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The Bad Karma of the Buddha1
Buddhist Studies Review 19, 1 (2002) 70 other THE BAD KARMA OF THE BUDDHA 1 In conclusion, the spiritual progress of the early Buddhists in the Pali Canon depends on their understanding and practice of the GUANG XING Dhamma, rather than their status as lay people or monastics. If the latter are more likely to make substantial progress, this is because important The bad karma of the Buddha is more than probable an of their unique situation. The householder who is fully engaged in because it is historical issue concerning the concept of the Buddha working and supporting his or her family may have to concentrate Mahayana and found in all three Buddhist traditions: Theravada, slla, teachings to lay people by the deeds are on dana and and the offered Vairayana. In the Pali Canon, the Buddha's unskilful and also Buddha and by senior monks usually concentrate on various as- recorded in the Pubbakammapiloti of the Apadana ot the pects of these two methods of acquiring punna, 'merit' or 'karmic referred to in the Milindapanha. In the Chinese translation the fruitfulness'. But teachings on the Four Noble Truths, or on Tripitaka, they are found in ten different texts, while in five texts concerning this matter. various aspects of meditation, may also be included if the hearers Tibetan Canon there are at least are seen as ready to understand more of the Dhamma. While many became Stream-Winners, those lay disciples in particular who have 1 conference, SOAS, 3 July 2001. a measure of independence from worldly ties, or those who are Originally presented at the UKABS 2 issue, a tradition there is another source relevant to this coming to the end of their lives, seem to have a genuine oppor- In the Theravada Dasabalasrlmitra in his list of sixteen incidents transmitted by tunity to become nee-Returners, or even Non-Returners, and (in Sammatlya O list a Sinhalese Samskrtasamskrtaviniscaya. -
English Index of Taishō Zuzō
APPENDIX 2: TEXTS CITED FROM THE TZ. TZ. (Taisho Zuzobu) is the iconographic section of the Taisho edition of the Chinese Tripitaka. The serial numbers of the Hobogirin are given in brackets. Volume 1 1. (2921) Hizoki ‘Record kept secretly’: 1. Kukai (774-835). 2. Mombi (8th cent.). 2. (2922) Daihi-taizd-futsu-daimandara-chu - Shoson-shuji-kyoji-gydso-shoi-shosetsu-fudoki ‘Observations on the bljas, symbols, forms, and disposition of the deities in the Garbhadhatu-mandala’, by Shinjaku (886-927). 3. (2923) Taizo-mandara-shichijushi-mon ‘Seventy-four questions on the Garbhadhatu’, by Shinjaku (886-927). 4. (2924) Ishiyama-shichi-shu ‘Collection of seven items at Ishiyama’, by Junnyu (890-953). The seven items are: Sanskrit name, esoteric name, blja, samaya symbol, mudra, mantra and figure. 5. (2925) Kongokai-shichi-shu ‘Collection of seven items of the Vajradhatu’, by Junnyu (890-953). 6. (2926) Madara-shd ‘Extract from mandala’, by Ninkai (955-1046). No illustration. 7. (2927) Taizo-sambu-ki ‘Note on three families of the Garbhadhatu’ by Shingo (934-1004). 8. (2928) Taiz5-yogi ‘Essential meaning of the Garbhadhatu’, by Jojin (active in 1108). No illustration. 9. (2929) Ryobu-mandara-taiben-sho ‘Comparison of the pair of mandalas’, by Saisen (1025-1115). No illustration. 10. (2930) Taizokai-shiju-mandara-ryaku-mo ndo ‘Dialogue on the fourfold enclosures of the Garbhadhatu’, by Saisen (1025-1115). No illustration. 11. (2931) Kue-hiyo-sho ‘Extract of the essentials of the nine mandalas’, author unknown. 12. (2932) Ryobu-mandara-kudoku-ryakusho ‘Extract on the merit of the pair of mandalas’, by Kakuban (1095-1143). -
Early Buddhist Concepts in Today's Language
