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Mahamayuri Vidyarajni Sadhana” E‐Book
ACKNOWLEDGEMENTS The Padmakumara website would like to gratefully acknowledge the following individuals for contributing to the production of “Mahamayuri Vidyarajni Sadhana” e‐book. Translator: Alice Yang, Zhiwei Editor: Jason Yu Proofreader: Renée Cordsen, Jackie Ho E‐book Designer: Alice Yang, Ernest Fung The Padmakumara website is most grateful to Living Buddha Lian‐sheng for transmitting such precious dharma. May Living Buddha Lian‐sheng always be healthy and continue to teach and liberate beings in samsara. May all sentient beings quickly attain Buddhahood. Om Guru Lian‐Sheng Siddhi Hum. Exhaustive research was undertaken to ensure the content in this e‐book is accurate, current and comprehensive at publication time. However, due to differing individual interpreting skills and language differences among translators and editors, we cannot be responsible for any minor wording discrepancies or inaccuracies. In addition, we cannot be responsible for any damage or loss which may result from the use of the information in this e‐book. The information given in this e‐book is not intended to act as a substitute for the actual lineage and transmission empowerments from H.H. Living Buddha Lian‐sheng or any authorized True Buddha School master. If you wish to contact the author or would like more information about the True Buddha School, please write to the author in care of True Buddha Quarter. The author appreciates hearing from you and learning of your enjoyment of this e‐book and how it has helped you. We cannot guarantee that every letter written to the author can be answered, but all will be forwarded. -
The Kasāya Robe of the Past Buddha Kāśyapa in the Miraculous Instruction Given to the Vinaya Master Daoxuan (596~667)
中華佛學學報第 13.2 期 (pp.299-367): (民國 89 年), 臺北:中華佛學研究所,http://www.chibs.edu.tw Chung-Hwa Buddhist Journal, No. 13.2, (2000) Taipei: Chung-Hwa Institute of Buddhist Studies ISSN: 1017-7132 The Kasāya Robe of the Past Buddha Kāśyapa in the Miraculous Instruction Given to the Vinaya Master Daoxuan (596~667) Koichi Shinohara Professor, McMaster University Summary Toward the end of his life, in the second month of the year 667, the eminent vinaya master Daoxuan (596~667) had a visionary experience in which gods appeared to him and instructed him. The contents of this divine teaching are reproduced in several works, such as the Daoxuan lüshi gantonglu and the Zhong Tianzhu Sheweiguo Zhihuansi tujing. The Fayuan zhulin, compiled by Daoxuan's collaborator Daoshi, also preserves several passages, not paralleled in these works, but said to be part of Daoxuan's visionary instructions. These passages appear to have been taken from another record of this same event, titled Daoxuan lüshi zhuchi ganying ji. The Fayuan zhulin was completed in 668, only several months after Daoxuan's death. The Daoxuan lüshi zhuchi ganying ji, from which the various Fayuan zhulin passages on Daoxuan's exchanges with deities were taken, must have been compiled some time between the second lunar month in 667 and the third month in the following year. The quotations in the Fayuan zhulin from the Daoxuan lüshi zhuchi ganying ji take the form of newly revealed sermons of the Buddha and tell stories about various objects used by the Buddha during his life time. -
Informed Textual Practices?
INFORMED TEXTUAL PRACTICES? INFORMED TEXTUAL PRACTICES? A STUDY OF DUNHUANG MANUSCRIPTS OF CHINESE BUDDHIST APOCRYPHAL SCRIPTURES WITH COLOPHONS By RUIFENG CHEN, B.Ec., M.A. A Thesis Submitted to the School of Graduate Studies in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy McMaster University © by Ruifeng Chen, September 2020 McMaster University DOCTOR OF PHILOSOPHY (2020) Hamilton, Ontario (Religious Studies) TITLE: Informed Textual Practices? A Study of Dunhuang Manuscripts of Chinese Buddhist Apocryphal Scriptures with Colophons AUTHOR: Ruifeng Chen B.Ec. (Zhejiang Normal University) M.A. (Zhejiang Normal University) SUPERVISOR: Professor James A. Benn, Ph.D. NUMBER OF PAGES: xv, 342 ii ABSTRACT Taking Buddhist texts with colophons copied at Dunhuang (4th–10th century C.E.) as a sample, my dissertation investigates how local Buddhists used Chinese Buddhist apocrypha with respect to their contents, and whether they employed these apocrypha differently than translated Buddhist scriptures. I demonstrate that not all of the practices related to Buddhist scriptures were performed simply for merit in general or that they were conducted without awareness of scriptures’ contents. Among both lay Buddhist devotees and Buddhist professionals, and among both common patrons and highly-ranking officials in medieval Dunhuang, there were patrons and users who seem to have had effective approaches to the contents of texts, which influenced their preferences of scriptures and specific textual practices. For the patrons that my dissertation has addressed, apocryphal scriptures did not necessarily meet their needs more effectively than translated scriptures did. I reached these arguments through examining three sets of Buddhist scriptures copied in Dunhuang manuscripts with colophons. -
