A Survey of Buddhist Thought
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Lankavatara-Sutra.Pdf
Table of Contents Other works by Red Pine Title Page Preface CHAPTER ONE: - KING RAVANA’S REQUEST CHAPTER TWO: - MAHAMATI’S QUESTIONS I II III IV V VI VII VIII IX X XI XII XIII XIV XV XVI XVII XVIII XIX XX XXI XXII XXIII XXIV XXV XXVI XXVII XXVIII XXIX XXX XXXI XXXII XXXIII XXXIV XXXV XXXVI XXXVII XXXVIII XXXIX XL XLI XLII XLIII XLIV XLV XLVI XLVII XLVIII XLIX L LI LII LIII LIV LV LVI CHAPTER THREE: - MORE QUESTIONS LVII LVII LIX LX LXI LXII LXII LXIV LXV LXVI LXVII LXVIII LXIX LXX LXXI LXXII LXXIII LXXIVIV LXXV LXXVI LXXVII LXXVIII LXXIX CHAPTER FOUR: - FINAL QUESTIONS LXXX LXXXI LXXXII LXXXIII LXXXIV LXXXV LXXXVI LXXXVII LXXXVIII LXXXIX XC LANKAVATARA MANTRA GLOSSARY BIBLIOGRAPHY Copyright Page Other works by Red Pine The Diamond Sutra The Heart Sutra The Platform Sutra In Such Hard Times: The Poetry of Wei Ying-wu Lao-tzu’s Taoteching The Collected Songs of Cold Mountain The Zen Works of Stonehouse: Poems and Talks of a 14th-Century Hermit The Zen Teaching of Bodhidharma P’u Ming’s Oxherding Pictures & Verses TRANSLATOR’S PREFACE Zen traces its genesis to one day around 400 B.C. when the Buddha held up a flower and a monk named Kashyapa smiled. From that day on, this simplest yet most profound of teachings was handed down from one generation to the next. At least this is the story that was first recorded a thousand years later, but in China, not in India. Apparently Zen was too simple to be noticed in the land of its origin, where it remained an invisible teaching. -
Indian Philosophy Encyclopædia Britannica Article
Indian philosophy Encyclopædia Britannica Article Indian philosophy the systems of thought and reflection that were developed by the civilizations of the Indian subcontinent. They include both orthodox (astika) systems, namely, the Nyaya, Vaisesika, Samkhya, Yoga, Purva-mimamsa, and Vedanta schools of philosophy, and unorthodox (nastika) systems, such as Buddhism and Jainism. Indian thought has been concerned with various philosophical problems, significant among them the nature of the world (cosmology), the nature of reality (metaphysics), logic, the nature of knowledge (epistemology), ethics, and religion. General considerations Significance of Indian philosophies in the history of philosophy In relation to Western philosophical thought, Indian philosophy offers both surprising points of affinity and illuminating differences. The differences highlight certain fundamentally new questions that the Indian philosophers asked. The similarities reveal that, even when philosophers in India and the West were grappling with the same problems and sometimes even suggesting similar theories, Indian thinkers were advancing novel formulations and argumentations. Problems that the Indian philosophers raised for consideration, but that their Western counterparts never did, include such matters as the origin (utpatti) and apprehension (jñapti) of truth (pramanya). Problems that the Indian philosophers for the most part ignored but that helped shape Western philosophy include the question of whether knowledge arises from experience or from reason and distinctions such as that between analytic and synthetic judgments or between contingent and necessary truths. Indian thought, therefore, provides the historian of Western philosophy with a point of view that may supplement that gained from Western thought. A study of Indian thought, then, reveals certain inadequacies of Western philosophical thought and makes clear that some concepts and distinctions may not be as inevitable as they may otherwise seem. -
Introduction to Tibetan Buddhism, Revised Edition