1 Early Buddhist Concepts In today's language Roberto Thomas Arruda, 2021 (+55) 11 98381 3956 [email protected] ISBN 9798733012339 2 Index I present 3 Why this text? 5 The Three Jewels 16 The First Jewel (The teachings) 17 The Four Noble Truths 57 The Context and Structure of the 59 Teachings The second Jewel (The Dharma) 62 The Eightfold path 64 The third jewel(The Sangha) 69 The Practices 75 The Karma 86 The Hierarchy of Beings 92 Samsara, the Wheel of Life 101 Buddhism and Religion 111 Ethics 116 The Kalinga Carnage and the Conquest by 125 the Truth Closing (the Kindness Speech) 137 ANNEX 1 - The Dhammapada 140 ANNEX 2 - The Great Establishing of 194 Mindfulness Discourse BIBLIOGRAPHY 216 to 227 3 I present this book, which is the result of notes and university papers written at various times and in various situations, which I have kept as something that could one day be organized in an expository way. The text was composed at the request of my wife, Dedé, who since my adolescence has been paving my Dharma with love, kindness, and gentleness so that the long path would be smoother for my stubborn feet. It is not an academic work, nor a religious text, because I am a rationalist. It is just what I carry with me from many personal pieces of research, analyses, and studies, as an individual object from which I cannot separate myself. I dedicate it to Dede, to all mine, to Prof. Robert Thurman of Columbia University-NY for his teachings, and to all those to whom this text may in some way do good. -
WND-CD Pop-Up Glossary
THE WRITINGS OF NICHIREN DAISHONIN POP-UP GLOSSARY acharya (Skt) An honorific title meaning teacher, conferred upon a priest who guides the conduct of disciples and serves as an example to them. Abbreviations: Skt = Sanskrit; Chin = Chinese; Kor = Korean; Jpn = Japanese; b. = born; d. = died; r. = reign; n.d. = no dates; c. = circa; fl. = flourished THE WRITINGS OF NICHIREN DAISHONIN POP-UP GLOSSARY acting administrator Hojo Yoshitoki (1163–1224), the second regent of the Kamakura government. THE WRITINGS OF NICHIREN DAISHONIN POP-UP GLOSSARY administrator of priests An official rank within the Buddhist priesthood.The administrator of priests as the highest-ranking official was general supervisor over the other priests and nuns. Later the system of ranking for priests became a matter of formalism, with such titles bestowing honor but indicating no specific function or position. THE WRITINGS OF NICHIREN DAISHONIN POP-UP GLOSSARY Agama sutras A generic term for the Hinayana sutras. THE WRITINGS OF NICHIREN DAISHONIN POP-UP GLOSSARY Ajatashatru A king of the state of Magadha in India. Incited by Devadatta, he killed his father, King Bimbisara, a follower of Shakyamuni, and ascended the throne to become the most influential ruler of his time. Later he contracted a terrible disease and, in remorse for his evil acts, converted to Buddhism and supported the First Buddhist Council for the compilation of Shakyamuni’s teachings. THE WRITINGS OF NICHIREN DAISHONIN POP-UP GLOSSARY Ajitavati See Hiranyavati. THE WRITINGS OF NICHIREN DAISHONIN POP-UP GLOSSARY alaya-consciousness Also called “storehouse consciousness.” The level of consciousness where the results of one’s actions (karma), good or evil, accumulate as karmic potentials or “seeds” that later produce the results of happiness or suffering. -
DID the BUDDHA BELIEVE in KARMA and REBIRTH?* (Published In: Journal of the International Association of Buddhist Studies 21(1), 1998, Pp
DID THE BUDDHA BELIEVE IN KARMA AND REBIRTH 1 JOHANNES BRONKHORST DID THE BUDDHA BELIEVE IN KARMA AND REBIRTH?* (published in: Journal of the International Association of Buddhist Studies 21(1), 1998, pp. 1-19) The title of this lecture may raise some questions. Before we can even try to answer the question whether the Buddha believed in karma and rebirth, we have to address a few other ones. One is whether karma and rebirth necessarily form a couple. We will see that not all scholars have looked upon these elements in this way, and that some have suggested that the Buddha may have believed in only one of these two. An equally important question concerns the issue whether philological research can ever hope to find out anything about the historical Buddha.1 Isn't it safer to say that the early Buddhist texts inform us about the views and beliefs of the, or a, Buddhist community during some period? And if philological analysis allows us to reach further back into the past (supposing it can actually do so), does this not merely lead us back to an earlier phase of the views and beliefs of the, or a, Buddhist community? Is it not, therefore, wiser to speak about early — or even: earliest — Buddhism, and leave the Buddha out of the picture? In earlier publications I was not quite certain about this issue, and had a tendency to speak about early or earliest Buddhism, rather than about the historical Buddha.2 But closer reflection suggests that this attempt to express oneself carefully may really have the opposite effect. -
