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The Mahāyana Sūtra the Distinctively Vast Previous Prayers of the Ārya
The Mahāyana Sūtra known as The Distinctively Vast Previous Prayers Of The Ārya Bhagavān Medicine Guru Vaidūryaprabhā (The Medicine Buddha Sūtra) translation by Annie Bien Medicine Guru Vaidūryaprabhā Full Title: In Indian language: ārya-bhagavān-bhaiṣajyaguru-vaiḍūrya-prabhasya-pūrva- praṇidhāna-viśeṣa-vistara-nāma-mahāyāna-sūtra In Tibetan language: 'phags pa bcom ldan 'das sman gyi bla bai dur ya'i 'od kyi sngon gyi smon lam gyi khyad par rgyas pa zhes bya ba theg pa chen po'i mdo In English: The Mahāyana Sūtra Known as The Distinctively Vast Previous Prayers of the Ārya Bhagavān Medicine Guru Vaidūryaprabhā Degé Kangyur Toh 504, vol. 87 (rgyud da), folios 274a1–283b7 Translation by Annie Bien © 2018 Translation by Annie Bien 2 Medicine Guru Vaidūryaprabhā Contents Summary 4 Acknowledgments 4 The Translation 5 Bibliography 19 Translation by Annie Bien 3 Medicine Guru Vaidūryaprabhā Summary The Buddha has been traveling and arrives in Vaiśāli. He remains there to teach his sangha of monks, bodhisattvas, and multitude of sentient beings how to purify their karmic obscurations, safeguard their lives, and have a better rebirth through knowing the name of the Medicine Guru Vaidūryaprabhā. Acknowledgments Thanks to my compassionate and kind teacher, Khyongla Rato Rinpoche for asking me to translate this sūtra for our class at the Tibet Center. This translation is also dedicated to His Holiness the Dalai Lama. Many thanks to my enthusiastic advisors, Paul Hackett and Geshe Dorji Damdul, and my dear husband for his help on the graphics, Paul Merwin. Translation by Annie Bien 4 Medicine Guru Vaidūryaprabhā The Translation Sanskrit homage: oṁ namaḥ sarvajñāya | namo bhagavatebhaiṣajyaguruvaidūryaprabharājāya tathāgatāya Om. -
THE RELIGIOUS and SOCIAL SIGNIFICANCE of CHENREZIG in VAJRĀYANA BUDDHISM – a Study of Select Tibetan Thangkas
SSamaama HHaqaq National Museum Institute, of History of Art, Conservation and Museology, New Delhi THE RELIGIOUS AND SOCIAL SIGNIFICANCE OF CHENREZIG IN VAJRĀYANA BUDDHISM – A Study of Select Tibetan Thangkas INTRODUCTION he tradition of thangkas has earned itself the merit of pioneering Tibetan art in the 21st century. The purpose behind the effulgent images Tis not to simply lure worshippers with their exuberant colours and designs; it also follows an intricate system of iconometric and iconologic principles in order to beseech the benefaction of a particular deity. As a result, a thangka is worshipped as a didactic ‘visual aid’ for Tibetan Buddhist reli- gious practices. Tracing the origin of the artistic and socio-cultural practices behind a thangka recreates a texture of Central Asian and Indian influences. The origin of ceremonial banners used all across Central Asia depicts a similar practice and philosophy. Yet, a close affinity can also be traced to the Indian art of paṭa painting, which was still prevalent around the eastern province of India around the Pala period.1) This present paper discusses the tradition of thangka painting as a medium for visualisation and a means to meditate upon the principal deity. The word thangka is a compound of two words – than, which is a flat surface and gka, which means a painting. Thus, a thangka represents a painting on a flat sur- 1) Tucci (1999: 271) “Pata, maṇḍala and painted representation of the lives of the saints, for the use of storytellers and of guides to holy places, are the threefold origin of Tibetan tankas”. -
Buddhapada and the Bodhisattva Path