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. -
Linking Khotan and Dūnhuáng: Buddhist Narratives in Text and Image
5 (2018) Article 6: 250–311 Linking Khotan and Dūnhuáng: Buddhist Narratives in Text and Image CHRISTOPH ANDERL Department of Languages and Cultures, Ghent University, Belgium This contribution to Entangled Religions is published under the Creative Commons Attribution 4.0 International Public License (CC BY 4.0 International). The license can be accessed at https://creativecommons.org/licenses/by/4.0/legalcode. © 2018 Christoph Anderl Entangled Religions 5 (2018) http://dx.doi.org./10.13154/er.v5.2018.250–311 Christoph Anderl Linking Khotan and Dūnhuáng: Buddhist Narratives in Text and Image1 CHRISTOPH ANDERL Ghent University ABSTRACT In the propagation and spread of Buddhism throughout Asia, jātaka and avadāna narratives played a decisive role, both in the form of texts and iconographical representations. In this paper I will focus on another set of narratives which enjoyed great popularity in the Dūnhuáng area during the later Tang and Five Dynasties period, dealing with historical projections concerning the origin and transmission of Buddhism. In this stories, “Auspicious Statues” (ruìxiàng 瑞像) play a key role. These “living” statues were thought to have moved from Indian monasteries to Khotan and other regions, serving as agents of the transmission of the Dharma in these areas. Besides reflecting religious key concern during that period, the historical narratives on the spread of Buddhism also give witness to the close diplomatic and family relations between Dunhuang and the Kingdom of Khotan during that period. KEY WORDS Mogao caves; Auspicious Statues; 瑞像; Khotan; Dunhuang; Buddhist narratives; transmission of Buddhism; localization of Buddhism; Oxhead Mountain; 牛頭山 1 This paper was presented at the workshop “Ancient Central Asian Networks. -
The Teaching of Buddha”
THE TEACHING OF BUDDHA WHEEL OF DHARMA The Wheel of Dharma is the translation of the Sanskrit word, “Dharmacakra.” Similar to the wheel of a cart that keeps revolving, it symbolizes the Buddha’s teaching as it continues to be spread widely and endlessly. The eight spokes of the wheel represent the Noble Eightfold Path of Buddhism, the most important Way of Practice. The Noble Eightfold Path refers to right view, right thought, right speech, right behavior, right livelihood, right effort, right mindfulness, and right meditation. In the olden days before statues and other images of the Buddha were made, this Wheel of Dharma served as the object of worship. At the present time, the Wheel is used internationally as the common symbol of Buddhism. Copyright © 1962, 1972, 2005 by BUKKYO DENDO KYOKAI Any part of this book may be quoted without permission. We only ask that Bukkyo Dendo Kyokai, Tokyo, be credited and that a copy of the publication sent to us. Thank you. BUKKYO DENDO KYOKAI (Society for the Promotion of Buddhism) 3-14, Shiba 4-chome, Minato-ku, Tokyo, Japan, 108-0014 Phone: (03) 3455-5851 Fax: (03) 3798-2758 E-mail: [email protected] http://www.bdk.or.jp Four hundred & seventy-second Printing, 2019 Free Distribution. NOT for sale Printed Only for India and Nepal. Printed by Kosaido Co., Ltd. Tokyo, Japan Buddha’s Wisdom is broad as the ocean and His Spirit is full of great Compassion. Buddha has no form but manifests Himself in Exquisiteness and leads us with His whole heart of Compassion. -
Verena Ziegler: a Preliminary Report on the Life of Buddha Śākyamuni In
