Dbet Alpha PDF Version © 2017 All Rights Reserved the ESSENTIALS of the EIGHT TRADITIONS

Total Page:16

File Type:pdf, Size:1020Kb

Dbet Alpha PDF Version © 2017 All Rights Reserved the ESSENTIALS of the EIGHT TRADITIONS dBET Alpha PDF Version © 2017 All Rights Reserved THE ESSENTIALS OF THE EIGHT TRADITIONS THE CANDLE OF THE LATTER DHARMA BDK English Tripitaka 107-1, III The Essentials of the Eight Traditions by Gyonen Translated from the Japanese by Leo M. Pruden The Candle of the Latter Dharma by Saichö Translated from the Japanese by Robert Rhodes Numata Center for Buddhist Translation and Research 1994 © 1994 by Bukkyo Dendo Kyokai and Numata Center for Buddhist Translation and Research All rights reserved. No part of this book may be reproduced, stored in a retrieval system, or transcribed in any form or by any means— electronic, mechanical, photocopying, recording, or otherwise— without the prior written permission of the publisher. First Printing, 1994 ISBN: 0-9625618-7-8 Library of Congress Catalog Card Number: 94-066379 Published by Numata Center for Buddhist Translation and Research 2620 Warring Street Berkeley, California 94704 Printed in the United States of America A Message on the Publication of the English Tripitaka The Buddhist canon is said to contain eighty-four thousand different teachings. I believe that this is because the Buddha’s basic approach was to prescribe a different treatment for every spiritual ailment, much as a doctor prescribes a different medicine for every medical ailment. Thus his teachings were always appro­ priate for the particular suffering individual and for the time at which the teaching was given, and over the ages not one of his prescriptions has failed to relieve the suffering to which it was addressed. Ever since the Buddha’s Great Demise over twenty-five hundred years ago, his message of wisdom and compassion has spread throughout the world. Yet no one has ever attempted to translate the entire Buddhist canon into English throughout the history of Japan. It is my greatest wish to see this done and to make the translations available to the many English-speaking people who have never had the opportunity to learn about the Buddha’s teachings. Of course, it would be impossible to translate all of the Buddha’s eighty-four thousand teachings in a few years. I have, therefore, had one hundred thirty-nine of the scriptural texts in the prodigious Taisho edition of the Chinese Buddhist canon selected for inclusion in the First Series of this translation project. It is in the nature of this undertaking that the results are bound to be criticized. Nonetheless, I am convinced that unless someone takes it upon himself or herself to initiate this project, it will never be done. At the same time, I hope that an improved, revised edition will appear in the future. It is most gratifying that, thanks to the efforts of more than a hundred Buddhist scholars from the East and the West, Message this monumental project has finally gotten off the ground. May the rays of the Wisdom of the Compassionate One reach each and every person in the world. NUMATAYehan Founder of the English August 7,1991 Tripitaka Project Editorial Foreword In January, 1982, Mr. NUMATA Yehan, the founder of the Bukkyo Dendo Kyokai (Society for the Promotion of Buddhism), decided to begin the monumental task of the complete translation of the TaishS edition of the Chinese Buddhist canon into the English language. Under his leadership, a special preparatory committee was organized in April, 1982, and by July of the same year the Translation Committee of the English Tripitaka (Scriptures) was officially convened. The initial Committee consisted of the following thirteen mem­ bers: H a n a y a m a Shoyu (Chairman); BANDO Shojun; ISHIGAMI Zenno; KAMATA Shigeo; KANAOKA Shuyu; MAYEDA Sengaku; N a r a Yasuaki; SAYEKI Shinko; (late) SHIOIRI Ryotatsu; TAMARU Noriyoshi; (late) TAMURA Kwansei; URYUZU Ryushin; and YUYAMA Akira Assistant members of the Committee were as follows: KANAZAWA Atsushi; W a t a n a b e Shogo; Rolf Giebel of New Zealand; and Rudy Smet of Belgium. Holding planning meetings on a monthly basis, the Committee has selected one hundred thirty-nine scriptures and texts for the First Series of translations, an estimated one hundred printed volumes in all. Scriptures and texts selected are not necessarily limited to those originally written in India but also include works written or composed in China or Japan. All the volumes in the First Series are scheduled for publication within the twentieth century. While the publication of the First Series proceeds, the scriptures and texts for the Second Series, which is expected to be published in the following ten- or twenty-year period, will be selected from among the remaining works; this process will continue until all the scriptures and texts, in Japanese as well as in Chinese, have been published. Frankly speaking, it will take perhaps one hundred years or more to accomplish the English translation of the complete vii Editorial Foreword Chinese and Japanese scriptures and texts, which consist of thou­ sands of works. Nevertheless, as Mr. NUMATA wished, it is the sin­ cere hope of the Committee that this project will continue unto completion, even after all its present members have passed away. It must be mentioned here that the final object of this project is not academic fulfillment but the transmission of the teaching of the Buddha to the whole world