DOCSLIB.ORG

Of Chicago Library

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Of Chicago Library UNIVERSITY OF CHICAGO LIBRARY Gift of JOSEPH M. KITAGAWA THE LANKAVATAKA SUTRA BODHIDHAEMA By SessM (U20-1506) />? .>* , THEi I I. i 'j _i..4.rV-iLANKAVATATfrAJ~- J. -ti-J-ILti. KJSTTTTTAI _Lt/xL XVa^. y U A MAHAYANA TEXT TRANSLATED FOR THE FIRST TIME FROM THE ORIGINAL SANSKRIT BY DAISETZ TEITARO SUZUKI EASTERN \&;^~M BUDDHIST LIBRARY LONDON GEORGE ROUTLEDGE AND SONS, LTD. BROADWAY HOUSE: 68-74 CARTER LANE, E. C. 1932 COPYRIGHT \ \-i CH1CW30I \ tlSUXf FEINTED AT THE SANSHUSHA PEESS, TOKYO PREFACE It is more than seven years now since I began the study of the LanMvatara Sutra quite seriously, but owing to various interruptions I have not been able to carry out my plan as speedily as I wished. My friends in different fields of life have been kind and generous in various ways, and I now send out to the perusal of the English-reading public this humble work of mine. There are yet many difficult and obscure passages in the Sutra, which I have been unable to unravel to my own satisfaction. All such imperfections are to be corrected by competent scholars. I shall be fully- content if I have made the understanding of this significant Mahayana text easier than before, even though this may be only to a very slight degree. In China Buddhist scholars profoundly learned and endowed with spiritual insights made three or four attempts extending over a period of about two hundred and fifty years to give an intelligible rendering of the Lankavatara. It goes without saying that these have helped immensely the present translator. May his also prove a stepping board however feeble towards a fuller interpretation of the Sutra! The present English translation is based on the Sanskrit edition of Bunyu Nanjo's published by the Otani University Press in 1923. I am most grateful to Mr Dwight Goddard of Thetford, Vermont, U. S. A., who again helped me by typing the entire manuscript of the present book. To assist me in this way was indeed part of the object of his third visit to this side ' ' of the Pacific. Says Confucius, Is it not delightful to have a friend come from afar?" The saying applies most appro- priately to this case. It was fortunate for the writer that he could secure the support and help of the Keimeikwai, a corporation organised to help research work of scholars in various fields of culture ; for without it his work might have dragged on yet for some vi PREFACE time to come. There is so much to be accomplished before he has to appear at the court of Emma Daiwo, to whom he could say, "Here is my work; humble though it is, I have tried to do my part to the full extent of my power." The writer renders his grateful acknowledgment here to all the advisers of the Society who kindly voted for the speedy culmination of this literary task a task which he tenderly wishes would do something towards a better appreciation by the West of the sources of Eastern life and culture. Whatever literary work the present author is able to put before the reader, he cannot pass on without mentioning in it the name of his good, unselfish, public-minded Buddhist friend, Yakichi Ataka, who is always willing to help him in every possible way. If not for him, the author could never have carried out his plans to the extent he has so far ac- complished. Materially, no visible results can be expected of this kind of undertaking, and