THE CONCEPT of the BUDDHA, Its Evolution from Early Buddhism To
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The No-Self Theory: Hume, Buddhism, and Personal Identity Author(S): James Giles Reviewed Work(S): Source: Philosophy East and West, Vol
The No-Self Theory: Hume, Buddhism, and Personal Identity Author(s): James Giles Reviewed work(s): Source: Philosophy East and West, Vol. 43, No. 2 (Apr., 1993), pp. 175-200 Published by: University of Hawai'i Press Stable URL: http://www.jstor.org/stable/1399612 . Accessed: 20/08/2012 03:38 Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp . JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. University of Hawai'i Press is collaborating with JSTOR to digitize, preserve and extend access to Philosophy East and West. http://www.jstor.org THE NO-SELF THEORY: HUME, BUDDHISM, AND JamesGiles PERSONAL IDENTITY The problem of personal identity is often said to be one of accounting for Lecturerin Philosophy what it is that gives persons their identity over time. However, once the and Psychologyat Folkeuniversitetet problem has been construed in these terms, it is plain that too much has Aalborg,Denmark already been assumed. For what has been assumed is just that persons do have an identity. To the philosophers who approach the problem with this supposition already accepted, the possibility that there may be no such thing as personal identity is scarcely conceived. As a result, the more fundamental question-whether or not personal identity exists in the first place-remains unasked. -
Tathagata-Garbha Sutra
Tathagata-garbha Sutra (Tripitaka No. 0666) Translated during the East-JIN Dynasty by Tripitaka Master Buddhabhadra from India Thus I heard one time: The Bhagavan was staying on Grdhra-kuta near Raja-grha in the lecture hall of a many-tiered pavilion built of fragrant sandalwood. He had attained buddhahood ten years previously and was accompanied by an assembly of hundred thousands of great bhikshus and a throng of bodhisattvas and great beings sixty times the number of sands in the Ganga. All had perfected their zeal and had formerly made offerings to hundred thousands of myriad legions of Buddhas. All could turn the Irreversible Dharma Wheel. If a being were to hear their names, he would become irreversible in the unsurpassed path. Their names were Bodhisattva Dharma-mati, Bodhisattva Simha-mati, Bodhisattva Vajra-mati, Bodhisattva Harmoniously Minded, bodhisattva Shri-mati, Bodhisattva Candra- prabha, Bodhisattva Ratna-prabha, Bodhisattva Purna-candra, Bodhisattva Vikrama, Bodhisattva Ananta-vikramin, Bodhisattva Trailokya-vikramin, Bodhisattva Avalokiteshvara, Bodhisattva Maha-sthama-prapta, Bodhisattva Gandha-hastin, Bodhisattva Sugandha, Bodhisattva Surpassing Sublime Fragrance, Bodhisattva Supreme matrix, Bodhisattva Surya-garbha, Bodhisattva Ensign Adornment, Bodhisattva Great Arrayed Banner, Bodhisattva Vimala-ketu, Bodhisattva Boundless Light, Bodhisattva Light Giver, Bodhisattva Vimala-prabha, Bodhisattva Pramudita-raja, Bodhisattva Sada-pramudita, Bodhisattva Ratna-pani, Bodhisattva Akasha-garbha, Bodhisattva King of the Light -
Proquest Dissertations
Daoxuan's vision of Jetavana: Imagining a utopian monastery in early Tang Item Type text; Dissertation-Reproduction (electronic) Authors Tan, Ai-Choo Zhi-Hui Publisher The University of Arizona. Rights Copyright © is held by the author. Digital access to this material is made possible by the University Libraries, University of Arizona. Further transmission, reproduction or presentation (such as public display or performance) of protected items is prohibited except with permission of the author. Download date 25/09/2021 09:09:41 Link to Item http://hdl.handle.net/10150/280212 INFORMATION TO USERS This manuscript has been reproduced from the microfilm master. UMI films the text directly from the original or copy submitted. Thus, some thesis and dissertation copies are