REVISED EDITION John Powers ITTB_Interior 9/20/07 2:23 PM Page 1 Introduction to Tibetan Buddhism ITTB_Interior 9/20/07 2:23 PM Page 2 ITTB_Interior 9/20/07 2:23 PM Page 3 Introduction to Tibetan Buddhism revised edition by John Powers Snow Lion Publications ithaca, new york • boulder, colorado ITTB_Interior 9/20/07 2:23 PM Page 4 Snow Lion Publications P.O. Box 6483 • Ithaca, NY 14851 USA (607) 273-8519 • www.snowlionpub.com © 1995, 2007 by John Powers All rights reserved. First edition 1995 Second edition 2007 No portion of this book may be reproduced by any means without prior written permission from the publisher. Printed in Canada on acid-free recycled paper. Designed and typeset by Gopa & Ted2, Inc. Library of Congress Cataloging-in-Publication Data Powers, John, 1957- Introduction to Tibetan Buddhism / by John Powers. — Rev. ed. p. cm. Includes bibliographical references and indexes. ISBN-13: 978-1-55939-282-2 (alk. paper) ISBN-10: 1-55939-282-7 (alk. paper) 1. Buddhism—China—Tibet. 2. Tibet (China)—Religion. I. Title. BQ7604.P69 2007 294.3’923—dc22 2007019309 ITTB_Interior 9/20/07 2:23 PM Page 5 Table of Contents Preface 11 Technical Note 17 Introduction 21 Part One: The Indian Background 1. Buddhism in India 31 The Buddha 31 The Buddha’s Life and Lives 34 Epilogue 56 2. Some Important Buddhist Doctrines 63 Cyclic Existence 63 Appearance and Reality 71 3. Meditation 81 The Role of Meditation in Indian and Tibetan Buddhism 81 Stabilizing and Analytical Meditation 85 The Five Buddhist Paths 91 4. -
Lamotte and the Concept of Anupalabdhi
Lamotte and the concept of anupalabdhi Autor(en): Steinkellner, Ernst Objekttyp: Article Zeitschrift: Asiatische Studien : Zeitschrift der Schweizerischen Asiengesellschaft = Études asiatiques : revue de la Société Suisse-Asie Band (Jahr): 46 (1992) Heft 1: Études bouddhiques offertes à Jacques May PDF erstellt am: 08.10.2021 Persistenter Link: http://doi.org/10.5169/seals-146965 Nutzungsbedingungen Die ETH-Bibliothek ist Anbieterin der digitalisierten Zeitschriften. Sie besitzt keine Urheberrechte an den Inhalten der Zeitschriften. Die Rechte liegen in der Regel bei den Herausgebern. Die auf der Plattform e-periodica veröffentlichten Dokumente stehen für nicht-kommerzielle Zwecke in Lehre und Forschung sowie für die private Nutzung frei zur Verfügung. Einzelne Dateien oder Ausdrucke aus diesem Angebot können zusammen mit diesen Nutzungsbedingungen und den korrekten Herkunftsbezeichnungen weitergegeben werden. Das Veröffentlichen von Bildern in Print- und Online-Publikationen ist nur mit vorheriger Genehmigung der Rechteinhaber erlaubt. Die systematische Speicherung von Teilen des elektronischen Angebots auf anderen Servern bedarf ebenfalls des schriftlichen Einverständnisses der Rechteinhaber. Haftungsausschluss Alle Angaben erfolgen ohne Gewähr für Vollständigkeit oder Richtigkeit. Es wird keine Haftung übernommen für Schäden durch die Verwendung von Informationen aus diesem Online-Angebot oder durch das Fehlen von Informationen. Dies gilt auch für Inhalte Dritter, die über dieses Angebot zugänglich sind. Ein Dienst der ETH-Bibliothek ETH Zürich, Rämistrasse 101, 8092 Zürich, Schweiz, www.library.ethz.ch http://www.e-periodica.ch LAMOTTE AND THE CONCEPT OF ANUPALABDHI* Ernst Steinkellner, Vienna In his clarification of Etienne Lamotte's position on the issues of the doctrine of non-self, and in answer to Staal's opposition to an earlier remark in the same spirit,1 J.W. -
22 Indriya DEFINITION: Indriya: Literally, ―Belonging to Indra‖, a Chief Deity
Abhidharmakosa Chapter 2: Indriyas (Faculties) Overview: Chapter 2 continues the analysis of Chapter 1 in laying out the basic underlying principles of the Abhidharma approach. Chapter 2 begins with an exposition of the indriyas which continues the treatment of traditional teaching categories from Chapter 1 (which analyzed skandhas, ayatanas and dhatus). After the analysis of the indriyas (see below for summary and table), Vasubandhu lays out the dharmas associated and not associated with mind along the lines of the less traditional Panca-vastuka (five groups) formulation (this was an later Abhidharma development). To some extent, Chapter 1 covered the rupa (material form) group of dharmas, as well as the mind/consciousness (citta/vijnana) group (just 1 dharma). The unconditioned dharmas are treated in both chapter 1 and 2. Chapter 2 then unfolds the mental dharmas and the dharmas not associated with mind (which comprise the 4th skandha: samskaras). By treating the indriyas first, Vasubandhu may be trying to give a more sutra-based foundation to the exposition of the samskaras before unfolding the later Panca-vastuka formulation. After the analysis of the indriyas below, there is a study of the 75 dharmas (and some thoughts on the development of ―dharma lists‖. As the dharmas are not things, but functions or causal forces, Vasubandhu follows up the exposition of the dharmas with a treatment of causality (K48-73, see overview below). 22 Indriya DEFINITION: Indriya: literally, ―belonging to Indra‖, a chief deity. Indriya comes to connote supremacy, dominance, control, power and strength. Soothill‘s definition of the Chinese: ―根 mūla, a root, basis, origin; but when meaning an organ of sense, indriyam, a 'power', 'faculty of sense, sense, organ of sense'. -
