Faith in Buddhism Series Editor: Imre Hamar Faith in Buddhism
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Representations of Pleasure and Worship in Sankei Mandara Talia J
Mapping Sacred Spaces: Representations of Pleasure and Worship in Sankei mandara Talia J. Andrei Submitted in partial fulfillment of the Requirements for the degree of Doctor of Philosophy in the Graduate School of Arts and Sciences Columbia University 2016 © 2016 Talia J.Andrei All rights reserved Abstract Mapping Sacred Spaces: Representations of Pleasure and Worship in Sankei Mandara Talia J. Andrei This dissertation examines the historical and artistic circumstances behind the emergence in late medieval Japan of a short-lived genre of painting referred to as sankei mandara (pilgrimage mandalas). The paintings are large-scale topographical depictions of sacred sites and served as promotional material for temples and shrines in need of financial support to encourage pilgrimage, offering travelers worldly and spiritual benefits while inspiring them to donate liberally. Itinerant monks and nuns used the mandara in recitation performances (etoki) to lead audiences on virtual pilgrimages, decoding the pictorial clues and touting the benefits of the site shown. Addressing themselves to the newly risen commoner class following the collapse of the aristocratic order, sankei mandara depict commoners in the role of patron and pilgrim, the first instance of them being portrayed this way, alongside warriors and aristocrats as they make their way to the sites, enjoying the local delights, and worship on the sacred grounds. Together with the novel subject material, a new artistic language was created— schematic, colorful and bold. We begin by locating sankei mandara’s artistic roots and influences and then proceed to investigate the individual mandara devoted to three sacred sites: Mt. Fuji, Kiyomizudera and Ise Shrine (a sacred mountain, temple and shrine, respectively). -
Faith: Its Arising
Faith: Its Arising Alfred Bloom Faith as a gift of Amida Buddha.—We now come to a discussion of one of Shinran’s most significant insights which certainly qualifies him for a place among the great religious thinkers of the world, and clearly comparable to the Protestant Reformers, Luther and Calvin, in whose thought faith as the gift of God’s grace worked a revolution in Christian theology. It should be pointed out here that the understanding of faith as a gift of the deity and determined by that deity does not inhibit preaching for conversion or the necessity of decision to accept the way of salvation. In this Shinran stands on common ground with thinkers in Christianity and Islam. For though Amida Buddha is the source of faith, Shinran continues to preach. In religious thought of this type, it is be- lieved that the proclamation of the message affords the opportunity for salva- tion to be realized by the individual. The point at which conversion is achieved is considered the time when the deity grants salvation. Thus we find also an idea of conversion in Shinran which is the decisive moment for the individual. This insight into faith on the part of Shinran extends its influence to every doctrine which he taught. Already in our discussion we have seen that the point at which Shinran departed from traditional thought was determined by his desire to emphasize the fact that faith, or salvation, is not due at all to the contriving action of man, but solely through the power of Amida Buddha. -
Lecture 30: the Pattern of Buddhist Life and Work Today's Talk, As I
Lecture 30: The Pattern of Buddhist Life and Work Today's talk, as I think you were warned the week before last, is the last of a small group of three talks on the Sangha, that is to say the spiritual community, the third of the three jewels of Buddhism. And it also happens to be the end of our whole series that started at the beginning of the year, entitled `Introducing Buddhism'. Today that whole series at last comes to an end. As I've said, the series is called `Introducing Buddhism', so today it's as though the introductions were all over. By this time, as it were, we should have made the acquaintance of Buddhism; in fact by this time we