The Dharma-Lotus Truth Expounded by Devadatta
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An Answer from the Devadatta Stories of the Pāli Jātakas
religions Article What Does It Mean To Be a Badly Behaved Animal? An Answer from the Devadatta Stories of the Pali¯ Jatakas¯ Naomi Appleton School of Divinity, University of Edinburgh, Edinburgh EH1 2LX, UK; [email protected] Received: 11 April 2019; Accepted: 19 April 2019; Published: 24 April 2019 Abstract: The many animals that appear in the Pali¯ Jatakatthava¯ n. n. ana¯ often mirror human predicaments, society and language, and this has prompted largely allegorical readings of the stories. In addition, in many cases the animals are identified as past lives of important human characters, potentially diminishing their animality further. In particular, the Buddha’s repeated rebirth as a range of virtuous and wise animals tells us plenty about the Buddha, but arguably little about animals. Nonetheless, in this article I argue that the jataka¯ s are able to tell us interesting things about the capabilities of animals. By using stories of another key animal character—namely Devadatta, the Buddha’s nemesis—I explore what might be distinctive about the ability of animals to misbehave. Since Devadatta appears 28 times as an animal and 46 as a human, he allows us to probe whether or not the text’s compilers saw a difference between human and animal capacities for evil. In the process, I raise questions about how we should view animal tales in the Jataka¯ s more broadly, and highlight the productive tension between animals as unfortunate fellow travellers in the cycle of rebirth, and animals as literary devices that shed light on human behaviour. Keywords: Buddhism; jataka¯ ; Devadatta; animals; morality 1. -
The Teaching of Buddha”
THE TEACHING OF BUDDHA WHEEL OF DHARMA The Wheel of Dharma is the translation of the Sanskrit word, “Dharmacakra.” Similar to the wheel of a cart that keeps revolving, it symbolizes the Buddha’s teaching as it continues to be spread widely and endlessly. The eight spokes of the wheel represent the Noble Eightfold Path of Buddhism, the most important Way of Practice. The Noble Eightfold Path refers to right view, right thought, right speech, right behavior, right livelihood, right effort, right mindfulness, and right meditation. In the olden days before statues and other images of the Buddha were made, this Wheel of Dharma served as the object of worship. At the present time, the Wheel is used internationally as the common symbol of Buddhism. Copyright © 1962, 1972, 2005 by BUKKYO DENDO KYOKAI Any part of this book may be quoted without permission. We only ask that Bukkyo Dendo Kyokai, Tokyo, be credited and that a copy of the publication sent to us. Thank you. BUKKYO DENDO KYOKAI (Society for the Promotion of Buddhism) 3-14, Shiba 4-chome, Minato-ku, Tokyo, Japan, 108-0014 Phone: (03) 3455-5851 Fax: (03) 3798-2758 E-mail: [email protected] http://www.bdk.or.jp Four hundred & seventy-second Printing, 2019 Free Distribution. NOT for sale Printed Only for India and Nepal. Printed by Kosaido Co., Ltd. Tokyo, Japan Buddha’s Wisdom is broad as the ocean and His Spirit is full of great Compassion. Buddha has no form but manifests Himself in Exquisiteness and leads us with His whole heart of Compassion. -
Reiko Ohnuma Animal Doubles of the Buddha
H U M a N I M A L I A 7:2 Reiko Ohnuma Animal Doubles of the Buddh a The life-story of the Buddha, as related in traditional Buddha-biographies from India, has served as a masterful founding narrative for the religion as a whole, and an inexhaustible mine of images and concepts that have had deep reverberations throughout the Buddhist tradition. The basic story is well-known: The Buddha — who should properly be referred to as a bodhisattva (or “awakening-being”) until the moment when he attains awakening and becomes a buddha — is born into the world as a human prince named Prince Siddhārtha. He spends his youth in