In typewriter face, while others may be from any type of connputer printer. The quality of this reproduction is dependent upon the quality of the copy submitted. Broken or indistinct print, colored or poor quality illustrations and photographs, print bleedthrough, substandard margins, and improper alignment can adversely affect reproduction. In the unlikely event that the author did not send UMI a complete manuscript and there are missing pages, these will be noted. Also, if unauthorized copyright material had to be removed, a note will indicate the deletion. Oversize materials (e.g., maps, drawings, charts) are reproduced by sectioning the original, beginning at the upper left-hand comer and continuing from left to right in equal sections with small overiaps. ProQuest Information and Learning 300 North Zeeb Road, Ann Arbor, Ml 48106-1346 USA 800-521-0600 DAOXUAN'S VISION OF JETAVANA: IMAGINING A UTOPIAN MONASTERY IN EARLY TANG by Zhihui Tan Copyright © Zhihui Tan 2002 A Dissertation Submitted to the Faculty of the DEPARTMENT OF EAST ASIAN STUDIES In Partial Fulfillment of the Requirements For the Degree of DOCTOR OF PHILOSOPHY In the Graduate College THE UNIVERSITY OF ARIZONA 2002 UMI Number: 3073263 Copyright 2002 by Tan, Zhihui Ai-Choo All rights reserved. -
Studies in Central & East Asian Religions Volume 9 1996
Studies in Central & East Asian Religions Volume 9 1996 CONTENTS Articles Xu WENKAN: The Tokharians and Buddhism……………………………………………... 1 Peter SCHWEIGER: Schwarze Magie im tibetischen Buddhismus…………………….… 18 Franz-Karl EHRHARD: Political and Ritual Aspects of the Search for Himalayan Sacred Lands………………………………………………………………………………. 37 Gabrielle GOLDFUβ: Binding Sūtras and Modernity: The Life and Times of the Chinese Layman Yang Wenhui (1837–1911)………………………………………………. 54 Review Article Hubert DECLEER: Tibetan “Musical Offerings” (Mchod-rol): The Indispensable Guide... 75 Forum Lucia DOLCE: Esoteric Patterns in Nichiren’s Thought…………………………………. 89 Boudewijn WALRAVEN: The Rediscovery of Uisang’s Ch’udonggi…………………… 95 Per K. SØRENSEN: The Classification and Depositing of Books and Scriptures Kept in the National Library of Bhutan……………………………………………………….. 98 Henrik H. SØRENSEN: Seminar on the Zhiyi’s Mohe zhiguan in Leiden……………… 104 Reviews Schuyler Jones: Tibetan Nomads: Environment, Pastoral Economy and Material Culture (Per K. Sørensen)…………………………………………………………………. 106 [Ngag-dbang skal-ldan rgya-mtsho:] Shel dkar chos ’byung. History of the “White Crystal”. Religion and Politics of Southern La-stod. Translated by Pasang Wangdu and Hildegard Diemberger (Per K. Sørensen)………………………………………… 108 Blondeau, Anne-Marie and Steinkellner, Ernst (eds.): Reflections of the Mountains. Essays on the History and Social Meaning of the Cult in Tibet and the Himalayas (Per K. Sørensen)…………………………………………………………………………. 110 Wisdom of Buddha: The Saṃdhinirmocana Mahāyāna Sūtra (Essential Questions and Direct Answers for Realizing Enlightenment). Transl. by John Powers (Henrik H. Sørensen)………………………………………………. 112 Japanese Popular Deities in Prints and Paintings: A Catalogue of the Exhibition (Henrik H. Sørensen)…………………………………………………………………………. 113 Stephen F. Teiser, The Scripture on the Ten Kings and the Making of Purgatory in Medieval Chinese Buddhism (Henrik H. -
The Mission Accomplished
TheThe MissionMission AccomplishedAccomplished Ven. Pategama Gnanarama Ph.D. HAN DD ET U 'S B B O RY eOK LIBRA E-mail: [email protected] Web site: www.buddhanet.net Buddha Dharma Education Association Inc. The Mission Accomplished A historical analysis of the Mahaparinibbana Sutta of the Digha Nikaya of the Pali Canon. by Ven. Pategama Gnanarama Ph. D. The Mission Accomplished is undoubtedly an eye opening contribution to Bud- dhist analytical Pali studies. In this analytical and critical work Ven. Dr. Pate- gama Gnanarama enlightens us in many areas of subjects hitherto unexplored by scholars. His views on the beginnings