Map of the Taisho and Zen Portion of the Zokuzokyo
Total Page：16
File Type：pdf, Size：1020Kb
Load more
Recommended publications
-
After Kiyozawa: a Study of Shin Buddhist Modernization, 1890-1956
After Kiyozawa: A Study of Shin Buddhist Modernization, 1890-1956 by Jeff Schroeder Department of Religious Studies Duke University Date:_______________________ Approved: ___________________________ Richard Jaffe, Supervisor ___________________________ James Dobbins ___________________________ Hwansoo Kim ___________________________ Simon Partner ___________________________ Leela Prasad Dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of Religious Studies in the Graduate School of Duke University 2015 ABSTRACT After Kiyozawa: A Study of Shin Buddhist Modernization, 1890-1956 by Jeff Schroeder Department of Religious Studies Duke University Date:_______________________ Approved: ___________________________ Richard Jaffe, Supervisor ___________________________ James Dobbins ___________________________ Hwansoo Kim ___________________________ Simon Partner ___________________________ Leela Prasad An abstract of a dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of Religious Studies in the Graduate School of Duke University 2015 Copyright by Jeff Schroeder 2015 Abstract This dissertation examines the modern transformation of orthodoxy within the Ōtani denomination of Japanese Shin Buddhism. This history was set in motion by scholar-priest Kiyozawa Manshi (1863-1903), whose calls for free inquiry, introspection, and attainment of awakening in the present life represented major challenges to the -
Mahayana Buddhism: the Doctrinal Foundations, Second Edition
9780203428474_4_001.qxd 16/6/08 11:55 AM Page 1 1 Introduction Buddhism: doctrinal diversity and (relative) moral unity There is a Tibetan saying that just as every valley has its own language so every teacher has his own doctrine. This is an exaggeration on both counts, but it does indicate the diversity to be found within Buddhism and the important role of a teacher in mediating a received tradition and adapting it to the needs, the personal transformation, of the pupil. This divers- ity prevents, or strongly hinders, generalization about Buddhism as a whole. Nevertheless it is a diversity which Mahayana Buddhists have rather gloried in, seen not as a scandal but as something to be proud of, indicating a richness and multifaceted ability to aid the spiritual quest of all sentient, and not just human, beings. It is important to emphasize this lack of unanimity at the outset. We are dealing with a religion with some 2,500 years of doctrinal development in an environment where scho- lastic precision and subtlety was at a premium. There are no Buddhist popes, no creeds, and, although there were councils in the early years, no attempts to impose uniformity of doctrine over the entire monastic, let alone lay, establishment. Buddhism spread widely across Central, South, South-East, and East Asia. It played an important role in aiding the cultural and spiritual development of nomads and tribesmen, but it also encountered peoples already very culturally and spiritually developed, most notably those of China, where it interacted with the indigenous civilization, modifying its doctrine and behaviour in the process. -
On the Penetration of Dharmakya and Dharmadesana -Based on the Different Ideas of Dharani and Tathagatagarbha
On the Penetration of Dharmakya and Dharmadesana -based on the different ideas of dharani and tathagatagarbha- Kakusho U jike We can recognize many developements of the Buddhakaya theory in the evo- lution of Mahayana thought systems which are related to various doctrines such as the Vi jnanavada, etc. In my opinion, the Buddhakaya theory stressed how the Bodhisattvas or any living being can meet the eternal Buddha and enjoy the benefits of instruction on enlightenment from him. In the Mahayana, the concept of truth also developed parallel with the Bud- dhakaya theory and the most important theme for the Mahayanist is how to understand the nature of the Buddha who became one with the truth (dharma- kaya). That is to say, the problem of how to realize the truth is the same pro- blem of how to meet the eternal Buddha with the joy of uniting oneself with