Wh 55. the Five Precepts: Collected Essays
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A Buddhist Sütra's Transformation Into a Daoist Text
A BUDDHIST SÜTRA'S TRANSFORMATION INTO A DAOIST TEXT Stephan Peter Bumbacher, Universities of Tübingen and Zürich for Robert H. Gassmann, at his 60th birthday Abstract Daoism and Chinese Buddhism interacted in complex ways over the last two millenia. However, the precise nature of this two-way exchange still awaits a systematic investigation. Since the early 1980s, the Buddhist impact on lingbao-Daoism has become evident. Recently, it was suggested that the developing Daoist monasticism of fifth century Southern China may also have been influ¬ enced by the then already existing Buddhist one. Of special interest are Daoist texts that predate the lingbao-corpus and show some form of Buddhist influence as they might have had an impact on the latter. As a possible point of departure, an analysis of Yang Xi's adaptation of the Buddhist Forty-two sections of Buddhist sutras is offered. It shows that already a generation earlier than Ge Chaofu's lingbao scriptures Daoists not only had first hand knowledge of Buddhism but even made verbatim use of their scriptures to their own ends. As a by-product of this analysis, it is even possible to emend the received version of the Forty-two sections of Buddhist sutras where it apparently is defective. 1. Introduction The first four centuries of the common era witnessed not only the arrival of some forms of Buddhism in China, this was also the formative period of several traditions of Daoism, the indigenous Chinese Hochreligion.1 Both were essen¬ tially different: whereas the Buddhists sought to get out of samsära by entering nirväna or final extinction, the Daoists aimed at becoming immortals - either earthly immortals who would live on on earth for centuries, now and then chang¬ ing their whereabouts and altering their social identities, or heavenly immortals who would ascend heaven in broad daylight in order to integrate themselves into the heavenly hierarchy. -
Trustworthiness Education in Ancient Chinese Beliefs
Journal of Frontiers in Educational Research DOI: 10.23977/jfer.2021.010333 Clausius Scientific Press, Canada Volume 1, Number 3, 2021 Trustworthiness Education in Ancient Chinese Beliefs Cao Xiaohu School of Public Administration, Nanjing Normal University, 210023, China Keywords: Ancient beliefs, Trustworthiness education, Sincerity, Honesty Abstract: In ancient China, education was people-oriented, and relatively speaking, it did not rely on mysticism. However, ancient Chinese education also advocated “Shen Dao She Jiao (to educate by the method of mysticism)”, and trustworthiness education is one of the typical representatives. 1. Introduction Mysticism has a certain role in the ancient moral education. Compared with other forms of civilization, ancient Chinese religious beliefs, especially mysticism, are not developed. Ancient Chinese education is people-oriented and does not rely heavily on mysticism. However, ancient Chinese education also borrowed mysticism or “God”-related ideas, and trustworthiness education education is one of the typical representatives, which includes sincerity and honesty. Sincerity was first associated with piety and belief in Gods. In “The Book of Histrical Documents”, there are the concepts of sincere and honesty. Among them, Sincere mainly refers to devout to Gods: “The spirits (Gods-author's note) do not always accept the sacrificese that are offered to them; they accept only the sacrificese of the sincere.”[1]. Later, sincerity gradually faded away from mystery and became a daily moral principle, but the requirement for sincerity is still directly or indirectly related to “mysticism”. The traditional ideological systems advocating “Shen Dao She Jiao (to educate by the method of mysticism)” mainly include the following types: “BOOK OF CHANGES”, Mohist, Dong Zhongshu thought, Taoism and Buddhism. -
The Five Precepts
