The Lankavatara Sutra a Mahayana Text
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The Mind-Body in Pali Buddhism: a Philosophical Investigation
The Mind-Body Relationship In Pali Buddhism: A Philosophical Investigation By Peter Harvey http://www.buddhistinformation.com/mind.htm Abstract: The Suttas indicate physical conditions for success in meditation, and also acceptance of a not-Self tile-principle (primarily vinnana) which is (usually) dependent on the mortal physical body. In the Abhidhamma and commentaries, the physical acts on the mental through the senses and through the 'basis' for mind-organ and mind-consciousness, which came to be seen as the 'heart-basis'. Mind acts on the body through two 'intimations': fleeting modulations in the primary physical elements. Various forms of rupa are also said to originate dependent on citta and other types of rupa. Meditation makes possible the development of a 'mind-made body' and control over physical elements through psychic powers. The formless rebirths and the state of cessation are anomalous states of mind-without-body, or body-without-mind, with the latter presenting the problem of how mental phenomena can arise after being completely absent. Does this twin-category process pluralism avoid the problems of substance- dualism? The Interaction of Body and Mind in Spiritual Development In the discourses of the Buddha (Suttas), a number of passages indicate that the state of the body can have an impact on spiritual development. For example, it is said that the Buddha could only attain the meditative state of jhana once he had given up harsh asceticism and built himself up by taking sustaining food (M.I. 238ff.). Similarly, it is said that health and a good digestion are among qualities which enable a person to make speedy progress towards enlightenment (M.I. -
31 Planes of Existence (1)
31 Planes of Existence (1) Kamaloka Realms Death & Rebirth All putthujjhanas are subjected to death & rebirths “Death proximate kamma” or last thoughts moment leads to the realm of rebirth. Good or bad, it tends to be the state of mind characteristic of the being in his previous life It could be hate, metta, karuna, tanha, and so on. Tanha is the one that binds us to Samsara, esp the sensual worlds Depends on 3 types of action (mental, physical & vocal manifesting in thought, action & speech) Purified consciousness leads to birth in higher planes such as Brahma lokas Mixed type will lead to birth in the intermediate planes of kama lokas Predominantly bad kamma will lead to birth in the Duggatti (unhappy states) 1 Only humans on earth? Early Buddhist texts (Nikaya), mentioned: “the thousandfold world system” “the twice thousandfold world system” “the thrice thousandfold world system” Buddhaghosa said there are 1,000,000,000,000 world systems 3 Types of Worlds Kama-loka or kamabhava (sensuous world) 11 planes Rupa-loka or rupabhava (the world of form or fine material world) 16 planes Arupa-loka or arupabhava (the formless world / immaterial world) 4 planes 2 Kama-Loka The sensuous world is divided into Kamaduggati (those states that are not desirable and unsatisfactory with unpleasant and painful feelings) Kamasugati (those states that are desirable or satisfying with pleasant and pleasurable feelings) Kamaduggati Bhumi 4 States of Suffering (Apaya) Niraya (Hell) Tiracchana Yoni (Animals) Peta Loka (Hungry ghosts) Asura (Demons) 3 Niraya (Hell) Lowest level of existence with Devoid of sukha. Only non-stop unimaginable suffering & anguish Dukha. -
SUMMARY and COMMENTS the Portrait Which Emerges from The