the realm of the Buddha's enlightenment (dharmadhatu). In this situation one's faculties are always tested in the effort to encounter and understand the real teaching of the Buddha, because the truth revealed by the Buddha is quite high and deep, going beyond the intellect of ordinary people The Buddha's teaching is understood only by eminent Bodhisattvas who possess the super power of hearing the subtle voice of the Buddha. One of the excellent means of the Bodhisattvas for hearing, memorizing, and preaching etc., the teachings of the Buddha is considered to be the dharani. Dharani seemed to appear at first in the Prajnaparamita-sutras or in other Sutras having close relation to theme). -
The Buddhist Conception of Reality
View metadata, citation and similar papers at core.ac.uk brought to you by CORE The Buddhist Conception of Reality Daisetz T. Suzuki There is one question every earnest-minded man will ask as soon as he grows old, or rather, young enough to reason about things, and that is: “Why are we here?” or “What is the significance of life here?” The question may not always take this form; it will vary according to the surroundings and circum stances in which the questioner may happen to find himself. Once up to the horizon of consciousness, this question is quite a stubborn one and will not stop disturbing one’s peace of mind. It will insist on getting a satisfactory answer one way or another. This inquiry after the significance or value of life is no idle one, and no verbal quibble will gratify the inquirer for he is ready to give his life for it. We fre quently hear in Japan of young men committing suicide, despairing at their inability to solve the question. While this is a hasty and in a way cowardly deed, they are so upset that they do not know what they are doing; they are altogether beside themselves. This questioning about the significance of life is tantamount to seeking after ultimate reality. Ultimate reality may sound to some people too philosophical and they may regard it as of no concern to them. They may regard it outside their domain of interest, and the subject I am going to speak about tonight is liable to be put aside as belonging to the professional business of a class of peo ple known as philosophers. -
True Words, Silence, and the Adamantine Dance on Japanese Mikkyo and the Formation of the Shingon Discourse
Japanese Journal of Religious Studies 1994 21/4 True Words, Silence, and the Adamantine Dance On Japanese Mikkyo and the Formation of the Shingon Discourse Fabio R am b e lli This paper deals with Japanese esoteric Buddhism (Mikkyo), in particular the Shingon tradition, as it relates to the emergence of new and peculiar epistemological concerns. Through a discussion of the kenmitsu system outlined by Kuroda Toshio，the paper first situates Mikkyo within the reli gious and institutional framework of medieval Japan, underlining its lim- inal and heterological nature as both an institutionalized discourse and a reservoir of oppositional possibilities. The paper then analyzes the forma tion of Shingon orthodoxy as an attempt to systematize the Tantric field in Japan through a re-organization of preexisting religious doctrines and practices. Special attention is given to the actual articulation of the ken mitsu episteme and its orders of significance. Finally, the paper outlines some fundamental epistemological tenets of Mikkyo discourse. Though it focuses on Shingon discourse and orthodoxy, this paper confronts basic epistemic assumptions and discursive practices common to the multi farious forms of esoteric Buddhism in Japan. The purpose of this paper is to describe the discourse of Japanese esoteric Buddhism (particularly the Shingon 具百 tradition) as it developed in conjunction with the emergence of a distinctive form of philosophical reflection on signs and the formation of a corpus of An earlier draft of this essay, entitled “Kenmitsu Episteme and Mikkyo Heterology: On the Semiotic Doctrines and Practices in Medieval Japan,” was presented at the 45th Annual Meeting of the Association for A sian Studies, Los Angeles, March 1993. -
Healing and Self-Healing Through White Tara
