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Notes and Topics: Synopsis of Taranatha's History
SYNOPSIS OF TARANATHA'S HISTORY Synopsis of chapters I - XIII was published in Vol. V, NO.3. Diacritical marks are not used; a standard transcription is followed. MRT CHAPTER XIV Events of the time of Brahmana Rahula King Chandrapala was the ruler of Aparantaka. He gave offerings to the Chaityas and the Sangha. A friend of the king, Indradhruva wrote the Aindra-vyakarana. During the reign of Chandrapala, Acharya Brahmana Rahulabhadra came to Nalanda. He took ordination from Venerable Krishna and stu died the Sravakapitaka. Some state that he was ordained by Rahula prabha and that Krishna was his teacher. He learnt the Sutras and the Tantras of Mahayana and preached the Madhyamika doctrines. There were at that time eight Madhyamika teachers, viz., Bhadantas Rahula garbha, Ghanasa and others. The Tantras were divided into three sections, Kriya (rites and rituals), Charya (practices) and Yoga (medi tation). The Tantric texts were Guhyasamaja, Buddhasamayayoga and Mayajala. Bhadanta Srilabha of Kashmir was a Hinayaist and propagated the Sautrantika doctrines. At this time appeared in Saketa Bhikshu Maha virya and in Varanasi Vaibhashika Mahabhadanta Buddhadeva. There were four other Bhandanta Dharmatrata, Ghoshaka, Vasumitra and Bu dhadeva. This Dharmatrata should not be confused with the author of Udanavarga, Dharmatrata; similarly this Vasumitra with two other Vasumitras, one being thr author of the Sastra-prakarana and the other of the Samayabhedoparachanachakra. [Translated into English by J. Masuda in Asia Major 1] In the eastern countries Odivisa and Bengal appeared Mantrayana along with many Vidyadharas. One of them was Sri Saraha or Mahabrahmana Rahula Brahmachari. At that time were composed the Mahayana Sutras except the Satasahasrika Prajnaparamita. -
What Is the Mind?
What is the Mind? Understanding the nature, characteristics, and functioning of our mind forms the basis of Buddhist philosophy and practice. The Buddha says in the Dhammapada: All things are preceded by the mind, led by the mind, created by the mind According to Buddhism we consist of nothing but mind and body, and it is the mind that is responsible for all our happiness and our suffering. Our body may be healthy and all the external circumstances may work to our advantage, but it depends on our mind to translate this into happiness. Conversely, we may be sick and everything else may go wrong, but we need the mind to translate this into unhappiness and suffering. The mind has the power to determine pleasure and displeasure; it is the sole motivator of all our actions and the creator of our experiences and reality. However, at present we do not have much control over our mind and thus over feeling happy and avoiding problems and difficulties. Hence in order to gain more control we need to transform the mind, an undertaking that must be preceded by the understanding that it can be transformed. Such an understanding in turn can only arise if we cultivate knowledge of the mind, if we gain knowledge that goes far beyond academic study. It is extremely important that learning about the mind, its definition, its divisions, and different functions does not lead to a mere intellectual understanding, but is taken deeper to an experiential level. Only if we obtain a firsthand knowledge of our habitual thought patterns, of the mental events that occur within specific mindsets, etc., can we begin to make changes. -
Gandharan Origin of the Amida Buddha Image
Ancient Punjab – Volume 4, 2016-2017 1 GANDHARAN ORIGIN OF THE AMIDA BUDDHA IMAGE Katsumi Tanabe ABSTRACT The most famous Buddha of Mahāyāna Pure Land Buddhism is the Amida (Amitabha/Amitayus) Buddha that has been worshipped as great savior Buddha especially by Japanese Pure Land Buddhists (Jyodoshu and Jyodoshinshu schools). Quite different from other Mahāyāna celestial and non-historical Buddhas, the Amida Buddha has exceptionally two names or epithets: Amitābha alias Amitāyus. Amitābha means in Sanskrit ‘Infinite light’ while Amitāyus ‘Infinite life’. One of the problems concerning the Amida Buddha is why only this Buddha has two names or epithets. This anomaly is, as we shall see below, very important for solving the origin of the Amida Buddha. Keywords: Amida, Śākyamuni, Buddha, Mahāyāna, Buddhist, Gandhara, In Japan there remain many old paintings of the Amida Triad or Trinity: the Amida Buddha flanked by the two bodhisattvas Avalokiteśvara and Mahāsthāmaprāpta (Fig.1). The function of Avalokiteśvara is compassion while that of Mahāsthāmaprāpta is wisdom. Both of them help the Amida Buddha to save the lives of sentient beings. Therefore, most of such paintings as the Amida Triad feature their visiting a dying Buddhist and attempting to carry the soul of the dead to the AmidaParadise (Sukhāvatī) (cf. Tangut paintings of 12-13 centuries CE from Khara-khoto, The State Hermitage Museum 2008: 324-327, pls. 221-224). Thus, the Amida Buddha and the two regular attendant bodhisattvas became quite popular among Japanese Buddhists and paintings. However, the origin of this Triad and also the Amida Buddha himself is not clarified as yet in spite of many previous studies dedicated to the Amida Buddha, the Amida Triad, and the two regular attendant bodhisattvas (Higuchi 1950; Huntington 1980; Brough 1982; Quagliotti 1996; Salomon/Schopen 2002; Harrison/Lutczanits 2012; Miyaji 2008; Rhi 2003, 2006). -