CHAPTER EIGHT SUMMARY AND COMMENTS The portrait which emerges from the references to Mara in the early Indian Buddhist literature is essentially the following. On the one hand Mara is the name of a deva of high status within the cosmology of early Buddhists. On the other hand the term "Mara" meaning "death" is identified with the plurality of conditions and defilements of samsara. This ambivalence as well as versatility of the Mara references is summarized in the four-Maras formula. The skandhamiira epitomizes all the conditions of samsara that are subject to death (miyati). The kleSamiira epitomizes one's own karmic acts of defilement and sense desire that result in "death" (internal miiretii). The devaputramiira refers to some external causal agent, force or event which lies outside one's own control and which also results in "death" (external miiretii). Finally, mrtyumiira marks the essential character basic to all types of reference to Mara, encompassing all conditions and events of samsara as well as the deeds of the Mara deva, namely mrtyu, "death-itself." "Death" for the early Indian Buddhist refers to continual death after rebirth. The nature and power of the devaputramiira (Miira papimii) is described in the selected texts in the following way. Mara is a deva with a mind-made body, who together with the six classes of devas in the Kamaloka, enjoys the maturing of his good karma. Though virtuous and long-lived, Mara is subject to impermanence and sorrow like all beings in samsara. As the "Lord of the world of desire," however, Mara enjoys the splendor and majesty of his cosmological position as Chief of the Paranirmitavasavartin devas, the highest class of devas in the Kamaloka. -
七 部 ア ビ ダ ル マ (Mngon Pa Sde Bdun)
印 度 學 佛 教 學 研 究 第43巻 第2号 平 成7年3月 (217) 七 部 ア ビ ダ ル マ (mngon pa sde bdun) と い う 呼 称 の 出 典 に つ い て 白 館 戒 雲 チ ベ ッ トで は,イ ン ドの 偉 大 な る 先 駆 者 に よ る 一 群 の 著 作 に 対 し て あ る 特 定 の 呼 称 を 付 し一 括 し て 言 及 す る 習 慣 が あ る 。 た と え ば,「(ナ ー ガ ール ジ ュナ の) 六 つ の 正 理 の 集 ま り」 (rigs tshogs drug), 「五 部 の マ イ ト レ ー ヤ の 教 え 」(byams chos sde lnga), 「(アサ ソ ガ の) 五 部 の 地 」(sa sde lnga), 「(アサ ン ガ の) 二 種 の 綱 要 書 」 (sdom rnam gnyis), 「(ヴァス バ ン ドゥの) 八 部 の 論 書 」 (pra-ka-ra-na sde brgyad), 「(ダル マ キ ール テ ィの) 七 部 の 論 理 学 書 」(tshad ma sde bdun) な ど が そ の 代 表 例 で あ る1)。 本 稿 で 扱 う 「七 部 ア ビ ダ ル マ 」(mngon pa sde bdun) と い う呼 称 も,以 上 の そ れ と は,や や 性 格 を 異 に す る が,ひ と ま ず そ の 同 じ 範 疇 に 含 め る こ と も で き る で あ ろ う。 以 上 列 挙 し た これ ら の 呼 称 に つ い て,筆 者 は い ま ま で,そ れ ら は チ ベ ッ トで の 造 語 で あ ろ う と 漫 然 と 考 え て い た 。 し か し な が ら,少 な く と も 「七 部 ア ビ ダ ル マ 」 と い う呼 称 に つ い て は,イ ソ ドの あ る テ キ ス トに そ の 出 典 が 求 め ら れ る 。 本 稿 は そ れ を 報 告 し よ う とす る も の で あ る 。 「七 部 ア ビ ダ ル マ 」 と は,指 摘 す る ま で も な く,『 発 智 論 』 (Jnanaprasthana) か ら 『集 異 門 論 』(Samgitiparyaya)ま で の,い わ ゆ る 「六 足 発 智 」 を 指 し て 用 い ら れ る 呼 称 で あ り,『 大 毘 婆 沙 論 』(Bye brag tu bshad pa chen po, *Mahavibhasd) と と も に,毘 婆 沙 師 (Vaibhasika) が 拠 る と こ ろ の 根 本 的 な テ キ ス トを い う2)。 「七 部 ア ビ ダ ル マ 」 に 関 す る チ ベ ッ トで の 理 解 の 水 準 を 示 す 一 つ の 典 型 的 な 例 と し て,ゲ ル ク派 の 学 僧 ジ ェ ツ ソ ・チ ュ ー キ ゲ ー ツ ェ ン(rJe btsun Chos kyi rgyal mtshan, 1469-1544) の 現 観 荘 厳 論 注 『遊 戯 大 海 ・第 一 章 通 解 』(Rol mtho, sKabs dang po'i spyi don) に み ら れ る 以 下 の よ う な 記 述 を 紹 介 し て お こ う3)。 第 一 節 (「第一 転 法 輪 の 真意 を 注 釈 す る論 書'khor lo dang po'i dgongs 'grel gyi bstan bcos」) に は,「 第 一 転 法 輪 の -
Lecture 143: the Magic of a Mahayana Sutra Mr Chairman, and Friends
Lecture 143: the Magic of A Mahayana Sutra Mr Chairman, and friends. Let's imagine that someone asks us to describe our lives. Suppose we were asked by them to say what it was essentially and specifically that characterized our lives as we ordinarily live them. I wonder what sort of reply, what sort of answer most of us would give? I wonder what most of us would have to say? That is to say, those of us who are quite ordinary people, not pop stars, not politicians, and certainly not T.V. personalities. Most of us, most ordinary people would say, that our lives more often than not, are characterized, by sameness. We'd say perhaps that we seem to spend most of our time doing much the