wealth, luxury, and ignorance, surrounded by hedonistic pleasures, and marries a beautiful princess named Yaśodharā, with whom he has a son. It is only at the age of twenty-nine that Prince Siddhārtha, through a series of dramatic events, comes to realize that all sentient beings are inevitably afflicted by old age, disease, death, and the perpetual suffering of samsara, the endless cycle of death-and-rebirth that characterizes the Buddhist universe. In response to this profound realization, he renounces his worldly life as a pampered prince and “goes forth from home into homelessness” (as the common Buddhist phrase describes it) to become a wandering ascetic. Six years later, while meditating under a fig tree (later known as the Bodhi Tree or Tree of Awakening), he succeeds in discovering a path to the elimination of all suffering — the ultimate Buddhist goal of nirvana — and thereby becomes the Buddha (the “Awakened One”). -
Placing Nichiren in the “Big Picture” Some Ongoing Issues in Scholarship
Japanese Journal of Religious Studies 1999 26/3-4 Placing Nichiren in the “Big Picture” Some Ongoing Issues in Scholarship Jacqueline I. Stone This article places Nichiren within the context of three larger scholarly issues: definitions of the new Buddhist movements of the Kamakura period; the reception of the Tendai discourse of original enlightenment (hongaku) among the new Buddhist movements; and new attempts, emerging in the medieval period, to locate “Japan ” in the cosmos and in history. It shows how Nicmren has been represented as either politically conservative or rad ical, marginal to the new Buddhism or its paradigmatic figv/re, depending' upon which model of “Kamakura new Buddhism” is employed. It also shows how the question of Nichiren,s appropriation of original enlighten ment thought has been influenced by models of Kamakura Buddnism emphasizing the polarity between “old” and “new,institutions and sug gests a different approach. Lastly, it surveys some aspects of Nichiren ys thinking- about “Japan ” for the light they shed on larger, emergent medieval discourses of Japan relioiocosmic significance, an issue that cuts across the “old Buddhism,,/ “new Buddhism ” divide. Keywords: Nichiren — Tendai — original enlightenment — Kamakura Buddhism — medieval Japan — shinkoku For this issue I was asked to write an overview of recent scholarship on Nichiren. A comprehensive overview would exceed the scope of one article. To provide some focus and also adumbrate the signifi cance of Nichiren studies to the broader field oi Japanese religions, I have chosen to consider Nichiren in the contexts of three larger areas of modern scholarly inquiry: “Kamakura new Buddhism,” its relation to Tendai original enlightenment thought, and new relisdocosmoloei- cal concepts of “Japan” that emerged in the medieval period. -
6Nbt- Gautam Buddha by Leela George.Pdf
ISBN 81-237-1081-X First Edition 1982 Sixth Reprint 2006 (Saka 1928) <0 Leela George, 1982 Published by the Director, National Book Trust, India , Nehru Ba/ Pustakalaya ATIO AL BOOK TRU T. I Dl A -. Prince Siddhartha More than two thousand five hundred years ago, there lived in India, in the shadow of the Himalayas, a tribe / , ~ oj <..v ,... ( r.J _-'.. ~ . called the Sakyas. The chief ofthe tribe was Raja Shuddho dhana and his queen's name was Mahamaya. Their capital was the beautiful city Kapilavastu. One night-Mahamaya had a strange dream. She dreamt that four kings carried her up to a lovely lake on a silver mountain, where she was bathed , dressed in fine clothes and bedecked with flowers. Then, they took her to a celestial palace and laid her upon a golden bed. A white elephant with a lotus in its trunk approached and after going round her three times struck her side. Learned Brahmins interpreted the dream as a sign that Mahamaya would soon give birth to a great and noble son . And so it came to pass. When Mahamaya knew that she was to become a mother, following the custom, she left for her father's house. While she was still on her way, however, a son was born to her in a grove of Sal \ ' ,j L r/' trees at Lumbini. Mahamaya now turned back and returned to Kapila vastu. King Shuddhodhana received them enthusiastically and there was great rejoicing in the kingdom. Shortly afterwards mother and child were visited by the sage Asita. -
