō Dreitlein Kōbō Daishi Kūkai (弘法大師空海, 774–835), in his text titled Hannya-shingyō hiken, jo awasetari (般若心經祕鍵幷序), or the Secret Key to the Heart Sūtra, with an Introduction, provides a deeply esoteric interpretation of the Heart Sūtra, an interpretation that is unique within the extensive literature of the Heart Sūtra. Kūkai’s thesis might be seen as revolving around three closely interrelated main points: (1) that the apparently exoteric sūtras contain esoteric meanings which can be read by those who know how to read them, (2) that the Heart Sūtra reveals the esoteric inner own-realization or samādhi of the bodhisattva Prajñā and forms the dharma-maṇḍala of that deity, and (3) that as such it holds within it all the teachings of Buddhism, and is not simply an abbreviated version of the Large Prajñāpāramitā-sūtra. 1. Exoteric sūtras can be read as esoteric Buddhist teachings Kūkai says that the exoteric Buddhist teachings are revealed by the nirmāṇakāya, and are provisional and adjusted to the receptivity and capacity of the audience,1 while esoteric Buddhism is preached directly by the Dharmakāya Mahāvairocana for his own enjoyment, and is not adjusted to the audience but is rather the final truth.2 1 See Kūkai’s Ben kenmitsu nikyō ron (TKZ 3.109): 應化說法逗機施藥言不虛故。所以他受用身祕內證而不說其境也。則等覺希夷十地離絕。 The teachings of the nirmāṇakāya are adapted to what is needed, like giving the most appropriate and effective medicine. The saṃbhogakāya manifested for the liberation of others conceals his inner realization, and does not directly teach it. -
Katong/Joo Chiat
Rediscover the KATONG EAST JOO CHIAT To know more about our heritage neighbourhoods and city planning, check out URA's visitor centre where little nooks KATONG JOO CHIAT WALKING MAP located at The URA Centre, of nostalgia mingle 45 Maxwell Road, Singapore 069118 Tel : (65) 6321 8321 Fax : (65) 6226 3549 Email : [email protected] Web : www.ura.gov.sg/gallery with modernity We are open from Mondays to Saturdays, 9am to 5pm Admission is free To make Singapore a great city to live, work and play in In the beginning.... Katong/Joo Chiat has its beginnings in the early 19th Century where coconut plantations stretching from Geylang River to Siglap Road and humble attap-roofed kampung (villages) dotted the landscape. Up to the 1950s, the area was an idyllic seaside retreat for the wealthy. Joo Chiat Road was a simple dirt track running through the plantations from Geylang Serai to the sea in the 1920s. It was named after Chew Joo Chiat, a wealthy land-owner and philanthropist, who bought over large plots of land in Katong and was known as the “King of Katong”. In the 1920s and 1930s, many communities moved eastward out of the city centre to make Katong/Joo Chiat their home. This resulted in bungalows, shophouses and places of worship being built, a reflection of the multi- cultural and varied Katong/Joo Chiat community. The rebuilding of the nation after World War II and the independence of Singapore, transformed the façade of Katong/Joo Chiat. To retain its rich architecture and heritage, over 800 buildings in the area have been conserved. -
The-Path-Of-The-Sugatas Study-Material.Pdf
1 The Path of the Sugatas A concise practice of Buddha Shakyamuni with offerings Study Material Page 3: THE ORIGINAL RECOLLECTIONS OF BUDDHA, DHARMA, AND SANGHA TAUGHT BY THE BUDDHA. Excerpted from Mahāsūtras: Great Discourses of the Buddha. Volume I, Texts, by Peter Skilling, Oxford : The Pali Text Society, 1994. ISBN-10: 0860133192 ISBN-13: 978-0860133193 Page 5: THE SUTRA OF THE RECOLLECTION OF THE NOBLE THREE JEWELS: ENGLISH TEXT From Unending Auspisciousness By Tony Duff PKTC. ISBN: 978- 9937-8386-1-0 Page 6: A LITTLE EXPLANATION OF THE MEANING OF THE SUTRA OF THE RECOLLECTION OF THE THREE JEWELS. by Jetsun Taranatha, From Unending Auspisciousness By Tony Duff PKTC. ISBN: 978-9937-8386-1-0 Page 40: THE FIRST THREE VAJRA POINTS: THE THREE JEWELS. Excerpts from: Buddha Nature: The Mahayana Uttaratantra Shastra With Commentary ISBN-10: 1559391286 ISBN-13: 978-1559391283.By Asanga/Maitreya Commentary By Jamgön Kongtrul Lodrö Thaye. Complementary Explanations by Khenpo Tsultrim Gyamtso Rinpoche. Page 73: BENEFITS OF THE OFFERING CLOUDS DHARANI. © Lama Tsony 2014 2 THE ORIGINAL RECOLLECTIONS OF BUDDHA, DHARMA, AND SANGHA TAUGHT BY THE BUDDHA: PALI, SANSKRIT, AND ENGLISH TEXTS Excerpted from Mahāsūtras: Great Discourses of the Buddha. Volume I, Texts, by Peter Skilling, Oxford : The Pali Text Society, 1994. ISBN-10: 0860133192 ISBN-13: 978-0860133193 Pali buddhanusatti itipi so bhagava araham sammasambuddho vijjacarasampanno sugato lokavidu anuttaro purisadammasarathi sattha devamanussanam buddho bhagava ti dhammanusatti svakkhato bhagavata -