Linking Khotan and Dūnhuáng: Buddhist Narratives in Text and Image
5 (2018) Article 6: 250–311 Linking Khotan and Dūnhuáng: Buddhist Narratives in Text and Image CHRISTOPH ANDERL Department of Languages and Cultures, Ghent University, Belgium This contribution to Entangled Religions is published under the Creative Commons Attribution 4.0 International Public License (CC BY 4.0 International). The license can be accessed at https://creativecommons.org/licenses/by/4.0/legalcode. © 2018 Christoph Anderl Entangled Religions 5 (2018) http://dx.doi.org./10.13154/er.v5.2018.250–311 Christoph Anderl Linking Khotan and Dūnhuáng: Buddhist Narratives in Text and Image1 CHRISTOPH ANDERL Ghent University ABSTRACT In the propagation and spread of Buddhism throughout Asia, jātaka and avadāna narratives played a decisive role, both in the form of texts and iconographical representations. In this paper I will focus on another set of narratives which enjoyed great popularity in the Dūnhuáng area during the later Tang and Five Dynasties period, dealing with historical projections concerning the origin and transmission of Buddhism. In this stories, “Auspicious Statues” (ruìxiàng 瑞像) play a key role. These “living” statues were thought to have moved from Indian monasteries to Khotan and other regions, serving as agents of the transmission of the Dharma in these areas. Besides reflecting religious key concern during that period, the historical narratives on the spread of Buddhism also give witness to the close diplomatic and family relations between Dunhuang and the Kingdom of Khotan during that period. KEY WORDS Mogao caves; Auspicious Statues; 瑞像; Khotan; Dunhuang; Buddhist narratives; transmission of Buddhism; localization of Buddhism; Oxhead Mountain; 牛頭山 1 This paper was presented at the workshop “Ancient Central Asian Networks. -
Hāritī Notebook. Slide 23, Condensed Visual Classroom Guide to Daikokuten Iconography in Japan
Hāritī Notebook. Slide 23, Condensed Visual Classroom Guide to Daikokuten Iconography in Japan. Copyright Mark Schumacher. 2016. Why did Hāritī become a kitchen god? Hāritī was among the most popular deities of Buddhism in the first few centuries of the Common Era. Artwork of her and consort Pāñcika is abundant. In most traditions, Hāritī/ Pāñcika are said to have bred 500 powerful children. By the 7th-century CE, Hāritī is also paired with Jambhala (Pāñcika’s double) and with Mahākāla (aka Daikokuten). The latter pair was installed in India’s monastery kitchens to ensure the food supply. Why Hāritī? Hāritī is a composite deity of Buddhist origin, but she actually represents an amalgamation of thousands of village goddesses from India’s local traditions. In nearly all cases, these village goddesses were goddesses of fertility, motherhood/children and of smallpox. They guarded the borders of the village from disease, pestilence and even human enemies – just like a mother protects her own children. In many cases, these village goddesses were simply referred to affectionately as “mother.” Hāritī’s evil child-eating ways may be read as a direct reference to her role as the smallpox deity. Until the discovery of vaccinations, smallpox was the most serious of deadly diseases. Children were the first victims of the disease, and thus the people considered the goddess as a terrible mother, the devourer of their children. At the same time, ample evidence shows that many of these goddesses were the spirits of women who died during their pregnancies or when delivering their children. People began to approach these goddesses with offerings and prayers as a means to protect their own children. -