The Buddha and His Religion
QJorttgU Ittittetaitg ffiibtara CHARLES WILLIAM WASON COLLECTION CHINA AND THE CHINESE THE GIFT OF» CHARLES WILLIAM WASON CLASS OF 1876 19t8 ""'""""' ^""'"' BL 1451.B28" ^ VS, „,?,H,?!1'1',3, ..SP.?! ...his religion / 3 1924 023 024 783 Cornell University Library The original of this book is in the Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924023024783 ; 5 A CLASSIFIED LIST OF SIR JOHN LUBBOCK'S HUNDRED BOOKS. ARRANGED ACCORDING TO PRICES. Price 15s. Price 3s. 6d. ea.ch—continued. 86 Humboldt's Travels. 3 vols. 10 The Pickwick Papers By Charles Dickens Price lOs. 6d. 11 The Shi King. Translated from the Chinese by 71 Hume's History of England. William Jennings, M.A. 3 vols. 12 Pope's Homer's Iliad and Price 8s. 6d. Odyssey 14 Montaigne's Essays 90 Green's Short History of the 1 Mills' System of Logic English People 16 Lewes's Biographical Hibtory Price 7s. of Philosophy 17 Thackeray's Vanity Fair Fall of 33 Gibbon's Decline and 18 The Shah Nameh,the Persian the Empire, 2 vols. Roman Poet, of Firdausi Captain Cook's Three Price 6s. each. 19 Voyages Round the World 8 Smiles's Self Help 22 Sale's Koran 80 CEuvres de Molifere 23 Charles Knight's Shakspere 88 Darwin's Origin of Species 24 Boswell's Life of Dr. Johnson (3) 25 Scott's Ivanhoe. With Steel Plates Price 5s. each. 27 Thucydides. Tran^ated by W. Smith, D.D, 26 Pendennis. -
A Buddha and His Cousin
A Buddha and his Cousin Richard P. Hayes Written spring 1999∗ Preamble Like most religions, the Buddhist tradition is rich in stories that are designed to illustrate key principles and values. Stories of the Buddha himself offer a verbal portrait of an ideal human being that followers of the tradition can aspire to emu- late; his story offers a picture of a person with a perfectly healthy mind. Stories of other people (and of gods, ghosts and ghouls) portray a wide range of beings from the nearly perfect to the dreadfully imperfect, all presented as models of what one could eventually become oneself through gradual transformations from one’s present mentality. In what follows, I shall first tell a brief story about myself and will then recount the stories of two men who were cousins with similar but impor- tantly different mentalities. And I shall conclude with a few observations about what I see as the significance of the difference between these two cousins. First, a word about the story teller. A few decades ago, my life was dominated by my need to make a decision about whether I would do the military service that I had been told my entire life was a duty and a privilege. While in the midst of making that decision, I happened to read Platos account of the trial and death of Socrates. During that same month, I happened to attend a series of talks on Bud- dhism, all given by Asian Buddhists who also happened to be scientists working in the United States. -
COMMENTARY on AVALOKITEŚVARA BODHISATTVA (Fourth Edition)
Bảo Anh Lạc-22 COMMENTARY ON AVALOKITEŚVARA BODHISATTVA (Fourth Edition) Dr. Bhikkhunī Giới Hương Nhà xuất bản Ananda Viet Foundation Copyright © 2019 Dr. Bhikkhunī Giới Hương All rights reserved. ISBN: 978-0-359-47726-5 Huong Sen Buddhist Temple 19865 Seaton Avenue, Perris, California 92570, USA Tel: (951) 657-7272, Cell: (951) 616-8620 Email: [email protected] [email protected] Facebook: https://www.facebook.com/huongsentemple Web: www.huongsentemple.com . CONTENTS On the Fourth Edition i Foreword Preface 1 General Introduction of Avalokiteśvara 1 2 Hearing and Reflecting Method 32 3 Thirty-two Sambhogakāya 62 4 Fourteen Kinds of Fearlessness 77 5 Twenty-five Bodhisattvas Present Their Methods 