The Five Precepts Discourse on the Taking of the Three Refuges and Five Precepts Ceremony on June 25, 1995 by Venerable Master Miao Lien In Sanskrit, men and women who have taken the Five Precepts are referred to as Upasaka and Upasika respectively, which means male and female disciples. Those who have vowed to follow the Five Precepts or the Bodhisattva Precepts are disciples and protectors of the Three Treasures. In terms of the Buddhadharma, they must participate in the myriad practices of Bodhisattvas, for if a teacher needs to complete a task, his students should be of assistance. The Five Precepts are prohibitions against killing, stealing, engaging in sexual misconduct, lying, and taking intoxicants. The first four—no killing, no stealing, no sexual misconduct, and no false speech—are fundamental precepts, while the fifth—no intoxicants—is a preventative precept. Now, let us discuss why we must refrain from killing, stealing, committing sexual misconduct, engaging in false speech, and taking intoxicants. What are the benefits of upholding the precepts? What are the drawbacks of not upholding them? First Precept: No Killing To avoid making others suffer, we shall not kill any sentient beings, even for the sake of saving our own lives. This topic should be understood in Buddhist terms, not using common secular arguments. Ordinary people think that self-defense is necessary to defend themselves from harm. But this is not the Buddhist way. Not only do we need to abstain from killing people, but we must also refrain from harming insects, such as ants, even to save our own lives. -
44. Correlative Cosmology, Moral Rectitude, and Buddhist Notions of Health
44. Correlative Cosmology, Moral Rectitude, and Buddhist Notions of Health Se lections from the Sūtra of Trapuṣa and Bhallika ori tavor he Sūtra of Trapuṣa and Bhallika is a fi fth- century apocryphal sūtra in two parts, T traditionally attributed to the northern Chinese monk Tanjing.1 The text is a moral treatise aimed at a lay audience. Its main goal is to explicate and justify two key Bud- dhist practices: the Five Precepts and the communal Purifi cation Ritual. Told in the form of a conversation between the Buddha and his student Trapuṣa, it provides a code of eth- ics for lay prac tition ers and emphasizes the role of the monastic community in provid- ing religious instruction and healthcare ser vices for the community. The fi rst part of the text stresses the need to uphold fi ve injunctions against killing, stealing, sexual mis- conduct, false speech, and the consumption of alcohol. The second part focuses on an imported communal ritual of purifi cation that can be traced back to Vedic religion.2 By the fi fth century, this periodic ritual, which involved religious sermons, confession of sins, and recitation of sacred scripture, was most likely the most impor tant occasion in the lives of both the monastic and the lay communities.3 The popularity of this ritual in China led to the creation of a rival Daoist version, which is still practiced today.4 Much like other apocryphal sūtras (i.e., scriptures composed in China and presented as if they were translated from India), the text displays a high level of hybridity and syn- cretism.5 To provide justifi cation for Buddhist religious praxis, it employs a combina- tion of ideas and terminology imported from India and indigenous Chinese beliefs and practices rooted in Han common religion and the imperial cult, as well as early medi- eval Daoist religion. -
COS-SUPPLEMENT-Cont
Contents PART 1— Early Communities: The Celestial Masters 1 1. Precepts of the “Xianger Commentary” to the Laozi 3 (Laozi xianger zhu) 2. Twenty-two Rules from the “Demon Statutes of Nüqing” 7 (Nüqing guilü 3.1a-3b) 3. Precepts and Rules Taught by the Celestial Master 12 (Tianshi jiao jieke jing) 4. The Five Precepts of Orthodox Unity (Zhengyi wujie) 29 5. Statutes of Mystery Metropolis (Xuandu lüwen) 32 PART 2—Lay Organizations: Major Schools and Other Lineages 66 6. Book of the Master Who Embraces Simplicity” (Baopuzi neipian) 67 7. Precepts Against the Roots of Sin (Zuigen pinjie, j. 1) 72 8. Scripture of Controlling Karma and Basic Conduct (Benxing jieye) 89 9. Twelve Highest Precepts of Admonition (Shier shangpin quanjie) 100 10. 24 Precepts for Followers by the Perfected of Great Ultimate 116 (Taiji zhenren shuo ershisi menjie jing) 11. Immortals’ Taboos According to the Purple Texts Inscribed by 126 the Spirits (Lingshu ziwen xianji) 12. Scripture of Ascension to the Mystery (Shengxuan jing, chs. 3, 7) 131 13. Scripture of the Eight Emperors (Badi jing) 139 PART 3—Monastic Institutions: Injunctions for Daily Behavior 141 14. Rules and Precepts for Ritual Garb (Fafu kejie wen) 143 15. Prohibitions and Precepts on Ceremonial Food (Fashi jinjie jing158) 16. Dao-Rules for Compassionate Assistance (Ciji daoke) 164 PART 4—Tang-Ming: Lists of Five, Nine, and Ten Precepts 168 17. Precepts from 1. Scripture of Jade Clarity (Yuqing jing) 169 2. Precepts of Initial Perfection (Chuzhen jie) 170 3. Record of Purgations and Precepts (Zhaijie lu) 171 4. -