A Study on the Emergence of the Buddhist Critical Constructive Reflection
Sculpting-Scholarship: A Study on the Emergence of the Buddhist Critical Constructive Reflection A Dissertation Presented to the Faculty of the Department of Religious Studies at University of the West In Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy in Religious Studies by Nathan Fredrick DeBoer Summer 2020 Approval Page for Graduate Approved and recommended for acceptance as a dissertation in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Religious Studies Nathan Fredrick DeBoer, Candidate Sculpting-Scholarship: A Study on the Emergence of the Buddhist Critical Constructive Reflection APPROVED: William Chu, 9-3-20 Chair Darui Long, Sept. 4, 2020 Committee Member Miroj Shakya, Sept 4, 2020 Committee Member I hereby declare that this thesis/dissertation has not been submitted as an exercise for a degree at any other institution, and that it is entirely my own work. © 2020 Nathan Fredrick DeBoer ALL RIGHTS RESERVED Acknowledgements The sum individuals who played a role in helping me, in body and mind, to the completion of this dissertation is beyond the telling. However, a few stand as first among equals. First and foremost is Dr. William Chu, whose inexhaustible patience for enduring my relentless, recklessly timed phone calls is truly of a bodhisattva’s proportion. Dr. Anne Hooghart, my high school Japanese language teacher and longtime friend, painstakingly went over each of these chapters, pruning away grammatical and spelling infelicities. My family was a great source of encouragement and support. The wide group of friends from Fourth Coast Café in Kalamazoo, Michigan, also aided with conversation, caffeine, and confectionary. -
¬¬Journal of Buddhist Ethics
ISSN: 1500-0713 ______________________________________________________________ Article Title: How Many Bodies Does It Take to Make a Buddha? Dividing the Trikāya among Founders of Japanese Buddhism Author(s): Victor Forte Source:Japanese Studies Review, Vol. XXIV (2020), pp. 35-60 Stable URL: https://asian.fiu.edu/projects-and-grants/japan- studies-review/journal-archive/volume-xxiv-2020/forte-victor- how-many-bodies.pdf ______________________________________________________________ HOW MANY BODIES DOES IT TAKE TO MAKE A BUDDHA? DIVIDING THE TRIKĀYA AMONG FOUNDERS OF JAPANESE BUDDHISM Victor Forte Albright College Introduction Much of modern scholarship concerned with the historical emer- gence of sectarianism in medieval Japanese Buddhism has sought to deline- ate the key features of philosophy and praxis instituted by founders in order to illuminate critical differences between each movement. One of the most influential early proposed delineations was “single practice theory,” ikkō senju riron 一向専修理論 originating from Japanese scholars like Jikō Hazama 慈弘硲 and Yoshiro Tamura 芳朗田村.1 This argument focused on the founders of the new Kamakura schools during the twelfth and thirteenth centuries like Hōnen 法然, Shinran 親鸞, Dōgen 道元, and Nichiren 日蓮, claiming that each promoted a single Buddhist practice for the attainment of liberation at the exclusion of all other rival practices. In recent scholarship, however, single practice theory has been brought into question.2 As an alternative method of delineation, this study proposes the examination of how three major premod- ern Japanese founders (Kūkai 空海, Shinran, and Dōgen) employed the late Indian Mahāyāna notion of the three bodies of the Buddha (Skt. trikāya, Jp. sanshin 三身) by appropriating a single body of the Buddha in order to distin- guish each of their sectarian movements. -
Zen Bow Article