same sort of things in very much the same sort of way. Not only for weeks together, not only for months together, but even sometimes for years together, or at least, what seems like years together, just doing the same sort of things in the same sort of way. Of course if we reflect, we know that this is not really the case. We may in literal fact wash the very same identical dishes every day of the week, but we don't wash them in exactly the same way every day. We don't wash them in exactly the same sort of mood. We don't wash them under exactly the same sort of circumstances. One day, when we're washing them at the familiar kitchen sink, there may be sunlight streaming in at the open window. -
Cosmology and Cultural Ecology As Reflected in Borobudur Buddhist Temple
Cosmology and Cultural Ecology as Reflected in Borobudur Buddhist Temple Dr.IdaBagus Putu Suamba1 Lecturer, Politeknik Negeri Bali, Indonesia Abstract Advancement in science and technology that has been achieved by human beings does not necessarily imply they are freed from environ- mental problems. Buddhism since the very beginning has been in harmony with nature; the Buddha was fond of nature; however, it is very little its sources speak about the interconnection between human and environment. The question of the significance of cultural ecology comes into promi- nent in these days as there has been increasing environmental problems happen. Borobudur Buddhist temple in Central Java contains some ideas or elements that can be used to cope with the problems mentioned. Interest- ingly, the whole body of the monument was inspired by the teachings of the Buddha and Buddhism in which the Causal Law having impetus in the theory dependent-origination (Pratyasamutpada) is reflected clearly in the reliefs of Mahakarmavibanggain Kamadhatubase level. For a better understanding of this law, the connection with cosmology in Mahayana Buddhism is discussed in brief. It is found that there are various natural elements were depicted and crafted by the artists in a high standard of art as the manifestations of the Buddha’s teachings. Amongst the natural elements depicted here, tree, plant, or forest are dominant elements, which appear almost in all reliefs either in the main walls or balustrade. The relatedness amongst the elements is shown beautifully in complex relationship amongst them, and this has moral, aesthetical, spiritual, and ecological messages that need to be known for spiritual as cendance. -
The Buddhist Educational Psychological Concept of Anattā in Pāli Nikayas Qing MING Yunnan Normal University, Kunming, Yunnan, China [email protected]
2017 International Conference on Education Science and Education Management (ESEM 2017) ISBN: 978-1-60595-486-8 The Buddhist Educational Psychological Concept of Anattā in Pāli Nikayas Qing MING Yunnan Normal University, Kunming, Yunnan, China [email protected] Keywords: Buddhist Psychology, Anattā, Pāli Nikayas, Ǡlayavijnāna. Abstract. “Anattā” is a key concept of Buddhist educational psychology, it has exerted a tremendous, profound and far-reaching influence upon the history of Mahayana and Hinayana Buddhist psychology. In this paper, the author will use Buddhist hermeneutics as research method to explain the philosophical and psychological concept of anattā, address the different interpretive strands, classical and modern, of this concept, and to interpret some of the widely identified problematiques of this concept. Finally, there will be a summary of the basic characteristics of the “anattā” as the nature of human being. Introduction Robert H. Thouless, a renowned Cambridge University western psychologist, is known for his scholarship on the Theravada Buddhist psychology and western psychology. After made a comprehensive survey of Theravada Buddhist Pāli Nikayas, he said: “anybody with a good knowledge of psychology and its history who reads the Pāli Nikayas must be the fact that the psychological terminology is richer in this than any other ancient literature and that more space is devoted to psychological analysis and explanations in this than in any other religious literature.”