1 Daoism and the Universal Declaration on Human Rights and Bioethics1 by Bede Benjamin Bidlack, Saint Anselm College, USA Third
Daoism and the Universal Declaration on Human Rights and Bioethics1 by Bede Benjamin Bidlack, Saint Anselm College, USA Third International Bioethics, Multiculturalism and Religion Workshop and Conference Hong Kong, China SAR, December 3-5, 2013 Introduction In his 1948 introduction to Human Rights: Comments and Interpretations, Jacques Maritain wrote that the philosophers of various religious traditions who contributed to the UNESCO Universal Declaration of Human Rights could agree on the idea of human rights in practice, but differed in their first principles, or truth claims, that supported their assertion that all people have rights. “‘Yes,’ they said, ‘we agree about the rights but on condition that no one asks us why’” (Maritain 1948, i). While that approach initially served, Maritain did assert that truth claims matter because the practical implementation of those rights will differ so long as the rationales behind the rights remain disparate (Maritain 1948, iii). I am grateful to the organizers of this meeting and the preceding meetings in Jerusalem (2009) and Rome (2011), where different religious positions can have a discussion and perhaps move closer to a unified rationale for human rights, in general, and human rights in bioethics in particular. Rights talk is not historically Daoist. Daoists can, however, identify theology in their tradition supportive of human rights. Global discussions of human rights is divided not only across theory and practice, as Maritain points out, but also across the place of rights with regard -
The Concepts of Paoying and Karma: an Example of Syncretism
Western Michigan University ScholarWorks at WMU Master's Theses Graduate College 12-1995 The Concepts of Paoying and Karma: An Example of Syncretism Alexander S. Levy Follow this and additional works at: https://scholarworks.wmich.edu/masters_theses Part of the History of Religion Commons Recommended Citation Levy, Alexander S., "The Concepts of Paoying and Karma: An Example of Syncretism" (1995). Master's Theses. 809. https://scholarworks.wmich.edu/masters_theses/809 This Masters Thesis-Open Access is brought to you for free and open access by the Graduate College at ScholarWorks at WMU. It has been accepted for inclusion in Master's Theses by an authorized administrator of ScholarWorks at WMU. For more information, please contact [email protected]. THE CONCEPTS OF PAOYING AND KARMA: AN EXAMPLE OF SYNCRETISM by Alexander S. Levy A Thesis Submitted to the Faculty of The Graduate College in partial fulfillment of the requirements for the Degree of Master of Arts Department of Comparative Religion Western Michigan University Kalamazoo, Michigan December 1995 Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. THE CONCEPTS OF PAOYING AND KARMA: AN EXAMPLE OF SYNCRETISM Alexander S. Levy, M.A. Western Michigan University, 1995 This thesis will trace the evolution and modification of the Chinese concept of ret ribution, or paoying, with the Buddhist concept of karma through three periods of Chi nese history: (1) the indigenous phase which comprises the time until Buddhism was introduced to China, (2) the period in which Buddhism was introduced to China and its immediate aftermath, and (3) the post-Buddhist phase in which there was a conscious effort to equate Chinese concepts with non-Chinese concepts, culminating in something that was not singularly Chinese nor wholly Buddhist To illustrate the concepts of retribution I will draw upon folk, or popular litera ture, although philosophical literature, especially for the earlier periods, will be discussed. -
Buddhist Monasticism in East Asia
