Honoring a Wise Person
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The Development of Prajna in Buddhism from Early Buddhism to the Prajnaparamita System: with Special Reference to the Sarvastivada Tradition
University of Calgary PRISM: University of Calgary's Digital Repository Graduate Studies Legacy Theses 2001 The development of Prajna in Buddhism from early Buddhism to the Prajnaparamita system: with special reference to the Sarvastivada tradition Qing, Fa Qing, F. (2001). The development of Prajna in Buddhism from early Buddhism to the Prajnaparamita system: with special reference to the Sarvastivada tradition (Unpublished doctoral thesis). University of Calgary, Calgary, AB. doi:10.11575/PRISM/15801 http://hdl.handle.net/1880/40730 doctoral thesis University of Calgary graduate students retain copyright ownership and moral rights for their thesis. You may use this material in any way that is permitted by the Copyright Act or through licensing that has been assigned to the document. For uses that are not allowable under copyright legislation or licensing, you are required to seek permission. Downloaded from PRISM: https://prism.ucalgary.ca UNIVERSITY OF CALGARY The Dcvelopmcn~of PrajfiO in Buddhism From Early Buddhism lo the Praj~iBpU'ranmirOSystem: With Special Reference to the Sarv&tivada Tradition Fa Qing A DISSERTATION SUBMIWED TO THE FACULTY OF GRADUATE STUDIES IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY DEPARTMENT OF RELIGIOUS STUDIES CALGARY. ALBERTA MARCI-I. 2001 0 Fa Qing 2001 1,+ 1 14~~a",lllbraly Bibliolheque nationale du Canada Ac uisitions and Acquisitions el ~ibqio~raphiiSetvices services bibliogmphiques The author has granted anon- L'auteur a accorde une licence non exclusive licence allowing the exclusive pernettant a la National Library of Canada to Eiblioth&quenationale du Canada de reproduce, loao, distribute or sell reproduire, priter, distribuer ou copies of this thesis in microform, vendre des copies de cette these sous paper or electronic formats. -
Buddhism and Responses to Disability, Mental Disorders and Deafness in Asia
Buddhism and Responses to Disability, Mental Disorders and Deafness in Asia. A bibliography of historical and modern texts with introduction and partial annotation, and some echoes in Western countries. [This annotated bibliography of 220 items suggests the range and major themes of how Buddhism and people influenced by Buddhism have responded to disability in Asia through two millennia, with cultural background. Titles of the materials may be skimmed through in an hour, or the titles and annotations read in a day. The works listed might take half a year to find and read.] M. Miles (compiler and annotator) West Midlands, UK. November 2013 Available at: http://www.independentliving.org/miles2014a and http://cirrie.buffalo.edu/bibliography/buddhism/index.php Some terms used in this bibliography Buddhist terms and people. Buddhism, Bouddhisme, Buddhismus, suffering, compassion, caring response, loving kindness, dharma, dukkha, evil, heaven, hell, ignorance, impermanence, kamma, karma, karuna, metta, noble truths, eightfold path, rebirth, reincarnation, soul, spirit, spirituality, transcendent, self, attachment, clinging, delusion, grasping, buddha, bodhisatta, nirvana; bhikkhu, bhikksu, bhikkhuni, samgha, sangha, monastery, refuge, sutra, sutta, bonze, friar, biwa hoshi, priest, monk, nun, alms, begging; healing, therapy, mindfulness, meditation, Gautama, Gotama, Maitreya, Shakyamuni, Siddhartha, Tathagata, Amida, Amita, Amitabha, Atisha, Avalokiteshvara, Guanyin, Kannon, Kuan-yin, Kukai, Samantabhadra, Santideva, Asoka, Bhaddiya, Khujjuttara, -
Meeting of Minds.Pdf
