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Remarks About the History of the Sarvāstivāda Buddhism
ROCZNIK ORIENTALISTYCZNY, T. LXVII, Z. 1, 2014, (s. 255–268) CHARLES WILLEMEN Remarks about the History of the Sarvāstivāda Buddhism Abstract Study about the history of a specific Buddhist monastic lineage known as “Sarvāstivāda” based on an overview of the history of its literature. Keywords: Sarvāstivāda, Buddhism, schism, Mahāyāna, Abhidharma, India, Gandhāra All scholars agree that the Sarvāstivāda (“Proclaiming that Everything Exists”) Buddhism was strong in India’s north-western cultural area. All agree that there was the first and seminal schism between the Sthaviravāda and the Mahāsāṅghika. However, many questions still remain to be answered. For instance, when did the first schism take place? Where exactly in India’s north-western area? We know what the Theravāda tradition has to say, but this is the voice of just one Buddhist tradition. Jibin 罽賓 The Chinese term Jibin is used to designate the north-western cultural area of India. For many years it has been maintained by Buddhist scholars that it is a phonetic rendering of a Prakrit word for Kaśmīra. In 2009 Seishi Karashima wrote that Jibin is a Chinese phonetic rendering of Kaśpīr, a Gāndhārī form of Kaśmīra.1 In 1993 Fumio Enomoto postulated that Jibin is a phonetic rendering of Kapiśa (Kāpiśī, Bagram).2 Historians have long held a different view. In his article of 1996 János Harmatta said that in the seventh century Jibin denoted the Kapiśa-Gandhāra area.3 For this opinion he relied on 1 Karashima 2009: 56–57. 2 Enomoto 1993: 265–266. 3 Harmatta (1996) 1999: 371, 373–379. 256 CHARLES WILLEMEN Édouard Chavannes’s work published in 1903. -
Imagining Ritual and Cultic Practice in Koguryŏ Buddhism
International Journal of Korean History (Vol.19 No.2, Aug. 2014) 169 Imagining Ritual and Cultic Practice in Koguryŏ Buddhism Richard D. McBride II* Introduction The Koguryŏ émigré and Buddhist monk Hyeryang was named Bud- dhist overseer by Silla king Chinhŭng (r. 540–576). Hyeryang instituted Buddhist ritual observances at the Silla court that would be, in continually evolving forms, performed at court in Silla and Koryŏ for eight hundred years. Sparse but tantalizing evidence remains of Koguryŏ’s Buddhist culture: tomb murals with Buddhist themes, brief notices recorded in the History of the Three Kingdoms (Samguk sagi 三國史記), a few inscrip- tions on Buddhist images believed by scholars to be of Koguryŏ prove- nance, and anecdotes in Memorabilia of the Three Kingdoms (Samguk yusa 三國遺事) and other early Chinese and Japanese literary sources.1 Based on these limited proofs, some Korean scholars have imagined an advanced philosophical tradition that must have profoundly influenced * Associate Professor, Department of History, Brigham Young University-Hawai‘i 1 For a recent analysis of the sparse material in the Samguk sagi, see Kim Poksun 金福順, “4–5 segi Samguk sagi ŭi sŭngnyŏ mit sach’al” (Monks and monasteries of the fourth and fifth centuries in the Samguk sagi). Silla munhwa 新羅文化 38 (2011): 85–113; and Kim Poksun, “6 segi Samguk sagi Pulgyo kwallyŏn kisa chonŭi” 存疑 (Doubts on accounts related to Buddhism in the sixth century in the Samguk sagi), Silla munhwa 新羅文化 39 (2012): 63–87. 170 Imagining Ritual and Cultic Practice in Koguryŏ Buddhism the Sinitic Buddhist tradition as well as the emerging Buddhist culture of Silla.2 Western scholars, on the other hand, have lamented the dearth of literary, epigraphical, and archeological evidence of Buddhism in Kogu- ryŏ.3 Is it possible to reconstruct illustrations of the nature and characteris- tics of Buddhist ritual and devotional practice in the late Koguryŏ period? In this paper I will flesh out the characteristics of Buddhist ritual and devotional practice in Koguryŏ by reconstructing its Northeast Asian con- text. -
Buddhist Wisdom: the Diamond and Heart Sutra Free