yet a scholar has his worldly needs to meet. Unless we create one of these fine days an ideal community in which every member of it can put forth all his or her natural endowments and moral energies in the direction best fitted to develop them and in the way most useful to all other members generally and individually, many obstacles are sure to bar the passage of those who would attempt things of no commercial value. Until then, Bodhi- sattvas of all kinds are sorely needed everywhere. And is this not the teaching of the Lankavatara Sutra,,, which in its English garb now lies before his friend as well as all other readers ? Thanks are also due to the writer's wife who went over the whole manuscript to give it whatever literary improve- ment it possesses, to Mr Hokei Idzumi who gave helpful sug- gestions in the reading of the original text, and to Professor Yenga Teramoto for his ungrudging cooperation along the line of Tibetan knowledge. DAISETZ TEITAEO SUZUKI Kyoto, November, 1931 (the sixth year of Showa) CONTENTS BODHIDHAEMA, by Sesshu (1420-1506) Frontispiece Page PEERAGE v INTEODUCTION si CHAPTEE ONE. EAVANA, LOED OF LANKA, ASKS FOE INSTEUCTION 3 CHAPTEE TWO. COLLECTION OF ALL THE DHAEMAS . 22 I. Mahamati Praises the Buddha with Verses 22 II. Mahamati's "One Hundred and Eight Questions" 23 III. "The One Hundred and Eight Negations" 31 IV. Concerning the Vijnanas 33 V. Seven Kinds of Self-nature (svabTiava) 35 VI. Seven Kinds of First Principle (paramartfia) , and the Philosophers' Wrong Views regarding the Mind Eejeeted 35 VII. Erroneous Views held by Some Brahmans and Sramanas Concerning Causation, Continuation, etc.; The Buddhist Views Concerning Such Subjects as Alayavijnana, Nirvana, Mind-only, etc. ; Attainments of the Bodhisattva 36 VIII. The Bodhisattva's Biscipling himself in Self- realisation 39 IX. The Evolution and Function of the Vijnanas; The Spiritual Discipline of the Bodhisattva; Verses on the Alaya-ocean and Vijnana-waves 39 . X. The Bodhisattva is to Understand the Signification of Mind-only 44 XI (a). The Three Aspects of Noble Wisdom (dryajnana) 44 XI (b). The Attainment of the Tathagatakaya 45 XII. Logic on the Hare's Horns 46 $ XIII. Verses on the Alayavijnana and Mind-only : 49 XIV. Purification of the Outflows, Instantaneous and Gradual 49 XV. Nishyanda-Buddha, Dharmata-Buddha, and Nir- mana-Buddha 51 XVI. The Sravaka's Eealisation and Attachment to the Notion of Self-nature 52 XVII. The Eternal-Unthinkable 53 XVIII. Nirvana and Alayavijnana 55 XIX. All Things are Unborn 55 XX. The Five Classes of Spiritual Insight 56 XXI. Verses on the Triple Vehicle 58 vm CONTENTS XXII. Two Classes of the Icchantika 58 XXIII. The Three Forms of Svabhava 59 $ XXIV. The Twofold Egolessness (nairatmyadvaya- lalcshana) 60 $ XXV. Assertion and Eefutation (samaropapavada) .... 62 XXVI. The Bodhisattva Assumes Various Personalities ... 64 XXVII. On Emptiness (Siinyata), No-birth, and Non- duality 65 XXVIII. The Tathagata-Garbha and the Ego-soul 68 XXIX. A Verse on the Philosophers' Discriminations .... 70 XXX. The Four Things Needed for the Constitution of Bodhisattvahood 70 XXXI. On Causation (Six Kinds), and the Rise of Existence 72 XXXII. Four Forms of Word-discrimination 75 XXXIII. On Word and Discrimination and the Highest Eeality 76 XXXIV. Verses on Reality and its Representations 77 XXXV. Mind-only, Multitudinousuess, and Analogies, with an Interpolation on the Dualistie Notion of Existence 78 $ XXXVI. The Teaching (dharmadeSana) of the Tathagatas 84: XXXVII. Four Kinds of Dhyana 85 $ XXXVIII. On Nirvana 86 XXXIX. Two Characteristics of Self-nature 87 XL. Two Kinds of the Buddha's Sustaining Power (adMshthana) 87 XLI. On the Chain of Causation (pratityasamtutpada) . 