Bibliotheca Buddhica, XIX. Tibetan Translation of Dharmakīrti's Sa
130 REVIEWS OF BOOKS a skull (or a dish) fixed on my head." Then another man let another skull fall, saying: "This has just fallen from your head." The ascetic realized the fact and was healed, because his imagination was dispelled." (p. 473.) Haraprasad Sastrl states that the Tibetan translators of the Catuhsataka are Mafijunatha and Thivanimmathappa ; according to the Pekinese Tanjur (Mdo, xviii), Suksmajana and Ni ma grags ( = ni mma thap pa). The commentary has been translated by the same translators (Tanjur, Mdo, xxiv), but Haraprasad has Ratnavajra. He might be mistaken : Suksmajana was the son of Sajjana, son of Mahajana, son of Ratnavajra. Where many names occur in a colophon it is often difficult to unravel the tangle. The complete title of Deva's treatise is Bodhisattvayogdcdra Catuhsataka (not CatuhsatiJcd). The phrase Yogdcdra, " practice of Yoga, meditative and spiritual endeavour," belongs to both Vehicles. The word bodhisattva implies that the author deals with the Yoga as practised by a "future Buddha" ( = bodhisattva), that is a follower of the great Vehicle. Later—for instance in Tibetan and Brahmanic works—the phrase Yogdcdra was used as a synonym of Vijndna[mdtra]vddin or Cittamatravadin, " main- tainer of the existence of consciousness (or thought) alone," one of the two branches of the great Vehicle, a change which seeing to .be due to the importance of the Vijnanavadin treatise Yogacarydbhiirni (Mdo-hgrel, vol. xiv and foil.). The "treatise in four hundred verses" is really in 400 verses,, not in 375, as stated by Haraprasad Sastri. Dr. F. W. Thomas kindly informs me that, in the India Office's copy, the chapters vii, viii, xi, xii all contain twenty-five verses (not 23, 24, 14, 14). -
The Way to Nirvana Six Lectures on Ancient
THE W AY TO NI RvANA SI 'LECT U RES ON A N C IEN T B U DDHISM AS A DISCIPLIN E OF S A LV A T ION I L U S S LL G H BBERT ECT RE , MANCHE TER CO E E , O'FORD F U Y— I L 1 16 , EBR AR APR 9 by DE LA V LLE OU L . A E P S S IN ’ pro fesseu r 21 l U n i ver si té d e G a n d Ca m b r idge a t th e U n iver sity P r ess A M E S COLLEC UES PAU L FREDERI CQ E T HE NRI PI RENNE E N TEM C I C NAG E DE RE SPE CT ET D ’ A FFECTI ON PREF A C E ’ ’ E suis fort heureux d a vo i r accepté l i n vi ta tion des Hibbert Trustee s e t de mon excellent ’ i t u n e . C éta ami l e Dr J . E . Carpenter bonne ’ o ccasion de faire une sorte d exa m en de con ’ science et d exp o s er b r ievem en t et clairement ’ c e e d u que j pense d un des aspects Bouddhisme , l e vieux Bouddhisme monastiqu e et s es théories e l l o . e sur salut M me ainsi circonscrit , suj et et reste vaste , sur combien de points on pourrait ’ épilogu er a p ert e de vu e ' C est u n des dr a w ’ ba ck: d u genre Lectu r es qu il faut s a cr ifier les ’ ’ nuances ; m a is C est u n de ses avantages qu il ’ A a ifi faut all er a l es s en ti el . -
The Zen Teachings of Rinzai
The Zen Teaching of Rinzai copyright 1975 by Irmgard Schloegl. This document is not to be printed, sold or otherwise commercially traded or distributed. It is made available for religious, educational or research purposes ONLY and out of a sincere concern than a valuable out-of-print document might fall into obscurity were it not made more readily available to the worldwide Sangha. During 2002 and 2003, great efforts were expended by Kirby Sanders (Zheng Dao), a Lay Disciple of the Zen Buddhhist Order of Hsu Yun to contact Mme. Schloegl / Miyoko-ni as the copyright holder of the document for permission to re-publish via Internet posting. Such efforts included contact with the former publisher, Shambhala Press and The Buddhist Society UK. Unfortunately, however, no direct contact information could be found. If Mme. Schloegl or her representatives, agents or assigns locate this document, it would