ACKNOWLEDGMENTS Translation:Wang Ming Yee Geshe Thubten Jinpa, and Guo-gu Editing:Lindley Hanlon Ernest Heau Editorial Assistance:Guo-gu Alex Wang John Anello Production: Guo-gu Cover Design:Guo-gu Chih-ching Lee Cover Photos:Guo-gu Kevin Hsieh Photos in the book:Kevin Hsieh Dharma Drum Mountain gratefully acknowledges all those who generously contributed to the publication and distribution of this book. CONTENTS Foreword Notes to the Reader 08 A Brief Introduction to Tibetan Buddhism By His Holiness the 14 th Dalai Lama 22 A Dialogue on Tibetan and Chinese Buddhism His Holiness the 14 th Dalai Lama and Venerable Chan Master Sheng Yen 68 Glossary 83 Appendix About His Holiness the 14th Dalai Lama About the Master Sheng Yen 2 Meeting of Minds Foreword n May 1st through the 3rd, 1998, His Holiness the O 14th Dalai Lama and Venerable Chan Master Sheng Yen presented In the Spirit of Manjushri: the Wisdom Teachings of Buddhism, at the Roseland in New York City. Tibet House New York and the Dharma Drum Mountain Buddhist Association sponsored the event, which drew some 2,500 people from all Buddhist traditions, as well as scholars of medicine, comparative religion, psychology, education, and comparative religion from around the world. It was a three-day discourse designed to promote understanding among Chinese, Tibetan, and Western Buddhists. His Holiness presented two-and-a-half days of teaching on Tibetan Buddhism. A dialogue with Venerable Master Sheng Yen, one of the foremost scholars and teachers of Chinese Chan (Zen) Buddhism, followed on the afternoon of the third day. -
The Depth Psychology of the Yogacara
Aspects of Buddhist Psychology Lecture 42: The Depth Psychology of the Yogacara Reverend Sir, and Friends Our course of lectures week by week is proceeding. We have dealt already with the analytical psychology of the Abhidharma; we have dealt also with the psychology of spiritual development. The first lecture, we may say, was concerned mainly with some of the more important themes and technicalities of early Buddhist psychology. We shall, incidentally, be referring back to some of that material more than once in the course of the coming lectures. The second lecture in the course, on the psychology of spiritual development, was concerned much more directly than the first lecture was with the spiritual life. You may remember that we traced the ascent of humanity up the stages of the spiral from the round of existence, from Samsara, even to Nirvana. Today we come to our third lecture, our third subject, which is the Depth Psychology of the Yogacara. This evening we are concerned to some extent with psychological themes and technicalities, as we were in the first lecture, but we're also concerned, as we were in the second lecture, with the spiritual life itself. We are concerned with the first as subordinate to the second, as we shall see in due course. So we may say, broadly speaking, that this evening's lecture follows a sort of middle way, or middle course, between the type of subject matter we had in the first lecture and the type of subject matter we had in the second. Now a question which immediately arises, and which must have occurred to most of you when the title of the lecture was announced, "What is the Yogacara?" I'm sorry that in the course of the lectures we keep on having to have all these Sanskrit and Pali names and titles and so on, but until they become as it were naturalised in English, there's no other way. -
The Vows of the Four Great Bodhisattvas
The vows of the four great Bodhisattvas © Thich Nhat Hanh Dear Sangha, today is the 15th January and we are in the New Hamlet. Today we will be studying the vows of the four great Bodhisattvas contained in the chanting of Monday evening. Before we begin, I would like to make a few announcements. On the 4th of February we will be having an ordination ceremony for a number of new novice monks and nuns. That day will be a very nice day. In the early morning we will have the ordination ceremony…. I am now pregnant with these new babies and there is a lot of agitation in my womb because we are not yet sure how many babies I will give birth to. It seems that there are three, there may be four… it is uncertain right now. On the same day, after lunch we will have the ceremony of Lamp Transmission (ordaining a new Dharma Teacher). There is only one nun (the Abbess) from the New Hamlet receiving the Lamp on that day so she will be able to give a long talk. I think that she will be giving a wonderful talk. She may tell us what led her to become a nun, what difficulties has she faced and how she has overcome them. She has been a nun for 24 or 25 years, since she was very young, and she has changed temples and practice centers a lot. Finally she has come to dwell with us here in our practice center, and so I am sure that she will have a lot to share with you. -