Contents List of Figures 7 Foreword 9 Michael Zimmermann and Steffen Döll Introduction 11 1 Seeing the Footprint 15 1.1 Introduction 15 1.2 Translation 17 1.3 The Nature of an Awakened One 20 1.4 The Different Footprints 23 1.5 Problems with Marks on the Footprint 27 1.6 The Thousand Spokes 30 1.7 The Wheel 36 1.8 Summary 41 2 A Vision of the Thirty-two Marks 43 2.1 Introduction 43 2.2 Translation 44 2.3 The Webbed Feet and the Protuberance 51 2.4 The Buddha’s Footprints on the Stairs from Heaven 55 2.5 The Buddha’s General Appearance 57 2.6 The Significance of the Thirty-two Marks 61 2.7 The Thirty-two Marks as Brahminical Lore 63 2.8 Summary 68 3 The Great Lineage of Buddhas 71 3.1 Introduction 71 3.2 Translation 75 3.3 Visual Elements in the Description of Vipaśyin 84 3.4 The Marks and dharmatā 87 3.5 The Birth of a Buddha 89 3.6 Seeing the Marks as a Means of Conversion 94 3.7 Seeing the Marks as a Means of Healing 100 3.8 Summary 101 4 The Karma of the Wheel-mark 103 4.1 Introduction 103 4.2 Translation 105 4.3 Assessing the Lakkhaṇa-sutta 106 4.4 Introducing the Karmic Perspective 110 4.5 The Marks in Their Karmic Setting 113 4.6 Aspiring to Be Endowed with the Marks 122 4.7 The Marks and Masculinity 128 4.8 Summary 134 Conclusion 137 Abbreviations 141 References 143 Index 171 List of Figures Figure 1: Fragment Description of Footprint 24 Figure 2: Different Footprints 25 Figure 3: Footprints with Wheel 39 Figure 4: Worshipping the Buddha’s Footprints 40 Figure 5: Buddha with Webbed Hand 53 Figure 6: The Buddha’s Descent from Heaven 56 Figure 7: Footprints with svastikas 62 Figure 8: The Buddha and His Six Predecessors 73 Figure 9: Baby Footprints 86 Figure 10: Footprint with Birds 99 Figure 11: Footprint-Wheels with many Spokes 104 Figure 12: Lion Capital 116 Figure 13: Wheel-marks on the Feet of a Seated Buddha 127 Foreword About Hamburg Buddhist Studies Ever since the birth of Buddhist Studies in Germany more than 100 years ago, Buddhism has enjoyed a prominent place in the study of Asian reli- gions. -
WND-CD Pop-Up Glossary
THE WRITINGS OF NICHIREN DAISHONIN POP-UP GLOSSARY acharya (Skt) An honorific title meaning teacher, conferred upon a priest who guides the conduct of disciples and serves as an example to them. Abbreviations: Skt = Sanskrit; Chin = Chinese; Kor = Korean; Jpn = Japanese; b. = born; d. = died; r. = reign; n.d. = no dates; c. = circa; fl. = flourished THE WRITINGS OF NICHIREN DAISHONIN POP-UP GLOSSARY acting administrator Hojo Yoshitoki (1163–1224), the second regent of the Kamakura government. THE WRITINGS OF NICHIREN DAISHONIN POP-UP GLOSSARY administrator of priests An official rank within the Buddhist priesthood.The administrator of priests as the highest-ranking official was general supervisor over the other priests and nuns. Later the system of ranking for priests became a matter of formalism, with such titles bestowing honor but indicating no specific function or position. THE WRITINGS OF NICHIREN DAISHONIN POP-UP GLOSSARY Agama sutras A generic term for the Hinayana sutras. THE WRITINGS OF NICHIREN DAISHONIN POP-UP GLOSSARY Ajatashatru A king of the state of Magadha in India. Incited by Devadatta, he killed his father, King Bimbisara, a follower of Shakyamuni, and ascended the throne to become the most influential ruler of his time. Later he contracted a terrible disease and, in remorse for his evil acts, converted to Buddhism and supported the First Buddhist Council for the compilation of Shakyamuni’s teachings. THE WRITINGS OF NICHIREN DAISHONIN POP-UP GLOSSARY Ajitavati See Hiranyavati. THE WRITINGS OF NICHIREN DAISHONIN POP-UP GLOSSARY alaya-consciousness Also called “storehouse consciousness.” The level of consciousness where the results of one’s actions (karma), good or evil, accumulate as karmic potentials or “seeds” that later produce the results of happiness or suffering. -
Critical Sermons of the Zen Tradition Dr Hisamatsu Shin’Ichi, at Age 87