of the Bhikkhuni Order are interesting and refreshing. They might even be provocative to traditional readers, yet be challenging to the feminists to adopt a most positive attitude to the problem. Prof. Chandima Wijebandara University of Sri Jayawardhanapura Sri Lanka. A masterly treatment of a cluster of Buddhist themes in print Senarat Wijayasundara Buddhist and Pali College Singapore Published by Ti-Sarana Buddhist Association 90, Duku Road. Singapore 429254 Tel: 345 6741 First published in Singapore, 1997 Published by Ti-Sarana Buddhist Association ISBN: 981–00–9087–0 © Pategama Gnanarama 1997 All rights reserved. No part of this book may be reproduced in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval systems or technologies now known or later developed, without per- mission in writing from the publisher. Cover: Mahaparinibbana; an ancient stone carving from Gandhara — Loriyan Tangai. Photograph reproduced by Mr K. C. Wong. Contents Introductory . 8 Chapter 1: The Mahaparinibbana Sutta & its Different Versions . -
Brahma Sutra
BRAHMA SUTRA CHAPTER 1 1st Pada 1st Adikaranam to 11th Adhikaranam Sutra 1 to 31 INDEX S. No. Topic Pages Topic No Sutra No Summary 5 Introduction of Brahma Sutra 6 1 Jijnasa adhikaranam 1 a) Sutra 1 103 1 1 2 Janmady adhikaranam 2 a) Sutra 2 132 2 2 3 Sastrayonitv adhikaranam 3 a) Sutra 3 133 3 3 4 Samanvay adhikaranam 4 a) Sutra 4 204 4 4 5 Ikshatyadyadhikaranam: (Sutras 5-11) 5 a) Sutra 5 324 5 5 b) Sutra 6 353 5 6 c) Sutra 7 357 5 7 d) Sutra 8 362 5 8 e) Sutra 9 369 5 9 f) Sutra 10 372 5 10 g) Sutra 11 376 5 11 2 S. No. Topic Pages Topic No Sutra No 6 Anandamayadhikaranam: (Sutras 12-19) 6 a) Sutra 12 382 6 12 b) Sutra 13 394 6 13 c) Sutra 14 397 6 14 d) Sutra 15 407 6 15 e) Sutra 16 411 6 16 f) Sutra 17 414 6 17 g) Sutra 18 416 6 18 h) Sutra 19 425 6 19 7 Antaradhikaranam: (Sutras 20-21) 7 a) Sutra 20 436 7 20 b) Sutra 21 448 7 21 8 Akasadhikaranam : 8 a) Sutra 22 460 8 22 9 Pranadhikaranam : 9 a) Sutra 23 472 9 23 3 S. No. Topic Pages Topic No Sutra No 10 Jyotischaranadhikaranam : (Sutras 24-27) 10 a) Sutra 24 486 10 24 b) Sutra 25 508 10 25 c) Sutra 26 513 10 26 d) Sutra 27 517 10 27 11 Pratardanadhikaranam: (Sutras 28-31) 11 a) Sutra 28 526 11 28 b) Sutra 29 538 11 29 c) Sutra 30 546 11 30 d) Sutra 31 558 11 31 4 SUMMARY Brahma Sutra Bhasyam Topics - 191 Chapter – 1 Chapter – 2 Chapter – 3 Chapter – 4 Samanvaya – Avirodha – non – Sadhana – spiritual reconciliation through Phala – result contradiction practice proper interpretation Topics - 39 Topics - 47 Topics - 67 Topics 38 Sections Topics Sections Topics Sections Topics Sections Topics 1 11 1 13 1 06 1 14 2 07 2 08 2 08 2 11 3 13 3 17 3 36 3 06 4 08 4 09 4 17 4 07 5 Lecture – 01 Puja: • Gratitude to lord for completion of Upanishad course (last Chandogya Upanishad + Brihadaranyaka Upanishad). -
Mining for Gold
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Hinduism and Hindu Philosophy
Essays on Indian Philosophy UNIVE'aSITY OF HAWAII Uf,FU:{ Essays on Indian Philosophy SHRI KRISHNA SAKSENA UNIVERSITY OF HAWAII PRESS HONOLULU 1970 Library of Congress Catalog Card Number 78·114209 Standard Book Number 87022-726-2 Copyright © 1970 by University of Hawaii Press All Rights Reserved Printed in the United States of America Contents The Story of Indian Philosophy 3 Basic Tenets of Indian Philosophy 18 Testimony in Indian Philosophy 24 Hinduism 37 Hinduism and Hindu Philosophy 51 The Jain Religion 54 Some Riddles in the Behavior of Gods and Sages in the Epics and the Puranas 64 Autobiography of a Yogi 71 Jainism 73 Svapramanatva and Svapraka!;>atva: An Inconsistency in Kumarila's Philosophy 77 The Nature of Buddhi according to Sankhya-Yoga 82 The Individual in Social Thought and Practice in India 88 Professor Zaehner and the Comparison of Religions 102 A Comparison between the Eastern and Western Portraits of Man in Our Time 117 Acknowledgments The author wishes to make the following