98 6 The Perfectly Penetrated Ear-Organ 234 7 The Methods of Pure Land and Hearing-nature 282 8 Conclusion 294 Glossary – References & Works 311 Buddhist Music Albums 326 ON THE FOURTH EDITION This is a revised and enlarged edition of the Commentary on Avalokiteśvara Bodhisattva, which was first published seven years ago. The second and third editions were printed in 2012 and 2014 at Phương Đông Publishing. This edition was also printed at Hồng Đức Publishing, HCM City, Việt Nam. In presenting this edition, I have maintained the contents in the first edition. However, for the sake of clarity, a few changes have been made, errors have been corrected, the equivalent Pāli and Sanskrit terms have been added to the glossary, and a summary, as well as discussion questions, have been added at the end of each chapter. I would like to gratefully acknowledge with special thanks Bhikkhunī Viên Ngộ, Bhikkhunī Viên Quang, Hisayo Suzuki, and Pamela C. -
Chapter Five Reassessing the Wall
CHA pt ER FIVE re a ss e ss i n g T h e wa l l Pa i n T i n g S o f hō r y ū j i do r o T h y c. wo n g Perhaps no other Japanese painting or set of paintings has received as much scholarly attention as the wall murals of the Kondō (Main Hall or Golden Hall) of Hōryūji.1 Created at a time when Japan was actively import- ing and assimilating the continental culture of Tang China, the murals show a complex program as well as an eclectic mix of artistic styles that include elements of Indian, Central Asian, and Tang Chinese conventions. For more than a century, there have been periodic intense debates about the iconogra- phy, dating, and style of the murals. For research carried out before World War II, none surpassed the comprehensiveness of Naitō Tōichirō’s 內藤藤 一郎 1932 work, made available to the English reader through the transla- tion by William R. B. Acker and Benjamin Rowland, Jr. (1943). Scholars generally agree that the wall paintings in the Kondō were completed about the same time the reconstruction of the temple was finished, which would give an approximate date of 690 to 710 (see section on dating). In 1949, a tragic fire destroyed or defaced most of the murals, but photo- graphs taken before the fire allow for detailed examination.2 This tragic fire sparked further interest, so that some of the research conducted by Japanese scholars immediately before and after the war and the fire was introduced in Western journals by Dietrich Seckel (1949a, 1949b) and Alexander C. -
The Buddha and His Teachings
TheThe BuddhaBuddha andand HisHis TTeachingseachings Venerable Narada Mahathera HAN DD ET U 'S B B O RY eOK LIBRA E-mail: [email protected] Web site: www.buddhanet.net Buddha Dharma Education Association Inc. The Buddha and His Teachings Venerable Nārada Mahāthera Reprinted for free distribution by The Corporate Body of the Buddha Educational Foundation Taipei, Taiwan. July 1998 Namo Tassa Bhagavato Arahato Sammā-Sambuddhassa Homage to Him, the Exalted, the Worthy, the Fully Enlightened One Contents Introduction ................................................................................... vii The Buddha Chapter 1 From Birth to Renunciation ........................................................... 1 Chapter 2 His Struggle for Enlightenment ................................................. 13 Chapter 3 The Buddhahood ........................................................................... 25 Chapter 4 After the Enlightenment .............................................................. 33 Chapter 5 The Invitation to Expound the Dhamma .................................. 41 Chapter 6 Dhammacakkappavattana Sutta ................................................ 54 Chapter 7 The Teaching of the Dhamma ..................................................... 75 Chapter 8 The Buddha and His Relatives ................................................... 88 Chapter 9 The Buddha and His Relatives ................................................. 103 iii Chapter 10 The Buddha’s Chief Opponents and Supporters .................. 118 Chapter -