AVALOKITESVARA Loka Nat Worship in Myanmar
AVALOKITESVARA Loka Nat Worship in Myanmar A Gift of Dhamma AVALOKITESVARA Loka Nat Tha Worship In Myanmar “(Most venerated and most popular Buddhist deity)” Om Mani Padme Hum.... Page 2 of 12 A Gift of Dhamma Maung Paw, California Bodhisatta Loka Nat (Buddha Image on her Headdress is Amithaba Buddha) Loka Nat, Loka Byu Ha Nat Tha in Myanmar; Kannon, Kanzeon in Japan; Chinese, Kuan Yin, Guanshiyin in Chinese; Tibetan, Spyan-ras- gzigs in Tabatan; Quan-am in Vietnamese Page 3 of 12 A Gift of Dhamma Maung Paw, California Introduction: Avalokitesvara, the Bodhisatta is the most revered Deity in Myanmar. Loka Nat is the only Mahayana Deity left in this Theravada country that Myanmar displays his image openly, not knowing that he is the Mahayana Deity appearing everywhere in the world in a variety of names: Avalokitesvara, Lokesvara, Kuan Yin, Kuan Shih Yin and Kannon. The younger generations got lost in the translation not knowing the name Loka Nat means one and the same for this Bodhisatta known in various part of the world as Avalokitesvara, Lokesvara, Kuan Yin or Kannon. He is believed to guard over the world in the period between the Gotama Sasana and Mettreyya Buddha sasana. Based on Kyaikhtiyoe Cetiya’s inscription, some believed that Loka Nat would bring peace and prosperity to the Goldenland of Myanmar. Its historical origin has been lost due to artistic creativity Myanmar artist. The Myanmar historical record shows that the King Anawratha was known to embrace the worship of Avalokitesvara, Loka Nat. Even after the introduction of Theravada in Bagan, Avalokitesvara Bodhisattva, Lokanattha, Loka Byuhar Nat, Kuan Yin, and Chenresig, had been and still is the most revered Mahayana deity, today. -
The Significance of Aspiration of Samantabhadra Prayer (King of Prayers) Edited from a Dharma Lecture by Lama Choedak Rinpoche
The Significance of Aspiration of Samantabhadra Prayer (King of Prayers) Edited from a Dharma Lecture by Lama Choedak Rinpoche Sakya Monastery, Seattle, WA July 3, 2012 Lama Choedak honored and rejoiced in the activities of the founding masters of the Sakya tradition. In particular he honored His Holiness Dagchen Rinpoche’s and the late Dezhung Tulku Rinpoche's vision and the prayers of the sangha bringing forth this beautiful monastery in the United States; and he also mentioned that in Seattle the University of Washington was an important center for Tibetan Studies for many years. Then he began his talk with an invocation to Manjushri, Bodhisattva of Wisdom. The following is an edited version of Lama Choedak’s extensive overview on Samantabhadra’s King of Prayers. The subject matter we have at hand is a very famous prayer, King of Prayers, and we will study it going verse by verse for you to get a gist of the significance of this prayer in order to increase your enthusiasm to do it regularly in the monastery as well as whenever you do your daily prayers. Foremost among the one hundred thousand sutric prayers, this prayer is King. Just like a king is leader of subjects, this prayer is regarded as chief among prayers. Samantabhadra is one of the eight bodhisattvas and Samantabhadra is associated with making offerings and dedicating all the offerings he made to multiply its benefit for sentient beings. So every time we conclude any prayer and teaching session, two or three verses from the King of Prayers often is amongst the dedication prayers. -
The Heart of Prajnaparamita