90 XLII. Words (abhilapa) and Realities (bhava) 91 XLIII. On Eternality of Sound (nityaabda), the Nature of Error (bhranta), and Perversion (viparyasa) QZ $ XLIV. On the Nature of Maya 95 $ XLV. That All Things are Unborn 96 tf XLVI. On Name, Sentence, Syllable, and Their Meaning 97 XLVII. On Inexplicable Statements (vyalmtdni*) 98 XLVIII. All Things are and are not (Verses on Four Forms of Explanation) 99 XLIX. On the Sravakas, Srotaapanna, Sakridagamin, Anagamin, and Arhat; on the Three Knots (samyojani) 100 L. The Intellect (J)uddhi), Examining and Diserim- nating 105 LI. The Elements, Primary and Secondary 106 LII. The Five Skandhas 107 $ LIII. Four Kinds of Nirvana and the Eight Vijnanas . 108 LIV. The False Imagination Regarding Twelve Subjects 110 CONTENTS IX LV. Verses on the Citta, Parikalpita, Paratantra, and Parinishpanna ............................. 112 LVI. The One Vehicle and the Triple Vehicle ........ CHAPTEE THEEE. ON IMPEEMANENCY ................ 118 LVII. Three Forms of the Will-body (manomayaMya} . 118 Desire LVIII. The Five Immediacies (pancanantaryani) ; as Mother and Ignorance as Father .......... 120 LIX. The Buddha-nature (buddliata) ................ 122 LX. The Identity (samata) of Buddhahood and its Four Aspects .............................. 122 LXI. Not a Word Uttered by the Buddha; Self-realisa- tion and an Eternally-abiding Reality ........ 123 LXIL On Being and Non-Being; Bealism and Nihilism. 125 LXIII. Eealisatiou and Word-teaching ....... ......... 127 LXIV. Discrimination, an External World, Dualism, and Attachment ................................ 129 LXV. The Eelation between Words (ruta) and Meaning (avtlia) ................................... 133 LXVI. On Knowledge, Absolute (jnana) and Eelative (vijnana) ................................. 135 LXVII. Nine Transformations (parinama) ............. 137 LXVIIL The Deep-seated Attachment to Existence ...... 138 LXIX. Self-nature, Beality, Imagination, Truth of Soli- tude, etc.................................. 141 LXX. The Thesis of No-birth ........................ 144 LXXI. True Knowledge and Ignorance ................ 146 LXXII. Self-realisation and the Discoursing on it ....... 148 LXXIII. On the Lokayatika ........................... 149 LXXIV. Various Views of Nirvana ..................... 157 LXXV. Is Tathagatahood Something Made? Its Eelation to the Skandhas, to Emancipation, to Knowledge 161 LXXVI. The Tathagata Variously Designated; Eelation Between Words and Meaning; Not a Word Uttered by the Buddha ..................... 164 $ LXXVII. Causation, No-birth, Self-mind, Nirvana ........ 170 LXXVIII. Verses on No-birth and Causation .............. 172 LXXIX. Various Views of Impermanency ............... 176 CHAPTEE FOUE. ON INTUITIVE UNDEESTANDING .... 182 LXXX. Perfect Traiiquillisation Attained by Sravakas, Pratyekabuddhas, and Bodhisattvas ; Stages of Bodhisattvahood ........................... 182 CHAPTEE FIVE. ON THE DEDUCTION OF THE PEEMA- NENCT OF TATHAGATAHOOD .................... 187 LXXXI. Permanency of Tathagatahood ................. 187 CHAPTEB SIX. ON MOMBNTAEINESS ................. 190 LXXXII.