in order to create harmony and peace among mankind. More than eighty Buddhist scholars in the West and in the East, all well qualified to be translators of the Chinese and Japanese scriptures and texts, have agreed to translate certain selected works. It is really a great pleasure for the Committee to announce that more than forty-five translations have already been received as of the end of September, 1992. The present members of the Translation Committee of the BDK English Tripitaka are HANAYAMA Shoyu (Chairman); BANDO Shojun; ISHIGAMI Zenno; ICHISHIMA Shoshin; KAMATA Shigeo; KA n a o k a Shuyu; MAYEDA Sengaku; NARA Yasuaki; SAYEKI Shinko; T a m a r u Noriyoshi; U r y u z u Ryushin; and Y u y a m a Akira. Assistant members are WATANABE Shogo and SUZUKI Koshin. Commemorating the ninety-fourth birthday of Mr. NUMATA Yehan, the Committee published the following three texts in a limited edition in April, 1991: (1) The Lotus Sutra (Taisho No. 262) (2) The Sutra on Upasaka Precepts (Taisho No. 1488) (3) The Summary of the Great Vehicle (Taisho No. 1593) In December, 1991, the Publication Committee headed by Prof. Philip Yampolsky was organized. New editions of the above vol­ umes and the remaining texts will be published under the super­ vision of this Committee. HANAYAMA Shoyu Chairman Translation Committee of September 10, 1992 the BDK English Tripitaka viii Publisher’s Foreword In December, 1991, at the Numata Center for Buddhist Transla­ tion and Research in Berkeley, California, a publication committee was established for the purpose of seeing into print the transla­ tions of the Buddhist works in the BDK English Tripitaka Series. This committee will process the translations forwarded for publi­ cation by the Translation Committee in Tokyo. It will perform the duties of copyediting, formatting, proofreading, indexing, consult­ ing with the translator on questionable passages, and so on—the routine duties of any publishing house. No attempt will be made to standardize the English translations of Buddhist technical terms; these are left to the discretion of the individual translator. Repre­ sented on the committee are specialists in Sanskrit, Chinese, and Japanese, who will attempt to ensure that fidelity to the texts is maintained. The Publication Committee is dedicated to the production of lucid and readable works that do justice to the vision of the late Mr. NUMATA Yehan who wished to make available to Western readers the major works of the Chinese and Japanese Buddhist canon. Dr. Leo M. Pruden, the translator of The Essentials of the Eight Traditions (Hasshü-kôyô), passed away in October, 1991. Thus the opportunity to consult with him during the preparation of the manuscript for publication has not been available. The manu­ script, however, remains substantially as Dr. Pruden left it. In some instances an important text is too brief to justify publication as a separate volume. This is the case with Professor Robert Rhodes’ translation of The Candle of the Latter Dharma (Mappô-tômyô-ki) which is also included in this volume. The two works do not have any direct connection, except that they were IX Publisher’s Foreword written by Japanese monks; they are printed together as a matter of convenience. The majority of the works in the BDK translation series are to be found in the one hundred volume compendium of some 3,360 Chinese and Japanese Buddhist scriptural works, known as the Taisho Shinshu Daizokyd (Newly Revised Tripitaka Inaugurated in the Taisho Era). The two works in the present volume, however, are not included in this Tripitaka collection. As with all books in this BDK Series, the series number on the spine and title page corresponds to the number assigned to the work by the Translation Committee of the BDK English Tripitaka in Tokyo. A list of the volumes is appended at the end of the text. Those participating in the work of the committee are Diane Ames, William Ames, Brian Galloway, David Hall, Nobuo Haneda, and the Reverend Kiyoshi S. Yamashita. Philip Yampolsky Chairman July 1,1994 Publication Committee Contents A Message on the Publication of the English Tripitaka N U M ATA Yehan v Editorial Foreword HANAYAMA Shoyu vii Publisher’s Foreword Philip Yampolsky ix The Essentials of the Eight Traditions Gyonen 1-153 The Candle of the Latter Dharma Saicho 1-28 A List of the Volumes of the BDK English Tripitaka (First Series) XI BDK English Tripitaka 107-1 THE ESSENTIALS OF THE EIGHT TRADITIONS by Gyönen Translated from the Japanese by Leo M.
Recommended publications
  • 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.
    [Show full text]
  • 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.
    [Show full 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.
    [Show full text]
  • 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
    [Show full text]
  • 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
    [Show full text]
  • 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).
    [Show full text]
  • 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.
    [Show full text]
  • 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
    [Show full text]
  • 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.
    [Show full text]
  • 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.
    [Show full text]
  • 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.
    [Show full text]
  • 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.
    [Show full text]