[1] The concept of anattā is the foundation of Buddhist educational psychology that has been discussed in Pāli Nikayas, thus, this paper took this concept as its objects of research. Description of Anattā in Classical Pāli Texts The Buddhist educational psychological and philosophical Pāli term “anattā” (it is known as “anātman” in Sanskrit) is often translated as “no-self,” “not-self,” “no-soul,” or “no-ego” by western researches. -
Introduction to Old Javanese Language and Literature: a Kawi Prose Anthology
THE UNIVERSITY OF MICHIGAN CENTER FOR SOUTH AND SOUTHEAST ASIAN STUDIES THE MICHIGAN SERIES IN SOUTH AND SOUTHEAST ASIAN LANGUAGES AND LINGUISTICS Editorial Board Alton L. Becker John K. Musgrave George B. Simmons Thomas R. Trautmann, chm. Ann Arbor, Michigan INTRODUCTION TO OLD JAVANESE LANGUAGE AND LITERATURE: A KAWI PROSE ANTHOLOGY Mary S. Zurbuchen Ann Arbor Center for South and Southeast Asian Studies The University of Michigan 1976 The Michigan Series in South and Southeast Asian Languages and Linguistics, 3 Open access edition funded by the National Endowment for the Humanities/ Andrew W. Mellon Foundation Humanities Open Book Program. Library of Congress Catalog Card Number: 76-16235 International Standard Book Number: 0-89148-053-6 Copyright 1976 by Center for South and Southeast Asian Studies The University of Michigan Printed in the United States of America ISBN 978-0-89148-053-2 (paper) ISBN 978-0-472-12818-1 (ebook) ISBN 978-0-472-90218-7 (open access) The text of this book is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License: https://creativecommons.org/licenses/by-nc-nd/4.0/ I made my song a coat Covered with embroideries Out of old mythologies.... "A Coat" W. B. Yeats Languages are more to us than systems of thought transference. They are invisible garments that drape themselves about our spirit and give a predetermined form to all its symbolic expression. When the expression is of unusual significance, we call it literature. "Language and Literature" Edward Sapir Contents Preface IX Pronounciation Guide X Vowel Sandhi xi Illustration of Scripts xii Kawi--an Introduction Language ancf History 1 Language and Its Forms 3 Language and Systems of Meaning 6 The Texts 10 Short Readings 13 Sentences 14 Paragraphs.. -
Doctrine of Karma
EXPOS ITI ON O O O O O DOCTRI N E O F KARMA BROT H ER A T I S H A Lon don T heosolyhical P ub li s hi n g S ociet y 1 6 1 N e w B n d t r e W . o S e t , 1 9 1 0 C O N T E N T S P A GE M C HA P T E R I . F U NDA ENTA L M EA N I NGS O F K A R M A O R G N D E VE LO P M E N T A N D I I , , C ESSATION O F K A R M A A B S T R A C T A N D C O N C R E T E KARMA T H E P H YS I CA L KARMA IN , BI LO GI CA L M E NT L D O , A A N M ORA L S P H E R ES ACTI VE AND P A SSI VE KARMA KAR MA CONSIDE R ED F U NCT ION A LLY K A R M A IN T H E P O WE R AND RE ADIN E SS WIT H WH I C H I T T AK ES E F F E CT R M CC R D I N G T T I M E VIII . K A A A O O O W R G -O E F F E CT S F O K IN U T . -
BG Chapter 13