The Heart of the Prajna Paramita Sutra http://www.io.com/~snewton/zen/heartsut.html Portland Zen Community Primary Zen Texts The Wider Zen Sangha Books to Read Random Thoughts Search these Texts Zen Buddhist Texts Home The free seeing Bodhisattva of compassion, while in profound contemplation of Prajna Paramita, beheld five skandhas as empty in their being and thus crossed over all sufferings. O-oh Sariputra, what is seen does not differ from what is empty, nor does what is empty differ from what is seen; what is seen is empty, what is empty is seen. It is the same for sense perception, imagination, mental function and judgement. O-oh Sariputra, all the empty forms of these dharmas neither come to be nor pass away and are not created or annihilated, not impure or pure, and cannot be increased or decreased. Since in emptiness nothing can be seen, there is no perception, imagination, mental function or judgement. There is no eye, ear, nose, tongue, body or consciousness. Nor are there sights, sounds, odors, tastes, objects or dharmas. There is no visual world, world of consciousness or other world. There is no ignorance or extinction of ignorance and so forth down to no aging and death and also no extinction of aging and death. There is neither suffering, causation, annihilation nor path. There is no knowing or unknowing. Since nothing can be known, Bodhisattvas rely upon Prajna Paramita and so their minds are unhindered. Because there is no hindrance, no fear exists and they are far from inverted and illusory thought and thereby attain nirvana. -
The Qianlong Emperor As Manjushri, the Bodhisattva of Wisdom
object in focus The Qianlong Emperor as Manjushri, the Bodhisattva of Wisdom Imperial workshop, with face by Giuseppe Castiglione (Lang Shining, 1688–1766) China Qing dynasty, Qianlong reign, mid-18th century Ink, color, and gold on silk 44 3/4 x 25 5/16 in Purchase—Charles Lang Freer Endowment and funds provided by an anonymous donor Freer Gallery of Art, F2000.4 Describe Look at the center of the painting and find the large seated figure wearing red. That is the Qianlong Emperor, who reigned in China from 1735 to 1796. He is shown as an embodiment of Manjushri, the Bodhisattva of Wisdom. The emperor raises his right hand in the gesture of debate or teaching while supporting the wheel of the law in his left. He also holds two stems of lotus blossoms on which lie a sutra and a sword—objects typically associated with Manjushri. Qianlong is pictured among 108 deities (an auspicious number in Buddhism) who represent his Buddhist lineage. In the disk directly above the cloud surrounding the emperor’s image sits his Tibetan Buddhist teacher, Rol-pa’I rdo-rje (1717–1786), with whom he had a very close relationship. The landscape is filled with auspicious clouds. The back- ground is believed to be Wutaishan, a sacred mountain in China. The rich details and bright colors of the painting indicate that it was made for imperial use. The completely accurate depiction of the emperor’s face demonstrates the skill of Giuseppe Castiglione, an Italian Jesuit painter serving at the Qianlong court. Smithsonian Freer Gallery of Art Arthur M. -
Two Pure Land Sutras
The Smaller Pureland Sutra Thus did I hear Seven fine nets, seven rows of trees All of jewels made, sparkling and fine; Once the Buddha at Shravasti dwelt That's why they call it Perfect Bliss In the Jeta Anathapindika garden Together with a multitude of friars There are lakes of seven gems with One thousand two hundred and fifty Water of eightfold merit filled Who were arhats every one And beds of golden sand, As was recognised by all. To which descend on all four sides Gold, silver, beryl and crystal stairs. Amongst them... Shariputra the elder, Great Maudgalyayana, Pavilions and terraces rise above Maha-kashyapa, Gold, silver, beryl and crystal Maha-katyayana, Maha-kausthila, White coral, red pearl and agate gleaming; Revata, Shuddi-panthaka, And in the lakes lotus flowers Nanda, Ananda, Rahula, Large as chariot wheels Gavampati, Pindola Bhara-dvaja, Give forth their splendour Kalodayin, Maha-kapphina, Vakkula, Aniruddha, The blue ones radiate light so blue, and many other disciples The yellow yellow, each similarly great. Red red, white white and All most exquisite and finely fragrant. And, in addition, many bodhisattva mahasattvas... Oh Shariputra, the Land of Bliss Manjushri, prince of the Dharma, Like that is arrayed Ajita, Ganda-hastin, Nityo-dyukta, With many good qualities Together with all such as these And fine adornments. Even unto Shakra the king of devas With a vast assembly of celestials There is heavenly music Beyond reckoning. Spontaneously played And all the ground is strewn with gold. At that time Blossoms fall six times a day Buddha said to Shariputra From mandarava, “Millions of miles to the West from here, The divinest of flowers There lies a land called Perfect Bliss Where a Buddha, Amitayus by name In the morning light, Is even now the Dharma displaying. -