HEALING AND SELF-HEALING THROUGH WHITE TARA Kyabje Gehlek Rimpoche Spring retreat teachings, The Netherlands 1995 Winter retreat vajrayana teachings, US 1996-7 A Jewel Heart Transcript ACKNOWLEDGEMENTS Part I of this edition is the transcription of the teachings on White Tara, Healing and selfhealing, that Kyabje Gelek Rinpoche gave during the spring retreat 1995 in Nijmegen, The Netherlands. Part II are the vajrayana teachings on the practice of White Tara, taught by Rinpoche during the spring of 1995 in Nijmegen, a vajrayana weekend in Ann Arbor 1995, and the winterretreats 1996/97 en 1997/98 in the US. Part II is restricted; what is taught can only be practiced by those who’ve received full initiation in either Avalokiteshvara or in any maha annuttara yoga tantra. (A Tara long-life initiation – which actually is a blessing – is not what is meant here). Because of this restriction, part I has been published separately. The transcript is updated since the 4th edition. In particular it got a number of features that facilitate studying this worthwhile practice. A glossary, a list of literature and an index are provided. Images related to the teachings have been added. References to other literature have been made. Cross-references between the sutrayana- and the vajrayana part may help clarify difficulties. For easy study additional small headings have been made. The teachings of Part I were transcribed by several Jewel Heart friends in the Netherlands. The vajrayana teachings have been transcribed by Hartmut Sagolla. The drawing of Buddha Shakyamuni and those of the mudras were made by Marian van der Horst, those of the life-chakras by Piet Soeters. -
41. Buddhism As the Buddha's Perfect and Wholly Complete Education
Verse of Praising the Buddha The Buddha is the Supreme One Both in heavens and on earth. So is he without comparison In the ten directions of space. Among all things in the world That I can possibly see, No other beings can ever be Comparable with the Buddha. Verse of Praising the Buddha The Buddha is the Supreme One Both in heavens and on earth. So is he without comparison In the ten directions of space. Among all things in the world That I can possibly see, No other beings can ever be Comparable with the Buddha. An Illustration of Buddha’s speaking of the Ten Dharma Realms Pratyekabuddhas Buddhas Bodhisattvas Deities Sravakas MIND Humans Asuras Animals Hungry Ghosts Hell Explaining in words the Illustration of Buddha’s speaking of the Ten Dharma Realms Knowing that dharmadhātu is one mind, and having accomplished the three The Realm of kinds of enlightenment with tens of thousands of virtues is the mind of a next Buddhas— Buddha. The Realm of Keeping altruism in mind, broadly cultivating the six paramitas, and practicing Bodhisattvas— the Middle Path is the mind of a bodhisattva. Practicing in the way of the four noble truths, knowing what suffering is and The Realm of how to end its aggregation, being eager for nirvana and cultivating the Way Sravakas— to reach it is the mind of an arhat. Apprehending the twelve nidanas, keeping substance of things in mind, The Realm of being awakened to Void, and enjoying being alone and quiet is the mind of a Pratyekabuddhas— pratyekabuddha. -
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. -
Tragédia Mais Gloriosa Que Dolorosa» O Discurso Missionário Sobre A
«Tragédia mais Gloriosa que Dolorosa» O Discurso Missionário sobre a Perseguição aos Cristãos Tese apresentada para cumprimento dos requisitos necessários à obtenção do no Regime Tokugawa na Imprensa Europeia grau de Doutor em História dos Descobrimentos e da Expansão Portuguesa, realizada sob a orientação científica de João(1598 Paulo –Oliveira 1650 e) Costa e Ana Isabel Buescu Ana Cantante Mota Fernandes Pinto Apoio financeiro do POCTI no âmbito do III Quadro Comunitário de Apoio. Tese de(SFRH/BD/4927/2001) Doutoramento em História dos Descobrimentos e da Expansão Portuguesa Abril, 2014 DECLARAÇÕES Ao António Pela tolerância ao martírio. AGRADECIMENTOS Foram várias as instituições e as pessoas que me apoiaram e contribuíram para esta dissertação de doutoramento. Ao Professor João Paulo Costa, meu mestre e orientador, devo o interesse pelo Japão e a confiança que, ao longo dos anos, depositou em mim. À Professora Ana Isabel Buescu, minha co-orientadora, agradeço as novas perspectivas de análise