Load more

Recommended publications
  • The Book of Protection Paritta
    The Book of Protection Paritta Translated from the original Pali With introductory essay and explanatory notes by Piyadassi Thera Copyright © 1999 Buddhist Publication Society For free distribution only The Book of Protection Paritta Translated from the original Pali With introductory essay and explanatory notes by Piyadassi Thera With a Foreword by V.F. Gunaratna (Retired Public Trustee of Sri Lanka) Copyright © 1999 Buddhist Publication Society Buddhist Publication Society P.O. Box 61 54, Sangharaja Mawatha Kandy, Sri Lanka For free distribution only. You may print copies of this work for your personal use. You may re-format and redistribute this work for use on computers and computer networks, provided that you charge no fees for its distribution or use. Otherwise, all rights reserved. This edition was transcribed from the print edition in 1999 by Danuse Murty, with the kind permission of the Buddhist Publication Society. Proofreading by Dr. Gabriel Jivasattha Bittar. 2 'May peace harmonious bless this land; May it be ever free from maladies and war; May there be harvest rich, and increased yield of grain; May everyone delight in righteousness; May no perverted thought find entry to your minds; May all your thoughts e'er pious be and lead to your success religiously.' -- Tibetan Great Yogi, Milarepa * * * Most gratefully and most devotedly dedicated to my departed parents ('Matapitaro pubbacariyati vuccare') -- Anguttara Nikaya, ii. p. 70 3 Be loving and be pitiful And well controlled in virtue’s ways, Strenuous bent upon the goal, And onward ever bravely press. That danger does in dalliance lie -- That earnestness is sure and safe -- This when you see, then cultivate The Eight-fold Path so shall ye realize, So make your own, the Deathless Way.
    [Show full text]
  • Buddha Speaks Mahayana Sublime Treasure King Sutra (Also Known As:) Avalokitesvara-Guna-Karanda-Vyuha Sutra Karanda-Vyuha Sutra
    Buddha speaks Mahayana Sublime Treasure King Sutra (Also known as:) Avalokitesvara-guna-karanda-vyuha Sutra Karanda-vyuha Sutra (Tripitaka No. 1050) Translated during the Song Dynasty by Kustana Tripitaka Master TinSeekJoy Chapter 1 Thus I have heard: At one time, the Bhagavan was in the Garden of the Benefactor of Orphans and the Solitary, in Jeta Grove, (Jetavana Anathapindada-arama) in Sravasti state, accompanied by 250 great Bhiksu(monk)s, and 80 koti Bodhisattva-Mahasattvas, whose names are: Vajra-pani(Diamond-Hand) Bodhisattva-Mahasattva, Wisdom-Insight Bodhisattva-Mahasattva, Vajra-sena(Diamond-Army) Bodhisattva-Mahasattva, Secret- Store Bodhisattva-Mahasattva, Akasa-garbha(Space-Store) Bodhisattva-Mahasattva, Sun- Store Bodhisattva-Mahasattva, Immovable Bodhisattva-Mahasattva, Ratna- pani(Treasure-Hand) Bodhisattva-Mahasattva, Samanta-bhadra(Universal-Goodness) Bodhisattva-Mahasattva, Achievement of Reality and Eternity Bodhisattva-Mahasattva, Eliminate-Obstructions(Sarva-nivaraNaviskambhin) Bodhisattva-Mahasattva, Great Diligence and Bravery Bodhisattva-Mahasattva, Bhaisajya-raja(Medicine-King) Bodhisattva-Mahasattva, Avalokitesvara(Contemplator of the Worlds' Sounds) Bodhisattva-Mahasattva, Vajra-dhara(Vajra-Holding) Bodhisattva-Mahasattva, Ocean- Wisdom Bodhisattva-Mahasattva, Dharma-Upholding Bodhisattva-Mahasattva, and so on. At that time, there were also many gods of the 32 heavens, leaded by Mahesvara(Great unrestricted God) and Narayana, came to join the congregation. They are: Sakra Devanam Indra the god of heavens, Great
    [Show full text]
  • 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.