should almost be on very good terms with it indeed. No doubt for some of you this course of lectures or talks has been more of the nature of a re-introduction than an introduction; and sometimes I must admit that in the case of some people at least I was introducing them to someone they already knew. You probably know how embarrassing it is sometimes on social occasions when you say `Mr So-and-so, meet Miss So-and so' and they say `Oh, we know each other quite well.' So in some cases, I'm sure, it has been rather like that; I've been giving an introduction to Buddhism in some cases to people who already were acquainted with Buddhism. But for others no doubt it has constituted a real introduction; and in the case of others, therefore, I hope that through this series of talks they have been able to make the acquaintance of Buddhism at least, and perhaps even to come into closer contact with it than that. -
The Meaning of Faith in Buddhism and Christianity by Alfred Bloom, Emeritus Professor, University of Hawaii
The Meaning of Faith in Buddhism and Christianity by Alfred Bloom, Emeritus Professor, University of Hawaii Recently I was asked to comment on issues between Buddhism and Christianity. The inquirer was particularly concerned with the appropriateness of using the term Faith in Buddhism. As we understand it, the term Faith in the West carries Christian connotations, essentially trust in a personal God. This applies also to several other terms such as Grace or Salvation and perhaps even Heaven or Hell. We use these concepts rather loosely when discussing religion with our friends. Interaction and dialogue have been taking place between these religions more frequently as family members are likely to belong to one Faith or another. In the scholarly realm there has also been increasing dialogue between Christians and Buddhists because of the rising interest in, and spread of, Buddhism in western society. Without proper understanding of each tradition and its teaching much confusion, distortion and misunderstanding arises. Because interaction between the various Faiths is increasing, it is very important that each follower be well informed about the nature of other religions. Dialogue is not only taking place between Christians and Buddhists but with other religions as well. The general principles of each religion should be taught in our Churches or temples so members can be informed, thereby reducing religious friction in families and society. The process of interaction between Faiths is more than a question of religious beliefs, concepts or words. It also involves culture. Within each religious tradition an understanding of life, values and social relations have developed over centuries. -
“Faith in Buddhism”
International Symposium “Faith in Buddhism” 2013. October 26 -27, ELTE Council Hall of the Faculty of Humanities 1088 Budapest, Múzeum krt. 4/A Organized by The Institute of East Asian Studies, Eötvös Loránd University The Shin Buddhist Comprehensive Research Institute, Otani University Sponsored by Komatsu Chiko Foundation International Symposium “Faith in Buddhism” 2013. October 26 -27, ELTE Council Hall of the Faculty of Humanities Organized by: The Institute of East Asian Studies, Eötvös Loránd University The Shin Buddhist Comprehensive Research Institute, Otani University 2013 October 26 .: 10:00-10:30 Opening Ceremony : M.C.: Prof. Dr. Hamar Imre, Director of the Institute of East Asian Studies, ELTE Word of Welcome: ELTE Prof. Dr. Erd ődy Gábor, Vice-Rector for Foreign Affairs, Dr. Dezső Tamás, Dean of the Faculty of Humanities and H.E. YamamotoTadamichi, Ambassador of Japan (Contents of Symposium ) Chairman: Prof. Dr. Hamar Imre 1. 10:30-11:00 Opening Address: Prof. Dr. Kimura Kiyotaka, President of Tsurumi University „Meaning and Perspective of the Buddhist Studies -With Special Reference to Faith -” (Papers cc. 20 minutes and 10 minutes discussion) 2. 11:00-11:30 Prof. Dr. Oda Akihiro, the Department of Buddhist Studies, Otani University „Faith in the Da-sheng-qi-xin-lun (Awakening of Faith in Mah āyāna)” 3. 11:30-12:00 Dr. Hidas Gergely, Lecturer, the Department of Indo-European Studies, ELTE „Faith in Proto-tantric Tradition” Lunch 12:20-14:20 Chairwoman: Dr. Birtalan Ágnes, Associate Prof., Head of the Department of Inner Asian Studies, ELTE 4. 14:30-15:00 Dr. Tóth Erzsébet, Assistant Prof., the Department of Inner Asian Studies, ELTE „The concept of Tibetan dad-pa 'faith' as discussed in the system of lam-rim 'stages of the path to enlightenment” 5. -