e uma palavra de sincero reconhecimento pela leitura atenta deste trabalho. Sem Fundação para a Ciência e Tecnologia, que me concedeu uma bolsa de doutoramento e apoiou as minhas deslocações às principais bibliotecas europeias, e sem o Centro de História de Além Mar (CHAM), com o seu ambiente académico estimulante, esta dissertação este trabalho não se teria realizado. Aos amigos, agradeço em particular a Liam Brockey e a Manuel Lobato, a quem devo as observações inteligentes, a João Teles, pelas perspectivas históricas inspiradoras, e à Alexandra Curvelo, cujo rigor científico procurei mimetizar. À Mariana Magalhães, à Helena Barros e à Inês Versos agradeço o empurrão final nos aspectos informáticos e logísticos. -
Inventing Chinese Buddhas: Identity, Authority, and Liberation in Song-Dynasty Chan Buddhism
Inventing Chinese Buddhas: Identity, Authority, and Liberation in Song-Dynasty Chan Buddhism Kevin Buckelew Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Graduate School of Arts and Sciences COLUMBIA UNIVERSITY 2018 © 2018 Kevin Buckelew All rights reserved Abstract Inventing Chinese Buddhas: Identity, Authority, and Liberation in Song-Dynasty Chan Buddhism Kevin Buckelew This dissertation explores how Chan Buddhists made the unprecedented claim to a level of religious authority on par with the historical Buddha Śākyamuni and, in the process, invented what it means to be a buddha in China. This claim helped propel the Chan tradition to dominance of elite monastic Buddhism during the Song dynasty (960–1279), licensed an outpouring of Chan literature treated as equivalent to scripture, and changed the way Chinese Buddhists understood their own capacity for religious authority in relation to the historical Buddha and the Indian homeland of Buddhism. But the claim itself was fraught with complication. After all, according to canonical Buddhist scriptures, the Buddha was easily recognizable by the “marks of the great man” that adorned his body, while the same could not be said for Chan masters in the Song. What, then, distinguished Chan masters from everyone else? What authorized their elite status and granted them the authority of buddhas? According to what normative ideals did Chan aspirants pursue liberation, and by what standards did Chan masters evaluate their students to determine who was worthy of admission into an elite Chan lineage? How, in short, could one recognize a buddha in Song-dynasty China? The Chan tradition never answered this question once and for all; instead, the question broadly animated Chan rituals, institutional norms, literary practices, and visual cultures. -
Cinta, Seks Dan Pernikahan 19
Cinta, Seks Dan Pernikahan 1 Cinta, Seks Dan Pernikahan “Hidup bersama-sama di kehidupan lalu dan karena kebajikan dalam kehidupan kali ini, cinta lahir bagaikan teratai di atas air. Dengan hidup bersama, dengan pandangan, dengan senyuman, cinta lahir di antara pria dan wanita. Ketika cinta masuk ke dalam pikiran maka hati menjadi gembira.” (Sang Buddha, Mahavastu Avadana) 2 Cinta, Seks Dan Pernikahan KATA PENGANTAR Puji syukur atas berkah dari Triratna [Buddha, Dharma, Sangha], sehingga penulis dapat menyelesaikan tulisan ini. Tulisan ini tidak akan terlalu memberikan kajian detail mengenai cinta dan pernikahan. Pada tulisan kali ini, penulis berusaha untuk menyajikan kutipan-kutipan dari kitab Buddhis yang isinya bagaimana menjalani kehidupan cinta, seks dan pernikahan yang sesuai dengan Dharma serta penjelasan singkat penulis. Dan tanpa disadari, kutipan-kutipan sutra tersebut dengan sendirinya sudah memberikan penjelasan yang cukup detail. Dalam mengutip teks-teks, penulis mengambil dari teks-teks Theravada, Sarvastivada, Mahasanghika, Vatsiputriya, Pudgalavadin, Mulasarvastivada, Mahayana dan Vajrayana, sehingga dengan demikian anjuran Sang Buddha yang sesungguhnya, dapat ditemukan, selain juga menjunjung prinsip Ekayana. Penulis sendiri ketika menulis karya ini menjadi sadar, bahwa kitab Buddhis adalah kitab agama yang paling banyak menceritakan tentang cinta dibanding dengan kitab- kitab agama lain. Anjuran mengenai bagaimana melangsungkan kehidupan suami istri yang harmonis ataupun menjalankan kehidupan cinta yang romantis namun -
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.