acknowledgments for permission to reprint previously published essays: "The Story of Indian Philosophy," in A History of Philosophical Systems. edited by Vergilius Ferm. New York:The Philosophical Library, 1950. "Basic Tenets of Indian Philosophy," previously published as "Are There Any Basic Tenets of Indian Philosophy?" in The Philosophical Quarterly. "Testimony in Indian Philosophy," previously published as "Authority in Indian Philosophy," in Ph ilosophyEast and West. vo!.l,no. 3 (October 1951). "Hinduism," in Studium Generale. no. 10 (1962). "The Jain Religion," previously published as "Jainism," in Religion in the Twentieth Century. edited by Vergilius Ferm. -
Origin and Nature of Ancient Indian Buddhism
ORIGIN AND NATURE OF ANCIENT INDIAN BUDDHISM K.T.S. Sarao 1 INTRODUCTION Since times immemorial, religion has been a major motivating force and thus, human history cannot be understood without taking religion into consideration. However, it should never be forgotten that the study of religion as an academic discipline is one thing and its personal practice another. An objective academic study of religion carried many dangers with it. The biggest danger involved in such a study is that it challenges one’s personal beliefs more severely than any other discipline. For most people appreciation of religious diversity becomes difficult because it contradicts the religious instruction received by them. For people experiencing such a difficulty, it may be helpful to realize that it is quite possible to appreciate one’s own perspective without believing that others should also adopt it. Such an approach may be different but certainly not inferior to any other. It must never be forgotten that scholarship that values pluralism and diversity is more humane than scholarship that longs for universal agreement. An important requirement of objective academic study of religion is that one should avoid being personal and confessional. In fact, such a study must be based on neutrality and empathy. Without neutrality and empathy, it is not possible to attain the accuracy that is so basic to academic teaching and learning. The academic study of religion helps in moderating confessional zeal. Such a study does not have anything to do with proselyting, religious instruction, or spiritual direction. As a matter of fact, the academic study of religion depends upon making a distinction between the fact that knowing about and understanding a religion is one thing and believing in it another. -
Greece, the Mother of All Religious Art
GREECE, THE MOTHER OF ALL RELIGIOUS ART BY THE EDITOR. the of eternal principles we may IF revelation means discovery justly declare that the Greek nation has been the medium for the revelation of art to mankind as well as the founder of science. The Greek style of literature, Greek methods of artistic represen- tation. Greek modes of thought have become standards and are therefore in this sense called "classical." We stand on the shoul- ders of the ancient Greeks, and whatever we accomplish is but a continuing- of their work, a building higher upon the foundations they have laid. This is true of sculpture, of poetry and of the basic principle of the science of thought, of logic, and also of mathematics. Euclid, more than Leviticus or Deuteronomy, is a book inspired by God.^ Whatever the non-Euclideans- may have to criticize in the outlines of Euclid's plane geometry, we must say that the author of this brief work is, in a definite and well-defined sense, the prophet of the laws that prevail in the most useful of all space- conceptions. By Euclid we understand not so much the author of the book that goes under his name, but the gist of the book itself, the thought of it, the conception of geometry and the principles which are embodied in it. In our recognition of Euclid's geometry we include his predecessors, whosoever they may have been. The man who for the first time in the history of mankind conceived the idea of points, lines, planes as immaterial quantities, as thought-constructions or whatever you may call the presentation of pure figures and their interdependence, was really a divinely inspired mind. -