Critical Sermons of the Zen Tradition Dr Hisamatsu Shin’ichi, at age 87. Photograph taken by the late Professor Hy¯od¯o Sh¯on¯osuke in 1976, at Dr Hisamatsu’s residence in Gifu. Critical Sermons of the Zen Tradition Hisamatsu’s Talks on Linji translated and edited by Christopher Ives and Tokiwa Gishin © Editorial matter and selection © Christopher Ives and Tokiwa Gishin Chapters 1–22 © Palgrave Macmillan Ltd. Softcover reprint of the hardcover 1st edition 2002 978-0-333-96271-8 All rights reserved. No reproduction, copy or transmission of this publication may be made without written permission. No paragraph of this publication may be reproduced, copied or transmitted save with written permission or in accordance with the provisions of the Copyright, Designs and Patents Act 1988, or under the terms of any licence permitting limited copying issued by the Copyright Licensing Agency, 90 Tottenham Court Road, London W1T 4LP. Any person who does any unauthorised act in relation to this publication may be liable to criminal prosecution and civil claims for damages. The authors have asserted their rights to be identified as the authors of this work in accordance with the Copyright, Designs and Patents Act 1988. First published 2002 by PALGRAVE MACMILLAN Houndmills, Basingstoke, Hampshire RG21 6XS and 175 Fifth Avenue, New York, N.Y. 10010 Companies and representatives throughout the world PALGRAVE MACMILLAN is the global academic imprint of the Palgrave Macmillan division of St. Martin’s Press, LLC and of Palgrave Macmillan Ltd. Macmillan® is a registered trademark in the United States, United Kingdom and other countries. -
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. -
Ngoaøi Cöïc -Laïc Coøn Tònh-Ñoänaøo Khaùc Ñeåtu?
NGOAØI CÖÏC-LAÏC COØN TÒNH-ÑOÄ NAØO KHAÙC ÑEÅ TU? Nguyen Pram 1 Kinh Ñaïi Baûo-Tích, Taäp 7, Phaàn 43, Phaùp Hoäi Phoå Minh Boà-Taùt, vieát Nầy Ðại Ca Diếp! Bồ Tát có bốn phi Bồ Tát mà tợ Bồ Tát: một là tham cầu lợi dưỡng mà chẳng cầu pháp, hai là tham cầu danh xưng mà chẳng cầu phước đức, ba là tham cầu tự vui mà chẳng cứu chúng sanh để diệt pháp khổ, bốn là thích tụ họp đồ chúng mà chẳng thích xa lìa. Ðây là bốn phi Bồ Tát mà tợ Bồ Tát. Lại nầy Ðại Ca Diếp! Chẳng phải vì vô nhơn nên gọi là không mà không có tự không: tiền tết không hậu tế không trung tế cũng không. Nên y nơi không chớ y nơi nhơn. Nếu do được không bèn y nơi không thì nơi Phật pháp là thối đọa vậy. Vì thế nên, nầy Ðại Ca Diếp! Thà khởi ngã kiến chứa bằng núi Tu Di mà chẳng lấy không kiến khởi tăng thượng mạn. Tại sao vậy, vì tất cả kiến chấp do nơi không mà được thoát, nếu khởi không kiế n thì chẳng thể trừ được. Ví như y sư choNguyen thuốc khiến bịnh chuyển động, thuốc ấy ở trong thân người bịnh mà không ra ngoài, nầy Ðại Ca Diếp, ý ôngPram thế nào, người bịnh ấy được lành chẳng? - Bạch đức Thế Tôn! Không lành, thuốc ấy chẳng ra ngoài thì bịnh càng tăng. - Nầy Ðại Ca Diếp! Cũng vậy, tất cả kiến chấp duy không là có thể trừ diệt, nếu khởi không kiến thì chẳng trừ được. -
Kinh Thien Thu Thien Nhan
KINH THIÊN THỦ THIÊN NHÃN QUÁN THẾ ÂM BỒ TÁT QUẢNG ÐẠI VIÊN MÃN ĐẠI BI TÂM ÐÀ LA NI Đời Đường, Sa môn Dà Phạm Đạt Mạ1 người xứ Tây Thiên Trúc Hán dịch Việt Dịch: HT. Thiền Tâm ---o0o--- Nguồn www.quangduc.com Chuyển sang ebook 11-08-2009 Người thực hiện : Nam Thiên - [email protected] Link Audio Tại Website http://www.phapthihoi.org ---o0o--- Như thế tôi nghe, một thời đức Phật Thích Ca Mâu Ni2 ngự nơi đạo tràng Bảo Trang Nghiêm, trong cung điện của Quán Thế Âm Bồ Tát ở tại non Bổ Đà Lạc Ca3 , đức Phật ngồi nơi tòa sư tử, tòa này trang nghiêm thuần bằng vô lượng ngọc báu tạp ma ni4 , xung quanh treo nhiều tràng phan bá bảo. Khi ấy, đức Như Lai ở trên pháp tòa, sắp muốn diễn nói môn tổng trì Ðà ra ni5 , có vô lượng số Bồ Tát ma ha tát6 câu hội, các vị ấy là: Tổng Trì Vương Bồ Tát, Bảo Vương Bồ Tát, Dược Vương Bồ Tát, Dược Thượng Bồ Tát, Quán Thế Âm Bồ Tát, Đại Thế Chí Bồ Tát, Hoa Nghiêm Bồ Tát, Đại Trang Nghiêm Bồ Tát, Bảo Tạng Bồ Tát, Đức Tạng Bồ Tát, Kim Cang Tạng Bồ Tát, Hư Không Tạng Bồ Tát, Di Lặc Bồ Tát7 , Phổ Hiền Bồ Tát, Văn Thù Sư Lợi Bồ Tát8 ... Những vị Bồ Tát như thế đều là bậc quán đảnh đại pháp vương tử9 . Lại có vô lượng vô số đại Thanh văn đều là bậc A La Hán10 , tu hạnh thập địa câu hội. -