FREE BUDDHIST WISDOM: THE DIAMOND AND HEART SUTRA PDF Edward Conze | 160 pages | 13 Dec 2001 | Random House USA Inc | 9780375726002 | English | New York, United States An Overview of the Diamond Sutra Buddhist Text The Sutra famously states, "Form is empty, emptiness is form. This emptiness is a 'characteristic' of all phenomena, and not a transcendent reality, but also "empty" of Buddhist Wisdom: The Diamond and Heart Sutra essence Buddhist Wisdom: The Diamond and Heart Sutra its own. Specifically, it is a response to Sarvastivada teachings that "phenomena" or its constituents are real. It has been called "the most frequently used and recited text in the entire Mahayana Buddhist tradition. Emptiness is Form", and declares the other skandhas to be equally empty—that is, dependently originated. This is interpreted according to the two truths doctrine as saying that teachings, while accurate descriptions of conventional truth, are mere statements about reality—they are not reality itself—and that they are therefore not applicable to the ultimate truth that is by definition beyond mental understanding. The Heart Sutra is "the single most commonly recited, copied and studied scripture in East Asian Buddhism. While the origin of the sutra is disputed by some modern scholars, [6] it was widely known in Bengal and Bihar during the Pala Empire period c. The long version of the Heart Sutra is extensively studied by the various Tibetan Buddhist schools, where the Heart Sutra Buddhist Wisdom: The Diamond and Heart Sutra chanted, but also treated as a tantric text, with a tantric ceremony associated with it. The text has been translated into many languages, and dozens of English translations and commentaries have been published, along with an unknown number of informal versions on the internet. -
Text, History, and Philosophy Abhidharma Across Buddhist Scholastic Traditions
iii Text, History, and Philosophy Abhidharma across Buddhist Scholastic Traditions Edited by Bart Dessein Weijen Teng LEIDEN | BOSTON For use by the Author only | © 2016 Koninklijke Brill NV ContentsContents vii Contents Preface ix List of Figure and Tables xi Notes on Contributors xii Introduction 1 Part 1 Mātṛkā and Abhidharma Terminologies 1 Abhidharma and Indian thinking 29 Johannes Bronkhorst 2 Abhidharmic Elements in Gandhāran Mahāyāna Buddhism: Groups of Four and the abhedyaprasādas in the Bajaur Mahāyāna Sūtra 47 Andrea Schlosser and Ingo Strauch 3 Interpretations of the Terms ajjhattaṃ and bahiddhā: From the Pāli Nikāyas to the Abhidhamma 108 Tamara Ditrich 4 Some Remarks on the Proofs of the “Store Mind” (Ālayavijñāna) and the Development of the Concept of Manas 146 Jowita Kramer Part 2 Intellectual History 5 Sanskrit Abhidharma Literature of the Mahāvihāravāsins 169 Lance S. Cousins 6 The Contribution of Saṃghabhadra to Our Understanding of Abhidharma Doctrines 223 KL Dhammajoti For use by the Author only | © 2016 Koninklijke Brill NV viii Contents 7 Pratītyasamutpāda in the Translations of An Shigao and the Writings of His Chinese Followers 248 Eric M. Greene 8 Abhidharma in China: Reflections on ‘Matching Meanings’ and Xuanxue 279 Bart Dessein 9 Kuiji’s Abhidharmic Recontextualization of Chinese Buddhism 296 Weijen Teng 10 Traces of Abhidharma in the bSam-gtan mig-sgron (Tibet, Tenth Century) 314 Contents Dylan Esler Contents vii Preface ix List of Figure and Tables xi Notes on Contributors xii Introduction 1 Part 1 Mātṛkā -
Chanting Book
Samatha Chanting Book Published by the Samatha Trust 1 With thanks to all those from the various traditions of Pali chanting from whom we have learned chanting in the past, or will do so in the future. Sādhu sādhu sādhu 2 Chanting Book This book is one of a series published from time to time by the Samatha Trust. The Samatha Trust was founded in 1973 and is a registered charity. The Samatha Centre Greenstreete Llangunllo Powys LD7 1SP www.samatha.org First published in 2008 Second Edition 2014 ISBN 978-0-9514223-4-2 This Book may be freely copied for non-commercial distribution. Printed by: Oxford University Computing Services - Printing Department 3 4 CONTENTS 1 BEGINNINGS THE THREE REFUGES AND FIVE PRECEPTS ....................................................................................................2 RECOLLECTION OF THE TRIPLE GEM Iti pi so ................................................................................................3 2 PŪJĀ - OFFERING