Introduction to the Heart Sutra
An Introduction to the Heart Sutra Mindrolling Jetsün Khandro Rinpoche This teaching was given by Jetsün Khandro Rinpoche at the Rigpa Center in New York City, 3 September 2013. It was preceded by introductory remarks and a recitation of the Heart Sutra in Tibetan. The English translation used here is by Ari Goldfield. An Introduction to the Heart Sutra The topic of the Heart Sutra is one of the most extraordinarily complex and profound topics. So, I thought it was funny enough asking me to say something about it (laughter), but to want to finish it in one evening—that’s even funnier or should I say extraordinary (more laughter). But let’s see what we can do. There are many wonderful translations of the mahayana text that we fondly call The Heart Sutra, or Prajnaparamita Sutra, as it is also known. If you have your own copy of the text, you can refer to it as we go along. Anyone who has any understanding of this text knows that it is not particularly material for study. The Heart Sutra is in part a recitation—not so much a prayer, as a verbal reminder of the quintessence of Buddhadharma. In this sense, it could be said to be the very core of the Buddhist teachings. When newcomers ask about what Buddhadharma is or what Buddhists are trying to do, a good answer would be to hand them a copy of the Prajnaparamita text. Of course, when they read that there are no eyes, no ears, no mouth, no nose, and so on, they might find this a bit “over the top.” They might say they don’t understand this at all—which is precisely the point! That’s what Buddhism is trying to do. -
BHZC Archetypes Working
Themes What are archetypes? Introduce some Bodhisattvas in the Mahayana Embodiment of paramita practice Where are they right now? Zen practice and vows Bodhisattva Archetypes Blue Heron Zen Community Kyol Che 2021 talk Gerald Seminatore Archetypes definition Greek archien (to rule) and typos (type) The quintessence or ideal example of a type Object, behavior, idea Synonym: an original model of something (a prototype) Joseph Campbell (1904-1987) The Hero of a Thousand Faces, The Power of Myth, other works. “Shakespeare said that art is a mirror held up to nature. And that's what it is. The nature is your nature, and all of these wonderful poetic images of mythology are referring to something in you." “The idea of the Bodhisattva is the one who out of his realization of transcendence participates in the world. The imitation of Christ is joyful participation in the sorrows of the world.” Bodhisattvas From Sanskrit, literally "one whose essence is perfect knowledge," Bodhi (perfect knowledge) + sattva (reality, being) In the sutras (e.,g, Lotus, Vimalikirti, Avatamsaka) they appear as characters embodying archetypal aspects of Buddhist teaching and psychology (Sages, teachers, heros, companions, guardians, rulers, and other archetypal roles) Often possess some supernatural or divine attributes They cross cultural boundaries, change names, change genders, change forms These archetypes embody common functions/roles in Buddhist practice, and demonstrate myriad possibilities for devotion, imitation, healing, and enlightenment / prajna wisdom. The Bodhisattva’s mission Practice the paramitas in one’s own life to advance on the path Service to others Protect and transmit the Dharma Early Buddhism Beings are on an endless wheel of samsara (rebirths in the suffering world) Once attaining full Enlightenment, the bodhisattva becomes an arhat/arahant.