Buddhist Monasticism in East Asia The area of Buddhist monasticism has long attracted the interest of Buddhist Studies scholars and historians, but the interpretation of the nature and function of monasteries across diverse cultures and vast historical periods remains a focus for debate. This book provides a multifaceted discussion of religious, social, cultural, artistic, and political functions of Buddhist monasteries in medieval China and Japan. With contributions from leading scholars in the field, this volume explores the multiplicity of the institutions that make up “the Buddhist monastery.” Drawing on new research and on previous studies hitherto not widely available in English, the chapters cover key issues such as the relationship between monastics and lay society, the meaning of monastic vows, how specific institutions functioned, and the differences between urban and regional monasteries. Collectively, the book demonstrates that medieval monasteries in East Asia were much more than merely residences for monks who, cut off from the dust and din of society and all its entrap- ments, collectively pursued an ideal cenobitic lifestyle. Buddhist Monasticism in East Asia is a timely contribution to the ongoing attempts to understand a central facet of Buddhist religious practice, and will be a significant work for academics and students in the fields of Buddhist Studies, Asian Studies, and East Asian Religions. James A. Benn is Associate Professor of Buddhism and East Asian Religions at McMaster University. He works on Buddhism and Taoism in Medieval China and is the author of Burning for the Buddha: Self-Immolation in Chinese Buddhism (2007). Lori Meeks is Assistant Professor of Religion and East Asian Languages and Cultures at the University of Southern California. -
Manual of Practice Forms O Introduction
DHARMA MIRROR manual of practice forms o Introduction The Kwan Um School of Zen Asia | Americas | Europe o page 2 The Kwan Um School of Zen Introduction Fourth edition revisions by Regional Coordinators Group Zen Master Bon Soeng Zen Master Ji Kwang Andrzej Stec JDPSN Third edition compiled and edited by Zen Master Hae Kwang Alyson Arnold Fourth edition compiled and edited by Zen Master Ji Kwang Knud Rosenmayr JDPSN © 1994, 2016 The Kwan Um School of Zen Asia | Americas | Europe The Kwan Um School of Zen page 3 Introduction ACKNOWLEDGEMENTS We are glad to present the 4th edition of our Dharma Mirror after more than 3 years of revision work. Many people helped to complete this comprehensive manual of our practise forms, and it took its time. Thank you to everyone involved! It was worth taking the time, because only together in collaboration with the Asian, American and European teacher groups we could succeed to create a reference book that contributes to the needs of all our Sanghas worldwide. Therefore here and there you will find indications which refer to alternative regulations for other regions. This corresponds with the present structure of our school organised in the three main regions of Asia, Americas and Europe. If anything you read in this book does not definitely answer your question, please consult your teachers group or your Regional Head Teacher for further clarification. Although Zen is not depending on any form, we nevertheless are sure that this manual with its clear instructions about all aspects of our Zen practise will serve our worldwide Sangha. -
The Three Sovereigns Tradition: Talismans, Elixirs
THE THREE SOVEREIGNS TRADITION: TALISMANS, ELIXIRS, AND MEDITATION IN EARLY MEDIEVAL CHINA A DISSERTATION SUBMITTED TO THE DEPARTMENT OF RELIGIOUS STUDIES AND THE COMMITTEE ON GRADUATE STUDIES OF STANFORD UNIVERSITY IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY Dominic Steavu-Balint March 2010 © 2010 by Dominic Emanuel Steavu-Balint. All Rights Reserved. Re-distributed by Stanford University under license with the author. This work is licensed under a Creative Commons Attribution- Noncommercial 3.0 United States License. http://creativecommons.org/licenses/by-nc/3.0/us/ This dissertation is online at: http://purl.stanford.edu/sz439qw2285 ii I certify that I have read this dissertation and that, in my opinion, it is fully adequate in scope and quality as a dissertation for the degree of Doctor of Philosophy. Carl Bielefeldt, Primary Adviser I certify that I have read this dissertation and that, in my opinion, it is fully adequate in scope and quality as a dissertation for the degree of Doctor of Philosophy. Bernard Faure, Co-Adviser I certify that I have read this dissertation and that, in my opinion, it is fully adequate in scope and quality as a dissertation for the degree of Doctor of Philosophy. Fabrizio Pregadio Approved for the Stanford University Committee on Graduate Studies. Patricia J. Gumport, Vice Provost Graduate Education This signature page was generated electronically upon submission of this dissertation in electronic format. An original signed hard copy of the signature page is on file in University Archives. iii Abstract This dissertation attempts to elucidate the origins and nature of the lost Sanhuang wen (Writ of the Three Sovereigns), and identify its surviving fragments in the Daoist Canon. -