    [Show full text]
  • Sutra Surangama
    Sutra Surangama i ii Buddha Sakyamuni iii iv Bodhisattva Manjusri v vi Bodhisattva Avalokitesvara (Kwan Im Posat) vii Sutra Surangama Diterjemahkan dari Bahasa Mandarin oleh Karma Samten Judul asli: 《大佛頂首楞嚴經》慈慧印經處, 台灣高雄市, 1981. (Sutra Surangama, Balai Percetakan Kitab Suci Tzu-hui, Kaohsiung, Taiwan, 1981). Copyright © 2018 Heru Widjaja MSc. [email protected] Izin mencetak atau menerbitkan terje- mahan kitab suci ini diberikan dengan cuma-cuma kepada siapa saja dengan ketentuan tidak untuk diperjual-belikan, tidak mengubah isi terjemahan ini serta mencantumkan halaman ini sebagai sumbernya. xviii + 306 halaman, 15 cm x 23 cm ISBN: 978-602-5474-61-3 TIDAK UNTUK DIJUAL Silakan download di: https://surangama.wordpress.com atau http://www.surangama.web.id viii Kata Pengantar Jauh sebelum Sutra Surangama masuk ke Tiongkok pada tahun 705, nama sutra tersebut sudah terungkap. Pada waktu Master Chi-yi (538 – 597), patriarch keempat sekte Tiantai menulis ulasan Sutra Saddharma Pundarika, ia tidak mengerti kenapa sutra tersebut mengatakan bahwa kemampuan atau jasa kebajikan organ indera berbeda satu sama lain dan kenapa mata hanya memiliki delapan ratus jasa kebajikan, sedangkan telinga memiliki seribu dua ratus jasa kebajikan. Ia merenung makna kata- kata tersebut. Tanpa disadari, ia masuk ke dalam keadaan samadhi. Dalam samadhinya, muncul Dharmapala Skanda yang berkata kepadanya: “Tunggu Sutra Surangama masuk ke Tiongkok, kamu akan mengerti.” Sesudah keluar dari keadaan samadhi, ia bersujud menghadap ke arah Barat setiap hari, memohon agar sutra tersebut dapat masuk ke Tiongkok secepatnya. Namun, apa hendak dikata. Sampai waktu wafatnya, setelah delapan belas tahun memohon dengan bersujud setiap hari, sutra tersebut belum juga tersebar ke Tiongkok.
    [Show full text]
  • 七 部 ア ビ ダ ル マ (Mngon Pa Sde Bdun)
    印 度 學 佛 教 學 研 究 第43巻 第2号 平 成7年3月 (217) 七 部 ア ビ ダ ル マ (mngon pa sde bdun) と い う 呼 称 の 出 典 に つ い て 白 館 戒 雲 チ ベ ッ トで は,イ ン ドの 偉 大 な る 先 駆 者 に よ る 一 群 の 著 作 に 対 し て あ る 特 定 の 呼 称 を 付 し一 括 し て 言 及 す る 習 慣 が あ る 。 た と え ば,「(ナ ー ガ ール ジ ュナ の) 六 つ の 正 理 の 集 ま り」 (rigs tshogs drug), 「五 部 の マ イ ト レ ー ヤ の 教 え 」(byams chos sde lnga), 「(アサ ソ ガ の) 五 部 の 地 」(sa sde lnga), 「(アサ ン ガ の) 二 種 の 綱 要 書 」 (sdom rnam gnyis), 「(ヴァス バ ン ドゥの) 八 部 の 論 書 」 (pra-ka-ra-na sde brgyad), 「(ダル マ キ ール テ ィの) 七 部 の 論 理 学 書 」(tshad ma sde bdun) な ど が そ の 代 表 例 で あ る1)。 本 稿 で 扱 う 「七 部 ア ビ ダ ル マ 」(mngon pa sde bdun) と い う呼 称 も,以 上 の そ れ と は,や や 性 格 を 異 に す る が,ひ と ま ず そ の 同 じ 範 疇 に 含 め る こ と も で き る で あ ろ う。 以 上 列 挙 し た これ ら の 呼 称 に つ い て,筆 者 は い ま ま で,そ れ ら は チ ベ ッ トで の 造 語 で あ ろ う と 漫 然 と 考 え て い た 。 