Zen Bow Article: Nature of the Human Body An edited transcript of a teisho given by Roshi Bodhin Kjolhede at the Rochester Zen Center on September 8, 1996. The teisho this morning will be on the human body. There are many directions from which to discuss the body - its pains, illnesses, and healing, its attachments, the body as "teacher" - but since we have only forty-five minutes, I will limit myself simply to the nature of the human body, as I understand it, and how it is understood in Zen Buddhism generally. I think it's fair to say that most of the major religious traditions of the world teach, either explicitly or implicitly, a split between spirit and matter, between mind and body. And it's usually spirit that comes out on top. The Western tradition is to look upward toward God, or the Logos, and that view was largely unchallenged until this century when Freud and others pointed us back to our bodies, to our emotions. But as Americans we have always tended to be preoccupied with matters of the spirit. This national trait was noted by de Tocqueville, and it was discussed at length more recently in the book Understanding Europeans. The author, Stuart Miller, emphasizes the non-material orientation of Americans, disputing the old cliché that we are the most materialistic country in the world. This fascinating book sketches some major features common to Western Europeans, and Miller, an American, does this by contrast with Americans. So it also offers many insights into the American character. -
Getting to Know the Buddha by the DZOGCHEN PONLOP RINPOCHE
Getting to Know The Buddha BY THE DZOGCHEN PONLOP RINPOCHE How should we understand all the myths and stories about the Buddha's life? It is said that whoever encountered Buddha, whether a king, a queen or a beggar in the street, felt comfortable with him. Everyone, no matter what their circumstances, felt that he was relating directly, fully and properly with them. Everyone who saw Buddha felt the same peacefulness when they were near this enlightened being. The Buddha of the sutras, or the Buddhist scriptures, is a fully enlightened human being. He is the most perfected human being, but he is seen very much as a human being. The Buddha gathers alms, eats food, and drinks water. He walks in the garden. He meditates. He sleeps. Buddha talks with his friends and students. People relate to him as a human being. We often lack this understanding. Nowadays Buddha is a myth, someone who never lived, like King Arthur of England or Gesar of Ling from Tibet. Buddha was never like one of those mythic heroes, nor was he ever like any of the gods, such as Krishna or Ram. Buddha was very much a human being. He interacted with every kind of sentient beings, and worked directly with them. That is how we should remember Buddha, and that is how we can begin to understand the story of his life. The Birth of Prince Siddhartha In the Hinayana tradition, which emphasizes the individual journey to enlightenment, Buddha is presented as an ordinary human being who came to this Earth with a full karmic history - just like the rest of us. -
(Group 7) Kwan Yam Theng Buddhist Temple App Profile ID: 108
GES1005: Everyday Life of Chinese Singaporeans (Past and Present) Tutorial Group D13 (Group 7) Kwan Yam Theng Buddhist Temple App Profile ID: 108 Temple Visit Report Name Yong Lixian Marilyn Puah Jia Hui Chen Kuan-Yu Submission Date: 2 November 2017 Introduction Our group was tasked to visit Kwan Yam Theng Buddhist Temple (观音亭佛寺) located at 245 Alexandra Road, Singapore 159933, for our temple visit assignment. This report examines the origins of the building, the features of the temple externally and internally, the traditions and customs practiced by the devotees, the unique characteristics or practices of the temple and also an introduction of the different gods that can be found within the temple. History and Background The site where Kwan Yam Theng Buddhist Temple currently resides has always been a place for religious practices. Since the location is a freehold property, there is no time limit to the owner’s period of ownership. The first religious building at this location in Alexandra Road originates in 1933, in which religious leaders and followers practiced their faiths in the one-storey temple (name of this temple is unknown). However, the temple faced many problems due to its architecture. Flooding was not uncommon when it was raining heavily. The temple was to be home to faithful Buddhists and inquisitive visitors all the way until 1994, when the religious building was to be rebuilt. The master is 96 years old and is bedridden (refer to Appendix A). He currently resides in the temple along with a female monk who is the sole caretaker of the building, carrying out religious ceremonies, administrative and operational matters of the temple.