14. Seeing Confusion As the Four Kayas Is Unsurpassable Shunyata
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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. -
B U Ddhis T S Tu Dies To
BUDDHIST STUDIES TODAY UNIVERSITY OF UNIVERSITY OF BRITISH COLUMBIA BRITISH COLUMBIA JULY 7-9, 2015 Symposium Proceedings A three-day symposium to celebrate the first Dissertation Fellows of The Robert H. N. Ho Family Foundation Program in Buddhist Studies. The event is sponsored by The Robert H. N. Ho Family Foundation, organized by the American Council of Learned Societies, and hosted by the University of British Columbia. Buddhist Studies Today Convocation – Tuesday Evening Introductory remarks by representatives of the University of British Columbia, The Robert H. N. Ho Family Foundation, and the American Council of Learned Societies, followed by a keynote address by A symposium to celebrate the first Dissertation Fellows of Professor Donald Lopez The Robert H. N. Ho Family Foundation Program in Buddhist Studies Fellows’ Workshop – Wednesday and Thursday Presentations of work in progress by Dissertation Fellows. Fellows, members of the advisory committee, and invited discussants will University of British Columbia explore the potential synergies in fellows’ projects and their implications for the developing field of Buddhist studies worldwide July 7–9, 2015 Assessing the State of the Field of Buddhist Studies – Thursday Roundtable of program advisers to highlight themes that emerged from placing the research interests of the fellows in conversation with each other Special thanks to the University of British Columbia for hosting the Symposium Tuesday Speakers 5:30— RECEPTION ON THE TERRACE 6:00pm Sage Bistro—East Side Arvind Gupta is the thirteenth President and Vice-Chancellor CONVOCATION of the University of British Columbia (UBC), a position he has 6:00— held since July 1, 2014. -
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. -
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. -
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. -
The Ornament of Zhentong Madhyamaka
༄༅། །གཞན་སྟོང་ད孴་མ荲་རྒྱན་筺ས་宱་བ་བ筴གས། The Ornament of Zhentong Madhyamaka By Jetsun Taranatha Translated by the Dzokden Translation Committee under the direction of Khentrul Rinpoché Jamphel Lödro. First published 2020 Current version (2020) Generated by the Dzokden Library v0.1 (Built using Open Source Software) (https://read.84000.co) The Treasury of Definitive Meaning is an non-profit initiative to perserve and transmit the Dzokden Dharma as a cause for manifesting a golden age of peace and harmony in this world. This work is provided under the protection of a Creative Commons CC BY-NC-ND (Attribution - Non-commercial - No-derivatives) 3.0 copyright. It may be copied or printed for fair use, but only with full attribution, and not for commercial advantage or personal compensation. For full details, see the Creative Commons license. co. CONTENTS e ti. Title..................................................................................................... i co. Contents............................................................................................ iii s. Summary ........................................................................................... iv ac. Acknowledgements ........................................................................... iv i. Introduction ........................................................................................v tr. The Translation .................................................................................. 1 p. Prologue............................................................................................ -
Mahayana Buddhism: the Doctrinal Foundations
9780203428474_1_pre.qxd 16/6/08 11:54 AM Page v To all my dear colleagues past and present at the University of Bristol’s Department of Theology and Religious Studies 9780203428474_1_pre.qxd 18/6/08 3:04 PM Page i MahÖyÖna Buddhism ‘The publication of Paul Williams’ MahAyAna Buddhism: The Doctrinal Foundations in 1989 was a milestone in the development of Buddhist Studies, being the first truly comprehen- sive and authoritative attempt to chart the doctrinal landscape of Mahayana Buddhism in its entirety. Previous scholars like Edward Conze and Etienne Lamotte had set themselves this daunting task, but it had proved beyond them. Williams not only succeeded in finish- ing the job, but did it so well that his book has remained the primary work on the subject, and the textbook of choice for teachers of university courses on Buddhism, for 20 years. It is still unrivalled. This makes a second edition all the more welcome. Williams has extens- ively revised and updated the book in the light of the considerable scholarship published in this area since 1989, at the same time enlarging many of his thoughtful discussions of Mahayana Buddhist philosophical issues. The result is a tour de force of breadth and depth combined. I confidently expect that Williams’ richly detailed map of this field will remain for decades to come an indispensable guide to all those who venture into it.’ Paul Harrison, George Edwin Burnell Professor of Religious Studies, Stanford University Originating in India, Mahayana Buddhism spread across Asia, becoming the prevalent form of Buddhism in Tibet and East Asia. -
Download Download
THE JOURNAL OF THE INTERNATIONAL ASSOCIATION OF BUDDHIST STUDIES EDITOR-IN-CHIEF Roger Jackson Dept. of Religion Carleton College Northfield, MN 55057 EDITORS Peter N. Gregory Ernst Steinkellner University of Illinois University of Vienna Urbana-Champaign, Illinois, USA Wien, Austria Alexander W. Macdonald Jikido Takasaki Universite de Paris X University of Tokyo Nanterre, France Tokyo,Japan Steven Collins Robert Thurman Concordia University Columbia University Montreal, Canada NewYork,NY,USA Volume 12 1989 Number 2 CONTENTS I. ARTICLES 1. The Integration of Ch'an/Son and The Teachings (Chiao/ Kyo) in Tsung-mi and Chinul, by Peter N. Gregory 7 2. Chinul's Ambivalent Critique of Radical Subitism in Korean Son by Robert Buswell 20 3. Controversy Over Dharmakaya in India and Tibet: A New Interpretation of Its Basis, Abhisamaydlamkdra, Chapter 8, by John J. Makransky 45 4. Jhdna and Buddhist Scholasticism, by Martin Stuart-Fox 79 II. BOOK REVIEWS 1. Rationality and Mind in Early Buddhism, by Frank J. Hoffman (Roger Jackson) 111 2. J.W. de Jong's review of Jeffrey Hopkins' Meditation on Emptiness: An exchange 123 III. ERRATA Errata to Vol. 10.2 130 Erratum to Vol. 12.1 131 LIST OF CONTRIBUTORS 132 Controversy over Dharmakdya in India and Tibet: A Reappraisal of its Basis, Abhisamaydlamkdra Chapter 8 by John J. Makransky I. Introduction Approximately 1200 years ago a disagreement developed in India over the description of complete enlightenment in Mahayana Bud dhism. The disagreement focused on the Abhisamaydlamkdra (AA, c. 4th-5th century C.E.), a commentary on the Prajndpdramitdsutras ascribed by late Indian scholars to Maitreya.1 The AA's eighth and last chapter explained the final result of the Mahayana path, com plete enlightenment (referred to as "phaladharmakdya ), in terms of multiple buddha kdyas {buddha "bodies").2 But its verses, dense with possible meaning, were very ambiguous.