A Abbasid Caliphate, 239 Relations Between Tang Dynasty China And
INDEX A anti-communist forces, 2 Abbasid Caliphate, 239 Antony, Robert, 200 relations between Tang Dynasty “Apollonian” culture, 355 China and, 240 archaeological research in Southeast Yang Liangyao’s embassy to, Asia, 43, 44, 70 242–43, 261 aromatic resins, 233 Zhenyuan era (785–805), 242, aromatic timbers, 230 256 Arrayed Tales aboriginal settlements, 175–76 (The Arrayed Tales of Collected Abramson, Marc, 81 Oddities from South of the Abu Luoba ( · ), 239 Passes Lĩnh Nam chích quái liệt aconite, 284 truyện), 161–62 Agai ( ), Princess, 269, 286 becoming traditions, 183–88 Age of Exploration, 360–61 categorizing stories, 163 agricultural migrations, 325 fox essence in, 173–74 Amarapura Guanyin Temple, 314n58 and history, 165–70 An Dương Vương (also importance of, 164–65 known as Thục Phán ), 50, othering savages, 170–79 165, 167 promotion of, 164–65 Angkor, 61, 62 savage tales, 179–83 Cham naval attack on, 153 stories in, 162–63 Angkor Wat, 151 versions of, 170 carvings in, 153 writing style, 164 Anglo-Burmese War, 294 Atwill, David, 327 Annan tuzhi [Treatise and Âu Lạc Maps of Annan], 205 kingdom, 49–51 anti-colonial movements, 2 polity, 50 371 15 ImperialChinaIndexIT.indd 371 3/7/15 11:53 am 372 Index B Biography of Hua Guan Suo (Hua Bạch Đằng River, 204 Guan Suo zhuan ), 317 Bà Lộ Savages (Bà Lộ man ), black clothing, 95 177–79 Blakeley, Barry B., 347 Ba Min tongzhi , 118, bLo sbyong glegs bam (The Book of 121–22 Mind Training), 283 baneful spirits, in medieval China, Blumea balsamifera, 216, 220 143 boat competitions, 144 Banteay Chhmar carvings, 151, 153 in southern Chinese local Baoqing siming zhi , traditions, 149 224–25, 231 boat racing, 155, 156. -
Creating Heresy: (Mis)Representation, Fabrication, and the Tachikawa-Ryū
Creating Heresy: (Mis)representation, Fabrication, and the Tachikawa-ryū Takuya Hino Submitted in partial fulfillment of the Requirement for the degree of Doctor of Philosophy in the Graduate School of Arts and Sciences COLUMBIA UNIVERSITY 2012 © 2012 Takuya Hino All rights reserved ABSTRACT Creating Heresy: (Mis)representation, Fabrication, and the Tachikawa-ryū Takuya Hino In this dissertation I provide a detailed analysis of the role played by the Tachikawa-ryū in the development of Japanese esoteric Buddhist doctrine during the medieval period (900-1200). In doing so, I seek to challenge currently held, inaccurate views of the role played by this tradition in the history of Japanese esoteric Buddhism and Japanese religion more generally. The Tachikawa-ryū, which has yet to receive sustained attention in English-language scholarship, began in the twelfth century and later came to be denounced as heretical by mainstream Buddhist institutions. The project will be divided into four sections: three of these will each focus on a different chronological stage in the development of the Tachikawa-ryū, while the introduction will address the portrayal of this tradition in twentieth-century scholarship. TABLE OF CONTENTS List of Abbreviations……………………………………………………………………………...ii Acknowledgements………………………………………………………………………………iii Dedication……………………………………………………………………………….………..vi Preface…………………………………………………………………………………………...vii Introduction………………………………………………………………………….…………….1 Chapter 1: Genealogy of a Divination Transmission……………………………………….……40 Chapter -
Streams of Tradition: Buddhism, East to West