asianart.com | articles Asianart.com offers pdf versions of some article for the convenience of our visitors and readers. These files should be printed for personal use only. Note that when you view the pdf on your computer in Adobe reader, the links to main image pages will be active: if clicked, the linked page will open in your browser. This article can be viewed online at: http://asianart.com/articles/ziegler A preliminary report on the life of Buddha Śākyamuni In the murals of the circumambulatory of the Prajñāpāramitā chapel in Zha lu* by Verena Ziegler (click on the small image for full screen image with captions) “I think you are also of the opinion that In order better to appreciate works of art, It is not unnecessary to understand them; And that the first thing one has got to do, After having duly admired their beauty, Is to identify the subjects they represent.” Alfred Foucher[1] The life of Buddha Śākyamuni in Indian and Tibetan art: “The most important themes in Indian Buddhist narrative painting are the life (avadāna) and previous lives (jātaka) of Śākyamuni ”, as Klimburg-Salter has stated.[2] The pictorial narrative of Buddha's life developed in India in a context where the believers were familiar with Indian philosophical concepts and religious methods. As the present worldly existence is just one of numerous existences, the individual life is not of primary concern. More important for Indian Buddhists was the spiritual development of Buddha Śākyamuni towards his Enlightenment. Due to the importance of pilgrimage in India the episodes from his life were coupled with the geographic place where they occurred. -
Prayer Beads in Japanese Soto Sect
4 Prayer Beads in Japanese Sōtō Zen Michaela Mross WHen a lay parishioner visits a Buddhist temple, he or she usually car- ries a Buddhist rosary.1 It marks a parishioner versus the occasional visi- tor and is considered a necessary item of proper attire. For most Japanese, not wearing a rosary when putting the hands in prayer or reverence seems to be improper.2 Likewise, the official webpage of the Sōtō Zen school instructs lay followers to not forget prayer beads when attending funerals or memorial services. Parishioners should further put a rosary on the lowest shelf of their home altar, ready to be used during prayers.3 Also, the members of the choirs singing Buddhist hymns at Sōtō tem- ples wear short rosaries while singing and playing a bell. Thus, prayer beads serve “as sources of identification,” to borrow John Kieschnick’s words.4 The rosary is an especially interesting object because— besides the robe or o- kesa— “prayer beads are kept closer to the practitioner than any other ritual object. They become physical evidence of faith, devotion, and practice.”5 In contrast to Tendai, Shingon, or Pure Land clerics, Sōtō clerics rarely use prayer beads in ritual settings. Moreover, images of Zen masters usu- ally do not depict monks or nuns holding prayer beads; instead, a fly-whisk or another kind of staff signifies their status as a Zen cleric. Therefore, Buddhist rosaries are typically not associated with Zen. Nevertheless, prayer beads have been used for various purposes in the Sōtō school as well. This chapter aims to illuminate some of the functions and interpre- tations of the rosary in Japanese Sōtō Zen. -
Buddhacarita
CLAY SANSKRIT LIBRARY Life of the Buddka by AsHvaghosHa NEW YORK UNIVERSITY PRESS & JJC EOUNDATION THE CLAY SANSKRIT LIBRARY FOUNDED BY JOHN & JENNIFER CLAY GENERAL EDITORS RICHARD GOMBRICH SHELDON POLLOCK EDITED BY ISABELLE ONIANS SOMADEVA VASUDEVA WWW.CLAYSANSBCRITLIBRARY.COM WWW.NYUPRESS.ORG Copyright © 2008 by the CSL. All rights reserved. First Edition 2008. The Clay Sanskrit Library is co-published by New York University Press and the JJC Foundation. Further information about this volume and the rest of the Clay Sanskrit Library is available at the end of this book and on the following websites: www.ciaysanskridibrary.com www.nyupress.org ISBN-13: 978-0-8147-6216-5 (cloth : alk. paper) ISBN-10: 0-8147-6216-6 (cloth : alk. paper) Artwork by Robert Beer. Typeset in Adobe Garamond at 10.2$ : 12.3+pt. XML-development by Stuart Brown. Editorial input from Linda Covill, Tomoyuki Kono, Eszter Somogyi & Péter Szântà. Printed in Great Britain by S t Edmundsbury Press Ltd, Bury St Edmunds, Suffolk, on acidffee paper. Bound by Hunter & Foulis, Edinburgh, Scotland. LIFE OF THE BUDDHA BY ASVAGHOSA TRANSLATED BY PATRICK OLIVELLE NEW YORK UNIVERSITY PRESS JJC FOUNDATION 2008 Library of Congress Cataloging-in-Publication Data Asvaghosa [Buddhacarita. English & Sanskrit] Life of the Buddha / by Asvaghosa ; translated by Patrick Olivelle.— ist ed. p. cm. - (The Clay Sanskrit library) Poem. In English and Sanskrit (romanized) on facing pages. Includes bibliographical references and index. ISBN-13: 978-0-8147-6216-5 (cloth : alk. paper) ISBN-10: 0-8147-6216-6 (cloth : alk. paper) 1. Gautama Buddha-Poetry. I. Olivelle, Patrick. II. -
Íakra and the Destruction of Craving–