VERSES Vandāmi cetiyaṃ .........................................................................................................................................................4 TRANSFERENCE OF MERIT Ettāvatā ..................................................................................................................6 3 PARITTA, AND OTHER CHANTS OF BLESSING AND PROTECTION INVITATION TO THE DEVAS Samantā cakkavāḷesu (or: Pharitvāna mettaṃ) ...................................................8 BUDDHAMAṄGALAGĀTHĀ Sambuddho ............................................................................................................8 -
A Translation of the Introduction and the Tenth Chapters of the Hizo Hoyaku
A Translation of the 密 Introduction and the Tenth Chapters of the Hizo Hoyaku 教 文 by Minoru Kiyota 化 Assistant Professor, University of Wisconsin Preface Although the mantra and dharani literature was already known in the Nara period (710-784),it failed to occupy a respectable position in the academiccircles of the Buddhists either during the Nara period or the early Heian period. During the reign of Emperor Saga, (809-823), leading masters of Nara presented their views on Buddhism in the presence of the emperor at Shoryo-ji Temple, after which they were asked to organize their views into texts. Texts were composed and submitted to the throne at the time of the reign of Emperor Junna, (823-833). Kukai, (774-835), though not a member of the Nara priesthood, submitted the Juju Shinron, the Treatise on the Ten Stages, organized into ten chuan, and the Sokushin Jobutsu Gi, the Essence of Inherent Buddhahood, organized into one chuan. It is commonlyheld, however, that because the Juju Shinron was excessively voluminous, Kukai was asked to submit an abridged version, which is the Hizo Hoyaku, the Jewel Key to the Secret Store, organized into three chuan. It is speculated therefore, that both the Hizo Hoyaku and the Sokushin Jobutsu Gi were composed sometime in the early 830's under an imperial edict. The Hizo Hoyaku is designed to describe the doctrine of Shingon Buddhism, the Japanese version of the mantra school, and to bring about the official recognition of that school as a distinct school of Japanese Buddhism. The major literary sources to which the Hizo Hoyaku makes reference are: Mahavairocana Sutra, Vajrasekhara Sutra, Laiikavatara Sutra, Bodhicitta Sastra, Shaku-maka-en-ron (Shih- -96- mo-ho-yeh-lun) and Daichido-ron (Ta-chih-tu-lun). -
An Annotated Translation of Kūkai's Secret Key to the Heart Sūtra
高野山大学密教文化研究所紀要 第 24 号 An Annotated Translation of Kūkai’s Secret Key to the Heart Sūtra Thomas Eijō Dreitlein Kōbō Daishi Kūkai (弘法大師空海, 774–835), in his text titled Hannya-shingyō hiken, jo awasetari (般若心經祕鍵幷序), or the Secret Key to the Heart Sūtra, with an Introduction, provides a deeply esoteric interpretation of the Heart Sūtra, an interpretation that is unique within the extensive literature of the Heart Sūtra. Kūkai’s thesis might be seen as revolving around three closely interrelated main points: (1) that the apparently exoteric sūtras contain esoteric meanings which can be read by those who know how to read them, (2) that the Heart Sūtra reveals the esoteric inner own-realization or samādhi of the bodhisattva Prajñā and forms the dharma-maṇḍala of that deity, and (3) that as such it holds within it all the teachings of Buddhism, and is not simply an abbreviated version of the Large Prajñāpāramitā-sūtra. 1. Exoteric sūtras can be read as esoteric Buddhist teachings Kūkai says that the exoteric Buddhist teachings are revealed by the nirmāṇakāya, and are provisional and adjusted to the receptivity and capacity of the audience,1 while esoteric Buddhism is preached directly by the Dharmakāya Mahāvairocana for his own enjoyment, and is not adjusted to the audience but is rather the final truth.2 1 See Kūkai’s Ben kenmitsu nikyō ron (TKZ 3.109): 應化說法逗機施藥言不虛故。所以他受用身祕內證而不說其境也。則等覺希夷十地離絕。 The teachings of the nirmāṇakāya are adapted to what is needed, like giving the most appropriate and effective medicine. The saṃbhogakāya manifested for the liberation of others conceals his inner realization, and does not directly teach it. -