The Pennsylvania State University Schreyer Honors College
THE PENNSYLVANIA STATE UNIVERSITY SCHREYER HONORS COLLEGE DEPARTMENT OF ARTS AND HUMANITIES A COMPARISON OF BUDDHIST HEALING PRACTICES IN PHILADELPHIA WITH RELEVANT SCIENTIFIC RESEARCH PAOLA XHULI FALL 2016 A thesis submitted in partial fulfillment of the requirements for a baccalaureate degree in Letters, Arts, and Sciences with honors in Letters, Arts, and Sciences Reviewed and approved* by the following: Dr. Pierce Salguero Associate Professor of Asian History & Religious Studies Thesis Supervisor Dr. Michael J. Bernstein Associate Professor of Psychology Faculty Reader Dr. David Ruth Associate Professor of History Honors Adviser *Signatures are on file in the Schreyer Honors College. i ABSTRACT The role of Buddhism in the U.S. and the activities that are practiced in some specific Buddhist centers and temples around the country have been studied by many Western scholars, but few researchers have studied Buddhist healing techniques. This paper will present the ethnographic study that I conducted with the ACURA (Abington College Undergraduate Research Activities) research team in the Greater Philadelphia area to explore and examine a variety of healing methods offered in Buddhist temples and Buddhist meditation centers. It will describe the healing techniques carried out by monks, leaders, and temple-goers, as well as demonstrate the perceived effects of these methods on one’s well-being, as described by Buddhists and non-Buddhist participants. Lastly, it will present the scientific research on these and similar techniques, exploring whether Buddhist beliefs are supported by science, and identifying Buddhist healing techniques that have not yet been scientifically studied. ii TABLE OF CONTENTS LIST OF FIGURES ..................................................................................................... iii ACKNOWLEDGEMENTS ........................................................................................ -
Handbooks for Daoist Practice
HANDBOOKS FOR DAOIST PRACTICE 修 道 手 冊 A Total of Ten Volumes (共十册) Translated and Edited by Louis Komjathy 圓玄學院 THE YUEN YUEN INSTITUTE HONG KONG The Handbooks for Daoist Practice were previously circulated in a private printing under the imprint of © Wandering Cloud Press, 2003. © 2008 The Yuen Yuen Institute All rights reserved ISBN: 978-988-98980-1-4 Published by The Yuen Yuen Institute, The Yuen Yuen Institute, Sam Dip Tam. Tsuen Wan, N.T., Hong Kong. Fax: +852 2493 8240 E- mail: [email protected] Web- site: www.yuenyuen.org.hk Printed in Hong Kong Table of Contents Title Page Introduction Orientations Notes Bibliography Inward Training (內業) Introduction Notes Bibliography Translation Chinese Text Book of Venerable Masters (老子) Introduction Notes Bibliography Translation Chinese Text Yellow Thearch’s Basic Questions (内經素問) Introduction Notes Bibliography Translation Chinese Text Scripture on Clarity and Stillness (清靜經) Introduction Notes Bibliography Translation Chinese Text Scriptural Statutes of Lord Lao (太上老君經律) Introduction Notes Bibliography Translation Chinese Text Scripture for Daily Internal Practice (內曰用經) Introduction Notes Bibliography Translation Chinese Text Scripture on the Hidden Talisman (陰符經) Introduction Notes Bibliography Translation Chinese Text Redoubled Yang’s Fifteen Discourses (重陽立教十五論) Introduction Notes Bibliography Translation Chinese Text Book of Master Celestial Seclusion (天隱子) Introduction Notes Bibliography Translation Chinese Text Introduction to Handbooks for Daoist Practice Orientations During recent years, I have had the opportunity to meet and speak with various Daoist teachers, dedicated practitioners, and interested students about the Daoist tradition. In a variety of contexts, public talks, course lectures, conferences, seminars, and practice sessions, many have expressed a sincere interest in deepening their understanding and practice of Daoism.