'Self-Blame' and Refuge in Tibetan Buddhist Lojong, Nietzsche, and the Desert Fathers
Drive all Blames into One: Rhetorics of 'Self-Blame' and Refuge in Tibetan Buddhist Lojong, Nietzsche, and the Desert Fathers Author: Glenn Robert Willis Persistent link: http://hdl.handle.net/2345/bc-ir:104051 This work is posted on eScholarship@BC, Boston College University Libraries. Boston College Electronic Thesis or Dissertation, 2014 Copyright is held by the author, with all rights reserved, unless otherwise noted. Boston College The Graduate School of Arts and Sciences Department of Theology DRIVE ALL BLAMES INTO ONE: RHETORICS OF ‘SELF-BLAME’ AND REFUGE IN TIBETAN BUDDHIST LOJONG, NIETZSCHE, AND THE DESERT FATHERS a dissertation by GLENN ROBERT WILLIS submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy DECEMBER 2014 © copyright by GLENN ROBERT WILLIS 2014 Abstract Drive All Blames into One: Rhetorics of ‘Self-Blame’ and Refuge in Tibetan Buddhist Lojong, Nietzsche, and the Desert Fathers Glenn Robert Willis Professor John Makransky, Dissertation Director The purpose of this work is to differentiate the autonomous ‘self-compassion’ of therapeutic modernist Buddhism from pre-therapeutic Mahāyāna Buddhist practices of refuge, so that refuge itself is not obscured as a fundamental Buddhist orientation that empowers the possibility of compassion for self and other in the first place. The work begins by situating issues of shame and self-aversion sociologically, in order to understand how and why self-aversion became a significant topic of concern during the final quarter of the twentieth century. This discussion allows for a further investigation of shame as it has been addressed first by psychologists, for whom shame is often understood as a form of isolating self-aversion, and then by philosophers such as Bernard Williams and Emmanuel Levinas, for whom shame attunes the person to the moral expectations of a community, and therefore to ethical commands that arise from beyond the individual self. -
The Arahant Ideal in Early Buddhism
The Arahant Ideal in early Buddhism - The Case of Bakkula ∗ Anålayo Introduction The present article is the second of three articles dedicated to a study of the development of the concepts of a Buddha, of an arahant and of a bodhisattva in early Buddhism. The first part of this trilogy, published in the previous issue of this journal (Anålayo, 2006: 1-20), examined the attribution of omniscience to the Buddha, concluding that this attribution was the outcome of a later development during which the concept of what constitutes a Buddha assumed ever more divine features. The beginnings of this development can already be traced in a relatively early stratum of Buddhist literature. One example is a verse in the Theragåthå , where a monk refers to the Buddha as his omniscient teacher. 1 Another example is the Madhyama-ågama version of the conversion of King Bimbisåra, according to which Uruvela Kassapa declared that his new teacher, the Buddha, was omniscient. 2 Parallel versions of this discourse in Chinese, Sanskrit and Tibetan, 3 as well as in the Dharmaguptaka, Mahåså∫ghika, Mah¥ßåsaka, (MËla-)Sarvåstivåda and Theravåda Vinayas, 4 do not attribute omniscience to the Buddha. This makes it highly probable that the Madhyama-ågama passage was influenced by later developments. That the first traces of such later developments should already manifest in the discourses collected in the Påli Nikåya s and the Chinese Ógama s is perhaps not too surprising, given that these discourses are products of a long period of oral transmission. ∗ Department of Indology and Tibetology, Philipps University, 35032 Marburg, Germany.