Streams of Tradition: Buddhism, East to West Acknowledgements I wish to express my deepest appreciation to the Numata Center for Research and Translation and to its manager Rev. Brian Nagata for his patience and kindness in allowing me the time to complete this project. Also I wish to express my thanks to Dr. David Komito, Director of Faculty Relations, Professor, Division of Distance Education, Eastern Oregon University. Dr. Komito gave me invaluable assistance reviewing the chapter on Tibet. For editorial assistance I express my deepest gratitude to Mrs. Kimi Hisatsune and to Ven. Tao-che-Kenya-Lee Province. Their editing and advice has also been extremely invaluable. All errors and omissions are entirely the responsibility of the author. 1 Contents Acknowledgements Introduction Chapter One Life and Times of Gautama Siddhartha Chapter Two The Teaching of the Buddha: Two Streams of Tradition A. The Theravada Tradition: The Way of the Elders B. The Mahayana Tradition: The Greater Vehicle, Universality and Adaptation Chapter Three Chinese Buddhist Tradition: Harmony with Reality Chapter Four Korean Buddhism: The Way of Synthesis Chapter Five The Flowering of Buddhism in Japan Chapter Six Vajrayana: Esoteric Buddhism of Tibet Chapter Seven Buddhism Flows East to West Conclusion Appendix Selected Passages 2 Buddhism in History Festivals and Observances Glossary Bibliography Endnotes Index 3 Introduction It is the purpose of this text to provide the reader with an orientation to central features of the various streams of Buddhist tradition and to clarify the distinctive teachings that unite the entire tradition as Buddhist. There has been change and continuity throughout its history, as well as diversity in unity among the traditions. -
Chinese Religion and the Formation of Onmyōdō
Japanese Journal of Religious Studies 40/1: 19–43 © 2013 Nanzan Institute for Religion and Culture Masuo Shin’ichirō 増尾伸一郎 Chinese Religion and the Formation of Onmyōdō Onmyōdō is based on the ancient Chinese theories of yin and yang and the five phases. Practitioners of Onmyōdō utilizedYijing divination, magical puri- fications, and various kinds of rituals in order to deduce one’s fortune or to prevent unusual disasters. However, the term “Onmyōdō” cannot be found in China or Korea. Onmyōdō is a religion that came into existence only within Japan. As Onmyōdō was formed, it subsumed various elements of Chinese folk religion, Daoism, and Mikkyō, and its religious organization deepened. From the time of the establishment of the Onmyōdō as a government office under the ritsuryō codes through the eleventh century, magical rituals and purifications were performed extensively. This article takes this period as its focus, particularly emphasizing the connections between Onmyōdō and Chi- nese religion. keywords: Onmyōryō—ritsuryō system—Nihon shoki—astronomy—mikkyō— Onmyōdō rituals Masuo Shin’ichirō is a professor in the Faculty of Humanities at Tokyo Seitoku University. 19 he first reference to the Onmyōryō 陰陽寮 appears in the Nihon shoki 日本書紀. On the first day of the first month of 675 (Tenmu 4), various students of the Onmyōryō, the Daigakuryō 大学寮, and the Geyakuryō T外薬寮 (later renamed the Ten'yakuryō 典薬寮) are said to have paid tribute with medicine and rare treasures together with people from India, Bactria, Baekje, and Silla. On this day, the emperor took medicinal beverages such as toso 屠蘇 and byakusan 白散1 and prayed together with all his officials for longevity. -
Scanned Using Book Scancenter 5033
Chapter 2 How Foreign Affairs were Handled During Sui and Tang The basic structure of the bureaucracy by which China was gov erned in imperial times took shape during Qin and Han. Its institutions and their functioning during that period have, been well described by Wang Yu-ch ’uan and Hans Bielenstein. Between Han and Tang these institu tions had imdergone much evolution and elaboration. The more ample data from the Tang period have also been thoroughly analyzed and discussed by such scholars as Des Rotours, Sun Guodong, and Xie Yuanlu. 2 After a brief discussion of the general decision-making process of the Tang government and the checks and balances built into the process for ensuring accuracy and effectiveness, this chapter focuses on the way in which Tang dealt with official business involving relations with foreign countries. Who were the individuals and groups principally involved in making policy on such matters? What bureaucratic apparatus on the cen tral level was responsible for handling foreign affairs? How was informa tion on foreign countries collected and utilized in coming to decisions? How did this information provide basic materials for the compilation of accoimts of foreign countries in the national history? Answers to these questions show that China had developed a sophisticated set of principles and institutions for dealing with foreign coimtries, assuring frontier secu rity and securing the rule of the Son of Heaven. The Decision-Making Process There was no special office in traditional China for foreign policy decision-making. Foreign affairs were largely concerned with frontier se curity, and frontier policies were part of the general decision-making proc ess. -