Out of the Shadows: Socially Engaged Buddhist Women
University of San Diego Digital USD Theology and Religious Studies: Faculty Scholarship Department of Theology and Religious Studies 2019 Out of the Shadows: Socially Engaged Buddhist Women Karma Lekshe Tsomo PhD University of San Diego, [email protected] Follow this and additional works at: https://digital.sandiego.edu/thrs-faculty Part of the Buddhist Studies Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Digital USD Citation Tsomo, Karma Lekshe PhD, "Out of the Shadows: Socially Engaged Buddhist Women" (2019). Theology and Religious Studies: Faculty Scholarship. 25. https://digital.sandiego.edu/thrs-faculty/25 This Book is brought to you for free and open access by the Department of Theology and Religious Studies at Digital USD. It has been accepted for inclusion in Theology and Religious Studies: Faculty Scholarship by an authorized administrator of Digital USD. For more information, please contact [email protected]. Section Titles Placed Here | I Out of the Shadows Socially Engaged Buddhist Women Edited by Karma Lekshe Tsomo SAKYADHITA | HONOLULU First Edition: Sri Satguru Publications 2006 Second Edition: Sakyadhita 2019 Copyright © 2019 Karma Lekshe Tsomo All rights reserved No part of this book may not be reproduced or utilized in any form or by any means, electronic or mechanical, or by any information storage or retreival system, without the prior written permission from the publisher, except in the case of brief quotations. Cover design Copyright © 2006 Allen Wynar Sakyadhita Conference Poster -
Renunciation Wed, 7/29 1:55PM • 44:09
2004-12-06 The Paramis: Renunciation Wed, 7/29 1:55PM • 44:09 SUMMARY KEYWORDS renunciation, people, renouncing, precepts, clinging, letting, impulse, life, joy, art, person, sexual desire, confining, called, peace, happiness, attachment, adorning, practice, qualities SPEAKERS Gil Fronsdal Evening I'd like to take a topic that is sometimes considered quite unpopular. To hear about, and see if I can make it a popular is the right word but certainly more attractive rather than unattractive. And, in some of it has to do with perhaps a mis translation into English of a Pali word. And the topic, today's a once a month, I teach a Friday day long retreats, which I did last Friday on the perfections there's 10 perfections 10 qualities that have character that get cultivated and developed that are really very helpful for the contemplative life for doing living a spiritual life or engaging in meditation practice. And some people will actually cultivate and develop these qualities so that when they sit down the cushion to meditate, there's strength of character that comes along and makes it easier to stay present and get concentrated. And these things are things like strong sense of quality of generosity, generous heart, a strong feeling of integrity. And then the topic of today, and then strong ability of applying oneself, of getting energy, strong ability of wisdom, having a strong sense of wisdom or insight, understanding what you're doing. And then there's patience. And there's honesty or truth telling, being very knowing the truth. -
Huineng's “Sudden-Enlightenment”
2017 3rd International Conference on Social Science and Management (ICSSM 2017) ISBN: 978-1-60595-445-5 Huineng’s “Sudden-enlightenment” Path of “No-thought”, “Non-form” and “Non-abiding” Qing MING Yunnan Normal University, Kunming, Yunnan, China [email protected] Keywords: Huineng, No-Thought, Non-form, Non-abiding, Chan Buddhism. Abstract. Huineng stressed attaining Enlightenment and Buddhahood through spiritual practice based on one’s intrinsically pure mind - self-nature. According to Huineng, Buddha is in the mind, not outside the mind. What is important is to make an effort to cultivate “one’s own mind” and “realize the mind and see self-nature”. The path for realizing the mind and seeing self-nature is called “no-thought”, “non-form” and “non-abiding”. This paper has taken Huineng’s “Sudden-enlightenment” Path of “No-thought”, “Non-form” and “Non-abiding” as its objects of research, and the author is attempting, through research and investigation, to