Glocalization of Buddhism 佛教全球本土化研究
STUDIES ON HUMANISTIC BUDDHISM III GLOCALIZATION OF BUDDHISM 佛教全球本土化研究 Fo Guang Shan Institute of Humanistic Buddhism, Taiwan and Nan Tien Institute, Australia THE LOCALIZATION OF MUSIC DURING THE LATE STAGES OF BUDDHISM’S SPREAD AROUND THE WORLD —A COMPARISON OF JAPANESE AND DAI BUDDHIST MUSIC Yang Minkang Associate Professor, Central Conservatory of Music Abstract This article begins with a discussion of several common elements and similar phenomena found in the history of music in the Buddhism of the Dai people of China and in Japanese Buddhism during the late stages of the spread of Buddhism around the world. Then, using these clues, the relevant documentary materials available in Chinese are used to further describe the early localization of music in Japan. Finally, based on a comparison of field surveys and relevant documentary data, a comparative analysis of these two schools of Buddhist music is made, taking into account their status and respective conditions within the opposed courses of globalization and localization, and in relation to being either a transmitter or receiver of musical ideas. Keywords: Dai people, Southern Buddhism, Northern Buddhism, Japanese Buddhism, Buddhist music, localization, globalization Buddhism originated in India and developed into the two main branches of Southern and Northern Buddhism, the latter of which further branched into Chinese and Tibetan Buddhism. In the later stage of Buddhism’s spread, several important historical phenomena and common elements relate to the Buddhism of both the Dai people of China and the Japanese people. First, both regions were at either end of the route along which Buddhism spread. The Dai region of China was the terminus of the southern route along which Buddhism spread, while Japan was the terminus of the northern one. -
The Mahāyana Sūtra the Distinctively Vast Previous Prayers of the Ārya
The Mahāyana Sūtra known as The Distinctively Vast Previous Prayers Of The Ārya Bhagavān Medicine Guru Vaidūryaprabhā (The Medicine Buddha Sūtra) Medicine Guru Vaidūryaprabhā Full Title: In Indian language: ārya-bhagavān-bhaiṣajyaguru-vaiḍūrya-prabhasya-pūrva- praṇidhāna-viśeṣa-vistara-nāma-mahāyāna-sūtra In Tibetan language: 'phags pa bcom ldan 'das sman gyi bla bai dur ya'i 'od kyi sngon gyi smon lam gyi khyad par rgyas pa zhes bya ba theg pa chen po'i mdo In English: The Mahāyana Sūtra Known as The Distinctively Vast Previous Prayers of the Ārya Bhagavān Medicine Guru Vaidūryaprabhā Degé Kangyur Toh 504, vol. 87 (rgyud da), folios 274a1–283b7 Translation by Annie Bien © 2018 D504_Bien 2 Medicine Guru Vaidūryaprabhā Contents Summary 4 Acknowledgments 4 The Translation 5 Bibliography 19 D504_Bien 3 Medicine Guru Vaidūryaprabhā Summary The Buddha has been traveling and arrives in Vaiśāli. He remains there to teach his sangha of monks, bodhisattvas, and multitude of sentient beings how to purify their karmic obscurations, safeguard their lives, and have a better rebirth through knowing the name of the Medicine Guru Vaidūryaprabhā. Acknowledgments Thanks to my compassionate and kind teacher, Khyongla Rato Rinpoche for asking me to translate this sūtra for our class at the Tibet Center. This translation is also dedicated to His Holiness the Dalai Lama. Many thanks to my enthusiastic advisors, Paul Hackett and Geshe Dorji Damdul, and my dear husband for his help on the graphics, Paul Merwin. D504_Bien 4 Medicine Guru Vaidūryaprabhā The Translation Sanskrit homage: oṁ namaḥ sarvajñāya | namo bhagavatebhaiṣajyaguruvaiḍūryaprabharājāya tathāgatāya Om. Homage to the Omniscient One. -