し か し な が ら,少 な く と も 「七 部 ア ビ ダ ル マ 」 と い う呼 称 に つ い て は,イ ソ ドの あ る テ キ ス トに そ の 出 典 が 求 め ら れ る 。 本 稿 は そ れ を 報 告 し よ う とす る も の で あ る 。 「七 部 ア ビ ダ ル マ 」 と は,指 摘 す る ま で も な く,『 発 智 論 』 (Jnanaprasthana) か ら 『集 異 門 論 』(Samgitiparyaya)ま で の,い わ ゆ る 「六 足 発 智 」 を 指 し て 用 い ら れ る 呼 称 で あ り,『 大 毘 婆 沙 論 』(Bye brag tu bshad pa chen po, *Mahavibhasd) と と も に,毘 婆 沙 師 (Vaibhasika) が 拠 る と こ ろ の 根 本 的 な テ キ ス トを い う2)。 「七 部 ア ビ ダ ル マ 」 に 関 す る チ ベ ッ トで の 理 解 の 水 準 を 示 す 一 つ の 典 型 的 な 例 と し て,ゲ ル ク派 の 学 僧 ジ ェ ツ ソ ・チ ュ ー キ ゲ ー ツ ェ ン(rJe btsun Chos kyi rgyal mtshan, 1469-1544) の 現 観 荘 厳 論 注 『遊 戯 大 海 ・第 一 章 通 解 』(Rol mtho, sKabs dang po'i spyi don) に み ら れ る 以 下 の よ う な 記 述 を 紹 介 し て お こ う3)。 第 一 節 (「第一 転 法 輪 の 真意 を 注 釈 す る論 書'khor lo dang po'i dgongs 'grel gyi bstan bcos」) に は,「 第 一 転 法 輪 の
    [Show full text]
  • Buddhism and Written Law: Dhammasattha Manuscripts and Texts in Premodern Burma
    BUDDHISM AND WRITTEN LAW: DHAMMASATTHA MANUSCRIPTS AND TEXTS IN PREMODERN BURMA A Dissertation Presented to the Faculty of the Graduate School of Cornell University In Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy by Dietrich Christian Lammerts May 2010 2010 Dietrich Christian Lammerts BUDDHISM AND WRITTEN LAW: DHAMMASATTHA MANUSCRIPTS AND TEXTS IN PREMODERN BURMA Dietrich Christian Lammerts, Ph.D. Cornell University 2010 This dissertation examines the regional and local histories of dhammasattha, the preeminent Pali, bilingual, and vernacular genre of Buddhist legal literature transmitted in premodern Burma and Southeast Asia. It provides the first critical analysis of the dating, content, form, and function of surviving dhammasattha texts based on a careful study of hitherto unexamined Burmese and Pali manuscripts. It underscores the importance for Buddhist and Southeast Asian Studies of paying careful attention to complex manuscript traditions, multilingual post- and para- canonical literatures, commentarial strategies, and the regional South-Southeast Asian literary, historical, and religious context of the development of local legal and textual practices. Part One traces the genesis of dhammasattha during the first and early second millennia C.E. through inscriptions and literary texts from India, Cambodia, Campå, Java, Lakå, and Burma and investigates its historical and legal-theoretical relationships with the Sanskrit Bråhmaˆical dharmaßåstra tradition and Pali Buddhist literature. It argues that during this period aspects of this genre of written law, akin to other disciplines such as alchemy or medicine, functioned in both Buddhist and Bråhmaˆical contexts, and that this ecumenical legal culture persisted in certain areas such as Burma and Java well into the early modern period.