Íakra and the Destruction of Craving – A Case Study in the Role of Íakra in Early Buddhism ∗ Anålayo Introduction In the previous issue of the Indian International Journal of Buddhist Studies , I had taken a brief look at Indra’s role in early Buddhism in the context of a discussion mainly concerned with the arahant Bakkula. 1 With the present paper I further explore this role, based on a study of the Saµyukta-ågama counterpart to the C¨¬ataˆhåsa∫khaya-sutta of the Majjhima-nikåya . The discourse in question records a visit paid by Mahåmaudgalyåyana to Indra’s heaven. During this visit, the complacent attitude of the ruler of the gods is stirred by a feat of supernormal power performed by the visiting monk. A closer study of the discourse bring to light its underlying humour and shows how the ancient Indian god Indra has been ‘included’ in the thought-world of early Buddhism in order to deliver a doctrinally central teaching on the importance of the destruction of craving.2 At the background of the role assumed in this way by Indra stands a transformation undergone by the ancient Indian warrior god, the slayer of V®tra, 3 who in early Buddhist texts has become a peaceful and devoted Buddhist disciple by the name of Íakra (Sakka).4 ∗ Centre for Buddhist Studies, University of Hamburg, Germany; Dharma Drum Buddhist College, Taiwan. 1 Anålayo (2010). 2 As already mentioned in Anålayo (2010: 2), the role of Indra in early Buddhist texts can be understood as exemplifying a mode of thought that has been referred to as “inclusivism”, on which cf. -
Gautama Buddha - the Enlightened World-Teacher
GAUTAMA BUDDHA - THE ENLIGHTENED WORLD-TEACHER Manila! Patel, Istanbul. The subject of this essay is "Gautama Buddha - The Enlight• ened World-Teacher". He who is not only "the Light of Asia" but one of the foremost leaders of humanity, has left, unfortunately for us, no direct evidence of his personal life, nor any verbatim report of his own utterances. This, however, is in perfect tune with the unique attitude of Indian saints and sages towards the story of their individual life. In order to let the truth they sought shine in its pristine purity they maintained a studied silence on the events of their temporal existence and environ• ment. For our knowledge of the life and thought of the Buddha we have, therefore, to depend on what his immediate and later followers have recorded here and there in the Buddhist scriptures. Among these the Pali canon of the Sthaviravadins is most useful for our purpose. The Tripitakas, or the "Three Baskets of the Law" of this canon, were pro• bably compiled and completed by 241 B.C. They contain, therefore, the earliest and most reliable record of the doings and sayings of the Buddha, known to us at the moment. The traditional story thus built up from the disjointed details gleaned from the Pali canon may not appear entirely unvarnished to modern higher criticism. Admittedly it is diffi• cult to steer clear of the imaginary accretions and mythical legends thai have grown round the life of the Buddha during the many decades subsequent to his death. The story is, nevertheless, highly important and effective in its having exercised a vast and vibrant influence upon the ideals and actions of countless millions all over Asia for the last twenty- five centuries indeed. -
The Stūpa of Bharhut
CORNELL UNIVERSITY LIBRARY GIFT OF Alexander B. Griswold FINE ARTS Cornell Univ.;rsily Library NA6008.B5C97 The stupa of Bharhut:a Buddhist monumen 3 1924 016 181 111 ivA Cornell University Library Al The original of this bool< is in the Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31 92401 6181111 ; THE STUPA OF BHARHUT: A BUDDHIST MONUMENT ORNAMENTED WITH NUMEROUS SCULPTURES ILLUSTRATIVE OF BTJDDHIST LEGEND AND HISTOEY IN THE THIRD CENTURY B.C. BY ALEXANDER CUNNINGHAM, C.S.I., CLE., ' ' ' ^ MAJOE GENERAL, EOYAL ENGINEERS (BENGAL, RETIRED). DIRECTOR GENERAL ARCHffiOLOGICAL SURVEY OF INDIA. " In the sculptures ancL insorvptions of Bharliut we shall have in future a real landmarh in the religious and literary history of India, and many theories hitherto held hy Sanskrit scholars will have to he modified accordingly."— Dr. Max Mullee. UlM(h hu Mw af i\( Mx(hx^ tii ^tate Ux %nVm in €mml LONDON: W^ H. ALLEN AND CO., 13, WATERLOO PLACE, S.W. TRUBNER AND CO., 57 & 59, LUDGATE HILL; EDWARD STANFORD, CHARING CROSS; W. S. WHITTINGHAM AND CO., 91, GRACECHURCH STREET; THACKER AND CO., 87, NEWGATE STREET. 1879. CONTENTS. page E.—SCULPTURED SCENES. PAGE PREFACE V 1. Jata^as, oe pebvious Bieths of Buddha - 48 2. HisTOEicAL Scenes - - - 82 3. Miscellaneous Scenes, insceibed - 93 I.—DESCRIPTION OF STUPA. 4. Miscellaneous Scenes, not insceibed - 98 1. Position of Bhakhut 1 5. HuMOEOUS Scenes - - - 104 2. Desckipiion of Stupa 4 F.— OF WORSHIP 3. Peobable Age of Stupa - 14 OBJECTS 1.