The Advent of Islam in China: Guangzhou Fanfang During the Tang-Song Era Meng Wei
Washington University in St. Louis Washington University Open Scholarship All Theses and Dissertations (ETDs) 1-1-2010 The Advent of Islam in China: Guangzhou Fanfang during the Tang-Song Era Meng Wei Follow this and additional works at: https://openscholarship.wustl.edu/etd Recommended Citation Wei, Meng, "The Advent of Islam in China: Guangzhou Fanfang during the Tang-Song Era" (2010). All Theses and Dissertations (ETDs). 814. https://openscholarship.wustl.edu/etd/814 This Thesis is brought to you for free and open access by Washington University Open Scholarship. It has been accepted for inclusion in All Theses and Dissertations (ETDs) by an authorized administrator of Washington University Open Scholarship. For more information, please contact [email protected]. WASHINGTON UNIVERSITY Department of East Asian Studies THE ADVENT OF ISLAM IN CHINA GUANGZHOU FANFANG DURING THE TANG-SONG ERA by Meng Wei A thesis presented to the Graduate School of Arts and Sciences of Washington University in partial fulfillment of the requirements for the degree of Master of Arts August 2010 Saint Louis, Missouri TABLE OF CONTENTS List of Illustrations………………………………………………………iii Introduction………………………………………………………………1 Significance of Study……………………………………………………2 Sources…………………………………………………………………4 1 Sino-Islamic Contacts before the Mongol Rule………………………6 2 The Maritime Silk Road Linking China and the Islamic World……15 3 The Making of the Guangzhou fanfang……………………………18 4 State-Sanctioned Non-Han Communities: A Comparison between jimizhou and fanfang………………………………………………22 Conclusion………………………………………………………………37 Bibliography………………………………………………………………41 ii LIST OF ILLUSTRATIONS Figure 1 The Location of the Belitung Wreck on Google Map…………7 iii Introduction Islam is a religion noted by its powerful concern for Muslim community which is known as the umma1. -
Chapter 3 the CONCEPT of FAITH in THERAVADA BUDDHISM
Chapter 3 THE CONCEPT OF FAITH IN THERAVADA BUDDHISM 3.1. The Origin and Genesis of Faith in Theravada Buddhism Siddhartha Gautama, the Buddha, was the founder of Buddhism. He is said to have been born as a prince sometime between the seventh and the fifth centuries BCE.^^ He achieved the Supreme Enlightenment (abhisambhodhi) at the age of thirty-five. On the night of his Enlightenment when he was a Bodhisattva, he saw with his spiritual eye {dhamma cakkhu) all living beings to be constantly in the cycle of birth and death (samsdra). After achieving the Supreme Enlightenment, due to compassion for all living beings, the Buddha decided to preach and spread the newly found Truth in order to make them free from samsdra. He surveyed the wor4d with the eye of the Buddha and saw that, the people are under the influence of different religious and philosophical thoughts. The different philosophical and moral thoughts created the confusion in the mind of the people. Therefore, the people did not understand which the proper way was, which the ultimate According to Nakamura, the Buddha’s Mahdparinirvana was dated at 383 BCE, thus the Buddha’s birth was dated at 463 BCE; see Hajime Nakamura, Indian Buddhism (Delhi: Motilal Banarsidass, 2007) 14; Hajime Nakamura, A Comparative History o f Ideas (Delhi: Motilal Banarsidass, 1992) 195fn. 6 2 goal of life was. So, they were in need of proper guidance. Accordingly, the Buddha decided to remove the confusion from the mind of the people. In this context, it was necessary for the Buddha to make it known that, to have faith in Vedic tradition, ritualism, and different philosophical traditions are nothing but bad faith.