Raja Vidya Raja Guhya Yoga (Royal Knowledge and Royal Secret) 34 Verses INDEX S. No. Title Page No. I Summary – I 1 II Class Notes (Verse 1 to 34) 1. Verse 1 2 2. Verse 2 4 3. Verse 3 6 4. Verse 4 7 5. Verse 5 11 6. Verse 6 14 7. Verse 7 16 8. Verse 8 18 9. Verse 9 22 10. Verse 10 24 11. Verse 11 27 12. Verse 12 29 [i] S. No. Title Page No. 13. Verse 13 32 14. Verse 14 34 15. Verse 15 36 16. Verse 16 39 17. Verse 17 42 18. Verse 18 45 19. Verse 19 48 20. Verse 20 50 21. Verse 21 53 22. Verse 22 55 23. Verse 23 55 24. Verse 24 57 25. Verse 25 59 26. Verse 26 61 27. Verse 27 63 28. Verse 28 65 [ii] S. No. Title Page No. 29. Verse 29 67 30. Verse 30 69 31. Verse 31 71 32. Verse 32 73 33. Verse 33 75 34. Verse 34 77 III Summary – II a) Summary Chart 80 b) Topic 1 81 c) Topic 2 82 d) Topic 3 84 e) Topic 4 85 f) Topic 5 87 g) Topic 6 88 [iii] Summary - I Introduction Raja Vidya Raja Guhya Yoga 34 Verses Verse 1 – 3 Verse 11 – 12 Verse 13 – 19 - Ishvara Dhyanam. - Cause of Samsara - Solution to Samsara - Knowledge of God. Verse 20 – 29 Verse 4 – 10 8 Descriptions : 1) Sarvagatah 2) Avyaktah - Sakama, Nishkama Bhakti - Main teaching 3) Visva Aadharah - Para Prakrti. -
The Lankavatara Sutra
The Lankavatara Sutra A Mahayana Text Translated for the first time from the original Sanskrit by DAISETZ TEITARO SUZUKI ☸ CONTENTS Preface xi Introduction xiii CHAPTER ONE. RAVANA, LORD OF LANKA, ASKS FOR INSTRUCTION 3 (1)* CHAPTER TWO. COLLECTION OF ALL THE DHARMAS 22 (22) § I. Mahamati Praises the Buddha with Verses 22 (22) § II. Mahamati's "One Hundred and Eight Questions" 23 (23) § III. "The One Hundred and Eight Negations" 31 (34) § IV. Concerning the Vijnanas 33 (37) § V. Seven Kinds of Self-nature (svabhava) 35 (39) § VI. Seven Kinds of First Principle (paramartha), and the Philosophers' Wrong Views regarding the Mind Rejected 35 (39) § VII. Erroneous Views held by Some Brahmans and Sramanas Concerning Causation, Continuation, etc.; The Buddhist Views Concerning Such Subjects as Alayavijnana, Nirvana, Mind-only, etc.; Attainments of the Bodhisattva 36 (40) § VIII. The Bodhisattva's Discipling himself in Self-realisation 39 (43) § IX. The Evolution and Function of the Vijnanas; The Spiritual Discipline of the Bodhisattva; Verses on the Alaya-ocean and Vijnana-waves 39 (43) § X. The Bodhisattva is to Understand the Signification of Mind-only 44 (49) § XI(a). The Three Aspects of Noble Wisdom (aryajnana) 44 (49) § XI(b). The Attainment of the Tathagatakaya 45 (50) § XII. Logic on the Hare's Horns 46 (51) § XIII. Verses on the Alayavijnana and Mind-only 49 (54) § XIV. Purification of the Outflows, Instantaneous and Gradual 49 (55) § XV. Nishyanda-Buddha, Dharmata-Buddha, and Nirmana-Buddha 51 (56) § XVI. The Sravaka's Realisation and Attachment to the Notion of Self-nature 52 (58) § XVII. The Eternal-Unthinkable 53 (59) § XVIII. -
Buddhist Psychology the Quest Series
ASIA - BOUGHT WITH THE INCOME PROM THE SAGE ENDOWMENT FUND THE GIFT dF- M^nvQ M, Base 1891 (KMSMl rikliS.. The original of tliis book is in tine Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924022982072 The Quest Series Edited by G. R. S. Mead Cornell University Library BL 1475.P7D25 1914 Buddhist psychoiogyian inquiry into the 3 1924 022 982 072 BUDDHIST PSYCHOLOGY THE QUEST SERIES Edited by G. R. S. MEAD, EDITOR OF *THE QUEST.' Crown 8z/0, 2s. 6d. net each. FIRST LIST OF VOLUMES. PSYCHICAL RESEARCH AND SURVIVAL. By James H. Hyslop, Ph.D., LL.D., Secretary of the Psychical Research Society of America. THE QUEST OF THE HOLY GRAIL. By Jessib L. Weston, Author of 'The Legend of Sir Perceval.' JEWISH MYSTICISM. By J. Abelson, M.A., D.Lit., Principal of Aria College, Portsmouth. THE MYSTICS OF ISLAM. By Reynold A. Nicholson, M.A., Litt.D., LL.D., Lecturer on Persian, Cambridge University. BUDDHIST PSYCHOLOGY. By C. A. F. Rhys Davids, M.A., Lecturer on Indian Philosophy, Manchester University. RUYSBROECK. By Evelyn Underhill, Author of ' Mysticism,' ' The Mystic Way,' etc. THE SIDEREAL RELIGION OF THE ANCIENTS. By Robert Eisler, Ph.D., Author of 'Welten- mantel und Himmelszelt.' [/« the Press. London: G. BELL AND SONS LTD. BUDDHIST PSYCHOLOGY AN INQUIRY INTO THE ANALYSIS AND THEORY OF MIND IN PALI LITERATURE BY Mrs. C. a. F. RHYS DAVIDS, M.A. LECTURER ON INDIAN FHII.0S07HV, UNIVERSITY OF MANCHESTER, HONORARY SECRETARY PALI TEXT SOCIETY LONDON G.