    [Show full text]
  • Chanting Book
    Chanting Book Original Light Temple Chanting Book Original Light Temple Bodhidharma, first patriarch of chinese zen Table of Contents Foreword ������������������������������������������������������������������������������������������������������6 MORNING AND EVENING CHANTS Morning Bell Chant ���������������������������������������������������������������������������������� 10 Evening Bell Chant ����������������������������������������������������������������������������������� 13 Homage to the Three Jewels �������������������������������������������������������������������� 14 Prayer and Vow to Practice Seon by Master Na Ong (Hungarian) ����� 16 Heart Sutra (Korean) ���������������������������������������������������������������������������������� 18 Heart Sutra (Hungarian) ����������������������������������������������������������������������������20 Great Compassion Mantra �����������������������������������������������������������������������22 The Four Great Vows (Hungarian) �����������������������������������������������������������24 MIDDAY CHANTS Thousand Eyes and Hands Sutra �����������������������������������������������������������26 Shurangama Mantra ���������������������������������������������������������������������������������34 Refuge ���������������������������������������������������������������������������������������������������������42 Homage and Offering �������������������������������������������������������������������������������42 Rice Offering (Hungarian) �������������������������������������������������������������������������45
    [Show full text]
  • The Buddhist Educational Psychological Concept of Anattā in Pāli Nikayas Qing MING Yunnan Normal University, Kunming, Yunnan, China [email protected]
    2017 International Conference on Education Science and Education Management (ESEM 2017) ISBN: 978-1-60595-486-8 The Buddhist Educational Psychological Concept of Anattā in Pāli Nikayas Qing MING Yunnan Normal University, Kunming, Yunnan, China [email protected] Keywords: Buddhist Psychology, Anattā, Pāli Nikayas, Ǡlayavijnāna. Abstract. “Anattā” is a key concept of Buddhist educational psychology, it has exerted a tremendous, profound and far-reaching influence upon the history of Mahayana and Hinayana Buddhist psychology. In this paper, the author will use Buddhist hermeneutics as research method to explain the philosophical and psychological concept of anattā, address the different interpretive strands, classical and modern, of this concept, and to interpret some of the widely identified problematiques of this concept. Finally, there will be a summary of the basic characteristics of the “anattā” as the nature of human being. Introduction Robert H. Thouless, a renowned Cambridge University western psychologist, is known for his scholarship on the Theravada Buddhist psychology and western psychology. After made a comprehensive survey of Theravada Buddhist Pāli Nikayas, he said: “anybody with a good knowledge of psychology and its history who reads the Pāli Nikayas must be the fact that the psychological terminology is richer in this than any other ancient literature and that more space is devoted to psychological analysis and explanations in this than in any other religious literature.”[1] The concept of anattā is the foundation of Buddhist educational psychology that has been discussed in Pāli Nikayas, thus, this paper took this concept as its objects of research. Description of Anattā in Classical Pāli Texts The Buddhist educational psychological and philosophical Pāli term “anattā” (it is known as “anātman” in Sanskrit) is often translated as “no-self,” “not-self,” “no-soul,” or “no-ego” by western researches.
    [Show full text]
  • The Lankavatara Sutra
    The Lankavatara Sutra A Mahayana Text Translated for the first time from the original Sanskrit by DAISETZ TEITARO SUZUKI ☸ CONTENTS Preface xi Introduction xiii CHAPTER ONE. RAVANA, LORD OF LANKA, ASKS FOR INSTRUCTION 3 (1)* CHAPTER TWO. COLLECTION OF ALL THE DHARMAS 22 (22) § I. Mahamati Praises the Buddha with Verses 22 (22) § II. Mahamati's "One Hundred and Eight Questions" 23 (23) § III. "The One Hundred and Eight Negations" 31 (34) § IV. Concerning the Vijnanas 33 (37) § V. Seven Kinds of Self-nature (svabhava) 35 (39) § VI. Seven Kinds of First Principle (paramartha), and the Philosophers' Wrong Views regarding the Mind Rejected 35 (39) § VII. Erroneous Views held by Some Brahmans and Sramanas Concerning Causation, Continuation, etc.; The Buddhist Views Concerning Such Subjects as Alayavijnana, Nirvana, Mind-only, etc.; Attainments of the Bodhisattva 36 (40) § VIII. The Bodhisattva's Discipling himself in Self-realisation 39 (43) § IX. The Evolution and Function of the Vijnanas; The Spiritual Discipline of the Bodhisattva; Verses on the Alaya-ocean and Vijnana-waves 39 (43) § X. The Bodhisattva is to Understand the Signification of Mind-only 44 (49) § XI(a). The Three Aspects of Noble Wisdom (aryajnana) 44 (49) § XI(b). The Attainment of the Tathagatakaya 45 (50) § XII. Logic on the Hare's Horns 46 (51) § XIII. Verses on the Alayavijnana and Mind-only 49 (54) § XIV. Purification of the Outflows, Instantaneous and Gradual 49 (55) § XV. Nishyanda-Buddha, Dharmata-Buddha, and Nirmana-Buddha 51 (56) § XVI. The Sravaka's Realisation and Attachment to the Notion of Self-nature 52 (58) § XVII. The Eternal-Unthinkable 53 (59) § XVIII.