analyze the source, characteristics and ideological methodology of the concepts of “No-thought”, “Non-form” and “Non-abiding”. Introduction Huineng (638-713) interpreted Buddha nature as self-nature in the human mind. The Platform Sutra mentions that after he realized the essence of mind and saw self-nature, he found that self-nature was intrinsically pure, was intrinsically free from becoming or annihilation, was intrinsically self-sufficient and was intrinsically free from change. Moreover, he indicated that “all things are the manifestation of self-nature”. His path for seeing self-nature is “no-thought”, “non-form” and “non-abiding”. 1. The Concepts of “No-Thought”, “Non-form” and “Non-abiding” in The Platform Sutra The Platform Sutra shows that the aim of Huineng’s Chan Buddhist teaching of Sudden-enlightenment is to realize the mind by seeing self-nature. -
The Bodhisattva Ideal in Selected Buddhist
i THE BODHISATTVA IDEAL IN SELECTED BUDDHIST SCRIPTURES (ITS THEORETICAL & PRACTICAL EVOLUTION) YUAN Cl Thesis Submitted for the Degree of Doctor of Philosophy School of Oriental and African Studies University of London 2004 ProQuest Number: 10672873 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a com plete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest ProQuest 10672873 Published by ProQuest LLC(2017). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States C ode Microform Edition © ProQuest LLC. ProQuest LLC. 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106- 1346 Abstract This thesis consists of seven chapters. It is designed to survey and analyse the teachings of the Bodhisattva ideal and its gradual development in selected Buddhist scriptures. The main issues relate to the evolution of the teachings of the Bodhisattva ideal. The Bodhisattva doctrine and practice are examined in six major stages. These stages correspond to the scholarly periodisation of Buddhist thought in India, namely (1) the Bodhisattva’s qualities and career in the early scriptures, (2) the debates concerning the Bodhisattva in the early schools, (3) the early Mahayana portrayal of the Bodhisattva and the acceptance of the six perfections, (4) the Bodhisattva doctrine in the earlier prajhaparamita-siltras\ (5) the Bodhisattva practices in the later prajnaparamita texts, and (6) the evolution of the six perfections (paramita) in a wide range of Mahayana texts. -
A Comparative Study of Sīla (The Five Precepts) in Theravāda Buddhism and Jainism Dr
A Comparative study of Sīla (The Five Precepts) in Theravāda Buddhism and Jainism Dr. Phattharachai Uthaphun Department of Religions and Philosophy Mahamakut Buddhist University Isan Campas, Khonkaen Introduction Generally speaking, the world today is plagued by various kinds of conflicts: ethnic, racial, religious and ideological. Terrorism appears to reign supreme in many countries. War is not just a threat; it is a continuing actuality all over the globe. The use of nuclear power in war is a worldwide anxiety. Lawlessness and misappropriation of various kinds are prevalent today to an unprecedented degree. The mass media are replete with distressing news about pickpocketing, bribery, smuggling, organized robbery, blackmailing, hijacking, etc. Incest and rape, too, raise their ugly heads with unprecedented frequency. Sexual abuse of children within the family circle is so common. False speech, alcoholism and drug abuse are burning social problems of modern society. In this ugly scenario Buddhist practice of Sīla can be a helpful instrument to reduce these vices. Word of Sīla: Sīla or morality is the cornerstone upon which the entire Noble Eightfold Path is built. The practice of Sīla is defined by the middle three factors of the Eightfold Path: Right Speech, Right Action and Right Livelihood. It is the first step of Threefold Training which is the foundation of the holy life and the path the Buddha teaches to develop the body behavior with precepts (Sīla). In order to understand the term ‘Sīla’ and its significance we can see the details as follows. Sīla is common to both the Sanskrit and Pali languages, and for the Sanskrit Author Anthony Macdonell gives: “Sīla, n.