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. -
Number 3 2011 Korean Buddhist Art
NUMBER 3 2011 KOREAN BUDDHIST ART KOREAN ART SOCIETY JOURNAL NUMBER 3 2011 Korean Buddhist Art Publisher and Editor: Robert Turley, President of the Korean Art Society and Korean Art and Antiques CONTENTS About the Authors…………………………………………..………………...…..……...3-6 Publisher’s Greeting…...…………………………….…….………………..……....….....7 The Museum of Korean Buddhist Art by Robert Turley…………………..…..…..8-10 Twenty Selections from the Museum of Korean Buddhist Art by Dae Sung Kwon, Do Kyun Kwon, and Hyung Don Kwon………………….….11-37 Korean Buddhism in the Far East by Henrik Sorensen……………………..…….38-53 Korean Buddhism in East Asian Context by Robert Buswell……………………54-61 Buddhist Art in Korea by Youngsook Pak…………………………………..……...62-66 Image, Iconography and Belief in Early Korean Buddhism by Jonathan Best.67-87 Early Korean Buddhist Sculpture by Lena Kim…………………………………....88-94 The Taenghwa Tradition in Korean Buddhism by Henrik Sorensen…………..95-115 The Sound of Ecstasy and Nectar of Enlightenment by Lauren Deutsch…..116-122 The Korean Buddhist Rite of the Dead: Yeongsan-jae by Theresa Ki-ja Kim123-143 Dado: The Korean Way of Tea by Lauren Deutsch……………………………...144-149 Korean Art Society Events…………………………………………………………..150-154 Korean Art Society Press……………………………………………………………155-162 Bibliography of Korean Buddhism by Kenneth R. Robinson…...…………….163-199 Join the Korean Art Society……………...………….…….……………………...……...200 About the Authors 1 About the Authors All text and photographs contained herein are the property of the individual authors and any duplication without permission of the authors is a violation of applicable laws. ALL RIGHTS RESERVED BY THE INDIVIDUAL AUTHORS. Please click on the links in the bios below to order each author’s publications or to learn more about their activities. -
Discovering Buddhism at Home
Discovering Buddhism at home Awakening the limitless potential of your mind, achieving all peace and happiness Special Integration Experiences Required Reading Contents The Eight Places of Buddhist Pilgrimage, by Jeremy Russell 3 (Also available on Lama Yeshe Wisdom Archive Website – www.lamayeshe.com) Further required reading includes the following texts: The Tantric Path of Purification, by Lama Thubten Yeshe Everlasting Rain of Nectar, by Geshe Jampa Gyatso © FPMT, Inc., 2001. All rights reserved. 1 2 The Eight Places of Buddhist Pilgrimage by Jeremy Russell Jeremy Russell was born in England and received his degree in English Literature from London University. He studied Buddhist philosophy at the Library of Tibetan Works and Archives, Dharamsala, for four years. Jeremy currently lives in Dharamsala, India, editing Cho-Yang, the Journal of Tibetan Culture, and translating other material from Tibetan. Lord Buddha said: Monks, after my passing away, if all the sons and daughters of good family and the faithful, so long as they live, go to the four holy places, they should go and remember: here at Lumbini the enlightened one was born; here at Bodhgaya he attained enlightenment; here at Sarnath he turned twelve wheels of Dharma; and here at Kushinagar he entered parinirvana. Monks, after my passing away there will be activities such as circumambulation of these places and prostration to them. Thus it should be told, for they who have faith in my deeds and awareness of their own will travel to higher states. After my passing away, the new monks who come and ask of the doctrine should be told of these four places and advised that a pilgrimage to them will help purify their previously accumulated negative karmas, even the five heinous actions. -
92 on the One Hundred and Eight Gates to What the Dharma Illumines (Ippyakuhachi Hōmyōmon)