be greatly appreciated if they would contact us at e-mail [email protected] to discuss and formalize such matters. Slight variations and modifications of the original document format were made by Mr. Sanders in 2003 to better suit the electronic “e- book” medium and to facilitate tracking of illegitimate commercial duplications. The Zen Teaching of Rinzai [The Record of Rinzai] Translated from the Chinese Lin-Chi Lu by Irmgard Schloegl THE CLEAR LIGHT SERIES Shambhala Berkeley 1976 SHAMBHALA PUBLICATIONS, INC. 2045 FRANCISCO STREET BERKELEY, CALIFORNIA 94709 © 1975 IRMGARD SCHLOEGL PUBLISHED IN ASSOCIATION WITH THE BUDDHIST SOCIETY, LONDON. ISBN 0-87773-087-3 LCC 75-40262 DISTRIBUTED IN THE UNITED STATES BY RANDOM HOUSE, AND IN CANADA BY RANDOM HOUSE OF CANADA LTD. -
From Preta to Hungry Ghost
Revisioning Buddhism © Piya Tan, 2015 From preta to hungry ghost1 Many of the early Buddhist teachings on death and afterdeath are better understood when we examine them against the prevailing belief-system of the brahmins in the Buddha’s time. Teach- ings such as those on the pretas (Pali peta) and the conduct of the living to the dead, which directly concern the laity, are Buddhist adaptations of brahminical beliefs and practices. The earliest Indian brahminical texts, the Vedas and Brāhmaṇas, rarely speculate on the fate of the dead, focusing almost exclusively on maintaining favourable living conditions in this world. Hence, there is little teaching here on the nature of the afterlife or the obligations of the living to the dead. It is only after the Buddha’s time, we see ancient funeral rituals that are still prac- tised in Indian society to this day. Up to the Buddha’s time, the prevalent brahminical conception of death centred around a class of beings known as pitara (pl), “the fathers, ancestors” (sg pitṛ). According to the Vedas, the newly dead has to take one of two paths, one leading to the realm of the gods (deva), the other to the Fathers. The latter is the prevalent one, that is, the path of the Fathers (pitṛ,yāna) to the world of the Fathers (pitṛ,loka; P petti,visaya). According to brahminical mythology, when the newly dead arrived in the world of the Fathers, king Yama or sometimes Agni (the fire god) gave him a new body. He was bathed in radiant light and given divine food. -
Yakshas, Yakshis and Other Demi-Goddesses of Mathura
THE Y AKSHAS, NAGAS AND OTHER REGIONAL CULTS OF MATI-IURA The architectural remains from Mathura discussed, are a good indicator of the scale of organisation and popularity of the multiple religious cults that existed in the region, but there were possibly many other local sects and practices that flourished around the region that did not have any monumental architecture associated with them. The cult of the numerous Yakshas and the local village gods and goddesses are some of them, and yet their popularity in the region rivalled the major sects like Buddhism and lainism at Mathura. This chapter discusses these popular cults of the region and their representation in the sculptural imagery at Mathura. The repertoire of Naga and Yaksha imagery at Mathura is extremely diverse, and they occur both as independent cults in their own right, displaying certain iconographic conventions as is discerned from the sculptural evidencc, or as part of the larger Buddhist and laina pantheons, in which they are accorded a variety of roles and are depicted variously. An interesting fact to note is that these regional cults are dispersed quite evenly in the region, and run parallel to most of the Buddhist and laina sculptures. The beginnings of these cults can be traced back to the 2nd century B.C., as exemplified by the colossal Parkham Yaksha, or perhaps even earlier if one takes into account the various terracotta figurines that occur as early as 400 H.C. They not only coexist and flourish in Mathura, along with the many other religious sects, but also perhaps outlive the latter, continuing to be an inevitable part of the local beliefs and practices of the region in the present times.