Brahma Sutra
BRAHMA SUTRA CHAPTER 1 1st Pada 1st Adikaranam to 11th Adhikaranam Sutra 1 to 31 INDEX S. No. Topic Pages Topic No Sutra No Summary 5 Introduction of Brahma Sutra 6 1 Jijnasa adhikaranam 1 a) Sutra 1 103 1 1 2 Janmady adhikaranam 2 a) Sutra 2 132 2 2 3 Sastrayonitv adhikaranam 3 a) Sutra 3 133 3 3 4 Samanvay adhikaranam 4 a) Sutra 4 204 4 4 5 Ikshatyadyadhikaranam: (Sutras 5-11) 5 a) Sutra 5 324 5 5 b) Sutra 6 353 5 6 c) Sutra 7 357 5 7 d) Sutra 8 362 5 8 e) Sutra 9 369 5 9 f) Sutra 10 372 5 10 g) Sutra 11 376 5 11 2 S. No. Topic Pages Topic No Sutra No 6 Anandamayadhikaranam: (Sutras 12-19) 6 a) Sutra 12 382 6 12 b) Sutra 13 394 6 13 c) Sutra 14 397 6 14 d) Sutra 15 407 6 15 e) Sutra 16 411 6 16 f) Sutra 17 414 6 17 g) Sutra 18 416 6 18 h) Sutra 19 425 6 19 7 Antaradhikaranam: (Sutras 20-21) 7 a) Sutra 20 436 7 20 b) Sutra 21 448 7 21 8 Akasadhikaranam : 8 a) Sutra 22 460 8 22 9 Pranadhikaranam : 9 a) Sutra 23 472 9 23 3 S. No. Topic Pages Topic No Sutra No 10 Jyotischaranadhikaranam : (Sutras 24-27) 10 a) Sutra 24 486 10 24 b) Sutra 25 508 10 25 c) Sutra 26 513 10 26 d) Sutra 27 517 10 27 11 Pratardanadhikaranam: (Sutras 28-31) 11 a) Sutra 28 526 11 28 b) Sutra 29 538 11 29 c) Sutra 30 546 11 30 d) Sutra 31 558 11 31 4 SUMMARY Brahma Sutra Bhasyam Topics - 191 Chapter – 1 Chapter – 2 Chapter – 3 Chapter – 4 Samanvaya – Avirodha – non – Sadhana – spiritual reconciliation through Phala – result contradiction practice proper interpretation Topics - 39 Topics - 47 Topics - 67 Topics 38 Sections Topics Sections Topics Sections Topics Sections Topics 1 11 1 13 1 06 1 14 2 07 2 08 2 08 2 11 3 13 3 17 3 36 3 06 4 08 4 09 4 17 4 07 5 Lecture – 01 Puja: • Gratitude to lord for completion of Upanishad course (last Chandogya Upanishad + Brihadaranyaka Upanishad). -
Proof of a Sentient Knower: Utpaladeva's Ajad.Aprama¯T R
J Indian Philos (2009) 37:627–653 DOI 10.1007/s10781-009-9074-z Proof of a Sentient Knower: Utpaladeva’s Ajad:aprama¯t:rsiddhi with the V:rtti of Harabhatta Shastri David Peter Lawrence Published online: 8 October 2009 Ó Springer Science+Business Media B.V. 2009 Abstract Utpaladeva (c. 900–950 C.E.) was the chief originator of the Prat- yabhijn˜a¯ philosophical theology of monistic Kashmiri S´aivism, which was further developed by Abhinavagupta (c. 950–1020 C.E.) and other successors. The Ajad:aprama¯t:rsiddhi, ‘‘Proof of a Sentient Knower,’’ is one component of Utp- aladeva’s trio of specialized studies called the Siddhitrayı¯, ‘‘Three Proofs.’’ This article provides an introduction to and translation of the Ajad:aprama¯t:rsiddhi along with the V:rtti commentary on it by the nineteenth–twentieth century pan:d:it, Harabhatta Shastri. Utpaladeva in this work presents ‘‘transcendental’’ arguments that a universal knower (prama¯t:r), the God S´iva, necessarily exists and that this knower is sentient (ajad: a). He defends the Pratyabhijn˜a¯ understanding of sentience against alternative views of both Hindu and Buddhist schools. As elsewhere in his corpus, Utpaladeva also endeavors through his arguments to lead students to the recognition (pratyabhijn˜a¯) of identity with S´iva, properly understood as the sentient knower. Keywords Utpaladeva Á Harabhatta Shastri Á Abhinavagupta Á Ajad:aprama¯t:rsiddhi Á Siddhitrayı¯ Á Pratyabhijn˜a¯ Á prama¯t:r Á praka¯s´a Á svapraka¯s´atva Á Svasam_ vedana Á vimars´a Á prakhya¯ Á upa¯khya¯ Á kart:rta¯ Á ahambha¯va Á vis´ra¯nti Á Knower Á Awareness Á Consciousness Á Self-luminosity Á Self-consciousness Á Recognition Á Agency Á I-hood Á Transcendental argument Á Idealism Á Teleology Abbreviations APS Ajad:aprama¯t:rsiddhi by Utpaladeva APSV Ajad:aprama¯t:rsiddhiv:rtti by Harabhatta Shastri, commentary on APS D. -