92 On the One Hundred and Eight Gates to What the Dharma Illumines (Ippyakuhachi Hōmyōmon) Translator’s Introduction: Except for the final paragraphs in this text, which were written by Dōgen, this work is comprised of a lengthy quotation in Chinese from the Scriptural Collection of the Past Deeds of the Buddha (Butsu Hongyō Jikkyō). Gomyō Bodhisattva,* the One Who Is a Guardian of Wisdom’s Light, then brought to a close His study of the family into which He was to be reborn.1 At that time, there was a celestial palace in the Tushita Heaven named Lofty Banners. Its length and width were equal—sixty yojanas.* From time to time, the Bodhisattva would go up into this palace and give voice to the essence of the Dharma for the sake of the celestial beings residing in the Tushita Heaven. On this particular occasion, the Bodhisattva went up into this palace and, having finished His peaceful seated meditation, He gave instruction to the celestial ones of the Tushita Heaven, saying, “You who are celestial beings, by all means come gather around Me, since My present being will soon descend into a human form. I now wish to explain in their entirety the gates to what the Dharma illumines, for they are known as the gates which are the skillful means for comprehending the forms that all thoughts and things take. I leave these Teachings as My final instructions for you, that you may remember Me by Them. If you listen to what these gates of the Dharma are, they will surely produce great joy and delight within you.” When the great assembly of celestial beings in the Tushita Heaven—including the beautiful celestial women and their entourage—heard what the Bodhisattva had just said, they came up * See Glossary. -
70. Arousing the Aspiration for Enlightenment
70. Arousing the Aspiration for Enlightenment There are three types of consciousness: One is citta, which is called “discerning mind.” Another is hridaya [heart], which is translated as “grass and tree consciousness.” The last is vriddha [center, essence], which is translated as “essential assembling consciousness.” Among these types of consciousness, discerning mind is used for arousing the aspiration for bodhi. “Bodhi” [enlightenment] is an Indian word, translated into Chinese as “dao” [“way” or “enlightenment”]. “Citta” is also an Indian word, meaning in this case, “discerning mind.” Without discerning mind, the aspiration for enlightenment cannot be aroused. It is not that discerning mind is the aspiration for enlightenment, but that the aspiration for enlightenment is aroused with discerning mind. Arousing the aspiration for enlightenment is making a vow to bring all sentient beings [to the shore of enlightenment] before you bring yourself, and actualizing the vow. Even a humble person who arouses this aspiration is already a guiding teacher of all sentient beings. This aspiration is neither originally existent nor does it emerge all of a sudden. It is neither one nor many. It is neither spontaneous nor formed gradually. This aspiration is not in yourself, nor are you in it. This aspiration is not pervasive in this world of phenomena. It is neither before nor after. It is neither existent nor nonexistent. It is neither self nature nor other nature. It is neither common nature nor causeless nature. Yet, in response to affinity [between the teacher and the student], the aspiration for enlightenment arises. It is not given by buddhas or bodhisattvas, and it is not created by yourself. -
Rightview Quarterly Visit
RIGHTVIEW QUARTERLY Dharma in Practice VOLUME ONE, NUMBER 4 Master Ji Ru, Editor-in-Chief Xianyang Carl Jerome, Editor Carol Corey, Layout and Artwork Will Holcomb, Production Assistance Xian Huan Hillary Isaacs, Copy Editor Subscribe at no cost at www.maba-usa.org or by filling out the form on the back page We welcome letters and comments. Write to: [email protected] or the address below RIGHTVIEW QUARTERLY is published at no cost to the subscriber by the Mid-America Buddhist Association (MABA) 299 Heger Lane Augusta, Missouri 63332-1445 USA The authors of their respective articles retain all copyrights. More artwork by Carol Corey may be seen at www.visualzen.net VISIT www.RightviewOnline.org A traditional-style sacred drawing of Tilopa is pictured on the cover. (See article on page 36.) The image may be downloaded for free at www.namsebangdzo.com/category_s/1304.htm E D I T O R ‘ S P A G E by Xianyang Carl Jerome In addition, Rightview Online will provide an opportunity for those who wish to establish a one-on-one Student-Teacher relationship Join Us On the Web at with a member of our Sangha Online. RightviewOnline.org About Our Practice Online MABA’s Interactive In the coming months, we invite you to Buddhist Learning explore the site and avail yourself of its many Center: A New Idea learning opportunities. There will be Sutra in Distance Dharma Studies and Buddhist Ethics Studies. There will be a Core Teachings Center, which will Learning include writings, videos and podcasts. There Xianyang Carl Jerome has will be an Online Bookshelf, which will been practicing Buddhism ightview Quarterly is expanding, thanks to for the past ten years. -
Tibetan Nuns Debate for Dalai Lama