    [Show full text]
  • Hinduism's Treatment of Untouchables
    Introduction India is one of the world's great civilizations. An ancient land, vast and complex, with a full and diverse cultural heritage that has enriched the world. Extending back to the time of the world's earliest civilizations in an unbroken tradition, Indian history has seen the mingling of numerous peoples, the founding of great religions and the flourishing of science and philosophy under the patronage of grand empires. With a great reluctance to abandon traditions, India has grown a culture that is vast and rich, with an enormous body of history, legend, theology, and philosophy. With such breadth, India offers a multitude of adventuring options. Many settings are available such as the high fantasy Hindu epics or the refined British Empire in India. In these settings India allows many genres. Espionage is an example, chasing stolen nuclear material in modern India or foiling Russian imperialism in the 19th century. War is an option; one could play a soldier in the army of Alexander the Great or a proud Rajput knight willing to die before surrender. Or horror in a dangerous and alien land with ancient multi-armed gods and bloodthirsty Tantric sorcerers. Also, many styles are available, from high intrigue in the court of the Mogul Emperors to earnest quests for spiritual purity to the silliness of Mumbai "masala" movies. GURPS India presents India in all its glory. It covers the whole of Indian history, with particular emphasis on the Gupta Empire, the Moghul Empire, and the British Empire. It also details Indian mythology and the Hindu epics allowing for authentic Indian fantasy to be played.
    [Show full text]
  • 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.
    [Show full text]
  • Abhidharmakosabhasyam, Volume
    Abhidharmakosabhasyam of Vasubandhu Volume III Translated into French by Louis de La Vallee Poussin English Version by Leo M. Pruden ASIAN HUMANITIES PRESS [An imprint of Jain Publishing Company] Web Site - www.jainpub.com CHAPTER FIVE The Latent Defilements o m. Homage to the Buddha. We said that the world, in all its variety, arises from action (iv.l).Now it is by reason of the anusayas} or latent defilements, that actions accumulate:2 in the absence of the anusayas, actions are not capable of producing a new existence. Consequently la. The roots of existence, that is, of rebirth or of action, are the anusayas1 When a klesa* or defilement enters into action, it accomplishes ten operations: 1. it makes solid its root, its prdpti—the possession that a certain person already had of the kief a (ii.36,38a)—preventing it from being broken; 2. it places itself in a series (that is, it continues to reproduce itself); 3. it accommodates its field, rendering the person (dsrava, ii.5, 6,44d) fit for the arising of the klesa; 4. it engenders its offspring, that is, the upaklesas (v.46): hatred engenders anger, etc.; 5. it leads to action; 6. it aggregates its causes, namely, incorrect judgment; 7. it causes one to be mistaken with regard to the objea of consciousness; 8. it bends the mental series towards the object or towards rebirth (iii.30); 9. it brings about a falling away of good; and 10. it becomes a bond (bandhana, v.45d) and prevents surmounting of the sphere of existence to which it belongs.5 *** How many anusayas are there? There are, in all, six.
    [Show full text]