Dvaita Vedanta
Dvaita Vedanta Madhva’s Vaisnava Theism K R Paramahamsa Table of Contents Dvaita System Of Vedanta ................................................ 1 Cognition ............................................................................ 5 Introduction..................................................................... 5 Pratyaksa, Sense Perception .......................................... 6 Anumana, Inference ....................................................... 9 Sabda, Word Testimony ............................................... 10 Metaphysical Categories ................................................ 13 General ........................................................................ 13 Nature .......................................................................... 14 Individual Soul (Jiva) ..................................................... 17 God .............................................................................. 21 Purusartha, Human Goal ................................................ 30 Purusartha .................................................................... 30 Sadhana, Means of Attainment ..................................... 32 Evolution of Dvaita Thought .......................................... 37 Madhva Hagiology .......................................................... 42 Works of Madhva-Sarvamula ......................................... 44 An Outline .................................................................... 44 Gitabhashya ................................................................ -
The Transformation of Doubt (Ŭijŏng 疑情) in Kanhwa Sŏn 看話禪: the Testimony of Gaofeng Yuanmiao 高峰原妙 (1238-1295)
The Transformation of Doubt (Ŭijŏng 疑情) in Kanhwa Sŏn 看話禪: The Testimony of Gaofeng Yuanmiao 高峰原妙 (1238-1295) Prof. Robert E. Buswell, Jr. University of California, Los Angeles (UCLA) Of those past and present spiritual mentors in India [Western Heaven] and China [This Land] who promoted these teachings, there were none who did anything more than just resolve this one doubt. A thousand doubts or a myriad doubts are just this one doubt. One who resolves this doubt will doubt nothing more. And once one has no further doubts, one will be neither more nor less than Śākyamuni, Maitreya, Vimalakīrti, and Elder Pang, nondual and undifferentiated. 西天此土,古今知識,發揚此段光明,莫不只是一箇決疑而已.千疑萬疑,只是一疑. 決此疑者,更無餘疑. 旣無餘疑,卽與釋迦彌勒淨名龐老,不增不減,無二無別. Gaofeng Yuanmiao 高峰原妙 (1238-1295) One of the more striking transformations that occurred within Buddhism as it adapted to East Asia was the creation of new, uniquely Chinese systems of meditation practice that had few precise analogs in the imported Indian traditions of the religion. The Sinitic system that has attracted the most attention in the West is that of Chan or Sŏn 禪, a school that had always presumed itself to be the repository of contemplative expertise in Chinese Buddhism, as its adoption of the name "Meditation” (Sŏn 禪) suggests. From virtually its inception, Sŏn sought to create forms of meditation that it could claim exclusively as its own. This process involved both critiquing the practices common to other Sino-Indian schools as being ‘gradual,’ while claiming exclusively for itself putatively ‘subitist’ forms of religious training. Sŏn also experimented with forms of rhetoric it considered proleptic and transformative, in order to demonstrate the autonomy of Sŏn from the rest of the Buddhist tradition. -
Remorse and Confession in the Spiritual Community by Subhuti
Remorse and Confession in the Spiritual Community By Subhuti From Sila to Samadhi One of the first things we learn about Buddhism is that it is a spiritual path consisting of three great stages or phases, namely morality, concentration and wisdom. The Dharma tells us that if we are ethically pure, the practice of meditation will lead us upwards through a sequence of higher states of consciousness; and that these states can then be used as the basis for a profound, liberating understanding of reality. Many practitioners of the Dharma, if asked to review their spiritual progress in terms of the Threefold Way, would probably say that they are still mainly concerned with making the transition from morality to