PO Box 6483, Ithaca, NY 14851 607-273-8519 WINTER 1996 Newsletter and Catalog Supplement Tibetan Nuns Debate for Dalai Lama NAMGYAL INSTITUTE by Thubten Chodron I began hearing rumors the At 4PM nuns, monks, and Enters New Phase morning of Sunday, October 8th laypeople gathered in the court- that nuns were going to debate in yard. The nuns were already debat- the courtyard in front of the main ing on one side, and their voices of Development temple in Dharamsala and that His and clapping hands, a mark of de- Holiness the Dalai Lama was to be bate as done in Tibetan Buddhism, Spring 1996 will mark the end Lama. The monks have received a • Obtain health insurance for the there to observe. There were many filled the place. Suddenly there was of the fourth full year of operation wide and popular reception Namgyal monks, none of whom nuns in McLeod Gam' at the time; a hush and the nuns who had been and the beginning of a new phase throughout the U.S. and Canada, currently have health insurance. the major nunneries in India and debating went onto the stage in the of development for the Institute of and there is an ever-growing circle • Fund a full-time paid adminis- Nepal were having their first ever "pavilion" where His Holiness' seat Buddhist Studies established by of students at the Institute in trator. Our two administrators inter-nunnery debate. The fact that was. His Holiness soon came out, Namgyal Monastery in North Ithaca, confirming the validity of have each put in forty hours per the best nun debaters had^athered the nuns prostrated and were America. -
Western Travellers in the Land of the Buddha Legitimising Travel Through the Religionification of Ourismt
International Journal of Religious Tourism and Pilgrimage Volume 6 Issue 1 Religion, Pilgrimage and Tourism in Article 9 India and China 2018 Western Travellers in the Land of the Buddha Legitimising Travel through the Religionification of ourismT François Thibeault Independent scholar, [email protected] Follow this and additional works at: https://arrow.tudublin.ie/ijrtp Part of the Tourism and Travel Commons Recommended Citation Thibeault, François (2018) "Western Travellers in the Land of the Buddha Legitimising Travel through the Religionification of ourism,T " International Journal of Religious Tourism and Pilgrimage: Vol. 6: Iss. 1, Article 9. doi:https://doi.org/10.21427/D79M6G Available at: https://arrow.tudublin.ie/ijrtp/vol6/iss1/9 Creative Commons License This work is licensed under a Creative Commons Attribution-Noncommercial-Share Alike 4.0 License. © International Journal of Religious Tourism and Pilgrimage ISSN : 2009-7379 Available at: http://arrow.dit.ie/ijrtp/ Volume 6(i) 2018 Western Travellers in the Land of the Buddha Legitimising Travel through the Religionification of Tourism François Thibeault Independent scholar [email protected] On the one hand, tourism has developed to such a point that it now shapes other social realities in global society. On the other hand, pilgrimage phenomena are thriving in the twenty-first century, as they become both more globalised and more particularised. This paper shows that drawing oppositions between pilgrimage and tourism assumes an exclusive, dichotomous view that is misleading. Instead, I insist on an understanding of the reciprocal influence between religion and tourism in which neither of the two spheres subjects itself to the other. -
Retreat at Thosamling – Isn’T That Amazing?!
THOSAMLING Institute & Nunnery for International Buddhist Women eNEWSletter Winter 2016/17 Contents: SANGMO’SCOLUMN page 1 • VEN SANGMO’S 20TH ORDINATION ANNIVERSARY pages 2+3 • STATISTI CS page 4+5 • END-OF-YEAR REVIEW pages 6+7 • KALACHAKRA 2017 pages 8+9 • COURSE OVERVIEW 2017 page 9 • SHAMATHA page 10 • ORGANICGARDEN pages 11+12 • SERA THE MOUSE...or RAT? / NEWSTICKER page 13 • RETREAT @ THOSAMLING / FRIENDOFTHOSAMLING page 14 Winter in Sidhpur: The path through the terrace fields behind THOSAMLING with the majestic Himalayan foothills, the Dhauladar Range, as a backdrop... I decided not to burn the body after walking So I decided to let her rest in the soil of Tho- Sangmo’s Column over the grounds of Thosamling. Dawa was born samling. We even made a little grave for her, in my bed, played around and grew up in Tho- where white lilies and crocusses will bloom. January 2017: A new year has begun with samling, and protected the compound fiercefully new challenges for all of us in the whole if necessary. She loved Thosamling, she loved We are confident that Dawa, along with world. the people, and everybody loved her back Queenie, her mother and Nyima, her sister who dearly. are both still with us, created and create lots of Review: 2016 I consider a bit as a transitio- merits ‘doing their job’ at Thosamling and will nal year of ups and downs. She was the love bug of Thosamling, and many have a very good rebirth, and we hope we will visitors asked if they could take her home with continue to work together for the benefit of all First the ups: We were so lucky to attend them – which was of course out of the question.