The Extraordinary Aspirationof the Practice of Samantabhadra (The King of Prayers)
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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, -
Lankavatara-Sutra.Pdf
Table of Contents Other works by Red Pine Title Page Preface CHAPTER ONE: - KING RAVANA’S REQUEST CHAPTER TWO: - MAHAMATI’S QUESTIONS I II III IV V VI VII VIII IX X XI XII XIII XIV XV XVI XVII XVIII XIX XX XXI XXII XXIII XXIV XXV XXVI XXVII XXVIII XXIX XXX XXXI XXXII XXXIII XXXIV XXXV XXXVI XXXVII XXXVIII XXXIX XL XLI XLII XLIII XLIV XLV XLVI XLVII XLVIII XLIX L LI LII LIII LIV LV LVI CHAPTER THREE: - MORE QUESTIONS LVII LVII LIX LX LXI LXII LXII LXIV LXV LXVI LXVII LXVIII LXIX LXX LXXI LXXII LXXIII LXXIVIV LXXV LXXVI LXXVII LXXVIII LXXIX CHAPTER FOUR: - FINAL QUESTIONS LXXX LXXXI LXXXII LXXXIII LXXXIV LXXXV LXXXVI LXXXVII LXXXVIII LXXXIX XC LANKAVATARA MANTRA GLOSSARY BIBLIOGRAPHY Copyright Page Other works by Red Pine The Diamond Sutra The Heart Sutra The Platform Sutra In Such Hard Times: The Poetry of Wei Ying-wu Lao-tzu’s Taoteching The Collected Songs of Cold Mountain The Zen Works of Stonehouse: Poems and Talks of a 14th-Century Hermit The Zen Teaching of Bodhidharma P’u Ming’s Oxherding Pictures & Verses TRANSLATOR’S PREFACE Zen traces its genesis to one day around 400 B.C. when the Buddha held up a flower and a monk named Kashyapa smiled. From that day on, this simplest yet most profound of teachings was handed down from one generation to the next. At least this is the story that was first recorded a thousand years later, but in China, not in India. Apparently Zen was too simple to be noticed in the land of its origin, where it remained an invisible teaching. -
Tracing Buddhist Responses to the Crisis of Cosmography
University of Calgary PRISM: University of Calgary's Digital Repository Graduate Studies The Vault: Electronic Theses and Dissertations 2020-08-17 Tracing Buddhist Responses to the Crisis of Cosmography Ereshefsky, Joshua Ian Ereshefsky, J. I. (2020). Tracing Buddhist Responses to the Crisis of Cosmography (Unpublished master's thesis). University of Calgary, Calgary, AB. http://hdl.handle.net/1880/112477 master 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 Tracing Buddhist Responses to the Crisis of Cosmography by Joshua Ian Ereshefsky A THESIS SUBMITTED TO THE FACULTY OF GRADUATE STUDIES IN PARTIAL FULFILMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS GRADUATE PROGRAM IN RELIGIOUS STUDIES CALGARY, ALBERTA AUGUST, 2020 © Joshua Ian Ereshefsky 2020 i ABSTRACT Buddhists, across different schools and regions, traditionally posited a similar world model—one that is flat and centered by giant Mount Meru. This world model is chiefly featured in Vasubandhu’s fourth century CE text, the Abhidharmakośabhāṣyam. In 1552, Christian missionary Francis Xavier introduced European spherical-world cosmography to Japan, precipitating what this thesis terms the Buddhist -
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. -
Symbolism of the Buddhist Stūpa
THE JOURNAL OF THE INTERNATIONAL ASSOCIATION OF BUDDHIST STUDIES CO-EDITORS-IN-CHIEF Gregory Schopen Roger Jackson Indiana University Fairfield University Bloomington, Indiana, USA Fairfield, Connecticut, USA EDITORS Peter N. Gregory Ernst Steinkellner University of Illinois University of Vienna Urbana-Champaign, Illinois, USA Wien, Austria Alexander W. Macdonald Jikido Takasaki Universite de Paris X University of Tokyo Nanterre, France Tokyo, Japan Bardxvell Smith Robert Thurman Carleton College Amherst College Northfteld, Minnesota, USA Amherst, Massachusetts, USA ASSISTANT EDITOR Bruce Cameron Hall College of William and Mary Williamsburg, Virginia, USA Volume 9 1986 Number 2 CONTENTS I. ARTICLES 1. Signs, Memory and History: A Tantric Buddhist Theory of Scriptural Transmission, by Janet Gyatso 7 2. Symbolism of the Buddhist Stupa, by Gerard Fussman 37 3. The Identification of dGa' rab rdo rje, by A. W. Hanson-Barber 5 5 4. An Approach to Dogen's Dialectical Thinking and Method of Instantiation, by Shohei Ichimura 65 5. A Report on Religious Activity in Central Tibet, October, 1985, by Donald S. Lopez, Jr. and Cyrus Stearns 101 6. A Study of the Earliest Garbha Vidhi of the Shingon Sect, by Dale Allen Todaro 109 7. On the Sources for Sa skya Panclita's Notes on the "bSam yas Debate," by Leonard W.J. van der Kuijp 147 II. BOOK REVIEWS 1. The Bodymind Experience in Japanese Buddhism: A Phenomenological Study ofKukai and Dogen, by D. Shaner (William Waldron) 155 2. A Catalogue of the s Tog Palace Kanjur, by Tadeusz Skorupski (Bruce Cameron Hall) 156 3. Early Buddhism and Christianity: A Comparative Study of the Founders' Authority, the Community, and the Discipline, by Chai-Shin Yu (Vijitha Rajapakse) 162 4. -
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 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. -
Key Words Key Quotes Key Concepts
WJEC A Level R.S. Unit 3D Buddhism Knowledge Organiser: Theme 2B Religion and society - responses to the challenges of science Key concepts • Buddhism rejects any form of blind faith – what is • The realms and beings within them are described in detail in various • From one perspective, Buddhism is closely aligned with science: the required is akaravati saddha (confidence based on traditions e.g. Hot Ashes Hell, 31 planes of existence in the universe divided Japanese Buddhist philosopher Inoue Enryo stated that Buddhism was reason and experience). into three realms, Mount Meru, the King of the devas, Sakra who lives on the scientific and based on fact; Huxley in the 19th century argued that the law of karma was an observable law of the universe because it was • Blindly clinging to views rather than fully grasping summit of Mount Meru in Tavatimsa one of the Buddhist heavens. entirely based on causation. the dhamma is likened to the wrong grasping of the • HH the Dalai Lama has assessed science to be of great importance in water-snake which will lead it to bite a person; wrong Tibetan Buddhism: viewing the moon through a telescope as young boy • The Dalai Lama argues Buddhism does not reify – make what is abstract grasping of the dhamma can only be countered made him begin to doubt Buddhist cosmology as found in the Abhidhamma such as God ‘material’ – and is thus more aligned with science than through close questioning of the Buddha and of Pitaka. many religions. experienced monks. • In 2000, he introduced modern science education –psychology, physics and • Sunyata, anicca, and anatta are compatible with modern science such as • In the Kalama Sutta, the Buddha teaches the Kalamas astronomy – into the Tibetan monastic curriculum; he endorsed the use of quantum physics and new discoveries about how the mind works. -
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.