concentration. Many of them know from experience that higher states of consciousness are a reality – are 'there' to be attained. It is quite common at least to glimpse such states in our meditation – especially when we are enjoying the supportive conditions of a retreat. Actually being able to dwell in these states at will is, however, a much more difficult task. How then do we make the step from sila to samadhi? Some of the reasons for the difficulty involved are circumstantial. Many of us lead busy and demanding lives, and can't devote to meditation anything like the time that rapid progress would seem to require. However, time is not the only issue here. My work for the Order brings me into intimate contact with a very large number of Order members and Mitras in both India and the West, so I have quite a good sense of the sorts of spiritual problems people have, and how they try to deal with them. -
ABH ~VA VERSUS ANUPALABDHI Michigan State University
EPISTEMOLOGICAL NEGATIVE DIALECTICS OF INDIAN LOGIC- ABH_~VA VERSUS ANUPALABDHI by DHIRENDRA SHARMA Michigan State University The problem of negation is primarily an epistemological one: How do we know the absence of a thing? On this question the indian LogiO is divided into two main groups: the Realist and the Idealist. The former consists of the systems in which the absence (abh6va) is conceived as a real non-entity (paddrtha) and as such is a real object of its corresponding negative cognition (abhdvadhi). In spite of certain differences the Ny~ya- Vaige.sika and the Bh~.tta-Mim~ .msg systems belong to this group. The second group comprises of the later Buddhist logicians led by Dharmakirti and the Pr~bhgkara-Mim~.ms~ thinkers who reject the objectivity ascribed to 'abh~va' by the Realists. According to the idealists negation is an inferential judgment and as such the cognition of absence of a thing is only a logical synthesis (vikalpa). Absence of a perceptible thing (dr@a) is inferred from its non-perception (anupalabdhi) and from the perception of something else, namely, the bare locus (bhf~talamdtra). The suggestion of the perception or the presence of the thing negated remains as an imposed ideal situation (d.rdyatvabuddhau samaropdt). Now the question is: Can Negation be an independent means of knowledge (pramdn. a)?~ The view that it is an independent means seems to be very old. According to the Bhd.sya of Pra~astapgda the Vaige.sika Satra (IX.i.5.) rejects the view of the negative means: In the Nydya t The present investigation will be limited to the Buddhist and the Bh~ta-Mimar0s~ systems of Indian Philosophy. -
Shamatha & Vipashyana Meditation
Shamatha & Vipashyana Meditation The Core Practice Manuals Of the Indian and Tibetan Traditions An Advanced Buddhist Studies/Rime Shedra NYC Course Ten Tuesdays from September 18 to December 11, 2018, from 7-9:15 pm Shambhala Meditation Center of New York Sourcebook of Readings “All you who would protect your minds, Maintain your mindfulness and introspection; Guard them both, at cost of life and limb, I join my hands, beseeching you.” v. 3 “Examining again and yet again The state and actions of your body and your mind- This alone defines in brief The maintenance of watchful introspection.” v. 108 --Shantideva, Bodhicharyavatara, Chapter Five RIME SHEDRA CHANTS ASPIRATION In order that all sentient beings may attain Buddhahood, From my heart I take refuge in the three jewels. This was composed by Mipham. Translated by the Nalanda Translation Committee MANJUSHRI SUPPLICATION Whatever the virtues of the many fields of knowledge All are steps on the path of omniscience. May these arise in the clear mirror of intellect. O Manjushri, please accomplish this. This was specially composed by Mangala (Dilgo Khyentse Rinpoche). Translated by the Nalanda Translation Committee DEDICATION OF MERIT By this merit may all obtain omniscience May it defeat the enemy, wrong doing. From the stormy waves of birth, old age, sickness and death, From the ocean of samsara, may I free all beings By the confidence of the golden sun of the great east May the lotus garden of the Rigden’s wisdom bloom, May the dark ignorance of sentient beings be dispelled. May all beings enjoy profound, brilliant glory.