The Development of Kaji Kito in Nichiren Shu Buddhism Kyomi J
The Development of Kaji Kito in Nichiren Shu Buddhism Kyomi J. Igarashi Submitted in Partial Fulfillment of the Prerequisite for Honors in Religion April 2012 Copyright 2012 Kyomi J. Igarashi ACKNOWLEDGEMENTS First and foremost, I would like to thank Professor Kodera for his guidance and all that he has taught me throughout my four years at Wellesley College. I could not have written this thesis or taken on this topic of my interest without his encouragement and words of advice. I would like to acknowledge the Religion Department for funding me on my trip to Japan in December 2011 to do research for my thesis. I would also like to thank Reverend Ekyo Tsuchida for his great assistance and dedication during my trip to Japan in finding important information and setting up interviews for me, without which I could not have written this thesis. I am forever grateful for your kindness. I express my gratitude to Reverend Ryotoku Miyagawa, Professor Akira Masaki and Professor Daijo Takamori for kindly offering their expertise and advice as well as relevant sources used in this thesis. I would also like to acknowledge Reverend Honyo Okuno for providing me with important sources as well as giving me the opportunity to observe the special treasures exhibited at the Kuonji Temple in Mount. Minobu. Last but not least, I would like to extend my appreciation to my father, mother and younger brother who have always supported me in all my decisions and endeavors. Thank you for the support that you have given me. ii ABSTRACT While the historical and religious roots of kaji kito (“ritual prayer”) lay in Indian and Chinese Esoteric Buddhist practices, the most direct influence of kaji kito in Nichiren Shu Buddhism, a Japanese Buddhist sect founded by the Buddhist monk, Nichiren (1222-1282), comes from Shingon and Tendai Buddhism, two traditions that precede Nichiren’s time. -
Manga Shōnen
Manga Shnen: Kat Ken'ichi and the Manga Boys Ryan Holmberg Mechademia, Volume 8, 2013, pp. 173-193 (Article) Published by University of Minnesota Press DOI: 10.1353/mec.2013.0010 For additional information about this article http://muse.jhu.edu/journals/mec/summary/v008/8.holmberg.html Access provided by University of East Anglia (12 Mar 2014 14:30 GMT) Twenty First Century Adventure, Twin Knight (Sequel to Princess Knight), Under the Air, Unico, The Vampires, Volcanic Eruption, The The Adventure of Rock, Adventure of Rubi, The Age of Adventure, The Age of Great Floods, Akebono-san, Alabaster, The Amazing 3, Ambassador Magma, Angel Gunfighter, Angel's Hill, Ant and the Giant, Apollo's Song, Apple with Watch Mechanism, Astro Boy, Ayako, Bagi, Boss of the Earth, Barbara, Benkei, Big X, Biiko-chan, Birdman Anthology, Black Jack, Bomba!, Boy Detective Zumbera, Brave Dan, Buddha, Burunga I, Captain Atom, Captain Ken, Captain Ozma, Chief Detective Kenichi, Cave-in, Crime and Punishment, The Curtain is Still Blue Tonight, DAmons, The Detective Rock Home, The Devil Garon, The Devil of the Earth, Diary of Ma-chan, Don Dracula, Dororo, Dotsuitare, Dove, Fly Up to Heaven, Dr. Mars, Dr. Thrill, Duke Goblin, Dust Eight, Elephant's Kindness, Elephant's Sneeze, Essay on Idleness of Animals, The Euphrates Tree, The Fairy of Storms, Faust, The Film Lives On, Fine Romance, Fire of Tutelary God, Fire Valley, Fisher, Flower & Barbarian, Flying Ben, Ford 32 years Type, The Fossil Island, The Fossil Man, The Fossil Man Strikes Back, Fountain of Crane, Four Card, Four Fencers of the Forest, Fuku-chan in 21st Century, Fusuke, FuturemanRYAN HOLMBERG Kaos, Gachaboi's Record of One Generation, Game, Garbage War, Gary bar pollution record, General Onimaru, Ghost, Ghost in jet base, Ghost Jungle, Ghost story at 1p.m., Gikko-chan and Makko-chan, Giletta, Go Out!, God Father's son, Gold City, Gold Scale, Golden Bat, The Golden Trunk, Good bye, Mali, Good bye, Mr.