Yongming Yanshou: Scholastic As Chan Master
3 Yongming Yanshou : Scholastic as Chan Master Albert Welter Western discourses on Zen, highly infl uenced by the Japanese Rinzai tradition, rarely mention Yongming Yanshou (904–975). Where Yanshou’s name is mentioned, it is often used pejoratively as the antithesis of a “real” Zen master. Given Rinzai’s propensity for idealized Zen masters as convention-defying iconoclasts, this comes as no surprise. Yanshou’s reputation as a scholastic and his renown for syncretism, whether between Zen and Pure Land or between Zen and doctrinal teaching, brand him in the eyes of many as unworthy of the Zen title, prompting some to question whether he even deserves to be included among the ranks of Zen masters. In the history of Zen, Yanshou is usually dismissed as the harbinger of decline, the architect of an impure Zen that modern Zen purists have relegated to a decidedly inferior status. The Zen traditions of China, Korea, and Vietnam, however, tend to look upon Yanshou quite diff erently. Rather than being marginalized, Yanshou emerges in these traditions as a central fi gure through which indig- enous Chan, S o˘ n, and Thi ê n teachings and practices are validated. How does one come to terms with these disparate images of Yanshou? Should he be included as a Zen master? If so, what meaning does this designation carry? Any inclusion of Yanshou among the ranks of Zen masters, as this chapter argues, forces a reevaluation of the very meaning of the term Zen and how it has been commonly (mis)represented in contemporary discourse. An examination of Yanshou’s Zen identity 60 Z EN M ASTERS compels us to rethink the notion of what Zen is, and to come to terms with living Zen traditions that value Yanshou as the founding patriarch of the traditions they represent. -
Skilful Means: a Concept in Mahayana Buddhism, Second Edition
SMA01C 2 11/21/03, 10:48 AM SKILFUL MEANS ‘Skilful means’ is the key principle of the great tradition of Mahayana Buddhism. First set out extensively in the Lotus Sutra, it originates in the Buddha’s compassionate project for helping others to transcend the cease- less round of birth and death. His strategies or interventions are ‘skilful means’—devices which lead into enlightenment and nirvana. Michael Pye’s clear and engaging introductory guide presents the meaning of skilful means in the formative writings, traces its antecedents in the legends of early Buddhism and explores links both with the Theravada tradition and later Japanese Buddhism. First published in 1978, the book remains the best explanation of this dynamic philosophy, which is essential for any com- plete understanding of Buddhism. Michael Pye is Professor of the Study of Religions at Marburg Univer- sity, and author of Emerging from Meditation (1990), The Buddha (1981) and the Macmillan Dictionary of Religion (1993). He is a former President of the International Association for the History of Religions (1995–2000), and has taught at the Universities of Lancaster and Leeds. SMA01C 1 11/21/03, 10:48 AM SMA01C 2 11/21/03, 10:48 AM SKILFUL MEANS A Concept in Mahayana Buddhism Second Edition MICHAEL PYE SMA01C 3 11/21/03, 10:48 AM First published in 1978 by Gerald Duckworth & Co. Ltd. The Old Piano Factory, 43 Gloucester Crescent, London NW1 This edition published in the Taylor & Francis e-Library, 2005. “To purchase your own copy of this or any of Taylor & Francis or Routledge’s collection of thousands of eBooks please go to www.eBookstore.tandf.co.uk.” This edition published 2003 by Routledge 11 New Fetter Lane, London, EC4P 4EE Simultaneously published in the USA and Canada by Routledge 29 West 35th Street, New York, NY 10001 © 2003 Routledge All rights reserved.